Surah Al-Baqarah 2:152-163 - Quran Translation Commentary

(2:155) And surely We shall try you with something of fear, hunger and depletion in goods, lives and crops.³¹² Give glad tidings then (O Prophet) to those who endure in fortitude.

(2:156) Such as those who, when visited by an affliction say, ‘To Allah we belong and to Him we will return.'³¹³

(2:157) It is these on whom descends from their Lord peace and mercy.³¹⁴ It is these who are rightly guided.

(2:158) Verily, Safa and Marwah are among the Symbols of Allah.³¹⁵ There is no sin upon him, therefore, who, when he visits the House for Hajj or for `Umrah, to walk around them.³¹⁶ Whosoever volunteers a good (deed, will) surely (find) Allah Appreciative and Aware.³¹⁷

(2:159) Verily, those who conceal what We have sent down of the clear proofs and Guidance³¹⁸ after We have proclaimed them in the Scriptures it is such who are accursed of Allah and accursed of all those who curse.³¹⁹

(2:160: Except those who repent, make amends, and bring to light, it is such to whom I turn (in mercy). And I am Oft turning, Most Merciful.³²⁰

(2:161: Those who insisted on rejection and died in the state of unbelief, it is such on whom is Allah's curse, that of the angels and of the mankind combined.³²¹

(2:162) They shall abide therein forever, the chastisement shall not be lightened for them, neither shall they receive respite.

(2:163) And your God is one God. There is no god save Him: the Kind, the Merciful.³²²

Commentary

309. Mak hul reports that he asked Ibn `Umar, 'What do you say about a person who is a murderer, drinks wine, commits theft, fornicates, but he remembers God.' Ibn `Umar replied, 'Allah also remembers him but with curses, until he gives up (those vile practices).' Ibn `Abbas has said, 'Allah's remembrance is not like your remembrance. It is of a great magnitude.' And a hadith recorded by Bukhari says that Allah says, عَنْ أَبِى هُرَيْرَةَ - رضى الله عنه - قَالَ قَالَ النَّبِىُّ - صلى الله عليه وسلم - « يَقُولُ اللَّهُ تَعَالَى أَنَا عِنْدَ ظَنِّ عَبْدِى بِى ، وَأَنَا مَعَهُ إِذَا ذَكَرَنِى ، فَإِنْ ذَكَرَنِى فِى نَفْسِهِ ذَكَرْتُهُ فِى نَفْسِى ، وَإِنْ ذَكَرَنِى فِى مَلأٍ ذَكَرْتُهُ فِى مَلأٍ خَيْرٍ مِنْهُمْ ، وَإِنْ تَقَرَّبَ إِلَىَّ بِشِبْرٍ تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا ، وَإِنْ تَقَرَّبَ إِلَىَّ ذِرَاعًا تَقَرَّبْتُ إِلَيْهِ بَاعًا ، وَإِنْ أَتَانِى يَمْشِى أَتَيْتُهُ هَرْوَلَةً » "Allah says, I am by slaves hopes and I am with him when he remembers me. When he remembers Me quietly to himself, I remember him in a group better than him. And, if he gets closer to Me by the span of a hand, I get closer to him by a foot. If he gets closer to Me by a foot I get closer by a yard. And if he walks to Me, I run toward him" (Ibn Kathir).

Actually, Ibn Kathir quotes a hadith from Musnad Ahmad of the same meaning (Au.).

Sa`id ibn Jubayr has said: Whoever did not obey his Lord, did not remember Him, irrespective of how many rosaries (tasbih) he did, how much he chanted the greatness of God, and however much he recited the Qur'an. Abu `Uthman was asked: "Why is it that we remember Allah but do not feel its sweet effects on our hearts?" He said, "Thank Allah that He has (at least) inspired a member of your body to His obedience" (Qurtubi).

Alusi writes: There are three ways of conducting "dhikr" (remembrance). First: with the tongue, which is to say thanks, chant Allah's Glory, sing His Greatness, recite the Qur'an etc. Second: with the heart (and mind) which is to think and discover the wisdom behind various obligations of Islam, to contemplate over the rewards and punishment in the Hereafter, to understand the Attributes of Allah, and unravel Divine secrets. And third: to keep every limb and joint of the body engaged in acts approved by Allah, and restrain them from the prohibited acts. Razi has a similar statement to make.

Yusuf Ali adds: "The word 'remember' is too pale a word to describe 'zikr'... In Sufi devotions 'zikr' represents both a solemn ritual and a spiritual state of mind or heart in which the devotee seeks to realize the presence of God."

310. After Allah (swt) directed the believers in the previous verse to be thankful to Him and remember Him much, He followed it up by directing them to be patient. (This is because it will not be possible to observe the two without sabr and salah: Razi). The two, shukr and sabr, go together, even as blessings and trials go together, the former requiring shukr (thankfulness) and the latter demanding sabr (patience). Further, the best way to endure misfortunes is through salah and sabr. The Prophet (saws) himself, as reported in a hadith of Ahmad, used to rush to salah in the face of every major or minor difficulty.

Sabr

Sabr is of two types. One consists in giving up the prohibited and the other in carrying out the commandments. The second of the two is of a higher order and carries greater rewards. A third kind of sabr is to show patience, forbearance, and steadfastness in the face of hardships. This is also obligatory on a Muslim.

It is reported of `Ali ibn al Hussain Zayn al `Abidin that he said: When Allah would have gathered the first and the last of men on the Day of Judgment, a caller will call out: 'Where are the sabirin. They may enter Paradise without reckoning.' Some people will proceed toward the gates of the Paradise. The angel guards will ask, 'Where are you going O children of Adam?' They will reply, 'To Paradise.' They will ask, 'Will you, even before the reckoning has begun?' They will reply, 'Yes.' They will ask: 'And who are you?' They will reply, 'We are the sabirin.' The angels will ask, 'And what was it that you were patient and persevering about?' They will reply, 'We carried out what was ordered and refrained from what was forbidden.' They will say, 'If that is so, then enter Paradise: a good reward for the workers of righteous deeds' (Ibn Kathir).

Sabr, however, in the sense of forbearance, must immediately follow a calamity, following the Prophet's directive, عَنْ أَنَسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « الصَّبْرُ فِى الصَّدْمَةِ الأُولَى ». قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ. "Sabr is at the first instance of the calamity." It is immediately after the calamity that emotions are high. Later, after some time, when emotions have cooled, everyone becomes a sabir. Therefore, it is said that the wise man is the one who demonstrates at the time of misfortune what an idiot will demonstrate after a couple of days. Further, sabr is of two kinds. First, of him who refrains from evil deeds. The other is that of him who continues obeying the Lord in everything. As for its sign, it is to find peace and tranquility in the heart at the time of calamities. (Sabr has been variously defined), Ruwaym has said that sabr is to desist from complaining against what has occurred. Dhu al-Nun Misri has said that sabr is the name of seeking none but Allah's help. And, Abu `Ali said that the boundary of sabr is to betray grudge, and complain in the face of a calamity. (I.e. as soon as one begins to complain, or feels a grudge in the heart because of a misfortune that has befallen him, he is out of the state of sabr). As for merely speaking about it by way of the description of the hardship etc. without the tone of complaint: that does not go against sabr. The proof is in the verse which says about Prophet Ayyub (38: 44):

إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ [ص/44]

"We found him a sabir (patient man), a good slave (of his Lord)." This was said despite the earlier statement in which Ayyub said, وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ [الأنبياء/83] "When Ayyub called his Lord that, 'misfortunes have befallen me'" (Qurtubi).

Commenting on the words "Allah is with the patient," Majid adds: "This consciousness of the accompaniment of God, this awareness that He is with us, is the greatest comfort that the human mind can have in this world, and the greatest antidote to our sense of loneliness."

Sayyid Qutb offers us a detailed commentary: "After the new qiblah has been appointed, and the Muslim ummah has been assigned its special character and role, the first thing that this Nation the justly balanced Nation is being instructed is to seek help in sabr and salah while attempting to accomplish the task it has been entrusted with, and to get prepared to offer the sacrifices that this role demands from those that are its witnesses (shuhada'): sacrifices of life, property and goods, in the face of fear and poverty; and the hardships that one has to endure while engaged in the struggle to establish the ways approved by Allah (swt): both in the hearts of the people as well as in their every day life ...to unite the people on the basis of their relationship with Allah (swt), in order to free them for His services, and in order that they may live by His commandments... (all these tasks and all these hardships) for the sake of Allah ... for the sake of His approval, His Mercy and Guidance, which are themselves the rewards that the heart of a believer considers weighty and worthwhile enough to attempt: 'O you who believe. Seek help in patience and Prayers, verily Allah is with the patient.'

"The theme of sabr is oft repeated in the Qur'an. This is because Allah knows the magnitude of the task with which the believers have been entrusted, the steadfastness it requires while treading the middle path between various drives and inclinations, and while calling the people to Allah and His ways, which itself requires full control of one's nerves, summoning of all abilities, and full awareness of all that is happening outside (among the people) as well as inside (within the self). All these require patience... patience to do the bidding of Allah (swt), patience in abstaining from what He has forbidden, patience in jihad, patience against deception in its various forms, patience at the slow materialization of help, patience at the remoteness of the goal, patience at the puffing up of the falsehood, patience at the small number of sympathizers, patience in the stretched out thorny path, patience at the crookedness of the souls, at the darkness in the hearts, at the stubbornness of men, and patience against agony in the face of people's unresponsiveness.

"Then, as time lengthens and struggle intensifies, patience weakens... or would even be exhausted .. if there is no fresh supply and renewed backing. Hence, Prayers have been mentioned along with patience. For Prayer is the source of help that never dries up, the provision that never gets exhausted, the aid that reinvigorates the powers of man, the wealth that enriches the heart; so that the cord of Patience gets extended and does not severe, and adds to patience, contentment, buoyancy, satisfaction, faith and trust.

"It is necessary for man, therefore, who is, by his nature weak and of limited resources, to be linked to a Greater Power in order that he may draw enough help to be able to go beyond the limits of his own powers.

"When he faces the evil powers, both internal and external, when constant struggle between the just needs and lusts of the self becomes a heavy burden on him, when combating the rebellion (against Allah) and corruption (in the land) bear heavy on him, when the distances appear long and the destination far away, for a life limited in its tenure... and when he looks back and feels that he has not covered much while the sun is about to set, when he seems to have achieved nothing while the life's span seems to be reaching its end, when he finds evil blown up and virtue thin and lean... with no light on the horizon, and no landmark on the road.... It is then that the value of Prayers comes to light.

"Prayer is the mortal man's link with the Immortal Power. It is the appointed hour when the lonely drop joins up with the spring that does not dry up. It is the key to the treasures that enriches. It is the departure from the boundaries of this little earth to the unlimited World beyond. It is the very soul, the very coolness and the shade at the midday. It is the tender touch for the weary heart. Hence we see that whenever the Prophet, on whom be peace and blessing, faced a difficulty he would order Bilal, 'Bilal. Relieve us with the call to Prayers,' and used to resort to Prayers whenever an affair worried him."

Re-read

311. The verse tells us that those who died martyrs are alive in Paradise. We find further elaboration in hadith literature. A hadith preserved by Muslim says: « أَرْوَاحُهُمْ فِى جَوْفِ طَيْرٍ خُضْرٍ لَهَا قَنَادِيلُ مُعَلَّقَةٌ بِالْعَرْشِ تَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شَاءَتْ ثُمَّ تَأْوِى إِلَى تِلْكَ الْقَنَادِيلِ فَاطَّلَعَ إِلَيْهِمْ رَبُّهُمُ اطِّلاَعَةً فَقَالَ هَلْ تَشْتَهُونَ شَيْئًا قَالُوا أَىَّ شَىْءٍ نَشْتَهِى وَنَحْنُ نَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شِئْنَا فَفَعَلَ ذَلِكَ بِهِمْ ثَلاَثَ مَرَّاتٍ فَلَمَّا رَأَوْا أَنَّهُمْ لَنْ يُتْرَكُوا مِنْ أَنْ يُسْأَلُوا قَالُوا يَا رَبِّ نُرِيدُ أَنْ تَرُدَّ أَرْوَاحَنَا فِى أَجْسَادِنَا حَتَّى نُقْتَلَ فِى سَبِيلِكَ مَرَّةً أُخْرَى. فَلَمَّا رَأَى أَنْ لَيْسَ لَهُمْ حَاجَةٌ تُرِكُوا » "The Spirits of the martyrs are in the form of green birds. They have lanterns hanging by the `Arsh. They fly about as they wish in Paradise. (By evening) they return to those lanterns. Allah turns His attention to them and asks, 'Do you want anything else?' They say, 'What more can we want, when we flay about in the Garden as we will?' Allah returns to them with the same question three times until they know that they will not be spared the questioning, they say, 'Our Lord! We wish You return our souls to our bodies so that we are killed another time. When He will see that they have no other desire, (they will be left to themselves)."

As for the spirits of the believers, according to a hadith in Ahmad, (عن) كَعْبَ بْن مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « نَسَمَةُ الْمُؤْمِنِ إِذَا مَاتَ طَائِرٌ تَعْلُقُ بِشَجَرِ الْجَنَّةِ حَتَّى يُرْجِعَهُ اللَّهُ تَبَارَكَ وَتَعَالَى إِلَى جَسَدِهِ يَوْمَ يَبْعَثُهُ اللَّهُ » 'The believer's soul – when he dies - is in the form of a bird that are perched up on the trees in Paradise, until Allah returns them to their bodies on the day of Resurrection' (Ibn Kathir).

Lives of the Martyrs

A question arises. In what sense are the martyrs alive? The answer is: It is a kind of life enjoyed in the Isthmus (barzakh: a stage between this world and the Hereafter) that reason and intelligence cannot comprehend. As Ibn al-Qayyim has written in his book "Al Ruh": "It is from this realm (the barzakh) that the Prophet (saws) answers to the greetings addressed to him near his grave, although his soul is in the highest realms of "`Illiyyun", in the company of "Al Rafiq al A`la", from where it enjoys a connection with the body in the grave. Although, once again, it is beyond our comprehension to judge what kind of connection it is. The Prophet (saws) saw Musa (asws) Praying in his grave, while, at the same time, he also met with his soul in the sixth heaven during his Me`raj journey." That's about the soul. As for his body, it has been preserved, as sahih ahadith say, from destruction. However, as far as the life of this world is concerned, they are most surely dead. Indeed even the Prophet (saws) is dead in this sense, a fact which is substantiated by the words of Abu Bakr (ra), who, arriving at the scene after the death of the Prophet said, "By Allah, He will not give you two deaths. The first death that He had written for you has come to pass." Then he said those famous words: "Whoever worshipped Muhammad may know that he is dead. While those who worshipped Allah may know that He is alive, He does not die." Thus we see that Abu Bakr and the Companions believed that Muhammad had died. If he had not died, surely, they would have consulted him in matters in which they disagreed between themselves after him (Shanqiti).

Thanwi has the following plausible theory to offer.

Just as the finger tips and heels are both part of the same living body, but the signs of life in the former is greater than in the latter, in that the finger tips are more sensitive than the heels, so is also the difference in the level of consciousness of the dead. Every dead man possesses a level of consciousness which, in the case of an unbeliever, is enough to taste punishment. In the case of the believers it is more advanced. In the case of the martyrs it is so advanced that they are almost alive by the earthly standards; even their bodies are not decompose by the earth. Above them are only the Messengers of Allah who possess the highest level of consciousness after their earthly term has expired. They are alive in the other world exactly in the same sense as people on earth, except that in all cases the human mind cannot perceive the quality of their life.

Sayyid Qutb comments: "Who are these shuhada' (martyrs), that are alive? They are those that were killed in the way of Allah... in the way of Allah alone, without a thought of any other goal, any other purpose, any other aim, save Allah... in the cause of the true guidance He has sent down, in the cause of life that He has revealed, in the way of the religion that He has chosen for us... in its way alone, and not in any other cause, nor under any other slogan, not even in combination with other slogans and causes. The Qur'an and hadith both have greatly emphasized this point so that there remains no doubt whatsoever.

"Abu Musa al Ash`ari (ra) says that the Prophet was asked about someone who fights to display his courage, another for national or racial causes, and yet another hypocritically... which of them is in the 'way of Allah?' The Prophet replied: مَنْ قَاتَلَ حَتّى تَكُونَ كَلِمَةُ الله هِيَ أعْلَى فَهُوَ في سَبِيلِ الله 'He who fought in order that the Word of Allah (i.e. Islam and its principles) may triumph is in the way of Allah.'"

"Abu Hurayrah (ra) says a man asked the Prophet: عنْ أبي هُرَيْرَةَ: "أنّ رَجُلاً قَالَ يَارَسُولَ الله رَجُلٌ يُرِيدُ الْجِهَادَ في سَبِيلِ الله وَهُوَ يَبْتَغِي عَرَضاً مِنْ عَرَضِ الدّنْيَا؟ فقال النّبيّ صلى الله عليه وسلم: لاَ أجْرَ لَهُ، فَأعْظَمَ ذَلِكَ النّاسُ وَقَالُوا لِلرّجُلِ: عُدْ لِرَسُولِ الله صلى الله عليه وسلم فَلَعَلّكَ لمْ تُفَهّمْهُ، فقال يَارَسُولَ الله رَجُلٌ يُرِيدُ الْجِهَادَ في سَبِيلِ الله وَهُوَ يَبْتَغِي عَرَضاً مِنْ عَرَضِ الدّنْيَا؟ قالَ: لاَ أجْرَ لَهُ، فَقَالُوا لِلرّجُلِ عُدْ لِرَسُولِ الله صلى الله عليه وسلم فقالَ لَهُ الثّالِثَةَ فقالَ لَهُ لاَ أجْرَ لَهُ". ‘Messenger of Allah, what will you say of a man who takes up jihad for the sake of Allah, but has spoils of war also in his sight?' He replied: 'He will have no rewards.' That was hard upon the people so they told the man to repeat his question. Perhaps the Prophet did not understand him. So the man repeated the question but the Prophet replied both times, 'He will have no rewards.' Abu Da'ud."

Sayyid's comment ends here.

312. This is in line with the statement in the Qur'an which says (2: 214): أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آَمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ [البقرة/214] "Do you imagine that you will be let into Paradise without those trials visiting you that came to those who passed away before you? They encountered sufferings and adversity, and were shaken, until the Prophet and the believers with him cried out, 'When (will come) Allah's help?' Lo! Allah's help is near" (Ibn Jarir).

313. Umm Salamah narrated (as in Muslim, but the following is from Ahmad: Au.), عَنْ أُمِّ سَلَمَةَ قَالَتْ َتَانِى أَبُو سَلَمَةَ يَوْماً مِنْ عِنْدِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَقَالَ َقَدْ سَمِعْتُ مِنْ رَسُولِ اللَّهِ -صلى الله عليه وسلم- قَوْلاً فَسُرِرْتُ بِهِ قَالَ « لاَ يُصِيبُ أَحَداً مِنَ الْمُسْلِمِينَ مُصِيبَةٌ فَيَسْتَرْجِعَ عِنْدَ مُصِيبَتِهِ ثُمَّ يَقُولُ اللَّهُمَّ أْجُرْنِى فِى مُصِيبَتِى وَاخْلُفْ لِى خَيْراً مِنْهَا إِلاَّ فُعِلَ ذَلِكَ بِهِ ». قَالَتْ أُمُّ سَلَمَةَ َحَفِظْتُ ذَلِكَ مِنْهُ فَلَمَّا تُوُفِّىَ أَبُو سَلَمَةَ اسْتَرْجَعْتُ وَقُلْتُ للَّهُمَّ أْجُرْنِى فِى مُصِيبَتِى وَاخْلُفْنِى خَيْراً مِنْهُ ثُمَّ رَجَعْتُ إِلَى نَفْسِى قُلْتُ مِنْ أَيْنَ لِى خَيْرٌ مِنْ أَبِى سَلَمَةَ فَلَمَّا انْقَضَتْ عِدَّتِى اسْتَأْذَنَ عَلَىَّ رَسُولُ اللَّهِ -صلى الله عليه وسلم- وَأَنَا أَدْبُغُ إِهَاباً لِى فَغَسَلْتُ يَدَىَّ مِنَ الْقَرَظِ وَأَذِنْتُ لَهُ فَوَضَعْتُ لَهُ وِسَادَةَ أَدَمٍ حَشْوُهَا لِيفٌ فَقَعَدَ عَلَيْهَا فَخَطَبَنِى إِلَى نَفْسِى فَلَمَّا فَرَغَ مِنْ مَقَالَتِهِ قُلْتُ يَا رَسُولَ اللَّهِ مَا بِى أَنْ لاَ تَكُونَ بِكَ الرَّغْبَةُ فِىَّ وَلَكِنِّى امْرَأَةٌ فِىَّ غَيْرَةٌ شَدِيدَةٌ فَأَخَافُ أَنْ تَرَى مِنِّى شَيْئاً يُعَذِّبُنِى اللَّهُ بِهِ وَأَنَا امْرَأَةٌ قَدْ دَخَلْتُ فِى السِّنِّ وَأَنَا ذَاتُ عِيَالٍ. فَقَالَ « أَمَّا مَا ذَكَرْتِ مِنَ الْغَيْرَةِ فَسَوْفَ يُذْهِبُهَا اللَّهُ عَزَّ وَجَلَّ مِنْكِ وَأَمَّا مَا ذَكَرْتِ مِنَ السِّنِّ فَقَدْ أَصَابَنِى مِثْلُ الَّذِى أَصَابَكِ وَأَمَّا مَا ذَكَرْتِ مِنَ الْعِيَالِ فَإِنَّمَا عِيَالُكِ عِيَالِى ». قَالَتْ فَقَدْ سَلَّمْتُ لِرَسُولِ اللَّهِ -صلى الله عليه وسلم- فَتَزَوَّجَهَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- فَقَالَتْ أُمُّ سَلَمَةَ فَقَدْ أَبْدَلَنِى اللَّهُ بِأَبِى سَلَمَةَ خَيْراً مِنْهُ رَسُولَ اللَّهِ -صلى الله عليه وسلم "One day Abu Salamah came to me from the Prophet's company and said, 'Today I have heard the Prophet (saws) say something that has pleased me a lot. He said, "No Muslim whom a misfortune has befallen will say, 'To Allah we belong, and to Him do we return, 'and then supplicate in these words: "O Lord! Reward me for this misfortune and grant me better than what I have lost," but Allah will grant him that."

Umm Salamah said: "I memorized those words from him. When Abu Salamah died I prayed to Allah (swt) in those very words. But I said to myself, 'What man can be better for me than Abu Salamah?' Sometime later the Prophet (saws) visited me. At that moment I was tanning a hide. I washed my hands and let him in. I placed a cushion for him on the floor and he sat down on it. As he spoke he offered to marry me. I told him, 'Messenger of Allah! There is no reason why I should not accept your offer. But the thing is I am a jealous woman (ghirah) and am afraid that I may say or do something (that will displease you) and in consequence I may suffer Allah's punishment. Also, I am getting old. Finally, I have children (that may bother you).' He replied, 'Well, as for jealousy, hopefully Allah (swt) will cure you of it. As for age, I'm getting old too. And, as for the children, well, your children are my children!'"

Umm Salamah accepted him, and used to say, "For sure, Allah gave me a better husband than Abu Salamah" (Ibn Kathir).

Another report of Tirmidhi says, عن أبي مُوسَى الأشْعَرِي: "أنّ رسولَ الله صلى الله عليه وسلم قالَ: إذَا مَاتَ وَلَدُ العَبْدِ قالَ الله لِمَلاَئِكَتِهِ قَبَضْتُمْ وَلَدَ عَبْدِي؟ فَيَقُولُونَ نَعَمْ فَيَقُولُ قبضتم ثمَرَةَ فُؤَادِهِ فَيَقُولُونَ: نَعَمْ. فَيَقُولُ: مَاذَا قالَ عَبْدي؟ فَيَقُولُونَ حَمِدَكَ واسْتَرْجَعَ، فَيَقُولُ الله: ابْنُوا لِعَبْدِي بَيْتاً في الجَنّةِ وسَمّوهُ بَيْتَ الحَمْدِ". "When a man's child dies, Allah asks the angel of death: 'Have you taken away the child of My slave? Have you taken away the light of his eyes and the peace of his heart?' The angel says, 'Yes.' Allah asks (and He knows what has been said): 'And how did My slave react?' He replies: 'He praised You and said, "To Allah we belong, and to Him do we return."' Allah says: 'Build for him a house in Paradise and call it the House of Praise'" (Qurtubi, Ibn Kathir).

Abu Bakr al Razi used to say that the verse: "To Allah we belong, and to Him we return" has two commandments hidden in it: one obligatory and the other non obligatory. The obligatory is to feel no grudge over the misfortune, (i.e. show total submission to Allah, and make no complaints to anyone other than Allah) and the non obligatory is to say these words.

314. Safa and Marwah are two hills near Ka`ba. Passages from the Grand Mosque now lead directly into the passage where the "walking" is to be done between the two in Hajj or `Umrah. The distance between the two is, according to Majid, 493 paces.

Muhammad Asad writes: "Distraught with thirst and fearing for the life of her child, Hagar ran to and fro between the two rocks (when, following God's command, Ibrahim had left them there: Au.) and fervently prayed to God for succor: and, finally, her reliance on God and her patience were rewarded by the discovery of a spring existing to this day and known as the Well of Zamzam which saved the two from death through thirst. It was in remembrance of Hagar's extreme trial, and of her trust in God, that As Safa and Al Marwah had come to be regarded, even in pre Islamic times, as symbols of faith and patience in adversity: and this explains their mention in the context of the passages which deal with the virtues of patience and trust in God (Razi)."

Sayyid Qutb comments: "It is important that we halt here for a moment and reflect over the mobilization of the Muslim forces... the mobilization against hardships, sacrifices, death, hunger, fear, and, loss of lives, goods and fruits... the mobilization for a long struggle, that was bound to be filled with pains and burdens of great magnitude.

"Allah places them... all these... in one pan and in the other pan of the scale only peace and mercy, and the assurance that they will be rightly guided! Here, at this point, He does not promise them His succor, does not promise them their consolidation, nor booty. Nothing at all except peace, mercy, and guidance. Allah was promising the first set of Muslims things that were more important than their own selves, things of greater consequence than their lives. Therefore, He was divesting them of every other objective and of every desire and inclination that humans tend to set as their goal in life even the longing for victory for Truth. He was cleansing them of every adulteration in order that they be totally free of all abstractions, and be devoted to Him and His Call. It was for them to walk in the 'ways' unhindered by anything and unconcerned of anything but His peace, mercy, and guidance. This was the goal. This was the end to which they were directed. This was the sweet fruit toward which their hearts were to hasten ... As for what Allah (swt) had ordained of the help, succor, and consolidation that was for the Call itself, for which they were working... and which they were carrying on their shoulders."

315. "Sha`a'irullah means 'all those religious services which God has appointed to us as signs... or the rites and ceremonies of the pilgrimage, and the places where these rites and ceremonies are performed'" (Majid from LL).

316. `Urwah ibn Zubayr (who was then very young Ibn Jarir) says I told `A'isha, "By Allah, in view of the verse: 'Safa and Marwah are among the Symbols of Allah. There is no sin upon him, therefore, who, when he visits the House for hajj or `umrah to walk between them,' .. (in view of this verse) I'll not walk between them." `A'isha said, "You missed the point. Had the verse meant to say what you have understood, the words would have been, 'It is no sin for a man if he does not walk between them.' Those words were added because to walk between the hills of Safa and Marwah during the pilgrimage was a practice from the Ibrahimic times instituted in remembrance and appreciation of Hajar's run between the two Hills in search of water for her infant. The pagans had in subsequent times placed two idols Isaf and Na'ilah on them, which the Madinans considered a sacrilege. Accordingly, some people had given up the practice in the days of ignorance itself, and others did so after embracing Islam, assuming that it would be a sin to walk between the hills (so decorated). So Allah (swt) revealed this verse, (which says that far from sin, the two hills are Allah's symbols, and hence it will be a virtue to walk between them in hajj and `umrah)" Ibn Jarir, Ibn Kathir, Qurtubi and others.

Accordingly, it is reported in a long hadith of Jabir in Muslim that when the Prophet (saws) had finished circumambulating the House, he went out through the Safa door, to begin walking between the hills saying: "I begin with what Allah began" (i.e. Safa) Ibn Kathir and others.

The connection between this verse and the previous passage is that the earlier passage spoke of the change in the direction of qiblah from Jerusalem to the Ka`bah. And since, walking in between the two hills Safa and Marwah is part of the hajj and `umrah rites, and the bona fide of this act had come to be doubted, it was mentioned immediately after the command changing the qiblah. Another reason is that Allah spoke of sabr in the previous verses and promised rewards. He followed it up by mentioning a hajj rite to remind the believers of the exemplary patience of Hajar (asws), and to note how, when her patience was accepted by Allah, he rewarded her by making her act of running between the hills a rite of pilgrimage (Razi).

Legal Points

Sa`i is the rite of hajj and `umrah, and consists in going to and fro between the two hills Safa and Marwah seven times. Starting from Safa and ending at Marwah is one round, and then from Marwah to Safa second, and so on. It is a rukn (fard, or integral part) of hajj and `umrah according to Imam Shafe`i and Ahmad ibn Hanbal, Sunnah according to Imam Malik (another report suggests he too considered it a rukn Sabuni), and wajib according to the Hanafi school (Qurtubi).

According to the Hanafi schools, wajib is that act which is not fard but almost so i.e. between fard and sunnah. Hence, if it is not done intentionally, and despite the availability of the means, then such a hajj or `umrah is invalid. It must be repeated. However, if it is left out due to an acceptable excuse, then it would be enough to sacrifice a goat in the Haram area in expiation, and the hajj or `umrah would be complete. As against wajib, rukn to them is that article without which hajj or `umrah would not be complete, whether left out intentionally or due to a reason (Au.).

317. The original for what has been rendered as "Appreciative" is shakir. "Shakir, like shakur, when applied to God, means, `He who approves, or rewards, largely: He who gives large rewards for small, or few works.'" (Majid from LL).

318. Although opinions vary about what the people of the Book used to conceal, some saying the guidance itself (Qatadah), and others that it was the prophecy of Prophet Muhammad (Ibn `Abbas), it surely applies to anything of the religion of Allah that can be concealed from the people as says a hadith: عَنْ أَبِى هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « مَنْ سُئِلَ عَنْ عِلْمٍ عَلِمَهُ ثُمَّ كَتَمَهُ أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَارٍ ». - قَالَ أَبُو عِيسَى حَدِيثُ أَبِى هُرَيْرَةَ حَدِيثٌ حَسَنٌ "Whoever concealed a piece of knowledge granted to him by Allah) will have on the Day of Resurrection a rein of fire in his mouth." Accordingly, Abu Hurayrah used to say quoting this verse, that 'were it not for a verse in the Qur'an, I would not have narrated ahadith' (Ibn Jarir, Ibn Kathir). In contrast is Ibn Mas`ud's statement which says, "Never will you pass on a piece of knowledge to those who are freshmen and immature of minds, but you will plant doubts and suspicions among some of them." The Prophet (saws) also said on one occasion, « حدّث الناس بما يفهمون أتحبون أن يكذب الله ورسوله » "Speak to the people in accordance with their intellectual capacity. Do you want Allah (swt) and His messenger denied?"

(But Bukhari has said that the above is a remark made by `Ali: Au.).

The two statements refer to the kind of knowledge that can be misunderstood or put to wrong uses by the people. For instance, the knowledge that helps the ruler in deceiving his subjects, or the leniency of the Shari`ah which the ignorant will use to escape from the obligations of Islam (Qurtubi).

319. Mawdudi comments: "The biggest failure of the Jews was that they kept the teachings contained in the Book of God 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 masses 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 behaviour. 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."

Mawdudi's comments end here.

As for the identity of those who curse, the opinion of Mujahid and `Ikrimah is that it is the beasts, reptiles and creepers that are meant by the words "those who curse." They say, "It is the sins of the children of Adam that held back the rains from us." But Qatadah and Dahhak believe that it is the believers and the angels who curse (Ibn Jarir). A hadith in Ibn Abi Hatim records Bara' b. `Azib as reporting that the Prophet (saws) said, "إن الكافر يضرب ضربة بين عينيه، يسمعها كل دابة غير الثقلين، فتلعنه كل دابة سمعت صوته، فذلك قول الله تعالى، {أُولَئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللاَّعِنُونَ} يعني دواب الأرض" "When an unbeliever is buried he his struck between the two eyes (with a force) that everyone, save men and Jinn hears. Every animal that hears the sound curses him. Allah said in this connection, “Curses them Allah and all those who curse” (Ibn Kathir).

The above report's different versions are in Bukhari, Abu Da'ud, Nasa'i, Ibn Abi Hatim and others (Au.).

Alusi explains: When cursing is attributed to Allah (swt), it means that He has distanced the object of curse from His Mercy.

Yusuf Ali remarks: "A curse is not a matter of words: it is a terrible spiritual state, opposite to the state of Grace. Can man curse? Not of course in the same sense in which we speak of the curse of God. A mere verbal curse has no effect... But if men are oppressed or unjustly treated, their cries can ascend to God in prayer, and then it becomes God's 'wrath' or curse, the deprivation of God's Grace as regards the wrong doer."

Majid notes: "The Christian conception of 'curse' is singularly amusing, if not actually blasphemous: 'The non observance of the law, St Paul teaches, puts men under a curse: from this curse Christ redeems them by becoming Himself a curse on their behalf,' The proof that Christ did become a curse is given in the form of a reference to the Crucifixion: it is written, 'Cursed is every one that hangeth on a tree'... In His death on the cross He was identified under God's dispensation with the doom of sin: He became a curse for us; and it is on this our redemption depends' (DB. I. p.535)."

320. The God of Islam is a kind God. He loves man seventy times more than a mother does her child. He will be angry with only those who will waste away the opportunity given to them of a whole lifetime and, instead of submitting themselves to such a Kind God, choose to serve others. It is such who will be punished. As for those who submit themselves, He is very Kind, very Merciful. Says Majid: "The God of Islam, unlike the God of so many religions, is neither jealous nor vindictive. This requires frequent reiteration not only in view of the doctrines of the pagans but also of the teachings of the Bible (which says: ed.)....`He is a holy God: he is a jealous God; he will not forgive your transgression nor your sins' (Jo. 24:19)."

321. There is no difference of opinion that the unbelievers may be cursed. `Umar b. al Khattab and others of the Companions used to curse the unbelievers in their (Qunut) prayers. As for an individual specific unbeliever, the opinion of one section of the scholars is that he may not be cursed by name because nobody knows whether he will die on belief or on unbelief. Their opinion is based on this verse which, it will be noted, limits the curse to "those who have died on unbelief" (Ibn Kathir).

322. This verse was revealed when the pagans asked the Prophet (saws) to describe what the Lord was like (Tabari, Ibn Kathir, Alusi).

Ibn Kathir states that according to a hadith of Tirmidhi and Ibn Majah, al Ism al A`zam happens to be concealed in this verse and that of Al-`Imran, verse 1 and 2: عَن أسْماءَ بِنْتِ يَزِيدَ أَنّ النبيّ صلى الله عليه وسلم قالَ: "اسْمُ الله الأعْظَمُ في هَاتَيْنِ الاَيَتَيْنِ {وَإِلَهُكُمْ إلَهٌ وَاحِدٌ لاَ إِلَهَ إلاّ هُوَ الرّحْمَنُ الرّحِيمُ}. وَفَاتِحَة آلِ عِمْرَانَ: {أَلم الله لا إلَهَ إلاّ هُوَ الْحَيّ القَيّومُ{". - قال أبو عيسى: هَذا حديثٌ حَسَنٌ صحيحٌ. Adds Razi: Allah is One in three aspects. One in His Person, Being and Essence, uncomposed of other units, so that He cannot be divided. One in Attributes so that no one shares His Attributes in their uniqueness with Him. And One in His Acts of creation so that no one can imitate His Acts.