ٱلنَّارِ

7:37.

Important Words:

خالدون (shall abide). For the meaning of خلود see under 2:26.

Commentary:

Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God’s guidance. They will fall into a fire and will never enjoy inner happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.

The last clause of the verse, viz. ھم فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and even then, it is intended only for the reformation of His creatures. The punishment, whether of this world or of the next, is not based on the motive of revenge, but both here and hereafter, its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11:108, 109). In contrast to this, the reward of Heaven is truly everlasting (11:109).

26:95.

Important Words:

For کبت (thrown down) see 26:95.

11:99.

Important Words:

سیئة (evil) is derived from ساء meaning, it or he was or became evil or bad. So سیئة means, anything that is evil or bad. The Arabs say قول سیء i.e. an evil word or an evil opinion (Aqrab).

خطیئة (sins) is derived from خطأ meaning, he committed a mistake or an offence or a sin. The word خطیئة, though translated here as plural, is really singular, meaning, a sinful act or an offence, whether intentional or otherwise (Aqrab, Mufradat & Lane).

Commentary:

This and the following verse prescribe the law of punishment and reward, or, in other words, of Hell and Heaven. The Quran here begins with the law pertaining to punishment, because in the preceding verse the Jews claimed immunity from punishment. The Jews based their claim on the fact that they were a chosen people of God, being descended from Prophets. The Quran strongly repudiates this idea, saying, that Hell and Heaven have not been earmarked for any race. The entry of man into Hell or Heaven depends on what beliefs he holds and what actions he performs in this world. If a man holds wrong beliefs and performs sinful deeds, he will go to Hell, irrespective of the fact whether he is a Jew or a Christian or anybody else.

In the verse under comment, the word سیئة (evil) read with the context signifies rejection of the Holy Prophet by the Jews, thus referring to the condition as to wrong belief, and the word خطیئة (sin) signifies their general misdeeds, thus referring to the condition as to sinful actions. It must, however, be noted that, as occasional stumbling is generally pardonable with the Merciful God, provided the belief is good and provided further that there is an honest effort on one’s part to live righteously, the words, he is encompassed by his sins, have been used to point to the fact that only such misdeeds can drive one to Hell as are so large in number as to virtually encompass a man, just as an invading army encompasses a besieged force, leaving it no way out.

Coming as it does after a narration of the wrong beliefs and sinful deeds of the Israelites, the verse warns the Jews that with such a black record they should be ashamed to claim immunity from the punishment of Hellfire.

3:98; 14:36; 27:92: 28:58; 29:68; 106:5.

Important Words:

مصیر (destination) is derived from صار meaning, he returned, or he became. مصیر is thus a place or condition to which a person or thing comes or returns; a destination (Aqrab).

Commentary:

When Abraham offered the prayer, there was no town existing near the Ka‘bah. There existed only the House of God. So Abraham prayed that in that wildest of wildernesses there might grow up a town, and that that town might become a place of security, affording peace to mankind. In fulfilment of this prayer, there grew up the town of Mecca which has remained a place of peace and security for thousands of years. The prayer also implied that the Baitullah, would be the means of bringing peace and security to mankind. This was destined to come about in two ways: Firstly, those who accepted and followed Islam were to become secure from all evils and to become recipients of God’s blessings. Secondly, Islam was to be the means of bringing about peace and concord among the different nations of the world.

While praying to God to grant sustenance to the dwellers of Mecca, Abraham restricted his prayer only to its good and righteous dwellers. The reason for this was that when Abraham had previously prayed to God to raise Reformers and Religious Leaders from his progeny, God had replied that such men would be raised from among the righteous only (2:125). So when he prayed a second time to God to grant sustenance to the people of Mecca, he was more careful and confined his prayer to the righteous only. This shows how submissive and careful God’s Prophets are. But Abraham had now evidently become overly cautious, for this time God answered, saying, that He would grant sustenance to all men, irrespective of whether they were righteous or not, because He was the Provider for the whole universe, not for the righteous only. The wicked, however, shall be duly punished for their crimes.

Another reason why Abraham restricted his prayer to the righteous was that he wished Mecca to be the abode of the righteous alone; but God knew that even that sacred town was not going to remain untarnished throughout the long centuries of history.

23:100; 26:103.

Important Words:

کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).

حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).

Commentary:

Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.

The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.

2:17; 3:178; 4:45.

Commentary:

The words ما اصبرھم علی النار i.e. how great is their endurance of the Fire, and similar other expressions are used in the Arabic language to express wonder on the part of the onlooker and tenacity and intensiveness of the relevant quality in the object. The expression, therefore, means that though the deeds of disbelievers are sure to bring down upon them the great punishment of Fire, yet they so tenaciously persist in their wicked course as to indicate that they are, as it were, possessed of great endurance of its torment.

42:21.

Commentary:

In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.

The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.

The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".

2:192.

3:84, 91; 4:138; 5:55; 47:26.

3:23; 7:148; 18:106.

Important Words:

کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.

صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).

یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).

حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).

Commentary:

The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".

The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).

The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.

Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).

The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.

The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.

The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).

The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.

Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be.

60:11.

Important Words:

تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).

مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.

Commentary:

The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.

The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.

The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.

21:17; 44:39.

14:3; 19:38; 51:61.

Commentary:

With this verse the Surah reverts to its original theme dealt with in the opening verses. It purports to say that the heavens and the earth and all that is between them have not been created in vain. They serve a mighty purpose and point to the existence of an Infallible mind, an Almighty Being Who has created them. Divine Prophets come into the world to call men to their Creator and when they come, those to whom they address their Message become divided into two groups—believers and disbelievers.

3:69.

5:17; 65:12.

7:28; 16:101.

Commentary:

The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".

The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.

3:131; 30:40.

Important Words:

ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).

یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).

المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).

Commentary:

The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.

The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.

The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.

The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.

The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.

It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.

Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).

21:69; 37:98.

Commentary:

Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From the 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as the result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.

3:117; 58:18; 92:12; 111:3.

Important Words:

لن تغنی (shall not avail) is derived from غنی i.e. he became free from want; or he was in a state of competence or sufficiency; or he became rich. اغناہ means, he made him free from want; or put him in a state of sufficiency or competence; or he made him rich. ما یغنی عنك ھذا means, this shall not suffice or satisfy thee; or shall not stand thee in good stead; or shall not avail or profit thee (Taj).

Commentary:

As these verses have particular reference to Christians, the word "disbelievers" occurring in this verse may apply to them. Thus the verse contains a great prophecy; for though at the time of its revelation Christians were not strong or numerous, yet the time was to come when they were destined to be so. Indeed, they became the wealthiest people in the whole world and their progeny has spread over entire continents. But that cannot protect them from God’s punishment. Their very wealth and number have become the cause of their destruction and, as predicted in the verse, they are now being punished with fire in the form of shots, shells and incendiary bombs. The verse may also refer to the Day of Judgement, spoken of in the preceding verse, when nothing shall avail the Christian nations against the punishment of God.

The verse may also apply to the infidels of Mecca, all of whose efforts against the Holy Prophet came to naught, whose wealth fell into Muslim hands and whose children joined the fold of Islam in large numbers. In this case "fire" would mean either the fire of Hell or the fire of war which they themselves had kindled against Islam but which finally proved their own ruin.

3:194; 7:156; 23:110; 60:6.

Important Words:

ذنوب (faults) which is the plural of ذنب (fault) is derived from the root ذنب (dhanaba). They say ذنبه (dhanaba-hu), i.e. he followed his tail, not quitting its track; he followed him in any case, never quitting his track, the word ذنب (dhanab) meaning a tail, or, in man, the part of the body corresponding to the tail. ذنب (dhanb) means a fault, a misdeed, an offence, a thing for which one is blameable, if one does it intentionally. It differs from اثم (sin) in that whereas ذنب may be either intentional or committed through inadvertence, اثم is peculiarly intentional (Lane). According to Ar-Raghib, ذنب means, such errors and mistakes as bring about a harmful result or make one liable to be called to account (Mufradat). Really ذنب (dhanb) signifies such failings or shortcomings as adhere to human nature, just as dhanab ذنب (tail, or in man, the corresponding part of the body) adheres to the body, i.e. natural failings and shortcomings in man.

3:106; 6:160; 8:47.

2:232.

8:64.

Important Words:

حبل (rope). They say حبله i.e. he bound or tied him with a rope or cord. حبل الصید means, he caught the game with a snare or net. حبلت المرأة means, the woman became pregnant. حبل means, a rope or cord or anything with which a thing is tied or made fast; a bond or cause of union or link of connection, such as a bond of love or friendship; mutual connection by such a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; a promise or assurance of security or safety; an artery, vein or nerve (Lane). It also means alliance and protection (Aqrab).

Commentary:

Another cause of the spiritual degradation of the Israelites was that they did not remain united but split up into sections, finding fault with one another. The verse warns Muslims against that danger. The Holy Prophet is reported to have said: "The Book of God is the rope of Allah which has been extended from the heavens to the earth" (Jarir, iv. 30). Broadly speaking, there are three things which may be taken to have been here meant by the rope of God, by holding fast to which Muslims may remain united and be safe against disunion and disruption: (1) the Quran; (2) the Messenger of God; (3) the Successors to the Messenger of God.

The similitude may have reference to sea life. Ropes are thrown to save the life of a drowning man. When a man falls into the sea or when a boat is wrecked by a storm, people in the boat or those standing on the shore throw out ropes to those who are struggling for their lives in the sea. The similitude is thus incidentally a refutation of the objection that the Quran restricts its similitudes to such objects only as were known to the desert dwellers of Arabia.

It may be noted here that whenever the Quran speaks of the open or secret hostility of the enemies of Islam, it exhorts Muslims to be strong of faith; for it is at such times that one is likely to waver and show weakness in resolution. Thus, after referring to the hostility of the People of the Book (3:100, 101) the Quran exhorts Muslims: (1) to fear God as He should be feared (3:103); (2) to be constant in obedience to God (3:103); and (3) to hold fast to the rope of God and preserve themselves from disunion (3:104).

The words, remember the favour of Allah, signify that as one can properly appreciate a boon of God only when one experiences the disadvantages that result from its absence, so the Quran reminds Muslims of the discord and enmity that existed between them before they became united in Islam.

The words, He united your hearts in love, show that according to Islam it is no great virtue to bear no malice or hatred to others. Nor does Islam inculcate a life of seclusion and detachment. What it requires is positive love for, and active sympathy with, fellow beings. One who is devoid of this is really devoid of true faith.

3:11; 58:18.

Commentary:

If disbelievers employ their wealth and their children in opposition to God, this shall not serve as protection against Divine punishment which must overtake them. But if they employ their wealth and their children in order to win the pleasure of God, this is sure ultimately to lead to their guidance. A Companion of the Holy Prophet is reported to have once said to him that in the Days of Ignorance, i.e. before he accepted Islam, he had given a hundred camels in charity and asked him whether that charity would bring him any reward. The Holy Prophet promptly replied, "Your acceptance of Islam is a result of the very charity you practised" (Bukhari, ch. on Zakah).

21:36; 29:58.

4:174; 35:31; 39:36.

Commentary:

Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.

4:104; 10:13; 39:10; 62:11.

38:28.

Important Words:

باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).

Commentary:

Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.

When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.

Important Words:

ارید (I wish) is derived from راد i.e. he or it went to and fro; or he desired or sought (a thing). ارید means, he intended or willed or wished or desired or sought. But sometimes the word does not express an actual will or wish but simply a practical state or condition likely to develop in a certain manner. The Arabs say of a seriously sick person یرید ان یموت (lit. he wishes to die) meaning, he is about to die or his condition bespeaks of near­ness of death. The Quran says: یرید ان ینقض viz.the wall intended to fall down, i.e. it was about or ready to fall down (18:78) (Aqrab & Lane).

Commentary:

The verse does not mean, as some may be led to think, that Abel desired his brother, Cain, to be cast into Hell. What he meant by the word ارید (I wish), as explained under Important Words above, was simply that the natural and inevitable consequence of his own non-aggressive attitude would be that his brother would go to Hell. In fact, by using this expression, Abel desired to dissuade Cain from perpetration of the horrible crime of fratricide by picturing to him its awful consequences. He told his brother that, as for himself, he would rather die the death of one sinned against than raise his hand to kill him. The result of this would be that he (Cain) would take upon himself the burden of his (Abel’s) sin, (i.e.that of slaying him) as well as that of other sins of his own.

The expression may be explained in another way also. The Holy Prophet is reported to have said that on the Day of Judgement the good deeds of transgressors would be transferred to the account of the persons whom they had wronged and if transgressors had no good deeds to their account, the sins of the persons transgressed against would be transferred to them and thus wrongdoers would bear not only their own sins but also those of the persons whom they had wronged (Muslim, ch. on Birr Was-Silah).

Important Words:

درك (depth). They say, درك المطر i.e. the rain fell in close consecutiveness. ادرك الشیء means, he attained, reached or overtook the thing; he sought or pursued and attained it. درك means, the act of attaining, or overtaking; the attainment or acquisition of an object; a consequence; an evil consequence; the bottom or lowest depth of a thing or of anything deep as of a well or sea. درك signifies, a stage counting downwards whereas درج is a stage upwards (Lane & Aqrab).

الاسفل (lowest) is both comparative and superlative degree from سافل meaning, low or base or vile. اسفل means, lower or lowest, both physically and in rank (Lane & Aqrab).

Commentary:

The Quran’s strong denunciation of the hypocrites is a clear refutation of the charge brought against it that it exhorts its followers to spread Islam by means of the sword. If a man is forced to accept Islam against his will, he can never make a sincere believer. In other words, such a one will be a hypocrite and the last thing that can be alleged against the Quran is that it enjoins its followers to augment their numbers by admitting hypocrites into their fold.

The hypocrites will be placed in the lowest depth of Hell, because they combine the sin of disbelief with

that of hypocrisy. The lowest depth does not necessarily signify a depth which is the physically lowest, but a depth which is the hardest in torment and is meant for offenders of the lowest type.

Commentary:

The word مقیم rendered here as "lasting" does not mean "never ending" but simply very long and not merely transitory. See also 11:108, 199.

46:35.

2:168; 23:100-101; 26:103; 39:59.

Important Words:

وقفوا (made to stand) is derived from وقف which is both transitive and intransitive, meaning, he or it paused or stood still or became stationary; or he made him or it pause or stand still or become stationary. وقف علیه means, he comprehended or understood it. وقفته علی ذنبه means, I made him know or made him acquainted with his offence or sin. وقف الدار means, he dedicated the house in the cause of Allah; or he set it apart inalienably for a definite purpose. وقف علیه (in the passive voice) means, he was made to pause or stand at or before it; he was introduced into it and knew what was in it; he was made to know it surely and definitely (Taj).

Commentary:

The words, إذ وقفوا علی النار when they are made to stand before the Fire, may also mean, "when they will be made to enter the Fire to abide therein for long,” or, “when they will be made to know or realize the nature of the Fire".

5:38; 22:23.

Commentary:

The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.

2:40; 5:11, 87; 6:50; 7:41; 22:58.

Commentary:

This verse serves as a particular warning for Muslims that they should not make light of the Messengers who would appear among them and should not reject them. The Law has indeed been made perfect in the Quran; but that does not mean that later Messengers of God may be rejected with impunity.

38:62.

Important Words:

ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).

Commentary:

The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.

Commentary:

A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.

The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.

23:95.

Commentary:

The passive voice used in the words, when their eyes are turned, shows that the eyes of the men on the elevated places will be made to turn towards the inmates of Hell by some higher power, i.e. God, with some definite purpose which was to provide occasion for making certain announcements.

The last sentence of the verse spoken by the men on the elevated places, i.e. Our Lord, put us not with the unjust people, does not show that those, who will utter these words, will yet be in a state of uncertainty and that their case will not yet have been decided. They are mere words of piety or of God-fearingness that even a Prophet would utter when he sees an object of God’s punishment.