Who Don’t ever Die?

Surah Al Baqarah Ayah 151 to 165

(2:151) Just as when We sent among you a Messenger of yourselves, who recites to

you Our Signs, purifies your lives, instructs you in the Book and in Wisdom, and instructs you what you did not know.

(2:152) So remember Me and I shall remember you; give thanks to Me and do not be ungrateful to Me for My favors.

(2:153) Believers! Seek help through patience and Prayer; Allah is with them that are patient.1

153. Since the Ummah has been invested with world leaders, a set of necessary directives is now provided for its guidance. Before laying down these directives it seemed necessary to caution the Muslims that the office which had been conferred on them was indeed no bed of roses. On the contrary, it was a great and perilous responsibility. Once they undertook it, they would be subjected to all kinds of afflictions, put to all kinds of trials and tribulations and made to bear all kinds of deprivation. If, however, the Muslims persisted along the path of God despite the perils they would be rewarded with God’s favor in full measure.

154. To acquire the strength that is needed to bear this heavy burden of responsibility the believers should do two things: they should develop patience and they should strengthen themselves by devoting themselves to Prayer.

Later we shall encounter elaborations that will show that ‘patience’ is a word embracing a whole set of moral virtues of the utmost importance. ‘Patience’ is indeed an indispensable key to success. Likewise, we shall later have occasion to note in some detail how Prayer prepares the Muslims, both as individuals and as a collective body, to carry out their mission.

(2:154) And do not say of those who are killed in the way of Allah that they are dead;

they are alive even though you have no knowledge of their life.155

155. The word ‘death’ as well as its general concept has a depressing effect. People have therefore been instructed not to refer to martyrs who laid down their lives for God as ‘dead’, since this might lead to the dissipation of the spirit which enables people to struggle and make sacrifices in God’s cause. Instead, people have been instructed to bear in mind that anyone who lays down his life for God has in fact attained immortality. As well as being a statement of fact this also helps to arouse and sustain courage.

(2:155) We shall certainly test you by afflicting you with fear, hunger, loss of Properties, and lives and fruits. Give glad tidings, then, to those who remain patient;

(2:156) those who when any affliction smites them, they say: “Verily, we belong to Allah, and it is to Him that we are destined to return.” 15

156. ‘Saying’ does not signify the mere making of a statement. It means a statement which is accompanied by a deep conviction in one’s heart: “To Allah do we belong.’ This being so, a man is bound to think that whatever has been sacrificed for God has in fact attained its legitimate end, for it has been spent in the way of the One to whom all things truly belong.

‘And it is to Him that we are destined to return’ refers to the fact that man will not stay forever in this world and will return, sooner or later, to God. And if man is indeed destined to return to God why should he not return to Him having spent his all, having staked his life for His sake? This alternative is preferable to the pursuit of self- aggrandizement and then meeting death either by sickness or accident.

(2:157) Upon them will be the blessings and mercy of their Lord, and it is they who are rightly guided.

(2:158) Surely, al-Safa and al-Marwah are the symbols of Allah. Hence, whoever performs Hajj (Full Pilgrimage) to the House (of Allah) or makes ‘Umrah (Minor Pilgrimage), will find that it is no sin for him to ambulate between the two.13 And whoever does a good work voluntarily1 should know that Allah is Appreciative, All- Knowing.

157. The pilgrimage to the Kaabah along with a set of other rites on certain fixed dates of Dhu al-Hijjah is known as hajj. Pilgrimage at other times is known as ‘Umrah.

158. Safa and Marwah are the names of two hillocks near the Holy Mosque in Makka. To run between these two hillocks was among the rites which God had taught Abraham in connection with hajj. Later, when Pagan Ignorance prevailed in Makka and _ the neighboring regions, altars were built for Isaf at Safa and for Nai’lah at Marwah, and people began to circumambulate them. After the advent of the Prophet, when the light of Islam had spread to the people of Arabia, Muslims came to doubt whether running between Safa and Marwah was one of the original rites of Pilgrimage or was merely an invidious religious innovation of the Age of Ignorance. If it was in fact such, they feared they might be committing an act of polytheism.

Moreover, we learn from a Tradition transmitted from ‘A’ishah that even in pre-Islamic times the people of Madina were not favorably disposed to this practice. Although they believed in al-Manat they did not believe in Isaf and Nai’lah. For these reasons, it was necessary, at the time of the change of the qiblah, to dispel popular misconceptions about this rite. It seemed necessary to tell people that running between these two hillocks was part of the original rites of Pilgrimage and that the sanctity, of Safa and Marwah, far from being an invidious innovation of the people of the Age of Ignorance, stemmed from the revealed Law of God.

159. It is best that one should perform this ritual obligation with wholehearted devotion. But , if devotion is lacking one, is not thereby exempt from fulfilling one’s obligation. One must perform this ritual if only out of a sense of duty.

(2:159) Those who conceal anything of the clear teachings and true guidance which We have sent down even though We have made them clear in Our Book, Allah curses such people and so do all the cursers,1

160. The biggest failure of the Jews was that they kept the teachings contained in the Book of God was confined to a limited class of people, the rabbis, and professional theologians, instead of spreading them. They did not allow this knowledge to filter through even to the Jewish masses let alone the non-Jewish peoples of the world. Later, when errors and corruptions spread among them owing to widespread ignorance the Jewish theologians made no serious effort to root them out. Moreover, in order to maintain their hold on the Jewish misses they lent their tacit approval to every corrupting deviation from the true faith that gained currency.

The Muslims are being admonished to refrain from this kind of behavior. The nation which has been charged with the guidance of the entire world is duty-bound to do its utmost to radiate true guidance, rather than keep it under lock and key as a miser hoards his money.

(2:160) except those who repent and make amends and openly declare (what they had concealed). Such shall I pardon for I am Much- Relenting, Most Compassionate.

(2:161) As for those who disbelieved! and died disbelieving, surely the curse of Allah and of the angels and of all men is on them.

161. The original meaning of kufr is to conceal. This lent the word a nuance of denial and it began to be used as an antonym of Eiman. Eiman means to believe, to accept, and to recognize.

Kufr, on the contrary, denotes refusal to believe, to deny, to reject. According to the Qur’an there are several possible forms of disbelief. One is to refuse either to believe in the existence of God, to acknowledge His sovereignty, to recognize Him as the only Lord of the Universe and of mankind or to recognize Him as the only Lord and the only object of worship and adoration. The second form of disbelief is when a man recognizes the existence of God but

still refuses to accept His ordinances and directives as the only source of true guidance, and as the true law for his life. The third form of disbelief is when even though a man recognizes in principle that he ought to follow the guidance of God he refuses to believe in the Prophets who were the means of communicating God’s guidance to man. The fourth form of disbelief is to differentiate between one Prophet and another and, out of parochialism and bigotry, to accept some Prophets and reject others. The fifth form of disbelief is the refusal to recognize, either totally or partially, the teachings communicated by the Prophets, on God’s behalf, concerning the beliefs, the principles of morality, and the laws for fashioning human life.

The sixth form of disbelief is where a person theoretically accepts all that he should accept but willfully disobeys God’s ordinances and persists in this disobedience, and considers disobedience rather than obedience to God to be the true principle of life.

All these modes of thought and action are forms of rebellion towards God and the Qur’an characterizes each of them as Kufr. In addition, the term Kufr is used at several places in the Qur’an in the sense of ingratitude and in this usage it signifies the exact opposite of Shukr (gratitude). Gratefulness consists in feeling thankful to one’s benefactor, in duly recognizing the value of his benevolence, in making use of it in a manner pleasing to its bestowed, and in being utterly loyal to him. Ingratitude denotes, on the contrary, that the man concerned has either failed to recognize the bounty of his benefactor or considers it to be either the outcome of his own power and ability or else that of some other person’s favor intercession. Another form of ingratitude consists in failing to recognize fully the worth of the bounty received and in either allowing it to be wasted or to be used in contravention of the will of the benefactor; this ingratitude includes infidelity and treachery towards the benefactor in disregard of his benevolence and kindness. This kind of Kufr is known in ordinary language as ungratefulness.

 (2:162) Thus shall they abide and their chastisement shall not be lightened, nor shall they are given respite.

(2:163) Your God is One God, there is no god but He; the Most Merciful, the Most Compassionate.

(2:164) (To guide) those who use their reason (to this Truth) there are many Signs in the structure of the heavens and the earth, in the constant alternation of night and day, in the vessels which speed across the sea carrying goods that are of profit to people, in the water which Allah sends down from the sky and thereby quickens the earth after it was dead, and disperse over it all manner of animals, and in the changing courses of the winds and the clouds pressed into service between heaven and earth.12

162. If a man were to observe the constant operation of this universe, reflect on it in a manner befitting a rational being, and think about it without either stubbornness or bias, he would find sufficient signs to convince him that this gigantic system is absolutely subservient to the will of the Omnipotent and Wise Being, Who alone wields all power and authority. Moreover, this system seems to be such as to rule out all possibility of any interference from others whether independent of the Creator of the universe or in partnership with Him. Since this One True God is the Lord of all creation and none else is in possession of any power or authority, none is entitled to any share in His godhead or overlord ship.

(2:165) Yet there are some who take others as equals to Allah! and love them like Allah alone should be loved; but those who (truly) believe, they love Allah more than all else.1

If only the wrong-doers were to perceive now – as they will perceive when they will see the chastisement – that all power belongs to Allah alone, and that Allah is severe in chastisement!

163. There are certain attributes that belong exclusively to God. Moreover, there are certain duties that man owes to God by virtue of His being his Lord. The indictment of the Qur’an is that the people in question ascribe to others than God the attributes which are exclusively His and likewise consider others to be the rightful claimants of certain rights over man which belongs only to God. To be Lord of the entire complex of causal relationships found in the universe, to dispense the needs and requirements of people, to deliver them from distress and affliction, to heed complaints and respond to lamentations and prayers, and having full knowledge of all that is apparent as well as all that is hidden, are the exclusive attributes of God.

Furthermore, there are certain rights which God alone may claim: that His creatures should recognize Him alone as their Sovereign, prostrate themselves before Him alone in recognition of their bondage to Him, turn to Him alone for the fulfillment of their prayers, call Him alone for help and succor, place their trust is none save Him, center their hopes and expectations only in His Munificence, and fear Him alone both in public and in private.

In the same way, being the only Absolute Sovereign of the universe, it befits none save God to lay down what is permitted and what is prohibited for His subjects, to prescribe their rights and duties, to command them what to do and what not to do, to direct them as to how the energy and resources bestowed on them, by God, should be expended.

Again, it is God alone Who can ask His subjects to acknowledge His sovereignty, to accept His commands as the source of law, to consider Him alone to be the Lord entitled to command men, to consider His commands supreme, and to turn to Him alone for correct guidance. Whoever either ascribes to any being other than God any of the aforementioned attributes or recognizes the claim of anyone save God to be entitled to any of the above- mentioned rights over His creatures is in fact setting up that being as a rival to God, and placing him on the same plane as God. By the same token, any individual or institution claiming to possess any of the exclusive attributes and rights of God (as mentioned above), is, in fact, claiming a position parallel and equal to that of God even though the claim to godhead may not have been categorically spelled out.

164. True faith requires that a man should give absolute priority to seeking God’s good pleasure and should hold nothing too dear to sacrifice for the sake of God.

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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