Surah Al-Hajj 22:15
سُورَةُ الحَجِّ · Medinan · Verse 15 of 78
مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ
Translation
Anyone who thinks that God will not support him in this world and the next should stretch a rope up to the sky, climb all the way up it, and see whether this strategy removes the cause of his anger.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This powerful verse from Surah Al-Hajj addresses those who are deeply troubled by the Prophet Muhammad's (peace be upon him) success and Allah's promise of victory for him and his message. It is a direct challenge, primarily to disbelievers, hypocrites, or those weak in faith, who doubt Allah's support in this world and the Hereafter. The tone is one of severe rhetorical challenge and even mockery, emphasizing the utter futility of their internal rage.
The Source of Anguish
The verse begins by identifying its audience: "مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ" (Whoever thinks that Allah will not help him). As scholars like Ibn Ashur and al-Razi explain, the pronoun "him" (هُ) refers to the Prophet Muhammad (peace be upon him). The word "يَظُنُّ" (yadhunnu) indicates a strong belief or expectation, leading to a deep-seated conviction. The particle "لَّن" (lan) used with "يَنصُرَهُ" (yansurahu) signifies an absolute negation in the future: "Allah will *never* help him." This describes those consumed by the belief that Allah will not grant His Messenger victory, both in this life, by establishing his religion, and in the Afterlife, by exalting his status and punishing his deniers. Their hearts are filled with "مَا يَغِيظُ" (ma yagheez), meaning "that which vexes or enrages them," referring to the Prophet's inevitable success.
A Futile Path
To such individuals, the verse issues an impossible command: "فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ" (let him extend a rope to the sky, then let him cut off). The word "سَبَبٍ" (sabab) here refers to a "حَبْل" (habl), a rope. The phrase "إِلَى ٱلسَّمَآءِ" (ila al-samaa') is understood in two ways by commentators. The plain meaning, as found in al-Muyassar and al-Jalalayn, is "to the ceiling of his house," suggesting he should tie a rope to his ceiling. Other scholars, like Ibn Ashur and al-Razi, also consider the literal "sky" (السَّمَاء المَعْرُوفَة), explaining that if the task is impossible, then mentioning the distant sky makes the impossibility even more evident and the challenge more profound.
The next command, "ثُمَّ لْيَقْطَعْ" (then let him cut off), is linguistically rich. While it literally means "to cut," scholars like Ibn Ashur and al-Zamakhshari explain that it implies "ليختنق" (to strangle himself). This is because strangulation "cuts off" (يَقْطَعُ) one's breath and life passages. The verse, therefore, is an ironic challenge: if their anger is so great at Allah's certain victory, let them tie a rope to their ceiling (or the sky) and hang themselves.
A Self-Inflicted Scheme
The verse concludes with "فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ" (then let him see if his scheme will remove what enrages him). The term "كَيْدُهُۥ" (kayduhu), usually meaning a "scheme" or "plot," is applied here sarcastically. As Ibn Ashur and al-Zamakhshari highlight, this action of self-strangulation is called a "scheme" because it's the only thing they can do to act on their rage, even though it achieves nothing against the Prophet or Allah's plan. It's a "scheme" that only harms the plotter himself, not the intended target. The question "هَلْ يُذْهِبَنَّ" (will it remove?) is a rhetorical one, a "question of denial," meaning it certainly will *not* remove their anger or change Allah's decree.
In essence, the precise wording of this verse paints a vivid picture of extreme, helpless rage, challenging the disbelievers to take the most drastic, self-destructive action, only to show them the absolute futility of their "scheme" against Allah's unshakeable plan for His Messenger.
Sources: Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Jalalayn, al-Razi (Mafatih al-Ghayb)
Wisdom
Assalamu alaykum, and welcome to this deep reflection on Surah 22, Ayah 15. This powerful verse speaks directly to those who doubt or oppose Allah's plan, particularly His unwavering support for His Messenger, Prophet Muhammad, peace be upon him, and His divine message. Allah Himself addresses these individuals, challenging their misplaced frustration and anger with an undeniable truth. The tone is one of firm assurance and a stark warning about the futility of opposing the Divine will.
The Unstoppable Support
The verse begins, "Whoever thinks that Allah will not support him (the Prophet) in this world and the Hereafter..." (مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ). This refers to those who harbored animosity towards the Prophet Muhammad, peace be upon him, and wished to see his mission fail. They hoped Allah would abandon him and his religion. But Allah assures His Messenger's victory, both in this life, through the triumph of His message, and in the Hereafter, through elevated status and the punishment of those who denied him.
Two Pictures of Utter Frustration
The ayah then presents a vivid, almost shocking, illustration of ultimate powerlessness: "...then let him extend a rope to the sky and then cut it, then let him see if his scheme will remove what enrages him" (فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ).
Scholars offer two profound interpretations of this imagery, both leading to the same conclusion about the futility of human anger against divine will.
One view, shared by al-Muyassar and al-Munir, suggests "sky" here refers to the ceiling of one's house. The meaning then becomes: if someone is so consumed by rage over Allah's support for His Prophet, let him tie a rope to his ceiling, hang himself, and cut off his own life. Then let him see if this extreme act of self-destruction will remove his inner fury. The answer, of course, is a resounding no. This highlights how destructive and self-defeating such intense, suppressed anger can be, offering no real solution to what truly vexes the heart.
Another powerful interpretation, favored by scholars like al-Qurtubi, Ma'arif al-Quran, and al-Saadi, takes "sky" literally. It means: if you are so angered by Allah's support for His Prophet, then go ahead, stretch a rope to the very heavens, climb up, and try to cut off the divine help and revelation descending from above! Then, see if your cunning and effort can truly remove the cause of your rage. This is a rhetorical challenge, emphasizing the utter impossibility of human beings interfering with Allah's decree and support. As al-Saadi beautifully explains, you cannot close the doors from which victory descends.
A Lesson for Our Hearts
The general lesson from this ayah is profound: when you are angry, frustrated, or despairing over something that Allah has decreed or supported, remember that your anger and schemes are utterly powerless to change His plan. Whether it's a personal challenge, a societal struggle, or a global event, true change comes from Allah. Our efforts, when fueled by rage or despair against divine will, are as futile as trying to cut off the flow of blessings from the heavens or as self-destructive as consuming oneself with fury.
This verse encourages us to trust in Allah's absolute power and wisdom. When faced with situations that tempt us to despair or erupt in anger over what we cannot control, we are invited to step back. What can our "schemes" truly achieve against the Divine? The spiritual response here is to replace futile rage with sincere trust, patience, and a recognition that Allah's plan will unfold inevitably. It teaches us that our peace comes not from desperately trying to control the uncontrollable, but from aligning our hearts with the will of the Almighty, who is the ultimate giver of victory and solace.
Sources: al-Qurtubi (al-Jami li-Ahkam), Ma'arif al-Quran (Mufti Shafi), Ibn al-Jawzi (Zad al-Masir), al-Saadi (Taysir al-Karim), al-Munir (Wahba al-Zuhayli)
Topics that discuss this verse
Surah Al-Hajj 22:15 is discussed in 2 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Al-Hajj 22:15 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.