سُوْرَةُ الْحَجِّ
Surah Al-Hajj (22) — Ayah 60
۞ ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِىَ عَلَيْهِ لَيَنصُرَنَّهُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌ ﴿60﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
That is so. And whoever has retaliated with the like of that which he was made to suffer, and then has again been wronged, Allâh will surely help him. Verily Allâh indeed is Oft-Pardoning, Oft-Forgiving.
Word by Word — Arabic, Transliteration & Meaning
۞ ذَٰلِكَ
dhālika
That
وَمَنْ
waman
and whoever
عَاقَبَ
ʿāqaba
has retaliated
بِمِثْلِ
bimith'li
with the like
مَا
mā
(of) that
عُوقِبَ
ʿūqiba
he was made to suffer
بِهِۦ
bihi
by it
ثُمَّ
thumma
then
بُغِىَ
bughiya
he was oppressed
عَلَيْهِ
ʿalayhi
[on him]
لَيَنصُرَنَّهُ
layanṣurannahu
Allah will surely help him
ٱللَّهُ ۗ
l-lahu
Allah will surely help him
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
لَعَفُوٌّ
laʿafuwwun
(is) surely Oft-Pardoning
غَفُورٌۭ
ghafūrun
Oft-Forgiving
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
60. 1 That is, the promise We have made to the Muhajirin, especially regarding martyrdom or natural death, will certainly be fulfilled.
60. 2 If someone has wronged another, then the one who has been wronged has the right to take retribution equal to the wrong done. But if, after taking retribution—when both the one taking retribution and the oppressed have become equal—the one taking retribution again commits excess against the oppressed, then Allah will surely help that oppressed person. That is, there should be no doubt that the oppressed did something wrong by taking retribution instead of forgiving; no, rather, this permission is also given by Allah, so he will continue to deserve Allah’s help in the future as well.
60. 3 Here again, encouragement is given to forgive, as Allah is forgiving. You too should act with forgiveness. Another meaning could be that in taking retribution, the one taking retribution will be considered as much of an oppressor as the extent of the wrongdoing. Since the permission for as much retribution as the wrongdoing is from Allah, there will be no accountability for it; rather, it is forgiven. In fact, it is called oppression and evil only rhetorically, otherwise, revenge or retribution is not oppression or evil at all.
60. 2 If someone has wronged another, then the one who has been wronged has the right to take retribution equal to the wrong done. But if, after taking retribution—when both the one taking retribution and the oppressed have become equal—the one taking retribution again commits excess against the oppressed, then Allah will surely help that oppressed person. That is, there should be no doubt that the oppressed did something wrong by taking retribution instead of forgiving; no, rather, this permission is also given by Allah, so he will continue to deserve Allah’s help in the future as well.
60. 3 Here again, encouragement is given to forgive, as Allah is forgiving. You too should act with forgiveness. Another meaning could be that in taking retribution, the one taking retribution will be considered as much of an oppressor as the extent of the wrongdoing. Since the permission for as much retribution as the wrongdoing is from Allah, there will be no accountability for it; rather, it is forgiven. In fact, it is called oppression and evil only rhetorically, otherwise, revenge or retribution is not oppression or evil at all.
