21-94 So whoever does good deeds and is a believer, there is no rejection of his effort, and We surely write (it) down for him.a
فَمَن يَعْمَلْ مِنَ ٱلصَّـٰلِحَـٰتِ وَهُوَ مُؤْمِنٌۭ فَلَا كُفْرَانَ لِسَعْيِهِۦ وَإِنَّا لَهُۥ كَـٰتِبُونَ (۹۴)
21-94a: كُفْرَان – The کُفۡر of a blessing and كُفْرَان both mean to refrain from thanking and to hide it, and this is the meaning here. كُفْرَان is generally used for denial of physical blessings while کُفۡر is used mostly for religion and کفور is used both for physical and religious purposes, as in فَأَبَى ٱلظَّـٰلِمُونَ إِلَّا كُفُورًۭا : …But the wrongdoers consent to naught but denying (17:99); إِمَّا شَاكِرًۭا وَإِمَّا كَفُورًا :…he may be thankful or unthankful (76:3).
Good news for the believers: After mentioning the tribe of prophets and their deliverance from difficulties and giving good news to the Holy Prophet Muhammad (peace be upon him), the narrative moves to ordinary believers so that they too may be reassured that if they follow in the footsteps of prophets they would be favored similarly. Allah appreciates the work of whoever strives in His way and this verse is about striving to propagate the truth, because in the next verse those who were destroyed for opposing the truth are discussed.
21-95 And it is forbidden to a town which We destroy: they shall not return.
وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَـٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ (۹۵)
21-95a: حَرَٰمٌ – The meaning of حرام as forbidden is explained in 2-144a. If this meaning is taken, then لایرجعون will be for emphasis and the structure of the sentence will be: It is forbidden for a habitation that We destroy to oppose the truth, because they do not return. حرام has another meaning as well, namely obligatory and in this sense it appears in the poetry of the period of ignorance, as in: فَاِنَّ حرامًالا اری الدَّھَر باکیا ۔ عَلی شجرہ الَّا بَکیَتُ علی عمرو It is obligatory on me that I should not see anyone crying on his sorrow without weeping over Umru. This second meaning of حَرَٰمٌ is more suitable here, but both the meanings end up imparting the same understanding.
The dead cannot return to this earth: It is stated very clearly in a narration of Ibn Abbas that those who die will not return to earth till the Day of Judgment, in other words, they will not come back to this world. Another interpretation is that those for whom the decree of destruction has been issued will not repent. The first interpretation is clearer (IK). If the context is kept in mind, it becomes obvious: those who are caused to die by Allah will not return to this earth. The theme is prophets and their deliverance from opponents and enemies, and their narratives convey that a nation destroyed for opposing the truth does not come back to the earth to continue their oppression. However, the rule is generalized by stating that those who die do not return to this world. Similarly, in the last verse, specific circumstances are generalized into a common rule. This is supported by a hadith in Sunan an-Nasai and Sunan Ibn Majah reproduced in 3-49f. It is stated that Jabir, son of Abd Allah, who was slain in a battle with the enemies of Islam, on being asked by the Almighty what he desired the most, expressed a wish to go back into the world and be slain again in the cause of the Truth, but received the reply that this could not be, for:
قد سبق منی انھم لا یرجعون the word has already gone forth from Me that they shall not return.
21-96 Even when Gog and Magog are let loose and they sally forth from every elevated place.a
حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍۢ يَنسِلُونَ (۹۶)
21-96a: حَدَبٍۢ – means to be hunchbacked from which حَدَب is derived, meaning elevated land. حَدَب الماء is the height of a wave of water (LA).
Muslims and the sallying forth of Gog and Magog: For details on Gog and Magog, refer to 18-94a. By the letting loose of Gog and Magog is meant their emergence which will happen in end times according to the Hadith. In many hadith, the emergence of Antichrist and Gog and Magog is mentioned together. The emergence of Gog and Magog is mentioned in association with calamities and difficulties arising specifically for Muslims, to the point where it is stated that they will retreat to their cities and homes. This shows clearly that the Muslims will lose their kingdom and political power. In some hadith, it is mentioned that Gog and Magog will drink all the water of the rivers, and this may be because water is the source of life and it means they will devour the means of livelihood of other nations and particularly those of Muslims. Sallying forth from every elevated place clearly indicates they will capture or dominate all the strategic and important places on land and in the sea. Accordingly, the hadith states that they will cover the whole land.
For the meaning of نسل refer to 2-205a. The meaning of حَدَبٍۢ يَنسِلُونَ is also apparent from a hadith in which it is stated: لا یدان لا حدبقتا لہم no nation in the world will have the power to fight with them. Their final condition is mentioned as: وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍۢ يَمُوجُ فِى بَعْضٍۢ : And on that day, We shall let some of them surge against others… (18:99), showing that they will fight with each other and that will be the cause of their destruction. The reason why Gog and Magog are mentioned here is because the narrative is of the destruction of the opponents of the truth, and the impossibility of their return. Hence it is stated that even powerful and mighty people, who will be occupying all the elevated places of the world and with whom no one will have the ability to fight, would also be subject to this law. They will finally be destroyed and will not return after their destruction.
21-97 And the True Promise draws nigh, then lo! the eyes of those who disbelieve will be fixedly open: O woe to us! Surely we were heedless of this; nay, we were unjust.a
وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَـٰخِصَةٌ أَبْصَـٰرُ ٱلَّذِينَ كَفَرُوا۟ يَـٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍۢ مِّنْ هَـٰذَا بَلْ كُنَّا ظَـٰلِمِينَ (۹۷)
21-97a: شَـٰخِصَةٌ – a standing person visible from a distance is called شَخۡصٌ (R). شَخَصَ بَصَرُ فلانٍ means the eyes stare fixedly without blinking. A hadith mentioning a deceased person states: اذا شَخَصَ بَصَرَہٗ which is a state where the eyelashes are raised, vision gets restricted and is unable to focus on an object. When an anxiety provoking event confronts a person, it is called شخص به (LA) as in: تَشْخَصُ فِيهِ ٱلْأَبْصَـٰرُ …when the eyes will stare (in terror (14:42).
Commentators have taken وَعْدُ ٱلْحَقُّ to mean the Day of Judgment, but it can also mean death or the time of the destruction or diminution of power. Since the narrative is about the disbeliever’s destruction, the latter interpretation is the most plausible. At that time, the disbelievers will declare their acceptance of the truth to which they paid no attention and were unjust in opposing it. This admission is another reference to their acceptance of the truth.
21-98 Surely you and what you worship besides Allah are fuel of hell; to it you will come.a
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ (۹۸)
21-98a: حَصَبُ – حَصَب and حَصۡبَة are pebbles or gravel and حَصۡب is to throw pebbles. حَصَب is used for wood and other items thrown into the fire to fuel it. This is the meaning here. According to some, in the dialect of the people of Yemen حَصَب and حَطَب have the same meaning (LA), and some have taken the meaning of حَصَب as simply ما یُرۡمیٰ بهٖ something that is thrown.
For the disbelievers or the opponents of truth to be the fuel of the fire of hell is obvious, but what is meant by مَا تَعْبُدُونَ what you worship? Some have said that only idols are meant because مَا is used for things without awareness, and there are some hadith in which all kinds of deities are included in مَا تَعْبُدُونَ and the only exception created is for إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ Those for whom the good has already gone forth from Us …(21:101). However, refer to 10:68 where it is shown that on this occasion only those false deities are meant who present themselves as deities, indicating the leaders who made the people to do their bidding contrary to what God had ordered and who made them oppose the truth. If this interpretation is not adopted then the sun, moon, stars, winds, clouds, rivers, trees, stones, dogs, cats and many other animals are included in the category of deities because in different times, at different places and by different people, all have been worshipped. However, they will not all be gathered on the Day of Judgment to be put in the fire, and neither is there any benefit in burning them. Hence, by مَا تَعْبُدُونَ is meant the elders and leaders of the disbelievers whose presence in hell fire is frequently mentioned. They had worshipped deities or imposed such obedience on their followers which was tantamount to worship. That is why they deserved to be in the fire. This is also what is conveyed by لَوْ كَانَ هَـٰٓؤُلَآءِ ءَالِهَةًۭ Had these been gods…, namely, if they had been as they represented themselves, they would not have entered hell.
21-99 Had these been gods, they would not have come to it. And all will abide therein.
لَوْ كَانَ هَـٰٓؤُلَآءِ ءَالِهَةًۭ مَّا وَرَدُوهَا ۖ وَكُلٌّۭ فِيهَا خَـٰلِدُونَ (۹۹)
21-100 For them therein is groaning and therein they hear not.
لَهُمْ فِيهَا زَفِيرٌۭ وَهُمْ فِيهَا لَا يَسْمَعُونَ (۱۰۰)
21-101 Those for whom the good has already gone forth from Us, they will be kept far off from it—a
إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ أُو۟لَـٰٓئِكَ عَنْهَا مُبْعَدُونَ (۱۰۱)
21-101a: سَبَقَتْ – The literal meaning of سَبۡق is to get ahead while walking. Among its derivative uses are something being issued, something having happened, something that has occurred before, as in لَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ : And had not a word gone forth from thy Lord… (20:129) (R).
These are people who have attained heaven on earth, having reached the level where their soul is at rest. That is why it is stated that goodness has already reached them.
21-102 They will not hear the faintest sound of it and they will abide in that which their souls desire.a
لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِى مَا ٱشْتَهَتْ أَنفُسُهُمْ خَـٰلِدُونَ (۱۰۲)
21-102a: حَسِيس – For حِسّ refer to 3-52a and 3-152a. حَسِيس and حِسّ can also be taken to mean movement (R).
ٱشْتَهَتْ – شہیَ الشئ and اِشۡتہاہُ means to love something and become inclined to it (LA).
What is it that believers love and are inclined towards? In this world, believers can live with meager possessions, since their real desire and wish is to attain the pleasure of Allah. That is why Allah’s pleasure is the greatest blessing of paradise, as stated in: وَرِضْوَٰنٌۭ مِّنَ ٱللَّهِ أَكْبَرُ : And greatest of all is Allah’s goodly pleasure (9:72).
21-103 The great Terror will not grieve them, and the angels will meet them: This is your day which you were promised.a
لَا يَحْزُنُهُمُ ٱلْفَزَعُ ٱلْأَكْبَرُ وَتَتَلَقَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ هَـٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ (۱۰۳)
21-103a: فَزَع – فَزَع is the terror and anxiety experienced on seeing a frightening spectacle and it is from the genus of جَزَع which is a paralyzing sorrow that stops a person from his purpose. The word fear can be used about Allah, but not فَزَع . Examples of its usage are: فَفَزِعَ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ : …those in the heavens and those in the earth will be struck with terror (27:87) and وَهُم مِّن فَزَعٍۢ يَوْمَئِذٍ ءَامِنُونَ :…and they will be secure from terror that day (27:89). The meaning of فَزَعَ الیہ is asked for help at the time of فَزَع terror and تفریع is the removal of فَزَع as in: حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمْ : …Until when fear is removed from their hearts… (34:23). ٱلْفَزَعُ ٱلْأَكْبَرُ is the horror of entering into the fire.
21-104 The day when We roll up heaven like the rolling up of the scroll of writings. As We began the first creation, We shall reproduce it. A promise (binding) on Us. We shall bring it about.
يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍۢ نُّعِيدُهُۥ ۚ وَعْدًا عَلَيْنَآ ۚ إِنَّا كُنَّا فَـٰعِلِينَ (۱۰۴)
21-104a: نَطْوِى – طوی (infinitive طَیّ ) means rolled up and another meaning of طَیّ is a lifetime passing, as in a poetic verse طَوَتۡكَ خَطُوۡبُ دَھۡرِكَ بَعۡدَ نَشۡرٍ After a lifetime of misfortunes of this world had flattened you out, death rolled you up and in وَٱلسَّمَـٰوَٰتُ مَطْوِيَّـٰتٌۢ بِيَمِينِهِۦ :…and heavens rolled up in His right hand… (39:67). The verse can be interpreted with either meaning with the same outcome: the end of life. (R). The meaning of طوی البلاد is went from town to town (LA).
سِجِلّ – For سَجۡل refer to 11:82a. سِجِلّ is a register, official record book and according to some it means a scribe. Another meaning of سِجِلّ is a collection containing books (LA) referring to the act of writing.
Rolling up of heaven or annihilating it: Both the terms appear to herald a great revolution, and كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍۢ نُّعِيدُهُۥ As We began the first creation, We shall reproduce it on the surface refers to the Day of Judgment, but there also seems to be a reference to the great revolution when disbelief will be uprooted and truth will be established in its place. This scene was played out during the life of the Holy Prophet Muhammad (peace be upon him) in Arabia. What is hinted at in this verse is described in more detail in the next verse, where it is stated that the righteous shall inherit the earth.
21-105 And certainly We wrote in the Book after the reminder that My righteous servants will inherit the land.a
وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ (۱۰۵)
21-105a: The righteous servants will inherit the land: زَبُورِ – In Psalm 37:29, it states: “The righteous shall inherit the land” which this verse refers to. For details on Zabur, refer to 3-184a. By ٱلْأَرْضَ the Holy Land can be meant. Refer to 2-124b where it is shown that this land was promised to the children of Prophet Abraham. The successors of the lineage of Prophet Abraham are the Muslims and their temporarily losing control the Holy Land twice is in accordance with prophecies. By ٱلْأَرْضَ can mean ordinary land, and in that case the reference would be towards the rule and government of Muslims, as is clearly reported in the Hadith. The Holy Prophet Muhammad (peace be upon him) said: إن الله زوى لي الأرض فرأيت مشارقها ومغاربها، وإن أمتي سيبلغ ملكها ما زوي لي منها، وأعطيت الكنزين الأحمر والأبيض My Lord shrank the earth for me and I was shown its eastern and western lands and the kingship of my Ummah will reach as far as the end of the eastern and western lands that were shown to me of the shrunken earth. I have been given two treasures, one red and one white. This hadith is found in Muslim, Abu Dawud, and Tirmidhi. It proved that the Holy Prophet prophesied the kingship of his Ummah beyond Arabia. The prevailing atmosphere of disbelief does not contradict this, because the hadith also contains the prophecy of the Holy Prophet being given two treasures – one red and the other white. The red treasure is the acceptance of Islam by the eastern nations, and the white treasure is the predominantly white western nations joining Islam. This is clear good news that Islam will spread in the western nations just as it did in the eastern nations. In any case, Muslims will be made rulers and that is why they are reminded that if they sincerely serve Allah, power will follow.
21-106 Surely in this is a message for a people who serve (Us).
إِنَّ فِى هَـٰذَا لَبَلَـٰغًۭا لِّقَوْمٍ عَـٰبِدِينَ (۱۰۶)
21-107 And We have not sent thee but as a mercy to the nations.a
وَمَآ أَرْسَلْنَـٰكَ إِلَّا رَحْمَةًۭ لِّلْعَـٰلَمِينَ (۱۰۷)
21-107a: The Holy Prophet Muhammad (peace be upon him) was sent as a mercy to all nations: This is a reality of great importance because it is conveyed that not only was the message of the Holy Prophet for the whole world, he also came as a mercy for all nations and not to destroy and ruin his enemies. This is in sharp contrast to the Psalms which is full of prayers for the destruction and desolation of enemies. Not only did the Holy Prophet act mercifully towards his enemies, but Allah dealt with them mercifully too and limited their perdition to shattering their power and not the destruction and ruination of the whole nation. The explanation of these words is found in a hadith by Bukhari in which the Holy Prophet was asked to pray for the destruction of the disbelievers and his reply was: انی لم اُبۡعثُ لَعّاناً و اِنَّما بُعثۡتُ رَحۡمةً I have not been sent to curse but instead I have been sent as a mercy. Accordingly, Allah treated the Holy Prophet’s enemies mercifully. It is to emphasize this mercy that the Holy Prophet’s mercy is mentioned here, because the theme prior to this verse is that the righteous shall inherit the land which necessarily calls for the ruination and destruction of the enemies, so that the righteous may inherit their place. Hence it is stated, that this is not how it is going to be, because Allah has sent the Messenger as a mercy. The Muslims will inherit the land not by ruining the prior nations but by showing mercy to them. Accordingly, Islamic history shows us that no nation was destroyed.
A mercy for non-Muslims: The words of this verse show that the mercy of the Holy Prophet Muhammad (peace be upon him) is so widespread that not only friends, but also enemies will benefit from it. This applies to Muslims and non-Muslims and accordingly we find that many nations have benefitted from the teachings of the Quran and it has proved to be a blessing for them although they have not overtly converted to Islam. The European nations are benefiting from رَحْمَةًۭ لِّلْعَـٰلَمِينَ mercy for all nations while being his enemies. These nations follow the principle of taking action to strive in their worldly affairs, which is the teaching of the Quran and not the Bible. They are systematic in all their endeavors, which is manifestly a part of the Islamic teachings which has created an orderly and sophisticated system of prayer and zakat. They do not waste time and are very mindful of it, and this is also an Islamic teaching. They keep their streets clean, which is following the Islamic teaching of: اماطة الا ذی عن الطریق . The many good qualities we see in these nations can be directly linked to Islam.
21-108 Say: It is only revealed to me that your God is one God: will you then submit?
قُلْ إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ (۱۰۸)
21-109 But if they turn back, say: I have warned you in fairness, and I know not whether that which you are promised is near or far.a
فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍۢ ۖ وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌۭ مَّا تُوعَدُونَ (۱۰۹)
21-109a: اٰذنت – اَذِنۡتُهٗ بکذ and اٰذَنۡتُهٗ have the same meaning: to convey knowledge about a matter (R). Refer to 2-97a and 2-279a.
عَلَىٰ سَوَآءٍ – Refer to 3-64a.
People are invited to accept the Oneness of God as a just proposition. In another place, it is stated: تَعَالَوْا۟ إِلَىٰ كَلِمَةٍۢ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ :…come to an equitable word between us and you… (3:64).
21-110 Surely He knows what is spoken openly and He knows what you hide.
إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ مِنَ ٱلْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ (۱۱۰)
21-111 And I know not if this may be a trial for you and a provision till a time.
وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌۭ لَّكُمْ وَمَتَـٰعٌ إِلَىٰ حِينٍۢ (۱۱۱)
21-112 He said: My Lord, judge Thou with truth. And our Lord is the Beneficent, Whose help is sought against what you ascribe (to Him).a
قَـٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ ۗ وَرَبُّنَا ٱلرَّحْمَـٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ (۱۱۲)
21-112a: In times of trials and tribulations, one should turn to Allah and ask for His assistance, so that He decides in accordance with the truth, and spreads the truth in the world.
Bayan-ul-Quran 