92. The Arabic text of (verse 95) may be interpreted in three ways.

(I) The community which is once destroyed by the scourge of Allah can never have a second or new life.

(2) After its destruction, its people are not given a second chance for their test, then they shall be presented in the court of Allah for final judgment.

(3) When a community transgresses the last limits in its wickedness, injustices and disobedience, and Allah ordains to destroy it, no other chance of repentance is given to it because it becomes incapable of turning back to right guidance.

93. For the details about Gog and Magog, see (E.Ns 62 and 69 of Surah Al-Kahf). They will be let loose in the sense that they will swoop down on the regions of the earth like a beast of prey which is set free from its cage suddenly. The time of the fulfillment of the true promise will come on the eve of Resurrection and the appearance of Gog and Magog will be a sign of it. In a tradition related in Muslim, by Huzaifah bin Asid Ghifari, the Prophet (peace be upon him) said: Resurrection will not take place until ten signs appear:

(1) The smoke. (2) Dajjal. (3) Daabat-ul-Ard. (4) Rising of the sun from the west. (5) Coming down of Jesus, son of Mary. (6) Sudden attack of Gog and Magog. (7-9) Three land slides, one in the east, the second in the west and the third in Arabia. (10) The flare up of a great fire from Yaman which will drive the people to the Plain of Resurrection. In another tradition the Prophet (peace be upon him) stated that after the swoop of Gog and Magog, Resurrection will be so near that it may take place at any moment just as a pregnant woman might deliver the child at any moment, in the day or night, after her term has expired. But the reference to the appearance of Gog and Magog in the Quran and Hadith does not indicate that they will swoop on mankind jointly. It may be that they will clash against each other near the time of Resurrection and their mutual conflict might result in a universal catastrophe and destruction.

94. “We were in heedlessness” contains a kind of excuse in it, as if to say: The Prophets warned us of the Day of Resurrection but we were wrongdoers and paid no heed to their warning.

95. We learn from traditions that Abdullah bin Azzaara raised an objection in this connection, saying: According to this not only our deities but Prophets Jesus and Uzair (peace be upon them) and the Angels also will become fuel for Hell because they are also worshiped. The Prophet (peace be upon him) replied: Yes, everyone who would approve of his own worship instead of Allah’s will go to Hell along with those who worshiped him. He meant to say: There is no reason why Prophets Jesus and Uzair (peace be upon them) and the Angels should go to Hell because they never approved that they should be worshiped instead of Allah, and were not responsible for this. On the other hand, they taught people to worship Allah alone. Of course, those who tried to become deities and became partners in the shirk of others will certainly go to Hell along with their worshipers. Likewise those, who induced others to take deities other than Allah, will go to Hell. Satan comes under this category for he induces others to make deities. Thus it is Satan who is made the real deity whom they obey and commit shirk. Besides this, idols of stone and wood and other accessories of shirk will also be thrown into Hell along with the mushriks so that the latter should see that their deities were becoming a cause of the intensity of their torture of fire instead of becoming their intercessors.

96. The Arabic word zafeer means hard breathing because of excessive heat, hard work and weariness.

97. These will be the people who practiced virtue and righteousness in this world. Allah has already promised that they will be kept safe from the torture and will be granted salvation.

98. That is, the time of mustering and going before Allah will be very dreadful for the common people but the righteous people will have full peace of mind because everything will be happening according to their expectations. Their faith and the righteous deeds they did in the world, will help console them by the grace of Allah and, instead of grief and sorrow, they will be filled with the hope that they are going to get their promised rewards.

99. The interpretation of this verse has given rise to a great misunderstanding. Some people have tried to interpret it in a way, which is entirely opposed to the ideology of the Quran. They interpret it to mean: The inheritance of the kingdom and the resources of the earth are given to the righteous people alone in this worldly life, and upon them alone Allah showers His favors and blessings. Then they apply this formula conversely and conclude that the gift of this inheritance of the earth is the sole criterion between the righteous and the unrighteous men. The righteous is the one who inherits the sovereignty of the earth and the unrighteous the one who is deprived of this inheritance. But when they apply their formula in the historical perspective, they find that most of those nations which have inherited the earth in the past and are inheriting it today, have been and are mostly disbelieving, mushriks, atheists and immoral, and that these are not the characteristics of the righteous people when judged by the criterion put forward by the Quran. From Nimrod and Pharaoh to the present day communist despots, who have been inheriting the earth, were and are unbelievers and the enemies of God and therefore could not be considered righteous, according to the Quranic formula. Faced with this situation, they start arguing that there must be some error in the conception of the righteous which should be such as would fit all the inheritors of the earth whether they were Caliphs like Abu Bakr Siddiq and Umar Farooq or Chingez and Halaku. This research leads them to the Darwinian theory of the survival of the fittest and they assume fitness to be a synonym of righteousness.

According to this new conception or definition of righteousness, the proposition would plainly mean: Any person, or a group of persons, who is capable of conquering and subduing countries by military force and has the ability to exploit the resources of the earth successfully is a righteous servant of Allah and his achievement is a criterion and message of righteousness and worship for other human beings to follow. Consequently, if they fail to achieve the inheritance of the earth, they will neither be regarded among the righteous nor among the servants of Allah. As a result of this interpretation of the verse, and this conception of righteousness and service, they were confronted with the interpretation of some basic and fundamental articles of the Islamic faith. For instance, according to the Quran, no deed, howsoever good, could be regarded as righteous without belief in Allah, the Hereafter, the Prophets and the Books. Moreover, the invitation of the Prophet to accept the moral and legal systems of Islam would become meaningless. Then these people could not reconcile their interpretation with the teachings of the Quran that obedience to the Prophet (peace be upon him) and the commandments of Allah was absolutely essential for a righteous man and that the lack of this would make a person a disbeliever and a transgressor who deserved the wrath of Allah. If they had faced this problem boldly and honestly, they would have realized that their interpretation was wrong, but instead of this, they very impudently changed the universally accepted conception of faith, Islam, Tauhid, Prophethood and the Hereafter in order to make these basic articles of the faith fit in with their interpretation of this verse. Thus, they turned all the teachings of the Quran upside down and tampered with its meaning without the least hesitation. Now let us consider their interpretation and point out its errors.

(1) Their interpretation contradicts the teachings of the Quran as a whole, for according to these virtue, piety and goodness do not comprise material progress and ability to rule over the land. Moreover, if the Quranic word Salih (virtuous, good) is regarded as synonymous with Sahib Salahiyyat (i.e. possessor of fitness and competence), this one verse will clash with the whole of the Quran.

(2) They isolate this verse from its context and ascribe to it whatever meaning they like; otherwise, they would have seen that the inheritance referred to in the context is the promise to the believers which is to be fulfilled in the Hereafter, and thus has nothing to do with inheritance in this world.

If this verse is interpreted in the context in which it occurs, it becomes very plain from the preceding verses that this promise to the righteous people holds good for the life in the Hereafter. This thing has been made more explicit in (Surah Az-Zumur, Ayats 73-74). According to this passage (which is definitely about life in the Hereafter), when the pious people will enter into Paradise, they will say: God be praised, Who has fulfilled His promise and made us heirs to the land.

Now let us consider this matter in the light of the Psalms (whether the Book of Psalms in the Bible is genuine or tampered with, because the real Psalms of Prophet David are nowhere available) to which this verse refers. According to 37:9-29: Evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace....and their inheritance shall be forever....The righteous shall inherit the land, and dwell therein forever. Thus the Psalms also confirm word for word (verse 105). It is obvious that (They shall) dwell therein forever refers to the life in the Hereafter.

As regards to the inheritance of the earth in this worldly life, Allah gives it as a heritage to those of His servants whom He pleases (Surah Al-Anfaal, Ayat 128), irrespective of whether they are believers or disbelievers, righteous or wicked, not as a reward but for their trial. Your Lord will make you rulers on the earth, and then He will see how you conduct yourselves. (Surah Al-Anfaal, Ayat 129). The heritage of the earth in this worldly life is neither permanent nor everlasting. It is merely bestowed as a trial for different communities. On the other hand, the heritage of the land referred to in (verse 105) is permanent and forever and, according to the Quran, it will be bestowed on the basis of this formula: The land belongs to Allah and He will make only His righteous servants heirs to it not for their test but as a permanent reward for the righteous attitude they adopted in this worldly life.