The Pilgrimage — Verse 56
22:56 · al-Hajj
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ٱلۡمُلۡكُ یَوۡمَىِٕذࣲ لِّلَّهِ یَحۡكُمُ بَیۡنَهُمۡۚ فَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فِی جَنَّـٰتِ ٱلنَّعِیمِ ٥٦
al-mul'ku yawma-idhin lillahi yaḥkumu baynahum fa-alladhīna āmanū waʿamilū l-ṣāliḥāti fī jannāti l-naʿīm
The Pilgrimage / al-Hajj (22:56)
Connections 4 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 3 verses
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Ma'arif-ul-Quran 1 verse 2 mentions total
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
On that Day control will belong to God: He will judge between them. Those who believe and do good deeds will be admitted to Gardens of Delight
al-mul'ku yawma-idhin lillahi yaḥkumu baynahum fa-alladhīna āmanū waʿamilū l-ṣāliḥāti fī jannāti l-naʿīm
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Tafsir Commentary
The Disbelievers will remain in Doubt and Confusion
Allah tells us that the disbelievers will remain in doubt concerning this Qur'an. This was the view of Ibn Jurayj and was the view favored by Ibn Jarir.
حَتَّى تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً
(until the Hour comes suddenly upon them,) Mujahid said: "By surprise." Qatadah said:
بَغْتَةً
(suddenly) means, the command of Allah will catch the people unaware. Allah never seizes a people except when they are intoxicated with pride, enjoying a life of luxury, and they think that the punishment will never come upon them, but Allah does not punish anyone except the evildoers.
أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ
(or there comes to them the torment of Yawm `Aqim.) Mujahid said, "Ubay bin Ka`b said: `Yawm `Aqim means the day of Badr."' `Ikrimah and Mujahid said: "Yawm `Aqim means the Day of Resurrection, following which there will be no night." This was also the view of Ad-Dahhak and Al-Hasan Al-Basri. Allah says:
الْمُلْكُ يَوْمَئِذٍ للَّهِ يَحْكُمُ بَيْنَهُمْ
(The sovereignty on that Day will be that of Allah. He will judge between them.) This is like the Ayat:
مَـلِكِ يَوْمِ الدِّينِ
(The Only Owner of the Day of Recompense) 1:4
الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَـنِ وَكَانَ يَوْماً عَلَى الْكَـفِرِينَ عَسِيراً
(The sovereignty on that Day will be the true (sovereignty), belonging to the Most Gracious (Allah), and it will be a hard Day for the disbelievers.) 25:26
فَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(So those who believed and did righteous good deeds) means, their hearts believed in Allah and His Messenger , and they acted in accor- dance with what they knew; their words and deeds were in harmony.
فِى جَنَّـتِ النَّعِيمِ
(in Gardens of Delight.) means, they will enjoy eternal bliss which will never end or fade away.
وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَايَـتِنَآ
(And those who disbelieved and denied Our Ayat,) means, their hearts rejected and denied the truth; they disbelieved in it and resisted the Messengers and were too proud to follow them. e
فَأُوْلَـئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
(for them will be a humiliating torment. ) means, in recompense for arrogantly turning away from the truth.
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship they will surely enter Hell in humiliation!) 40:60
Sovereignty on that day namely on the Day of Resurrection will be God’s alone the sense of God’s ‘consolidation’ of sovereignty on that Day suggested by the clause renders the adverbial qualifier yawma’idhin ‘on that day’ into accusative dependent status. He will judge between them between believers and disbelievers in the way that He explains next Then those who believed and performed righteous deeds will be in Gardens of Bliss as a bounty from God
المُلك والسلطان في هذا اليوم لله وحده، وهو سبحانه يقضي بين المؤمنين والكافرين. فالذين آمنوا بالله ورسوله وعملوا الأعمال الصالحة، لهم النعيم الدائم في الجنات. والذين جحدوا وحدانية الله وكذبوا رسوله وأنكروا آيات القرآن، فأولئك لهم عذاب يخزيهم ويهينهم في جهنم.
ولهذا قال " الملك يومئذ لله يحكم بينهم " كقوله " مالك يوم الدين " وقوله " الملك يومئذ الحق للرحمن وكان يوما على الكافرين عسيرا " " فالذين آمنوا وعملوا الصالحات " أي آمنت قلوبهم وصدقوا بالله ورسوله وعملوا بمقتضى ما علموا وتوافق قلوبهم وأقوالهم وأعمالهم " في جنات النعيم " أي لهم النعيم المقيم الذي لا يحول ولا يزول ولا يبيد.
ثم بين - سبحانه - مظاهر قدرته ، وشمول قهره لغيره فقال : ( الملك يَوْمَئِذٍ للَّهِ يَحْكُمُ بَيْنَهُمْ . . . ) والتنوين فى قوله ( يَوْمَئِذٍ ) عوض عن جملة .أى : السلطان القاهر ، والتصرف الكامل ، يوم تأتيهم الساعة بغتة ، أو يوم يأتيهم عذابها يكون لله - تعالى - وحده ، كما أن الحكم بين الناس جميعا يكون له وحده - سبحانه - ( فالذين آمَنُواْ وَعَمِلُواْ ) الأعمال ( الصالحات ) يكونون فى هذا اليوم ( فِي جَنَّاتِ النعيم )
يقول تعالى ذكره: السلطان والمُلك إذا جاءت الساعة لله وحده لا شريك له ولا ينازعه يومئذ منازع, وقد كان في الدنيا ملوك يُدعون بهذا الاسم ولا أحد يومئذ يدعى ملكا سواه ( يَحْكُمُ بَيْنَهُمْ ) يقول: يفصل بين خلقه المشركين به والمؤمنين؛ فالذين آمنوا بهذا القرآن, وبمن أنـزله, ومن جاء به, وعملوا بما فيه من حلاله وحرامه وحدوده وفرائضه في جنات النعيم يومئذ.
( الملك يومئذ ) يعني يوم القيامة ، ( لله ) وحده من غير منازع ، ( يحكم بينهم ) ثم بين الحكم ، فقال تعالى : ( فالذين آمنوا وعملوا الصالحات في جنات النعيم ) .
الْمُلْكُ يَوْمَئِذٍ لِلَّهِ يَحْكُمُ بَيْنَهُمْ فَالَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ (56) آذنت الغاية التي في قوله : { حتى تأتيهم الساعة بغتة } [ الحج : 55 ] أن ذلك وقت زوال مرية الذين كفروا ، فكان ذلك منشأ سؤال سائل عن صورة زوال المرية : وعن ماذا يلقونه عند زوالها ، فكان المقام أن يجاب السؤال بجملة { الملك يومئذ لله يحكم بينهم } إلى آخر ما فيها من التفصيل ، فهي استئناف بياني .فقوله { يومئذ } تقدير مضافه الذي عُوّض عنه التنوين : يوم إذ تزول مريتهم بحلول الساعة وظهور أن ما وعدهم الله هو الحق ، أو يوم إذ تأتيهم الساعة بغتة .وجملة { يحكم بينهم } اشتمال من جملة { الملك يومئذ لله }.والحكم بينهم : الحكمُ فيما اختلفوا فيه من ادّعاء كل فريق أنه على الحق وأن ضده على الباطل ، الدال عليه قوله : { وليعلم الذين أوتوا العلم أنه الحق من ربك } [ الحج : 54 ] وقوله : { ولا يزال الذين كفروا في مرية منه } [ الحج : 55 ] فقد يكون الحكم بالقول ، وقد يكون بظهور آثار الحق لفريق وظهور آثار الباطل لفريق ، وقد فُصل الحكم بقوله : { فالذين آمنوا وعملوا الصالحات } الخ ، وهو تفصيل لأثر الحكم يدلّ على تفصيل أصله ، أي ذلك حكم الله بينهم في ذلك اليوم .وأريد بالذين آمنوا وعملوا الصالحات عمومه . وخص بالذكر منهم الذين هاجروا في سبيل الله ثم قتلوا أو ماتوا تنويهاً بشأن الهجرة ، ولأجلها استوى أصحابها في درجات الآخرة سواء منهم من قتل في سبيل الله أو مات في غير قتال بعد أن هاجر من دار الكفر .
{ الْمُلْكُ يَوْمَئِذٍ } أي: يوم القيامة { لِلَّهِ } تعالى، لا لغيره، { يَحْكُمُ بَيْنَهُمْ } بحكمه العدل، وقضائه الفصل، { فَالَّذِينَ آمَنُوا } بالله ورسله، وما جاءوا به { وَعَمِلُوا الصَّالِحَاتِ } ليصدقوا بذلك إيمانهم { فِي جَنَّاتِ النَّعِيمِ } نعيم القلب والروح والبدن، مما لا يصفه الواصفون، ولا تدركه العقول.
قوله تعالى : الملك يومئذ لله يحكم بينهم فالذين آمنوا وعملوا الصالحات في جنات النعيمقوله تعالى : الملك يومئذ لله يحكم بينهم يعني يوم القيامة هو لله وحده لا منازع له فيه ولا مدافع . والملك هو اتساع المقدور لمن له تدبير الأمور . ثم بين حكمه فقال : فالذين آمنوا وعملوا الصالحات في جنات النعيم والذين كفروا وكذبوا بآياتنا فأولئك لهم عذاب مهين .قلت : وقد يحتمل أن تكون الإشارة ب ( يومئذ ) ليوم بدر ، وقد حكم فيه بإهلاك الكافر وسعادة المؤمن ؛ وقد قال : عليه السلام - لعمر : وما يدريك لعل الله اطلع على أهل بدر فقال اعملوا ما شئتم فقد غفرت لكم .
A prophet’s call is marked by the greatness of convincing arguments. But those who are accustomed to seeing only outward greatness, are unable to detect the inner greatness of the prophet and consequently deny it. Such people are always in doubt because they want to see the Truth in external glory. And it is the way of God that He brings Truth in the abstract to people, so that those who recognise Truth may acknowledge it and attach themselves to it and those who are enamoured of outward show may ignore it and prove themselves finally guilty. Denying the signs means that man ignores the Truth, even when it is supported by sound argument. He is not willing to accept the Truth, even if it is staring him in the face.
Commentary
مِن رَّسُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّسُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta’ ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّسُولٍ is a person who receives from Allah Ta’ ala a Scripture and a code of laws. Thus every رَّسُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta’ ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume.
أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .
(The Sovereignty) judgement (on that day) on the Day of Judgement (will be Allah's. He will judge between them) He will judge between the believers and disbelievers. (Then those who believed) in Muhammad (pbuh) and in the Qur'an (and did good works) acts of obedience between themselves and their Lord (will be in Gardens of Delight) honoured with gifts,