سُوْرَةُ الْحَجِّ
Surah Al-Hajj (22) — Ayah 76
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ ﴿76﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
He knows what is before them, and what is behind them. And to Allâh return all matters (for decision).
Word by Word — Arabic, Transliteration & Meaning
يَعْلَمُ
yaʿlamu
He knows
مَا
mā
what
بَيْنَ
bayna
(is) before them
أَيْدِيهِمْ
aydīhim
(is) before them
وَمَا
wamā
and what
خَلْفَهُمْ ۗ
khalfahum
(is) after them
وَإِلَى
wa-ilā
And to
ٱللَّهِ
l-lahi
Allah
تُرْجَعُ
tur'jaʿu
return
ٱلْأُمُورُ
l-umūru
all the matters
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.
76. He knows what is before them and what is hidden from them [105], and all matters are returned to Him [106].
[105]
Restrictions on Intercession:
﴿يَعْلَمُ مَا بَيْنَ اَيْدِيْهِمْ وَمَا خَلْفَهُمْ﴾ This phrase has been used in four places in the Noble Quran: Surah Al-Baqarah, verse 255 (Ayat al-Kursi), Surah Ta-Ha, verse 110, Surah Al-Anbiya, verse 28, and here in Surah Al-Hajj, verse 76. And at every place, either before or after this phrase, there is mention of intercession and false deities. In this phrase, the reason for the restrictions on intercession has been stated. The restrictions on intercession are as follows:
(1) No one will be able to intercede without Allah’s permission.
(2) Intercession will only be possible for the one for whom Allah wills.
(3) It will only be possible for that sin or mistake which Allah intends to forgive. Now, by combining all these restrictions, the logical conclusion is that one should never rely solely on intercession. And in this phrase, the reason for not relying on intercession is being explained, for example: an influential person meets an officer and says, “Sir! The employee of yours who is being held accountable for a certain crime, please forgive him. He is my special man.” And the officer replies, “Your focus is only on his recent crime, but his previous record is also very bad. Therefore, I see no way to forgive his current crime as well.” At this, the intercessor becomes speechless and helpless. Exactly the same is the case with intercession before Allah. Allah is aware of the entire record of every human being, and this is the meaning of this phrase, but the intercessor can never know the complete history sheet of the one for whom he wants to intercede. That is why restrictions have already been imposed by Allah Almighty on intercession.
[106] Although this phrase is general and the outcome of all matters is entrusted to Allah alone, but here, in the context of the subject, its meaning can only be that the deities or elders on whose intercession people rely, or people are given false assurances, or people themselves are deluded, these are merely superstitions which are baseless and false. The outcome of every person will be only what Allah wills.
[105]
Restrictions on Intercession:
﴿يَعْلَمُ مَا بَيْنَ اَيْدِيْهِمْ وَمَا خَلْفَهُمْ﴾ This phrase has been used in four places in the Noble Quran: Surah Al-Baqarah, verse 255 (Ayat al-Kursi), Surah Ta-Ha, verse 110, Surah Al-Anbiya, verse 28, and here in Surah Al-Hajj, verse 76. And at every place, either before or after this phrase, there is mention of intercession and false deities. In this phrase, the reason for the restrictions on intercession has been stated. The restrictions on intercession are as follows:
(1) No one will be able to intercede without Allah’s permission.
(2) Intercession will only be possible for the one for whom Allah wills.
(3) It will only be possible for that sin or mistake which Allah intends to forgive. Now, by combining all these restrictions, the logical conclusion is that one should never rely solely on intercession. And in this phrase, the reason for not relying on intercession is being explained, for example: an influential person meets an officer and says, “Sir! The employee of yours who is being held accountable for a certain crime, please forgive him. He is my special man.” And the officer replies, “Your focus is only on his recent crime, but his previous record is also very bad. Therefore, I see no way to forgive his current crime as well.” At this, the intercessor becomes speechless and helpless. Exactly the same is the case with intercession before Allah. Allah is aware of the entire record of every human being, and this is the meaning of this phrase, but the intercessor can never know the complete history sheet of the one for whom he wants to intercede. That is why restrictions have already been imposed by Allah Almighty on intercession.
[106] Although this phrase is general and the outcome of all matters is entrusted to Allah alone, but here, in the context of the subject, its meaning can only be that the deities or elders on whose intercession people rely, or people are given false assurances, or people themselves are deluded, these are merely superstitions which are baseless and false. The outcome of every person will be only what Allah wills.
