Topic: Teachings Of

5:95; 6:104; 21:50; 35:19; 36:12; 50:34; 57:26; 67:13.

2:44, 84, 111, 278; 5:56; 8:4; 9:71; 20:15; 27:4; 30:32; 31:5; 73:21.

2:196, 255, 263, 268; 3:93; 8:4; 9:34; 13:23; 14:32; 22:36; 28:55; 32:17; 42:39.

Important Words:

یؤمنون (who believe) is derived from امن i.e. he felt safe, or he placed his trust in. آمنه means, he rendered him safe; he trusted him. آمن به means, he believed him to be true, or he believed in him, or he trusted in him. آمن به means, he became submissive and obedient to him (Aqrab). Thus the word ایمان (belief) is the opposite of كفر (disbelief). It is particularly used with reference to God and other fundamental objects of faith.

الغیب (the unseen) is derived from غاب i.e. he or it became screened or invisible; he went far away and became separated. Thus غیب means, anything unseen, anything invisible or hidden, anything absent or far away (Aqrab & Lane). All objects of faith—God, the Angels, the Books, the Prophets and the Last Day—are unseen. A revealed Book is visible as a book, but the fact that it is a revealed Book is unseen. Similarly, we see the Prophet as a human being, but the fact that he has a mission from God remains unseen. The word غیب however, is not confined to objects of faith alone.

یقیمون (observe) is derived from اقام. They say اقام الشیء meaning, he set the thing up, or he set the thing erect or upright. اقامagain is derived from قام meaning, he stood erect, or he stood up, or he stood still. اقام الصلوة means, he performed his Prayers regularly (Aqrab). اقام الصلوة also means, he performed Prayers in accordance with all the prescribed conditions (Mufradat).

الصلوة (Prayer) is derived from صلی i.e. he prayed. The word gives different meanings with reference to different objects.When used about God, it means, He showed mercy to, or bestowed praise on; used about the angels, it means, they asked forgiveness for men, etc.; and used about man it means, he prayed. In Islam the word الصلوة has generally come to mean the prescribed form of Prayer (Aqrab).

رزقناھم (We have provided for them) is from رزق i.e. he provided or he gave. رزق means, a thing whereby one profits, or from which one derives an advantage; any article of food; any means of sustenance; anything bestowed by God on man, material or otherwise (Aqrab & Mufradat).

ینفقون (they spend) is derived from نفق. They say نفق الشیء i.e. the thing became spent up or reduced. انفق means, he spent freely and constantly so as to reduce his wealth (Aqrab & Mufradat).

Commentary:

In this verse three important qualities of a متقی (muttaqi) have been mentioned: (1) a believer in the unseen; (2) steadfast in Prayer; and (3) spending out of what God has provided for him. Of these the first relates to faith or belief which must always come first; the other two relate to actions. Belief in the unseen does not mean blind belief or belief in things which cannot be grasped or understood. Nothing can be farther from the spirit of the Quran than to imagine that it demands from Muslims belief which reason and understanding do not support. The Quran strongly denounces such beliefs. True faith, according to it, is that which is supported by reason and argument (53:23; 46:5; 30:36; 6:149, 150; 25:74).

Moreover, the word غیب used in the Quran does not mean, as assumed by some hostile critics, imaginary and unreal things, but real and verified things, though unseen (49:19; 32:7). It is, therefore, wrong to suppose, as Wherry has done in his Commentary, that Islam forces upon its followers some mysteries of faith and invites them to believe in them blindly. It is Christianity which forces on its followers mysteries like Trinity in Unity and the Sonship of Jesus, completely beyond human understanding and human reason.

The word غیب as stated above, means things which, though beyond the comprehension of human senses, can nevertheless be proved by reason or experience. The supersensible need not necessarily be irrational. Nothing of "the unseen" which a Muslim is called upon to believe is outside the scope of reason. There are many things in the world which, though unseen, are yet proved to exist by invincible arguments, and nobody can deny their existence. God cannot be perceived by the physical senses nor, for that matter, can angels or life after death. But can the existence of God and the angels be denied because of this? Can life after death be denied because it remains unseen?

The words, who believe in the unseen, may also mean that the Faithful discharge their duties and perform their acts of worship without a bargaining spirit. They are above such bargaining. They suffer hardships, undergo tribulations and make sacrifices not for the sake of any visible or immediate reward, but out of a selfless desire to serve the large and, as it were, invisible cause of community or country or humanity at large. This is all believing in the unseen.

Another meaning of the word غیب as given above, is the state of being hidden from the public eye. In this sense, the expression would mean that the faith of a true believer is ever firm and steadfast, whether he is in the company of other believers or is alone. The faith that needs constant watching and exhortation is not worth much. True and real faith has roots deep in the heart of the Faithful and lives by itself. It does not fail or falter when a Muslim is deprived of the company of other Muslims or even when surrounded by disbelievers. Such faith is described in 21:50 and 57:26.

The second quality of متقی relates to actions. According to the different meanings of اقام الصلوة explained above, the expression, observe Prayer, would mean: 1. That a Muslim should observe Prayers throughout his life, keeping constant vigil over them. In fact, irregular Prayers are no prayers (70:35). 2. That he should say Prayers regularly at their appointed hours and in accordance with the rules prescrib­ed for them (4:104). 3. That he should say his Prayers in a true spirit and not allow them to be spoilt by wandering thoughts which may disturb and distract his attention (23:3). 4. That he should say his Prayers in congregation (2:44). 5. That he should also exhort others to say their Prayers regularly and thus help to spread the habit (20:133).

Prayer is not a form of bargaining with God, in which a Muslim looks for something in return. Islam strongly repudiates this idea and describes Prayers as a purifying agent for man himself. Through worship man attains certainty of knowledge which dispels doubt and helps to establish a real and living contact between him and his Creator.

There is a tendency to condemn institutional worship as useless and ceremonial. Worship, it is said, is an attitude of the mind and should be confined strictly to it. There is no doubt that attitudes belong to the mind and if the mind is corrupt, humility of the body can be of no avail. A person whose heart is unimpressed by the Majesty and Glory of God and who yet sings His praise is a hypocrite; but so also is the person who claims to accept a certain truth, yet his body and behaviour show no signs of it. When a person is in love, his face betrays a peculiar emotion when the beloved appears before him. Parents fondle and kiss their children and friends express their affection by visible movements. These demonstrations of affection are spontaneous, not assumed. It is, therefore, impossible that a man should love God and entertain a true longing for Him, but should not seek to express this love or longing by some outward acts; and this is the secret of all worship. Worship is the outer expression of the inner relationship of man with God. Moreover, God’s favours surround the body as well as the soul. Thus, perfect worship is only that in which body and soul both play their part. Without the two the true spirit of worship cannot be preserved, for though adoration by the heart is the substance and adoration by the body only the shell, yet the substance cannot be preserved without the shell. If the shell is destroyed, the substance is bound to meet with a similar fate.

Besides other advantages, Prayers in congregation, as Muslim Prayers always are, foster the spirit of brotherhood. Five times a day believers, both rich and poor, have to stand unceremoniously together, shoulder to shoulder, and offer their humble supplications to God. The busiest and the biggest of them have to find the time and join in this united act of worship. Such a fellowship cannot but wholesomely impact the worshippers’ hearts.

Incidentally, it may also be remarked that the outward form of the Islamic Prayer includes all the poses of the body expressive of humility, i.e. standing with folded arms, bowing, prostrating, and sitting with folded knees, each pose being allotted a corresponding prayer. Besides the prescribed Prayers, one is free to pray in one’s own words and one’s own way.

The expression, they spend out of what We have provided for them, includes not only spending in the cause of Allah but also spending for the welfare of the individual and the community. The words used here are used in their widest possible sense. Wealth, power, influence, physical and intellectual capacities—in short, all that one may receive from God—must be devoted, partly at least, to the well-being of others.

The beneficiaries of this injunction are not confined to the poor alone. All who have claims over the belongings of a Muslim are entitled to a share in them. The injunction applies to a mother who gives suck to her child, to a father who spends upon the education and upbringing of his children, to a husband who provides for the needs of his wife, and to the children who serve their parents. The commandment is aptly explained in the famous hadith: "Your self has a claim upon you, and your Lord has a claim upon you, and your guest has a claim upon you, and your family has a claim upon you. So you should give to everyone his due" (Tirmidhi).

The verse, in short, lays down three directions and describes three stages for the spiritual well-being of man:

1. A Muslim should believe in the truths which are hidden from his eyes and beyond his physical senses, for it is such a belief that proves he is possessed of the right sort of تقوی or righteousness. An intelligent person does not remain satisfied with natural phenomena as he sees them, but looks deeper into their source and origin; and it is this delving into the depths of the unknown that leads to great knowledge and great achievement. All this comes under "belief in the unseen" which has special reference to God, Who is the source of all creation.

2. When the believer reflects on the creation of the universe and the marvellous order and design which exists in it and when, as a result of this reflection, he becomes convinced of the existence of the Creator, an irresistible longing to have a real and true union with Him takes hold of him. This finds consummation in اقام الصلوة or observance of Prayer.

3. Lastly, when the believer succeeds in establishing a living contact with his Creator, he feels an inward urge to serve his fellow beings who, being the creatures of his own Lord and Master, are members of the large family to which he himself belongs. So, in order to meet their needs and requirements, he spends willingly and freely out of the wealth, knowledge or anything else which God has given him.

2:137, 286; 3:200; 4:61, 137, 163; 5:60.

4:70; 7:36; 61:7; 62:4.

Important Words:

انزل (has been revealed) is derived from نزل which means, he descended; or he came down. The literal meaning of the transitive form انزل would, therefore, be, he sent down, or he caused to descend. Figuratively, however, the word has come to be used about anything bestowed by God on man. God being high, everything that comes from Him may be said to descend from above. When used with reference to God’s Word, انزل would mean, He revealed. Thus we say, انزل الله كلامه in the sense of اوحی i.e. God revealed His word (Aqrab).

الآخرة (what is yet to come) is derived from اخر. They say اخرہ i.e. he put it back; he put it behind; he postponed it. The word الآخرة which is the feminine of الآخر i.e. the last one or the latter one, is used as an epithet or an adjective opposed to الاول i.e. the first one. الآخر with a different vowel-point in the central letter, means, "the other" or "another" (Aqrab). The object which the adjective الآخرة in the verse qualifies is understood, most commentators taking it to be الدار, the full expression thus being الدار الآخرة (the last abode). The context, however, shows that here the word understood is not الدارbut الرسالة i.e. الرسالة الآخرة (the message or revelation which is to come). The word; الآخرة has, therefore, been rightly translated here as "that (i.e. the revelation) which is yet to come".

یوقنون (they have firm faith) is derived from ایقن which again is derived from یقن i.e. it became clear and established. ایقن الامر means, he knew the matter well and made sure of it; he was certain about it. یقین means, certainty; becoming sure of a thing beyond doubt; anything sure and established (Aqrab).

Commentary:

This verse describes three more qualities of a متقی i.e. a righteous person. In the previous verse mention was made of faith in general. But as a true believer seeks to know the details of تقوی (righteousness) in order to perfect his faith, he is told here that for its consummation he must believe in the Holy Prophet and through him in the previous Prophets, and must at the same time believe in "what is yet to come". Thus, belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned, and no person can become متقی (a truly righteous person) unless he believes in the Holy Prophet.

From the words, that which has been revealed to thee, quite an erroneous inference is some­times drawn to the effect that it is belief in the Quran and not belief in the Holy Prophet that is enjoined. This view the Quran forcefully contradicts. Besides making it clear in several places that belief in the Prophet is as essential as belief in the Book (e.g.2:286; 4:66; 4:137), the Quran makes the point clear in another way also. At one place we have, He it is Who has sent down to you the Book clearly explained (6:115), and at another, and in like manner have We sent down the Book to thee(O Prophet) (29:48). The fact that God sometimes speaks of the Quran as having been sent to the people and sometimes to the Prophet is not without point. In fact, the difference in construction is full of meaning; for where the Quran is spoken of as having been sent to the people, the intention is to point out that the Quranic teaching is suitable and appropriate for them and is meant for their good; and where the Quran is spoken of as having been sent to the Prophet, the intention is to emphasize that he is not merely the bearer of a message but is the person best fitted to explain the message he has brought and to become an exemplar of the teaching contained in the message. Elsewhere God says, Allah knows best where to place His message (6:125), which is a clear proof of the fact that a Prophet is not merely the bearer of a message, but is selected by God for a higher purpose, i.e. to become a model for his followers; otherwise, anybody can be sent as a bearer of a message and the question of special selection does not arise.

The words, and that which was revealed before thee, illustrate a special characteristic of Islam, i.e. it not only recognizes the truth of all previous Prophets but makes it obligatory upon its followers to believe in the Divine origin of the teachings they brought with them (see also 13:8; 35:25). But it must be remembered that Islam is a complete and final teaching which has superseded all previous teachings. Belief in them, therefore, is only in the sense of reverence for them and not in the sense that a Muslim should act upon them. That is why in the verse under comment God mentions the earlier Scriptures after the Quran and not before it, as the chronological order required, so that the attention of the believers may be drawn to the fact that belief in the previous books is based on the Quran and is not independent of it.

According to the Quran (35:25), Prophets have appeared among all peoples and all nations and we are commanded to believe in all previous revelations, and thus an effective step has been taken to promote peace and harmony among the followers of different religions. The verse applies to no particular Book. Any earlier Book which claims Divine origin and has been accepted for a long time and by a large section of mankind to be the Word of God falls within the meaning of this verse.

The word الآخرة (what is yet to come) means either "the message or revelation which is to follow" or "the Last Abode", i.e. the next life. Of these two meanings the first is more applicable here; for it fits in with the other two parts of the verse which speak of God’s revelations. In this connection it is also noteworthy that while the word ایمان has been used in reference to the past and present revelations, the word یقین has been used in reference to the future ones. This is because ایمان relates to something definite and determined, and as the future revelation was not yet definite and determined at the time when the verse was revealed, so the word یقین was used for it.

The subject of the latter part of this verse, referred to in the words, what is yet to come, finds further exposition in 62:3, 4 where the Quran speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Quran was revealed to him; and his second advent was to take place in the latter days of the world in the person of one of his followers who was to come in his spirit and power. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement in Islam, in whose advent have been fulfilled also the prophecies of other Prophets regarding the appearance of a World-Messenger in the Latter Days.

2:158; 31:6.

23:2; 28:68; 87:15; 91:10.

Important Words:

المفلحون (those who shall prosper) is derived from افلح i.e. he was successful and attained what he desired or sought. When we say افلح زید we mean, Zaid reaped the fruits of his labour and his endeavours proved successful (Aqrab). Thus مفلح is one who is successful and attains what he desires and reaps the fruits of his labour. The word is also used about one who acquires any substantial good, be it material or spiritual, the word فلاح being used for such success or gain as others may envy (Taj).

The word علی in the clause اولئك علی ھدی is significant. If the idea had been of simple guidance, the Quran could easily have used the words اولئك ھم المھتدون. But it leaves the common construction and uses the words علی ھدی which literally mean, they are on guidance or, in other words, they are mounted on guidance. Guidance becomes, as it were, a riding animal for them which they conveniently use in their march towards God. The construction is not peculiar to the Quran. The Arabs say of a person steeped in ignorance جعل الغوایة مركبا i.e. such a one has made error and ignorance a riding beast for himself (Kashshaf).

Commentary:

The verse explains that when a man has fulfilled all the conditions of تقوی (righteousness) in respect of both belief and actions, then he may be sure not only of being rightly guided but also of being a master of guidance whose success in this life as well as in the life to come is assured. The words علی ھدی (lit. on guidance) also hint that as the believer prayed for guidance in the opening chapter of the Quran, so guidance of the highest order has been provided for him—a guidance on which he can ride comfortably and speed on happily towards his Lord and Master.

4:126.

See 2:63.

Important Words:

بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).

اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).

وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).

محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).

Commentary:

The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:

ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك

i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.

It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:

"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah).

3:85.

2:286; 3:85; 4:153.

Important Words:

اسباط (children) is derived from سبط. They say سبط الشعر i.e. the hair was or became loose and hanging. سبط المطر means, the rain was copious and extensive. سبط signifies the idea of length and extensiveness. شعر سبط means, hair that is long and not curly. سبط الکفین means, a generous man, literally one possessing long and open hands, because his helping hand extends to every needy person. A grandson is also called سبط (sibt) because his birth signifies increase of progeny. In a still wider sense, the word might signify progeny generally. The expression here refers to the twelve tribes of Israel named after the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26; 49:28).

Commentary:

The verse is addressed to Muslims who are enjoined to reply to Jews and Christians by saying that the central point in religion is belief in, and submission to, God; and so everything that comes from God must be accepted and it is simply foolish to say that a people believing in some Prophets of God need not believe in others. All Messengers of God and all revelations coming from Him must be accepted and no distinction is to be made between this Prophet and that or between this revelation and that, so far as belief in them is concerned. One Prophet may be higher in status than another and one revelation may be more important than another; but all of them must be accepted without discrimination. The words, to Him we submit ourselves, have been used as an argument in support of the above assertion. When we submit to God, everything coming from Him must be accepted.

It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all countries and all nations, whereas other faiths limit prophethood only to their own respective spheres. Naturally the Quran mentions only the names of those Prophets who were known to the Arabs to whom the message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a warner has not been sent (35:25).

As already pointed out, this verse should not be understood to mean that the Quran regards all Prophets to be equal in rank. In fact, the Quran clearly states that different Prophets possess different ranks, some of them being spiritually higher than others (2:254). The sentence, We make no difference between any of them, thus only means that a Muslim makes no distinction between the different Prophets in respect of their prophethood.

Some Christian critics have objected to the verse under comment and have demanded proof of the prophethood of Ishmael. But what proof is there, it may be asked, of the prophethood of Isaac? If the Bible testifies to the prophethood of Isaac, the Quran testifies to the prophethood of Ishmael. If the testimony of the Quran cannot be accepted as a proof for the prophethood of Ishmael, there is no earthly reason why the testimony of the Bible be accepted as a proof for Isaac’s prophethood. And even the Bible is not without evidence of the fact that God made a number of promises to Abraham about the future greatness of Ishmael and his progeny (see note on 2:130).

See 2:169.

Important Words:

السلم (submission) is derived from سلم meaning, he was or became safe from danger or disease or defect, etc. سالمه means, he made peace with him.

اسلم means, he submitted; he embraced Islam. السلم therefore, means (1) submission; (2) peace; (3) the religion of Islam (Aqrab).

کافة (wholly) is derived from کف. They say کف الاناء meaning, he filled the vessel to the full. کف الشیء means, he collected the thing all in one place. کفه عن الامر فکف means, he turned him away from it and consequently he (the latter) kept back; he prevented or restrained him from the affair, so that, as a result thereof, he (the latter) desisted from it. Thus کف is both transitive and intransitive. کافة is the feminine from کاف and means: (1) all together with none standing aside (Aqrab); (2) wholly or completely, not partially or half-heartedly (Lane); (3) preventing the enemy and turning him back; and (4) restraining oneself, or restraining the people from sin and digression (Mufradat).

Commentary:

Having completed the description of the two classes of men along with their sub-divisions in the previous verses, the Quran now fittingly addresses believers generally and those weak in faith particularly, calling upon them to try to be reckoned among the best and noblest type of men. To attain this end they should do two things, one positive and the other negative: (1) Individually they should come into submission or, in other words, they should enter Islam, wholly. Partial submission and half-hearted obedience will not do; and collectively they should try to offer submission all together, allowing no member to stand aside and remain outside the circle. (2) They should eschew the ways of Satan, who is an open enemy of Islam and is out to cut all holy ties asunder (2:169).

Besides the above two meanings, the clause ادخلوا فی السلم کافة (come into submission wholly) is capable of yet another meaning. As کافة also means, restraining or turning one back, the clause may be translated as, "come into submission wholly, shutting all such doors through which sin may enter". This is indeed a most comprehensive advice and can save many a soul, if people only care to act up to it.

The word خطوات (footsteps) in the clause, follow not the footsteps of Satan, apparently seems to be superfluous, for, "following Satan" seems to give the same meaning as "following in his footsteps", but it is not so really. The word خطوات (footsteps) has been very wisely added to hint that those who follow Satan do so slavishly and blindly. Just as a blind man who cannot see his way, finds it convenient to place his hand on the shoulder of any passer-by and then blindly tread on in his footsteps, so do they.

See 2:137.

3:148, 194; 60:6.

Important Words:

غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.

Commentary:

The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.

Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.

Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.

Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.

2:137; 2:286

Commentary:

The Jews refused to believe in non-Israelite Prophets as the words, obey none but him who follows your religion (3:74) show. In the present verse, the charge has been pressed home to Jews that whereas they rejected all but the Israelite Prophets, Islam requires its followers to believe in all the Prophets of God, irrespective of the country or the race or the community to which they belonged or of the time in which they lived. Again, Islam requires them not only to believe in the Prophets that have passed away but also in any that may appear in future. A great contrast indeed, between the catholicity of Islam and the narrow-mindedness of Judaism!

The words, We make no distinction between any of them, should not be understood to mean that Islam considers all Prophets to be of equal spiritual rank. This view is contrary to 2:254 in which some Prophets have been declared to possess a higher spiritual rank than others.

So the words refer only to discrimination as regards believing in them and not as regards their rank.

2:132.

Important Words:

خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.

Commentary:

This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.

There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).

6:152; 7:34.

Commentary:

There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.

The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.

It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.

3:96; 16:124.

Important Words:

قیم (right) is derived from قام which means, he stood still or he stood up. قیم الامر means, he undertook the affair; he managed or conducted it. قیم means, right, correct or true. قیم الامر means, manager, conductor or superintendent of the affair (Lane). See also 4:6, 35, 163.

Commentary:

The previous verse proved the need of a revealed religion. In the present verse we are told that now the revealed religion was the one which the Holy Prophet of Islam was following and which in principle was also the religion of Abraham, the upright. The word حنیف means (1) upright and (2) one who is ever inclined to God; and such a one can only be he who believes in all the Prophets of God.

Important Words:

نسك (sacrifice) is derived from نسك. They say نسك الثوب i.e. he washed the cloth and rendered it clear and pure. نسك الذبیحةmeans, he slaughtered and sacrificed the animal. نسك البیت means, he repaired to the Ka‘bah for Pilgrimage. نسك الرجل means, the man worshipped God and devoted himself to His service. نسك لله means, he offered a sacrifice to win the pleasure of God and attain His nearness. Soنسك means, sacrifice; worship; a right due to God; blood of an animal shed by way of sacrifice or in fulfilment of a vow; animal of sacrifice (Aqrab).

Commentary:

This and the following verse beautifully describe the Holy Prophet’s religion, to which reference was made in the preceding verse. The two latter mentioned expressions, viz. "my life" and "my death" correspond respectively to the two former expressions viz. "my prayer" and "my sacrifice." As prayer imparts life to the worshipper, so it has been followed by the words, "my life." On the contrary, "sacrifice" kills the self of man, so it has been followed by the words, "my death." These four words, i.e. prayer, sacrifice, life and death, thus cover the entire field of man’s actions, and the Holy Prophet has been asked to declare that all phases of his life were devoted to God alone. All his prayers were offered to God; all his sacrifices were made to Him; all his life was devoted to His service; and if in the cause of religion he sought death, that was also to win His pleasure. He lived for God and would not die but in harness.

With regard to Prayer particularly, the Holy Prophet is reported to have said, جعلت قرة عینی فی الصلوة i.e. "the coolness or delight of my eyes lies in Prayer" (Nasa’i).

10:2; 12:2; 13:2; 14:2; 15:2.

3:8; 10:2.

Important Words:

الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.

فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.

خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.

خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).

Commentary:

A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.

The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.

2:120; 5:20; 7:189; 25:57; 34:29; 35:25.

Commentary:

The words, you should worship none but Allah, apparently show God to be selfish and standing in need of man’s worship. Nothing can be farther from truth than such an idea. God needs no worship from man. On the contrary, it is man himself who needs the worship of God for his own moral and spiritual benefit (29:7 & 49:18), because worship does not consist merely in certain outward acts but extends to all those spiritual strivings which help to make man reflect in his person Divine attributes. In fact, as the Arabic word عبادة (worship) means full and total obedience and submission to God’s will, it is clear that one who obeys God with thorough submissiveness and humility of heart and follows the will of his Creator fully and completely will not fail to imbibe Divine attributes and attain to the highest spiritual stature. This is something in which lies man’s own good. God gains nothing from it. The mention in the Bible of man having been created in the image of God (Gen. 1:27) also points to the same great truth, i.e. that man has been created so that he may develop in himself the attributes of God. The words of the Bible must not, however, be taken literally, for God is free from all form.

The injunction to worship God alone means that God should always be kept in view, because the complete picture of an object can be drawn only when that object is held constantly before the eye. Hence, worship means constant viewing of the attributes of God and the imprinting of them on the mind. It is clear that in so doing we benefit ourselves alone and do no good to God. A saying of the Holy Prophet also corroborates the above conception of worship. When asked what عبادة(worship) meant, he is reported to have replied that it meant that one should worship God as if one was actually seeing Him, i.e. that different attributes of God should stand embodied before the mind’s eye (Bukhari, ch. on Iman).

The Holy Prophet was a نذیر (Warner) in the sense that he cautioned and warned men to be on their guard against following evil ways and shunning good ones. And he was a بشیر (bearer of glad tidings) inasmuch as he pointed to them the way and provided for them the means of attaining both spiritual bliss and material prosperity.

11:53, 62; 71:11.

Important Words:

کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).

Commentary:

In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.

The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).

Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.

A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.

See10:5.

Commentary:

The expression, To Allah is your return, means that since you have finally to return to God and render your account to Him, there is no reason why you should not make preparation for that great meeting now. The words, He has power over all things, hint that since God has the power to give reward as well as to inflict punishment, there is no reason why you should not make yourselves deserving of His reward rather than of His punishment.

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.

11:115; 20:131; 30:18, 19; 50:40.

Important Words:

ل (at) means, at, on or upon; nigh, near or about; (Lane & Aqrab). For other meanings of لام see 17:62.

دلوک (declining and paling) is derived from دلک. They say دلکه الدھر i.e. the time proved him and made him expert. دلکت الشمس means, (1) the sun declined from the meridian; (2) or it became yellow; (3) or it set (Lane & Aqrab).

غسق (darkness) is the noun-infinitive from غسق (ghasaqa). They say غسق اللیل i.e. the night became dark. غسقت عینیه means, his eyes became dark or shed tears. غسق(ghasaqun) means, the beginning of the darkness of night or the darkness of the night or the darkness of the beginning of the night or when شفق or redness in the horizon after sunset disappears (Lane).

Commentary:

The words of this verse denote the hours of the five daily Prayers of Islam. The three meanings of the word دلوک as given under Important Words indicate the times of ظھر (afternoon Prayer) and عصر (late afternoon Prayer) and مغرب (sun-set Prayer). The words غسق اللیل include the times of مغرب (sun-set Prayer) but particularly refer to عشاء (night Prayer). The words قرآن الفجر (the recitation of the Quran at dawn) indicate the hour of فجر (morning Prayer).

In this and the following verses Muslims are warned to be prepared to meet great hardships and privations at the hands of the Jews of Medina. These people were very punctilious about outward acts of worship. The slightest slackness in Prayers on the part of Muslims would make them criticize Islam and the Holy Prophet. Moreover, Islam was destined to make great headway in Medina in the near future and as success and prosperity generally make men prone to a life of ease and they become indifferent towards Prayers, so Muslims are particularly warned to be on their guard against any slackness in Prayers.