137. In this competition of religions, the standard of acceptance with Allah for the human deeds will be the righteous and virtuous deeds, which humans might have performed with having faith, and not under the stamp of any religion.

It should be noted that the righteous deeds cannot be performed with remaining independent of the divine Shariah. For example, only that salat will be acceptable which would be according to the rules of the Shariah. Apart from this, the salat performed in any other way will not be salat in reality, nor will it be considered as act of righteousness. On the contrary a person performing such a salat will be considered a sinner. For the acceptance of the righteous deeds, there is also this condition of the performer being a man of faith. And the meaning of being a Momin or man of faith is that the man should believe and accept and claim openly to accept all that which Qur’an invites to believe.

138.That is: A record of his deeds is being prepared.

139. That is: The citizens of a township that has been destroyed cannot come back to that township again, that is they cannot return alive in this world to get an opportunity to reform themselves. Their return is not possible till the Doomsday. When this is the reality, then the people should take care and consider this opportunity as golden for reforming themselves.

140. Yajooj and Majooj, i.e. Gog and Magog have been explained in Surah Kahf, Note no.118, in which we had explained that these were wild tribes, who inhabited the region in the north of Caucasus. They used to cross the Dardanelles and plunder the people inhabiting these regions. To prevent their assaults, Dhul-Qarnain had built an iron wall on the request of the nation living in that region. This wall had stopped the assaults of the marauders.

The passage of time changed the effectiveness of this wall, for other ways had opened, nor is any nation bearing the name of Gog and Magog are recognised today as such. However, when the prophecy of the Qur’an will be fulfilled the reality will be known. It would not be proper to say anything merely on the basis of conjecture. Nor would it be right to rely on narratives which are not supported by authentic sources and whose text is also not free from dubiety and other defects. For example this narrative of Tirmizi that Gog and Magog dig up the said wall daily and when they are near making a hole in the wall, their chief asks them to stop and go home, the work would be started again the next day; but in the mean-while Allah repairs the wall. Thus they try to dig up a hole in the wall every day and leave it before it is done, but the following day they find it unbroken and whole.

Imam Tirmizi has quoted this narrative in Abwabut-Tafseer under Surah Kahf and has written that this hadith in ‘Hasan Gharib’, and we come to know such things through this method of sources, although this hadith is neither reliable nor authentic on the basis of its sources nor on the basis of its text. The well know commentator Allama Ibn Katheer writes in his Tafseer.

“There is contraindication in regarding the text of this hadith as the saying of the Prophet, because the obvious meaning of the ayah that they could neither climb the wall on account of its being strong and tall nor could they bore a hole in it. But Ka’b Ahbar has quoted a similar narrative, and it appears Abu Huraira has taken this (Israili) tradition from him, for he used to sit with him often and he used to narrate Israili stories. So Abu Huraira might have narrated this story and some narrators might have imagined that it might be a ‘Hadith Marfoo’ (i.e. the saying of the Prophet) Allah knows best.” - (Tafseer Ibn Katheer, Vol. III, page 105).

One narrator of this hadith is Abu Awana, about , whom the hadith writers have clarified that when he narrates a hadith from his memory, many times he commits errors.

-(Tahzibut Tahzib, Vol. II, pages 116 to 120).

It ‘is amazing that a narrative which goes contrary to the obvious meaning of the Quranic verse and whose lack of sense is so obvious, has found a place in Tirmizi. Would that such reliable books of hadith were free from such nonsense !

Contemplating this ayah of the Qur’an, its reference to context and these ayat of Surah Kahf in which the chronicle of Gog and Magog is narrated, what one can gather is that in the world the process of destruction of the nations by God’s action will be continued on account of their evil acts, tyranny and disbelief, so much so that the world will reach its last stage of destruction. At that time two nations, Gog and Magog, will be raised, who will be the great mischieving forces, though they may have different names. They will come from the high parts of the earth (north), and will cause mischief and disturbance in the whole world (and not necessarily among the Muslims only). It is presumed that this advance of theirs would take the shape of a world war, and they will have the full provision and equipment to destroy the world, (probably the new nuclear missiles, for in some hadith there is a mention of their shooting arrows into the sky).Therefore they will advance in the world destroying a very large portion of the human population. In this way by their hands the disbelieving nations of the world will be destroyed finally, and after that there will be Doomsday.

141.That is: The promise of the coming of the Doomsday. After the emergence of Gog and Magog the Day of Resurrection will soon occur. In other words at that time humanity will be at the end of its terms on this earth.

142. Then when the Day of Resurrection will occur and all will be raised again alive, the disbelievers will be in a state of shock, as it will be least expected by them. Therefore, their eyes will remain wide open in astonishment.

143.On the Day of Resurrection the disbelievers will not only admit that they were negligent but will also confess that they were sinful.

The main stumbling block in the way of believing in the Hereafter is man ‘s negligence, negligence of a criminal sort. That is, inspite of the arguments about the certainty of the Hereafter, man avoids accepting its authenticity, for after accepting it, it would not be possible for him to live a life of his choosing or according to his own sweet will. Thus his desires prompt him to divert his attention from the Hereafter and try to keep him involved in the worldly amusement.

144. The address is to the polytheists, that they and those whom they worship are going to become the fuel of the Hellfire. The idols will be sent to the Hell so that their worshippers may realise that those which they worshipped considering them as gods were not only completely helpless in helping them in any way, on the contrary they are the cause of their increased suffering. How very painful the scene will be, where the worshippers of the false gods will be burning in the fire along with their gods. If the idolaters may just try to visualize this scene, it may help them to give up polytheism.

Here this question is meaningless that when the deities also are to become the fuel of the Hell, then what will happen in the case of Allah’s prophets whom some of their followers had made their deities ? Because the Qur’an has used the words “Ma ta’budoon’ (the things which you worship)- the word ‘Ma’ here is generally used to refer to inanimate objects, and by these words what is meant here is idols and material things only, which the polytheists worshipped. Further on Qur’an has clarified that (ayah 101)

(“Verily those to whom promise of favour has already been made from us shall be kept far away from it”) and in Qur’an at other places also the fact of the prophets of God and people of faith having been kept away from Hell and being sent to Paradise has been mentioned so many times that there is no possibility of any misunderstanding in this respect.

145.That is: the idols and also those who worshipped them will remain in the Hell for ever.H ere this aspect of the narration is worth noting that Qur’an narrates the painful consequence which awaits the idol-worshippers before them in quite unambiguous terms. ‘Therefore, an Islamic dawah worker should also adopt a clear and unambiguous attitude against polytheism and innovation (bida’t), and should describe in clear terms the consequences of false practices, however bitter the description may be felt by the idol-worshippers. The task of the physician is to give the right treatment to his patient, even if he is required to give a bitter medicine or to give an injection.

146. That is: For the sincere people of faith and those who fear God whose lives were a mirror of righteousness.

147. These ayat clarify that those who will be found deserving of the Paradise according to the promise made by Allah will not feel any worries on the Day of Resurrection and they will be kept away from the Hell so far away that its slightest noise will not also reach their Cars. It thus refutes the idea that the sincere people of faith will have to pass from near the Hell. At another place in the Qur’an it is stated :

“Then he, whose record is given in his right hand, He truly will receive an easy reckoning.”- (Surah Al-Inshiqaq,7 -8).

For further explanation, See Surah Maryam, Note No.95.

148. On the Day of Resurrection the skies will be rolled up like sheets, so that a new world may be established with a new system. Materialists consider the universe to be without a beginning, but Qur’an tells us its beginning as well as about its end. If in the world a construction can take place after destruction, then the destruction of the world for the building up of a new world is not at all astonishing, nor is it strange that a well developed universe may take place of the old universe.

(For further explanation, please see Surah Ibrahim, Note No.11)

149. By the earth is meant the earth or the land of Paradise, as is clear from the ayah of the Surah Al-Zumar, ayah No 74:

“...And(He)has given us the earth to inherit that we may dwell in Paradise wherever we please.”

And the meaning of their being inheritors is that the said earth which will be eternal and will have the most satisfying provisions will be at the disposal of Allah’s virtuous slaves and they will be made to inhabit it.

In the ayah a reference is made to Zabur (Psalms) which was revealed to Prophet Dawood. The idea behind giving this reference is to indicate that so far as power and control over the present earth is concerned, it is a temporary phase, and this is made available to even those who are negligent of God, and also to His pious slaves. Accordingly Dawood, who was a prophet of God, was made a caliph, ruler. As for the eternal success, Allah had written in the Scripture that was revealed to Prophet Dawood, after reminding about the Hereafter and God, that the inheritors of the earth will be His virtuous slaves. In the presently available Psalms which are included in the collection of the present Bible only a glimpse of this topic can be seen. As for the Reminder to the people, the following excerpts from the Psalms may be seen :

“Trust in the LORD, and do good; so you will dwell in the land, and enjoy security. Take delight in the LORD, and he will give you the desires of your heart.(Psalms 37: 3,4)

“Depart from evil, and do good; so shall you abide for ever. For the LORD loves justice; he will not forsake his saint. The righteous shall be preserved for ever ,(Psalms 3 : 27, 28)

As for being the inheritors of the earth, the following may be seen in the same chapter of the Psalms :

‘The righteous shall possess the land, and dwell upon it for ever. (Psalms 37 : 29) “Wait for the LORD, and keep to his way, and he will exalt you to possess the land, (Psalms 37 : 34) The words implying that they will live for ever signify that the earth is the earth of the Paradise, and in the ayah preceding the ayah under reference (No. 104) the topic narrated refers to the Hereafter. Therefore, according to the reference to context, it is proved that by the earth is meant the earth of the Paradise.

150. Being worshipper means to be worshipping only Allah and to be loyal slave to Him alone. In the foregoing ayah the promise was to the righteous slaves, and here the worshipping slaves are being given the glad tidings, as if one attribute is the explanation of the other attribute.

151. That is: The coming of the Prophet (Sallal Lahu Alaihi Wa Sallam) is a means of mercy to humanity, for through him people will attain the true recognition of their Lord, and by leading a life under his guidance will deserve to get His mercy. Lil-A’lameen’ (for the peoples of the world) means that his coming was not for any one nation, community or country or time or period or age, but that it is for all the nations of the world and for the entire life of this world for the whole of mankind. Therefore, his mercy is general and his is for the general people, and for all he is a prophet of mercy. If people want to remain deprived of this general fountain of mercy, they will be responsible for their own dismal end. Air, water and light are not reserved for anyone particular nation, but is available to all without any distinction. But if anyone acts prejudicially against the blessings of his Lord, and may plug his nostrils refusing to breathe air, then his death by suffocation is definite. Similarly who ever runs away from water without drinking it, is more likely to die of thirst. And the one who closes his eyes in the light, is bound to wander in darkness. This is the reason why after coming of the Prophet of Mercy, the majority of the people of the world have remained deprived of the blessings of this mercy.

152.That is: The revelation that came to me teaches only tawheed, nothing else but tawheed. It is a monotheism which negates every kind of polytheism.

153. Here the direction is being given to the Prophet that if your community refuses to accept the call of monotheism, then tell them clearly that in the case of their denial the promise of Allah’s punishment will essentially be fulfilled, however, it is not known to him whether it would be imminent or after a long time. From this ayah it is quite clear that the Prophet did not know where the infidels will be subjected to Allah’s punishment. In view of the existence of such clear ayat in the Qur’an, how senseless is the persistence of a group of Muslims who argue that the Prophet had the knowledge of the Unseen !

154. That is: Your inside and outside, both are well known to God and He will deliver his judgment in the light of His true knowledge.

155. This is being conveyed through the words uttered by the Prophet that he did not know why the punishment is being delayed, possibly it might be on account of the possibility of their being put to trial, and before their destruction they might get some chance of enjoying the pleasures of this world.

156. From this it appears that when this Surah was revealed the Prophet’s mission had reached its last stage. Accordingly, these were uttered by the Prophet only after he had convincingly conveyed his message to the people that the truth has been fully manifested to them but they still persisted with denial. Let the deliverance of the final judgment come from God that the Truth may prevail.

157. That is : The truth that is being presented before you, you are speaking various kinds of false things about that truth, so in this connection we appeal to the Most Gracious, Allah, seeking His help, and so that He may make us steadfast in the path of Truth.