ROOT ع ط و

2:191.

Important Words:

جزیة (tax) is derived from جزی meaning, he or it paid or gave satisfaction. They say, جزیت فلانا حقه i.e. I paid such a one his right or due. جزاہ کذا means, he repaid, requited, or recompensed him for such a thing. جزیة means, the tax that is taken from the free non-Muslim subjects of a Muslim State in lieu of the protection it ensures them (Lane & Aqrab).

ید (hand) also means favour. See 5:65.

صاغرون (acknowledge their subjection) is the plural of صاغرwhich is derived from صغرwhich means, he was or became small or little in body or in years or in estimation or in rank or dignity (Lane). صاغر which is the active participle from صغرsignifies, one who agrees, and is satisfied, to occupy or remain in a subordinate position (Mufradat).

Commentary:

War with idolaters having been dealt with in previous verses, fighting with the People of the Book is introduced with this verse. The verse refers to those People of the Book who lived in Arabia. Like the idolaters of that country, they too had been actively hostile to Islam and had tried to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as their loyal and peaceful subjects. The Jizyah, referred to in the verse, was the tax which such non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. Islam has ordained that in Arabia, the birthplace of Islam and its headquarters, only the People of the Book, and not idolaters, could live as subjects by paying the Jizyah, while outside Arabia all non-Muslims could live under a Muslim government on payment of this tax. Arabia, being the cradle and centre of Islam and, as it were, the citadel thereof, was to be kept free from idolaters. It should also be noted that as against Jizyah which was imposed on non-Muslims, the tax imposed on Muslims is called Zakah which is a heavier tax than Jizyah, and Muslims, in addition to this tax, had to perform military service which was very hard in those days and from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military service.

The expression عن ید (with their own hand) is used here in a figurative sense, signifying (1) that Jizyah should not be forcibly taken from the People of the Book but that they should pay it with their own hand, i.e. they should agree to pay it willingly and should acknowledge the superior power of the Muslims; or (2) that they should pay it out of hand, i.e. in ready money and not in the form of deferred payment; or (3) that they should pay it considering it as a favour from Muslims, the word, ید (hand) also meaning a favour.

The word صاغرون (acknowledge their subjection) is used here to express the subordinate political status of non-Muslims, i.e. they were to occupy the position of subjects in relation to Muslims. As regards the social relations of Muslims with the dhimmis, as non-Muslim subjects of the Muslim State were called, these may be judged from the fact that the Holy Prophet himself used to stand up in reverence when the bier of a non-Muslim happened to pass by him (Dawud, ch. on Jana’iz), and ‘Ali, the Fourth Caliph, bore on his own shoulders the bier of a Christian who happened to die in the time of his Caliphate.

9:79.

Important Words:

یلمزك (find fault with thee) is derived from لمز. They say لمزہ i.e. he made a sign to him with the eye or the head, etc.; he blamed or found fault with him; he spoke evil of him. It also means, he pushed or impelled or repelled him. لمزة occurring elsewhere in the Quran (104:2) means, one who blames or reproaches or finds fault with others much or habitually; one who speaks evil of others and defames them; a separator of companions and friends, who goes about with calumny (Lane).

Commentary:

As the hypocrites had joined Muslims to secure worldly advantages, therefore, if they were given something out of Zakah or legal alms, they were pleased; but if they failed to get anything, they grumbled and began to find fault with the Prophet. This is one of the unmistakable signs of a hypocrite.

15:49.

Important Words:

غیر مجذوذ (that shall not be cut off). مجذوذ is derived from جذ. They say جذہ i.e. he cut it off; or he cut it off utterly; or he cut it off utterly and quickly; or he cut it repeatedly or in many pieces; he broke it. غیر مجذوذ means, (a gift, etc.) not cut short or not interrupted i.e. continuous and everlasting (Lane & Aqrab).

Commentary:

The present verse and that which precedes it throw light on an important question in which Islam differs from other religions, viz. the question of salvation.

According to the Hindu religion, both Heaven and Hell (i.e. reward and punishment) possess a limited duration; and man, after undergoing the punishment, or reaping the reward, of his deeds, is sent back to this world. Although some Hindu sects disagree among themselves regarding certain details, they are all agreed on the fundamental principle that both the punishments and rewards of the next world are temporary. Of the Semitic religions, Judaism denies Paradise to all non-Jews while Jews are regarded as almost free from the torture of Hell, for, according to Judaism, no Jew will remain in Hell for more than 11 months, whereas non-Jews will abide in it forever. According to Christians, both Heaven and Hell are eternal, although some of their sects hold the belief that Heaven will at last come to an end (Tafsir-e-Kabir). Islam, however, fundamentally differs from all these religions. The great leaders of Muslim religious thought in the past have generally believed and Hadrat Ahmad, the Promised Messiah, in our own age has particularly insisted that Heaven is eternal and everlasting, while Hell is temporary and of limited duration. The sayings of the Holy Prophet support this view. For instance, Ahmad bin Hanbal quotes a saying of the Holy Prophet, as reported by ‘Abdullah bin ‘Amr bin al-‘As to the effect:

لیاتین علی جھنم یوم تصفق فیه ابوابھا لیس فیه احد و ذلك بعد ما یلبثون فیھا احقابا

i.e. "There will come on Hell a day when its shutters will strike against each other and there will be none in it. That will happen after the inmates of Hell will have lived in it for centuries" (Musnad). Thus, according to this tradition, the word خالدین (abiding) used with regard to Hell only means "remaining for long centuries". The same view was held by Ibn Mas‘ud and Abu Hurairah. According to Ibn Taimiyyah, ‘Umar, Ibn ‘Abbas, Anas and many commentators are of the same opinion.

With reference to the word خالدین (abiding) used in the Quran in connection with Hell some eminent religious authorities think that it does mean "abiding forever". They however, hold that though wicked disbelievers will deserve to be kept in Hell forever, Hell itself will one day cease to exist through God’s mercy, and when there is no Hell, there will naturally be no dwellers in it. Among the supporters of this view are Ibn Taimiyyah and Ibn al-Qayyim (Fath).

The saying of the Holy Prophet quoted above on the authority of ‘Abdullah bin ‘Amr, is also reported by AbuHurairah, which fact adds to its weight and authenticity. In another tradition Ibn Mas‘ud says: لیاتین علیھا زمان تخفق ابوابھا i.e. "There will certainly come upon Hell a time when its shutters will strike against each other," meaning that it will be untenanted. Jabir, Abu Sa‘id Khudri and ‘Abdullah bin ‘Umar are also reported to have made a similar statement (Fath).

Abu Sa‘id Khudri quotes a long hadith of the Holy Prophet which clearly shows that Hell is not eternal. According to this tradition the Holy Prophet is reported to have said that on the Day of Judgement God would give permission to different high-placed persons to intercede for sinners. At last common believers also will be given permission to intercede on their behalf. At first, they will intercede for those whom they know. Then, with God’s permission, they will also intercede for other sinners who have some faith left in their hearts, until at last they will intercede even for those who have only a grain of faith in their hearts. Then only those will be left behind in Hell who had never done anything good. Then will God say: "The angels have interceded, and the Prophets and the Faithful have interceded and now it is My turn, the Most Merciful of the merciful ones." Then will God take a handful from the Fire and take out of it even those who never had done any good deed (Bukhari & Muslim).

This hadith hints that finally a time will come when everyone will be taken out of Hell, for when even those who never did any good deed are removed from the Fire, who else will remain behind? Moreover, God’s handful is not a physical thing. The word implies indefinite comprehensiveness and nothing can be considered to have been left out of it. It also appears from this saying that sinners will be punished first for their sins and, when they have been washed of their sins, they will be rewarded for their good deeds which, till then, will have been kept in reserve. The verse, whoso does good an atom’s weight will see it (99:8), also points to the same conclusion.

The different traditions quoted above show that many Companions of the Holy Prophet and their immediate successors held the view that Hell is not eternal and the Quran also supports this view. The following are some of the Quranic proofs in support of it:

(1) Though the words, excepting what thy Lord may will, have been used with regard to both Heaven and Hell (vv. 108 & 109), in the case of Heaven the words, a gift that shall not be cut off, have been specifically added in v.109 in order to show that there is no limitation upon the eternity of Heaven. In the case of Hell, on the other hand, they are followed by the clause, Surely thy Lord does bring about what He pleases (v. 108). These words are very emphatic and imply that the inmates of Hell must necessarily be taken out of Hell one day. If they were not to be taken out of Hell at all it was unnecessary to make the declaration so emphatic by using three words of emphasis, viz. ان (surely) ربك (thy Lord) and فعال (does bring about), the last word being the intensive form of فاعل and meaning the Great Doer of things that others cannot do.

Again, if Hell, like Heaven, was to be eternal, then its mention should also have been followed by some such words as "a punishment that shall not be cut off". It is true that as about Hell, so with regard to Heaven, it has been said that its inmates will abide in it as long as God wills, but in the case of the dwellers of Heaven it has been clearly added that God’s eternal will is that they should never be deprived of this favour and that their stay in Heaven should know no end. But no such declaration has been made with regard to Hell. This differentiation is so clear that even Ibn Hajr, whose view is opposed to Ibn Taimiyyah’s with regard to Hell being not eternal, has been compelled to admit that whereas with regard to the inmates of Heaven God has made known His will which is that they shall abide therein forever, with respect to the dwellers of Hell He has remained silent. But even the statement that God has remained silent with regard to the inmates of Hell is not correct, for by saying, Surely thy Lord does bring about what He wills, the Quran declares that in the case of the inmates of Hell God will carry out His wish which is implied in the words, excepting what thy Lord may will.

(2) The second evidence of the limited duration of Hell is furnished by the words الا من رحم ربك و لذالک خلقھم i.e. except those to whom thy Lord shall show mercy and for this has He created them (11:120). It has been admitted by eminent authorities such as Ibn ‘Abbas, Ta’us, Mujahid, Dahhak, Qatadah, and ‘Ikrimah that the pronoun ذالك (this) in the above words refers to رحمة (mercy) meaning that God has created men in order to show mercy to them (Kathir, Manthur and Tahavi). Now, if it be supposed that some men will remain in Hell forever and will never be taken out of it, then these wretched people cannot be said to have been shown any mercy.

(3) Whereas elsewhere in the Quran one meets with such expressions about Heaven as, they will surely have a reward that will never end (41:9; 84:26; 95:7), no such expression has been used with regard to Hell, which points to a clear distinction between the duration of the rewards of Heaven and the punishment of Hell.

(4) The Quranic expression رحمتی وسعت کل شیء i.e. My mercy encompasses all things (7:157), also shows that the punishment of Hell is only an intermediate condition and a transitory state and that even those whom God punishes will in the end become covered by His mercy and will be forgiven. The above expression represents God’s mercy as comprehending not only all human beings, but also all other things. The same idea is expressed in 40:8, where it is said that God comprehends all things in His mercy and knowledge. If it be supposed that certain persons can remain out of the mercy of God by being subjected to everlasting punishment, it will have to be admitted that certain things can also escape the knowledge of God, for knowledge and mercy have been mentioned in the verse side by side. But it is absurd to suppose that anything can escape the knowledge of God; therefore it is equally absurd to believe that any thing will remain permanently deprived of God’s mercy.

It should, however, be remembered that temporary punishment is not inconsistent with Divine mercy. The very fact that punishment is to last for a limited period shows that it will be reformatory; and it is clear that punishment which is meant to be reformatory is only a manifestation of Divine mercy, from which no human being can remain deprived even for a single moment. This is contradictory to the belief in the eternity of Hell.

(5) The following verses of the Quran also support this view: I have created the jinn and men only that they may serve Me (51:57), and Enter then among My servants and enter then My garden (89:30, 31). Now if all men in the end are to become God’s servants, for man cannot permanently be kept away from the object for which he has been created, and if all God’s servants will eventually enter Heaven the falsity of the view that Hell is eternal becomes quite clear.

(6) The sixth evidence of the limited character of Hell is to be found in the verse, Whoso does an atom’s weight of good will see it (99:8). Now a mere alleviation of punishment cannot be truly called the "seeing" of one’s good works. Hence, in order that men should see their works in completion i.e. should meet with the reward of their good actions, it is necessary that they should first be punished for their evil deeds by way of reformation and should afterwards receive the reward of their good actions.

(7) The verse, As for him whose scales are light, Hell will be his mother (101:9,10), constitutes further strong evidence in support of the view that Hell is not eternal. In this verse Hell is compared to a mother and it is well known that the child does not remain in the mother’s womb forever. It only remains there until the formation of its body and organs become complete. Similarly, those unfortunate persons who are cast into Hell will remain there until the time when the faculties which fit them for seeing the beautiful face of the Lord have become fully developed. This verse thus makes it clear that Hell is not eternal and that the word خالدین (abiding) in the verse under comment does not denote an unending time but only a long time as is also clear from the verse, who will tarry therein for ages (78:24).

The words, So long as the heavens and the earth endure, only mean "so long as the heaven and the earth of Paradise and Hell last"; so when Hell came to an end, heaven and earth will also naturally cease to exist.

Important Words:

نمد (We render aid) is derived from مد. They say مد الحبل i.e. he pulled, strained or stretched the rope. امدہ means, he granted him delay or respite. امدہ بمال کثیر means, he gave him much wealth. امدالامیر الجند بالخیل والرجال means, the commander aided or succoured his army with horses and men (Lane & Aqrab).

Commentary:

This verse removes the misapprehension which might have arisen from the previous verse that good deeds only of the Faithful are rewarded. We are here told that Divine aid is of two kinds: (1) general aid, as a result of which all good works and efforts of all sorts of people, Muslims, Christians, Jews, Hindus etc., bear fruit according to their scope and magnitude and (2) special grace and succour of God which is confined to spiritual matters and which is given to God’s true servants only and is denied to disbelievers.

87:3-4.

Commentary:

The verse means to say that there exists a perfect order in the world and that God has endowed everything with the qualities and attributes which are best suited to its particular requirements and needs and by making proper use of which it can attain to its fullest development.

Pharaoh seems to be a polytheistic philosopher. Here Moses has drawn his attention to the Oneness and Unity of God.

Important Words:

أکدیٰ (gives grudgingly) is derived from کدی. They say أکدی الرجل i.e. the man gave niggardly or grudgingly; he did not succeed in getting what he wanted. أکداہ عن کذا means, he prevented him from such a thing. أکدی المعدن means, the mine refused to bring out diamonds and jewels. أکدی الحافر means, the digger in the course of digging came across a hard or stony piece of ground or clod and could dig no further. سأله فأکدی means he begged of him but found him like a hard piece of ground and he did not give. أکدی المطر means, the rain decreased. (Aqrab).

7:78; 11:66; 26:158; 91:15.

Important Words:

تعاطی (seized) is derived from عطا. عطا الیه یدہ means, he raised his hand towards it. تعاطی الشیء means, he took the thing. تعاطی الامرmeans, he ventured upon the affair. تعاطی الرجل means, the man stood upon the extremities of the toes and raised his hands to take a thing. عطو (inf. noun) signifies, the act of raising the head and hands to take a thing. تعاط (ta‘atin) is the act of taking a thing with the hand; taking with the hand what is not right or just or due; contending in taking; standing upon the extremities of the toes with raising the hands to a thing; being bold or courageous so as to venture upon a thing without consideration or hesitation (Lane & Aqrab).