وَعْدًا

4:75; 61:11-12.

3:196; 61:5.

Commentary:

The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.

23:38; 45:25.

10:5; 21:105.

Commentary:

This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.

Important Words:

فجاسوا (and they penetrated). جاس means, he sought for or after a thing or news or tidings eagerly and with the utmost of his endeavour. They say جاسھم الاسد i.e. the lion trod upon them, or came into the midst of them and did mischief among them. The Arabs say جسنا خلال دور القوم i.e. We went to and fro or went about amidst the houses of the people. The Quranic expression فجاسوا خلال الدیار means, they went through the midst of the houses and sought for what was in them or they went to and fro among the houses in a sudden attack or they slew you amid your houses (Lane & Aqrab).

Commentary:

The first disaster befell the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses and in the time of David they laid the foundation of a mighty kingdom which continued to flourish for some time after his death in its old might and glory. Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not make them mend their ways. They continued in their old wicked practices. The Prophet Jeremiah warned them to give up their iniquities as the wrath of God was about to overtake them. These are Jeremiah’s warnings:

O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee…? For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers (Jeremiah 4:14 & 31).

The Israelites paid no heed to Jeremiah’s warnings. So "the Lord was very angry with them and removed them out of His sight; there was none left but the tribe of Judah only" (2 Kings 17:18). In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his first invasion of Palestine and carried off some of the Temple vessels, but the city was spared the rigours of a siege. In 597 B.C. also, the city was invested and fell victim to a severe famine. The rebellion of Zedekiah, however, caused a second invasion in 587 B. C., and after a siege of a year and a half, the city was taken by storm. King Zedekiah fled from the city but was taken prisoner. His sons were slain and his eyes were put out and he was bound in fetters and carried off to Babylon. The Temple, the King’s palace and all the great buildings in the city were burnt down, the chief priests and other leaders were put to death and many people were carried off in captivity (Jew. Enc., vol. 6, p. 665 & vol. 7, p. 122 under Jerusalem).

Thus was fulfilled the promise about the first of the two warnings held out to the Israelites by Moses to which the present verse refers. The following passages of the Bible contain Moses’ warnings to the Jews:

"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: and he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy lands: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee…And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to naught; and yet ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deut. 28:15; 49-53; 63-64).

7:151.

Commentary:

موعدی (my promise) means, the promise which you made to me, or the promise which God made to you through me.

39:68.

20:56; 29:20; 30:12.

Commentary:

The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.

The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.

41:32.

Commentary:

The verse means to say that believers will earn "Gardens of Eternity" as a reward for the great sacrifices they would have made for the cause of truth and the life of piety and righteousness they would have led. They will, therefore, have the Gardens of Eternity as a matter of right. No conditions will attach to the promise about these "Gardens".

The words, "they will have therein whatever they desire", signify that the desires of believers will, in the next life, become identified with the will of God. So naturally all their desires will be satisfied. In this world also a believer attains to this high stage when he so merges his will in the Divine will that his will becomes the will of God Himself. In fact, in order to gain Paradise in this world and in the next the believer should attain to the high stage of self-effacement and of being at one with God.

20:132; 26:206-208.

Commentary:

The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."