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 Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
60. That is so. And whoever retaliates with the like of what he has suffered, and then is wronged again, Allah will surely help him [88]. Indeed, Allah is Pardoning [89] and Forgiving.
[88]
The Command to Beware of the Supplication of the Oppressed, Regardless of Their Nation:
In the previous two verses, there was mention of those emigrant Muslims who, compelled by the oppression and violence of the disbelievers, were forced to leave their homes and could not take revenge for the injustice done to them. Now, mention is made of those who have the power to take revenge. They are being instructed that if they wish to take revenge, they should only take as much as the injustice done to them. And if they exceed in taking revenge, then they themselves will be considered oppressors. In this case, Allah will help the one who is oppressed, because Allah always helps the oppressed. When the Messenger of Allah ﷺ sent Hazrat Mu'adh bin Jabal ؓ as the governor of Yemen, among many other pieces of advice, the very last and especially emphasized advice was this:
«وَاتَّقِ دَعْوَةَ الْمَظْلُوْمِ فَاِنَّهُ لَيْسَ بَيْنهَا وَبَيْنَ اللّٰهِ حِجَابٌ» [مسلم۔ كتاب الايمان۔ باب الدعاء الي الشهادتين و شرائع الاسلام]
That is, beware of the supplication of the oppressed, for there is no barrier between the cry of the oppressed and Allah. The same theme has been beautifully expressed by Sheikh Saadi, may Allah have mercy on him, as follows:
Bataras az aah-e-mazloomaan keh hangam-e-dua kardan, ijabat az dar-e-Haq baraye istiqbal mi aayad
That is, always fear the cry of the oppressed, for the acceptance of that cry comes forth from the court of Allah itself to receive it.
[89]
The Permission or Concession to Retaliate Equally for Excess:
In this verse, only the permission to retaliate equally for the excess has been given, and if a stone is thrown in response to a brick, Allah absolutely does not like this and it will be considered oppression. Despite this permission, if revenge is not taken, then this is what Allah likes, because He Himself is forgiving and pardoning. Therefore, the servants should also adopt the habit of forgiveness and forbearance in their personal and social matters and should not always be intent on taking revenge.
[88]
The Command to Beware of the Supplication of the Oppressed, Regardless of Their Nation:
In the previous two verses, there was mention of those emigrant Muslims who, compelled by the oppression and violence of the disbelievers, were forced to leave their homes and could not take revenge for the injustice done to them. Now, mention is made of those who have the power to take revenge. They are being instructed that if they wish to take revenge, they should only take as much as the injustice done to them. And if they exceed in taking revenge, then they themselves will be considered oppressors. In this case, Allah will help the one who is oppressed, because Allah always helps the oppressed. When the Messenger of Allah ﷺ sent Hazrat Mu'adh bin Jabal ؓ as the governor of Yemen, among many other pieces of advice, the very last and especially emphasized advice was this:
«وَاتَّقِ دَعْوَةَ الْمَظْلُوْمِ فَاِنَّهُ لَيْسَ بَيْنهَا وَبَيْنَ اللّٰهِ حِجَابٌ» [مسلم۔ كتاب الايمان۔ باب الدعاء الي الشهادتين و شرائع الاسلام]
That is, beware of the supplication of the oppressed, for there is no barrier between the cry of the oppressed and Allah. The same theme has been beautifully expressed by Sheikh Saadi, may Allah have mercy on him, as follows:
Bataras az aah-e-mazloomaan keh hangam-e-dua kardan, ijabat az dar-e-Haq baraye istiqbal mi aayad
That is, always fear the cry of the oppressed, for the acceptance of that cry comes forth from the court of Allah itself to receive it.
[89]
The Permission or Concession to Retaliate Equally for Excess:
In this verse, only the permission to retaliate equally for the excess has been given, and if a stone is thrown in response to a brick, Allah absolutely does not like this and it will be considered oppression. Despite this permission, if revenge is not taken, then this is what Allah likes, because He Himself is forgiving and pardoning. Therefore, the servants should also adopt the habit of forgiveness and forbearance in their personal and social matters and should not always be intent on taking revenge.
