Quran 22:15 stands as one of the most frequently mistranslated verses in the Quran, with interpretations ranging from suggestions of suicide to metaphorical expressions of rage. The verse appears in Surah Al-Hajj (The Pilgrimage) and has been subject to various translation approaches that often obscure its original meaning. The primary source of confusion stems from the ambiguous nature of certain Arabic terms and the grammatical structure that allows for multiple interpretations.
The verse addresses those who doubt God’s support for the Prophet Muhammad, but the specific imagery and recommended action described in the verse have led to significant interpretational divergence among translators. Some render it as encouragement to suicide, others as a metaphorical expression of frustration, and still others as a reference to cutting off support or connection. These variations highlight the critical importance of careful linguistic analysis and contextual understanding when approaching Quranic translation.
Word-by-Word Breakdown:
- مَن (man) – whoever/who
- كَانَ (kāna) – was/is
- يَظُنُّ (yaẓunnu) – thinks/supposes
- أَن (an) – that
- لَّن (lan) – will not/never
- يَنصُرَهُ (yanṣuruhu) – help him/support him
- ٱللَّهُ (Allāhu) – God
- فِى (fī) – in
- ٱلدُّنْيَا (al-dunyā) – the world/this life
- وَٱلْءَاخِرَةِ (wa-l-ākhirah) – and the Hereafter
- فَلْيَمْدُدْ (falyamdud) – then let him extend/stretch
- بِسَبَبٍ (bi-sababin) – with a rope/by means of a cord
- إِلَى (ilā) – to/toward
- ٱلسَّمَآءِ (al-samāʾi) – the sky/ceiling/heaven
- ثُمَّ (thumma) – then
- لْيَقْطَعْ (liyaqṭaʿ) – let him cut/sever
- فَلْيَنظُرْ (falyunẓur) – then let him look/see
- هَلْ (hal) – whether/if
- يُذْهِبَنَّ (yudhhiban) – will remove/take away
- كَيْدُهُۥ (kayduhu) – his plan/strategy/scheming
- مَا (mā) – what/that which
- يَغِيظُ (yaghīẓu) – enrages (him)/causes anger
Literal Translation: “Whoever thinks that God will not help him in this world and the Hereafter, let him extend a rope to the sky/ceiling, then let him cut [it], then let him see whether his scheming will remove what enrages [him].”
Understanding Quranic Exegesis
The foundation of sound Quranic interpretation lies in the principle established in 4:82:
[4:82] Why do they not study the Quran carefully? If it were from other than GOD, they would have found in it numerous contradictions.
When applied to 22:15, this principle becomes crucial. Many translations and tafsirs suggest that God commands people to hang themselves or commit suicide when they doubt His support for the Prophet. However, this interpretation directly contradicts several fundamental Quranic teachings:
First, the Quran explicitly states that God does not advocate sin (7:28):
[7:28] They commit a gross sin, then say, “We found our parents doing this, and GOD has commanded us to do it.” Say, “GOD never advocates sin. Are you saying about GOD what you do not know?”
Second, the Quran clearly prohibits suicide (4:29):
[4:29] O you who believe, do not consume each others’ properties illicitly— only mutually acceptable transactions are permitted. You shall not kill yourselves. GOD is Merciful towards you.
Given these clear prohibitions, any interpretation of 22:15 that suggests God commands suicide must be rejected as fundamentally flawed. The verse requires reexamination through the lens of Quranic consistency to arrive at its true meaning. Despite this very clear principle, that didn’t stop countless mufasiroon (Quranic commentators) across generations from making it seem that God commanded such blasphemy:
📘 Tafsir al-Jalalayn by Al-Mahalli and Al-Suyuti
A prime example of the problematic interpretations that have persisted through centuries can be found in the renowned classical commentary Tafsir al-Jalalayn by Al-Mahalli and Al-Suyuti. In their explanation of 22:15, they write:
{ مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ } أي محمداً صلى الله عليه وسلم نبيَّه { فِى ٱلدُّنْيَا وَٱلاْخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ } بِحَبْل { إِلَى ٱلسَّمَاء } أي سقف بيته يشدّه فيه وفي عنقه { ثُمَّ لْيَقْطَعْ } أي ليختنق به بأن يقطع نفسه من الأرض كما في (الصحاح) { فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ } في عدم نصرة النبي صلى الله عليه وسلم { مَا يَغِيظُ } ـه منها؟ المعنى فليختنق غيظاً منها، فلا بدّ منها.
{Whoever thinks that God will not help him in this world and the Hereafter, let him stretch out a rope to the sky, then cut [himself] off, and let him see: will his plot eliminate what enrages him?}
Tafsir al-Jalalayn explains: {Whoever thinks that God will not help him} — meaning: will not help Muhammad, peace be upon him, His Prophet,
{in this world and the Hereafter, then let him stretch out a rope} — i.e., a cord or rope, {to the sky} — meaning: to the ceiling of his house, and tie it to it and to his own neck,
{then let him cut} — that is, let him choke himself by cutting off his connection to the earth, as explained in al-Sihah (a classical Arabic lexicon),
{and let him see whether his plan will eliminate what enrages him} — namely, his frustration over God helping the Prophet (peace be upon him).
The meaning is: let him choke from his rage — there’s no escape from God’s support for His Messenger.
📘 Tafsir Ibn Kathir
Ibn ʿAbbas said:
Whoever thinks that God will not support Muhammad (ﷺ) in this world and the Hereafter, let him stretch out a means — i.e., a rope — to the sky, meaning: to the ceiling of his house,
then let him cut — that is, let him strangle himself with it.
This was also the interpretation of Mujāhid, ʿIkrimah, ʿAtā’, Abū al-Jawzā’, Qatādah, and others.
📘 Tafsir of al-Fayrūzābādī
- “Whoever thinks” — i.e., assumes or believes.
- “That Allah will not support him” — i.e., Muhammad ﷺ, with victory.
- “In this world and the Hereafter” — meaning: through dominance in this world, and with proof and vindication in the Hereafter.
- “Let him stretch a rope” — meaning: tie a rope.
- “To the sky” — interpreted as the ceiling of his house.
- “Then cut” — meaning: let him strangle himself with it.
- “Then let him see” — let him consider and reflect within himself.
- “Will his plan remove what enrages him?” — i.e., will strangling himself eliminate his anger and frustration at the Prophet’s victory?
🟨 Alternative interpretation:
“Whoever thinks Allah will not support him with provision in this world and reward in the Hereafter…”
Let him tie a rope to his ceiling and hang himself, and then ask: will this remove his distress over provision?
Various Popular English Translations-
(the various translations are provided by Quran.com)
Whoever thinks that Allah will not help His Prophet in this world and the Hereafter, let them stretch out a rope to the ceiling and strangle themselves, then let them see if this plan will do away with ˹the cause of˺ their rage.
(— Dr. Mustafa Khattab, The Clear Quran)
Whoever should think that Allāh will not support him [i.e., Prophet Muḥammad (ﷺ)] in this world and the Hereafter – let him extend a rope to the ceiling, then cut off [his breath],1 and let him see: will his effort remove that which enrages [him]?
(— Saheeh International)
Whoever thinks that Allâh will not help him (Muhammad صلى الله عليه وسلم) in this world and in the Hereafter, let him stretch out a rope to the ceiling and let him strangle himself. Then let him see whether his plan will remove that whereat he rages!
(— Al-Hilali & Khan)
Whoso is wont to think (through envy) that Allah will not give him (Muhammad) victory in the world and the Hereafter (and is enraged at the thought of his victory), let him stretch a rope up to the roof (of his dwelling), and let him hang himself. Then let him see whether his strategy dispelleth that whereat he rageth!.
(— M. Pickthall)
If any think that Allah will not help him (His Messenger) in this world and the Hereafter, let him stretch out a rope to the ceiling and cut (himself) off: then let him see whether his plan will remove that which enrages (him)!
(— A. Yusuf Ali)
The Outlier Translation
In stark contrast to the suicide interpretation, Dr. Rashad Khalifa approached this verse with the principle of Quranic consistency and a deeper understanding of the Arabic linguistic expression. His translation reads:
[22:15] If anyone thinks that GOD cannot support him in this life and in the Hereafter, let him turn completely to (his Creator in) heaven, and sever (his dependence on anyone else). He will then see that this plan eliminates anything that bothers him.
Dr. Khalifa’s methodology for reaching this interpretation involved several key insights:
Contextual Understanding of “Sabab” (سبب)
Rather than interpreting سبب (sabab) merely as “rope,” Dr. Khalifa recognized its broader meaning of “means” or “connection.” In Arabic, sabab can refer to:
- A rope or cord (physical meaning)
- A means or way of achieving something
- A connection or link
- A cause or reason (like in 18:84, 38:10)
In this context, it refers to establishing a connection or means of support with the Divine.
Source: Lane’s Lexicon
Understanding of “Samā'” (سماء)
Instead of interpreting السماء (samā’) as a “ceiling” to facilitate the hanging interpretation, Dr. Khalifa recognized it in its primary meaning of “heaven” – directing one’s connection toward the Divine. The word samā’ in Arabic can mean:
- Sky or heavens
- Ceiling or roof (in specific contexts)
- The realm of the Divine
Understanding “Liyaqta'” (ليقطع)
The crucial insight was recognizing that what is to be “cut” or “sever” is not one’s life, but rather one’s dependence on other than God. This interpretation flows naturally from the context of the verse, which addresses those who doubt God’s support. The cutting refers to:
- Severing dependence on others
- Cutting off reliance on worldly sources of support
- Eliminating trust in anything other than God
Understanding of “Kayd” (كيد)
Rather than interpreting كيد (kayd) as “scheming” in a negative sense, Dr. Khalifa understood it as “plan” or “strategy” – specifically, the plan of relying solely on God. This word can mean:
- A plan or strategy
- Scheming (in negative contexts)
- A carefully considered approach
This interpretation creates a coherent message that aligns with Quranic teachings: if you doubt God’s support, strengthen your connection to Him and sever your dependence on others. This will eliminate your anxiety and bring peace. The beauty of Dr. Khalifa’s interpretation lies in its logical consistency with Quranic principles. It also aligns perfectly with the Quranic concept of tawakkul (توكل), which is the complete reliance on and trust in God. The verse, when properly understood, transforms from a problematic command to commit suicide into beautiful guidance for those experiencing doubt about God’s support. It instructs them to:
- Turn completely to God (establish connection with heaven)
- Sever dependence on worldly sources of support
- Trust that this approach will eliminate their concerns
This interpretation not only avoids theological problems but also provides practical, constructive guidance that aligns with the Quranic principle of tawakkul (reliance on God). It demonstrates that when we approach the Quran with a consistent methodology and proper linguistic understanding, we find guidance that is both spiritually uplifting and practically beneficial.
For centuries, Islamic scholars have been interpreting this verse to mean God commanding suicide, with even revered commentators like Ibn Abbas and later scholars like Al-Suyuri perpetuating this theological error. These scholars, despite their esteemed positions, fell into the trap described in 3:7, where those who harbor doubts in their hearts pursue the multiple-meaning verses to create confusion and extract a specific meaning that suits their preconceptions. Rather than applying the consistent methodology of Quranic interpretation, they chose to force a literal reading that contradicts fundamental Quranic principles, demonstrating how even the most respected scholars can err when they abandon the principle of non-contradiction.
[3:7] He sent down to you this scripture, containing straightforward verses—which constitute the essence of the scripture—as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, “We believe in this—all of it comes from our Lord.” Only those who possess intelligence will take heed.
