Topic: Sects

5:70; 22:18.

4:137; 6:93.

2:113, 278; 6:49; 10:63.

Important Words:

الذین آمنوا (The Believers). The expression signifies the people who profess to be believers in Islam, i.e. the Muslims. Thus ایمان here means only profession of Islam. The word مؤمن has been used in the sense of Muslim elsewhere also in the Quran (4:137).

الذین ھادوا (the Jews) means, those who profess the Jewish religion. The word ھادوا is derived from ھاد which literally means, he turned towards the truth or towards God with repentance (Aqrab). The word also signifies returning towards a thing slowly or walking tardily (Mufradat).

النصاری (the Christians) is derived from نصر i.e. he helped. As the disciples of Jesus sided with him as God’s helpers (3:53), so they came to be known as نصاری i.e. helpers. Or the word is connected with ناصرة (Nazareth), a village which was the scene of Jesus’ childhood. In either case نصاری has come to signify the followers of Jesus, i.e. those who profess the Christian religion (Mufradat).

الصابئین (the Sabians) is derived from صبا. They say صبا الرجل i.e. he forsook one religion and adopted another. صبا النجمmeans, the star made its appearance (Aqrab). Literally, therefore, صابی is one who forsakes his old religion and adopts a new one. Technically, however, the word الصابئین refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to the following faiths: (1) The star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, v. 440 and Murujudh-Dhahab by Mas‘udi and Enc. Rel. Eth., viii, under Mandaeans); (2) The faith which was a sort of patch-work of Judaism, Christianity and Zoroastrianism (Kathir, under 2:63); (3) A people who lived near Mosul in Iraq and believed in one God but had no known Law or Book. They claimed to follow the religion of Noah (Jarir & Kathir, under 2:63); (4) A people who lived round about Iraq and professed belief in all the Prophets of God and had a special system of prayer and fasting (Kathir). Some Muslim Jurists looked upon الصابئین as a People of the Book, allowing them the same privileges as are allowed to the latter. None of the above-mentioned peoples should, however, be confused with the Sabeans (not Sabians) mentioned by certain commentators of the Bible as people inhabiting ancient Yemen. In this connection see also R. Rel. xl. 129-132.

من آمن بالله (whichever party from among these truly believes in Allah). Here إیمان means true belief, i.e. the belief which counts true in the sight of God and not merely profession of a certain faith. The Quran uses the word إیمان in this sense in 49:15.

Commentary:

This verse wedged in among the verses recounting the iniquities of the Israelites seems rather misplaced. But deeper study shows that it has been most fittingly placed here. In fact, the Quran is not a book of stories but has come with the declared object of uplifting those who have fallen morally and spiritually. It follows a psychological order in perfect conformity with the mental attitude of the reader, interspersing every narrative with fitting hints for his moral and spiritual regeneration. So is the case in this verse. After enumerating certain wrongdoings of the Israelites, the Quran goes on to say that although their sins are great, yet God’s mercy is infinitely greater, and if even now the Israelites, or for that matter, Christians, Sabians or any other people, should turn to God and truly and sincerely believe in Him and the Last Day (these being the two fundamental articles of faith which in principle comprise all others) and follow up their belief with good and righteous deeds, they can become heirs to His grace and mercy.

The verse is important and much difference has arisen about its real meaning. Some who are not in the habit of making a deep study of the Quran have hastily jumped to the conclusion that, according to this verse, belief in Islam is not necessary. They say that anybody, whether he is a Muslim, a Jew, a Christian or any other, who sincerely believes in God and the Last Day and does good deeds will be saved. Nothing can be farther from the truth. The Quran emphatically declares in a number of verses that belief in the Holy Prophet and in his revelation is essential. Says God: Surely those who disbelieve in Allah and His Messengers and desire to make distinction between Allah and His Messengers and say, 'We believe in some and disbelieve in others,' and desire to take a way in between, these indeed are veritable disbelievers; and We have prepared for the disbelievers an humiliating punishment (4:151, 152). Again, And those who believe in the Hereafter believe therein (i.e. the Quran) and they strictly observe their Prayers (6:93). From these two verses it becomes clear beyond any shadow of doubt that according to the Quran (1) belief in the Prophets is part and parcel of belief in God, and (2) belief in the Hereafter includes belief in God’s revelation as well. Elsewhere the Quran says, Surely the true religion with Allah is Islam (complete submission) and whoso seeks a religion other than Islam, it shall not be accepted from him and in the life to come he shall be among the losers (3:20, 86). This verse along with the two quoted above definitely proves that the objection mentioned above is entirely baseless and is born of utter ignorance of the real Quranic teachings. In fact, as explained in the above verses, the Quran confines itself to a mention of belief in God and the Last Day, not because belief in the Holy Prophet and the Quran is not essential, but because the former two beliefs include the latter two, the four being essentially inseparable.

What is, then, the real meaning of the verse under comment? A careful study of the verse and its context leaves no doubt that it can have only two possible meanings:

(1) One meaning is that, having recounted a number of wrongs committed by the Israelites, God invites them to an easy and decisive method of establishing which party has His support and which not, and in order to make the argument still more forceful, He includes in the proposed context Jews, Christians and Sabians, the only followers of revealed religions found in and around Arabia. It is evident that in religious matters, when everything else has been said and every other means has been tried, the final criterion for testing the truth of contesting parties is reduced to this: Which party enjoys divine succour and which does not? If God is a Living God and has Himself raised a Prophet for the regeneration of the world, it stands to reason that He would not leave His Messenger alone but would come to his help and show powerful Signs in his support. This phenomenon has repeated itself in the time of each and every Prophet of God. So why not make use of it here in order to distinguish the truth from falsehood? It is to this phase of the matter that the verse under comment invites Jews, Christians, etc. God says, there are now as many as four claimants in the field, Muslims, Jews, Christians and Sabians. So let all wait and see whom God’s helping hand succours in the present struggle. In the time of Moses God helped the Israelites against the Egyptians; in the time of Jesus He helped Christians against their opponents, and in, the time of other Prophets He helped their followers against their enemies, and this served as a practical proof of the fact that the truth lay with the Prophets and not with their opponents. The same tried criterion was now available, viz., whichever party from among these truly believes in Allah and the Last Day shall have their reward with their Lord and no fear shall come upon them nor shall they grieve. The challenge was thrown out to all existing claimants of divine support and the final and unparalleled triumph of Islam against all adversaries gave the clearest of verdicts in favour of the former.

The verse under comment thus contains a mighty prophecy the fulfilment of which in the teeth of all opposition was a wonderful proof of the truth of Islam. And the fulfilment of this prophecy proves to be the more wonderful when one bears in mind the fact that this verse was revealed at a time (it was revealed in the early years of the Hijrah) when Islam was passing through the severest of trials and hardships, and the fate of the new faith was virtually trembling in the balance; nay, so far as worldly causes were concerned, its fate was practically sealed in view of the opposition that remains unparalleled in all history.

It cannot be objected here that after a few centuries of triumph, Muslims too began to decline, thus rendering the argument ineffective. Firstly, the argument, as borne out by the history of all revealed religions’ of the world, does not relate to communities in their ordinary temporal affairs but to those contending on religious issues. The argument particularly relates to the time when a Divine Messenger makes his appearance and extends to the period for which a newborn community sticks to the teachings of their Prophet. It would be absurd to think that divine succour should continue forever, even after a people has become dead in faith and works. Secondly, it should be remembered that the present-day decline of Muslims as well as the present-day temporal ascendancy of Christians is itself in accordance with the prophecies of the Holy Prophet of Islam, and hence it is rather a proof of the truth of Islam than a proof against it. Moreover, the wheel is fast turning and the day is not far off when, according to yet another prophecy of the Holy Prophet, Islam will once more gain ascendancy through the Promised Messiah of whom the Prophet himself has spoken as his own image.

(2) The other meaning relates to the spiritual sense. God says, there are now four claimants in the field, i.e. Muslims, Jews, Christians and Sabians. Each one of these groups claims to enjoy true spiritual contact with God. But as everything in this world possesses certain distinguishing marks and properties which go to establish its identity, so is the case with man’s spiritual connection with God which is characterized by certain distinguishing marks or special properties; and the verse goes on to say that one of these distinguishing marks is that people enjoying true spiritual connection with God "have their reward with their Lord and no fear comes upon them nor do they grieve," i.e. God’s connection brings with it perfect peace of mind and complete tranquillity of heart. One is not left in the dark, doubting all the time in the depth of his heart whether one is treading the right path or not, with gnawing grief at one’s past actions and disquieting fears about the future. The heavenly life of a true believer begins in this very world, and this is why the Quran says that a person truly related to God inherits two Heavens, one in this world and the other in the next (55:47). So in the verse under comment. God invites the different claimants to search in their hearts for the peace and tranquillity of mind attending true belief and then say whether they possess it.

Yet another significance of the verse is that lip-profession of a truth is nothing in the sight of God. The Jews professed the truth; but as it did not find its way into their hearts, they stumbled at every step and brought down God’s displeasure on their heads. The verse forcefully points out that it did not matter whether one was apparently a Jew, a Christian, a Sabian or, for that matter, a Muslim. If the faith was confined only to the lip, it was a dead thing, without life and without any motive power in it. In order to be really useful and to become really acceptable in the sight of God, ایمان or faith should not be a mere lip-profession but something rooted deep in the heart with living and healthy branches spreading all around. This was a principle of which even the newborn community of Islam needed to be constantly reminded.

As stated under Important Words, the name الصابئین has been applied to a number of peoples, and it may rightly apply to one or all of them. In fact, the larger the number, the greater the force of the argument contained in the verse.

5:47; 61:7.

Commentary:

Jesus came in fulfilment of the prophecies of the previous Prophets contained in the Torah. But he brought no new Law, being a follower of Moses in this respect. He himself was conscious of this limitation of his authority. Says he: "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all be fulfilled" (Matt. 5:17, 18). The expression, to allow you some of that which was forbidden to you, does not, therefore, refer to any change or modification in the Mosaic Law. The reference is only to those things which the Jews had themselves rendered unlawful for themselves. Elsewhere the Quran says, So because of the transgression of the Jews, We forbade them pure things which had been allowed to them (4:161). Again, Truly I am come to you with wisdom and to make clear to you some of that about which you differ (43:64). These verses show that there were differences among the various sects of the Jews regarding the lawfulness or otherwise of certain things and that by their iniquities and transgressions they had deprived themselves of certain divine blessings. Jesus thus came as a judge to decide in what matters the Jews had deviated from the right path and to tell them that the blessings of which they had been deprived would be restored to them, if they followed him.

Among Islamic sources the following well-known commentaries support our interpretation of the verse:" Jesus did not abrogate any portion of the Torah; he simply made lawful to the Jews those things about which they used to disagree among themselves through error" (Kathir, under present verse). Again, "The words, that which was forbidden to you, refer to those things which the learned men after Moses had declared to be unlawful, giving the innovation the force of Law; Jesus restored the true commandments of the Torah, as they had been revealed by God" (Muhit). Yet again, "Jesus followed the Law of Moses. He used to observe the Sabbath, and turn his face to the Temple and he used to say to the Jews, I do not teach you even a single word which is not in accord with the Law of Moses; I only remove from you the burden laid on you as a result of the innovations you made after Moses" (Fath).

2:117; 5:18; 10:69.

Important Words:

عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).

یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).

قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.

Commentary:

After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).

This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.

The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.

58:23; 98:9.

Important Words:

السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).

الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).

Commentary:

The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.

The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.

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.

2:94.

Commentary:

It is a sad story repeated again and again in the history of every religion that after the departure of a prophet his followers begin to differ among themselves and become split up into sects and sections, every sect regarding itself as the true follower of their prophet and other sects as devoid of all truth, while the fact remains that every sect possesses some elements of truth. This is one meaning of the verse. The other meaning may be that the followers of every Prophet have always looked upon the followers of other religions as devoid of all truth while the truth is that all religions have proceeded from the same Divine Source and therefore their teachings possess a substantial measure of truth, though the whole and perfect truth is to be found in a religion which combines in its teaching all that is best in other religions. That religion is Islam.

10:106; 30:44.

12:41; 98:6.

Commentary:

This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).

The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.