2-153 O you who believe, seek assistance through patience and prayer; surely Allah is with the patient.a
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ (١٥٣)
2-153a: صَّبۡرِ – For the meaning of صَّبۡرِ see 2-45a. This is of two types. One is to abstain from prohibited and sinful things and the other type of صَّبۡرِ is being patient in obedience and sacrifice. The second type of صَّبۡرِ is mentioned here because, as the last verse of the preceding section shows, such patience is needed to face difficulties encountered in the pursuit of spreading the truth.
The purpose of a Muslim’s life and the difficulties in the way of achieving this objective: Muslims were promised that the Kabah would not stay in the hands of the unbelievers and they would be made its guardian. They were given the responsibility of being شھداء علی الناس (witnesses for mankind). Thus, they were to be the purifiers and leaders in the great objective of carrying the truth to the rest of the world and educating in the ways of righteousness. This verse now informs them that the achievement of this objective is not going to be easy. Many difficulties have to be faced on the way. In confronting these difficulties, help should be sought from Allah in two ways – by being patient, that is persevering in obedience and sacrifice without care for the difficulties, and secondly by prayer (salat) and supplication addressed to Allah with full concentration.
The essence of patience and prayer: Patience and prayer manifest two opposite qualities. Patience requires a tremendous amount of determination, to the extent that a person does not care what kind of obstacle they face. Prayer (salat) requires great humility and complete concentration to the extent that one drops to the ground in prostration before one’s Master. Patience is the highest form of determination that a person can adopt against worldly opposition. Prayer manifests the height of humility that one should exhibit before Allah, the Most High. It is only by inculcating these two qualities in one’s personality that one can achieve perfection. This requires a person to show unwavering strength and determination before the tyrants of this world and great humility in the presence of Allah. New opportunities open through prayer and focus on Allah, and a determined pursuit of these opportunities can lead to success. If there are no opportunities and no way forward, then determination alone cannot lead to success. On the other hand, if there are opportunities but lack of determination then those opportunities would be wasted. Hence, neither patience alone nor prayer alone can take a person to perfection.
Difference between the two occurrences of seek assistance with patience and prayer: This same command of seeking assistance with patience and prayer is given previously in the beginning of this chapter. In the first instance, this command is given to Bani Israel. It is stated that if they seek assistance with patience and prayer, the genuineness of the Holy Prophet would become manifest to them. Subsequent to this, the subject of salat is continued and it is stated و انھا لکبیرة , but here the subject of patience is continued. This difference highlights that humility and supplication is the prime need in the recognition of the Holy Prophet’s truth while patience and determination are the chief ingredients of achieving success. Thus, the subject that is most needed in either situation is expounded upon. Accordingly, in this section and the sections that follow, it is the subject of patience. See وَٱلصَّـٰبِرِينَ فِى ٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلۡبَأۡسِ (and the patient in distress and affliction and in the time of conflict.) (2:177). The choice of appropriate words befitting each occasion manifested here, as elsewhere, shows the excellence of the Quranic expression. However, these finer distinctions require much deliberation, and the need is for every Muslim child to read the Quran and reflect on it.
2-154 And speak not of those who are slain in Allah’s way as dead. Nay, (they are) alive, but you perceive not.a
وَلَا تَقُولُواْ لِمَن يُقۡتَلُ فِى سَبِيلِ ٱللَّهِ أَمۡوَٲتُۢۚ بَلۡ أَحۡيَآءٌ۬ وَلَـٰكِن لَّا تَشۡعُرُونَ (١٥٤)
2:154a سَبِيلِ ٱللَّهِ – The literal meaning of سَبِيلِ is a path that is easy, and its plural is سُبُل . By extension, it is used for any means by which a person can reach a desired objective, as in: ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ (Call to the way of thy Lord…) (16:125) and إِذً۬ا لَّٱبۡتَغَوۡاْ إِلَىٰ ذِى ٱلۡعَرۡشِ سَبِيلاً۬ (…they would have been able to seek a way to the Lord of the Throne) (17:42). So, سَبِيلِ ٱللَّهِ is the way of walking the path that reaches God, and as Allah states:وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَاۚ (And those who strive hard for us, We shall certainly guide them in Our ways.). This way is jihad, and that is why Imam Razi writes that the term فِى سَبِيلِ ٱللَّهِ is associated in the Quran particularly with jihad. This jihad is not قتال or fighting but fighting sometimes becomes necessary for this jihad when force is used to prevent a people from walking in this path.
Those who die in the way of Allah are not dead: After expressing the need for patience, mention is made of those who excel in showing patience. Those who lay down their lives in the way of Allah. These people, it is stated, should not be called dead because they are alive. Who were the people who called them dead? In another place in the Quran, the carping of the hypocrites is reported as: لَّوۡ كَانُواْ عِندَنَا مَا مَاتُواْ وَمَا قُتِلُو (Had they been with us, they would not have died) (3:156). The purport of this verse is to highlight that those who are patient, their effort is not wasted, hence the addressee of this verse are all who are reading it.
The meaning of their life: What is meant by the statement that those slain in the way of Allah are not dead but are alive? Imam Raghib explains that by the denial of death is meant a death of sorrow and failure. In support of this meaning of death, he cites this verse: وَيَأۡتِيهِ ٱلۡمَوۡتُ مِن ڪُلِّ مَكَانٍ۬ وَمَا هُوَ بِمَيِّتٍ۬ (And death comes to him from every quarter, yet he dies not) (14:17). According to this explanation, the meaning is that those who die while working in the way of Allah do not die a death of failure and grief. Hence, it should not be said that they failed because the cause for which they gave their life would ultimately succeed. This success is the direct result of asking for help through patience and prayer, and persons who adhere to this path are never failures.
The life after death of an unbeliever is no life: In the literal sense, there is certainly life after death, although the unbelievers considered death as the cessation of existence. Life in the Hereafter exists both for the virtuous and for the evil. The unrighteous, however, will be punished in the next world and the Quran describes this in the following way: لَا يَمُوتُ فِيہَا وَلَا يَحۡيَىٰ (He will neither die therein, nor live) (20:74). It is life in the sense that it is not non-existence, but it cannot be considered as living. Living is only for the virtuous. In particular, those people who achieve the status of شہید (witness) like the prophets, and their perfect followers who have been called صدیق (truthful) and شہید (faithful). Those who lay down their lives in the way of Allah, they become eyewitnesses of the existence of God through their observation or conviction and the screen that hides the spiritual world from the eyes of ordinary people in this world is lifted in their case. These people obtain a new spiritual life in this very life and their new life starts immediately after their death. In this respect, they have been resurrected, that is brought back to life.
The death of martyrs and the prohibition of seeking assistance from them: Some people who interpret this verse literally and understand it to mean that martyrs never die, have evolved this idea almost to the stage of polytheism. They believe in some very absurd things. They stray far from the intent of Quran. Prophets, truthful persons, martyrs, and righteous people all must taste death. Our Holy Prophet was told:إِنَّكَ مَيِّتٌ۬ وَإِنَّہُم مَّيِّتُونَ (Surely thou wilt die and they (too) will die). It is proven from an authentic hadith that the souls of martyrs (and not their bodies) will be like green birds in paradise. Accordingly, it is stated in Sahih Muslim: ارواٰح الشھداء فی حواصل طیور خضر تسرح فی الجنة حیث شاءت . In one hadith the word صور occurs instead of حواصل . The other thing worth remembering is that a person does not become omniscient after death such that if someone makes a supplication in this world, the knowledge of it becomes known to the saint or martyr in the next. The only Omniscient being is Allah. He alone hears everybody’s supplications and grants their needs. Pious people can be intercessors for us, and Allah accepts their intercession on our behalf. After death they pass into purgatory ( برزخ ) and have no connection with this world. The Quran and Hadith also do not support asking for assistance from them after their death.
2-155 And We shall certainly try you with something of fear and hunger and loss of property and lives and fruits. And give good news to the patient,a
وَلَنَبۡلُوَنَّكُم بِشَىۡءٍ۬ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٍ۬ مِّنَ ٱلۡأَمۡوَٲلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٲتِۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ (١٥٥
The wisdom in trials: Calamities from God are meant to bring out a person’s perfection for which see 124a. Difficulties that befall pious people require them to show great patience and God’s wisdom in doing so is explained here. The purpose is to manifest hidden qualities. No nation becomes great, nor does any person rises to great heights unless that nation or person is tested by passing through the fire of difficulties. Trials are meant to make people great and are not punishment. They indicate that a person is selected for greatness – not for destruction.
The remarkable show of patience by the Companions: This verse provides testimony to the great patience shown by the companions. Leaving their town, homes, property, and wealth behind, they migrated to Madinah with just their religion, only to find more difficulties waiting for them there. This neither deterred them nor made them anxious. What a great show of patience!
2-156 Who, when a misfortune befalls them, say: Surely we are Allah’s, and to Him we shall return.a
ٱلَّذِينَ إِذَآ أَصَـٰبَتۡهُم مُّصِيبَةٌ۬ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٲجِعُونَ (١٥٦)
2-156a إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٲجِعُونَ The recitation of this statement in times of distress is a great show of accepting the decree of God and belief in His unity. What this statement conveys is that if one suffers some loss of wealth or life, one must remember that attaining these is not the purpose of life. The real purpose of life is to devote oneself to the pursuit of closeness to Allah. Worldly things from which we derive benefit are only with us as a trust from Allah. He can take them back whenever He wants. We too are a trust of Allah’s.
2-157 Those are they on whom are blessings and mercy from their Lord; and those are the followers of the right course.a
أُوْلَـٰٓٮِٕكَ عَلَيۡہِمۡ صَلَوَٲتٌ۬ مِّن رَّبِّهِمۡ وَرَحۡمَةٌ۬ۖ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُهۡتَدُونَ (١٥٧)
2-157a صلٰوت – is the plural of صلٰوة which means to supplicate. But Allah’s صلٰوة in respect to His servants is to purify them or cleanse them of sin (R). The صلٰوة of a person or angel in regard to a person is to protect the person from sin, and Allah’s صلٰوة by itself affords protection. Besides صلٰوة the word رَحۡمَةٌ۬ۖ is also used, meaning that He provides not only protection, but also grants rewards and favors.
2-158 The Safa and the Marwah are truly among the signs of Allah;a so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them. And whoever does good spontaneously — surely Allah is Bountiful in rewarding, Knowing.b
إِنَّ ٱلصَّفَا وَٱلۡمَرۡوَةَ مِن شَعَآٮِٕرِ ٱللَّهِۖ فَمَنۡ حَجَّ ٱلۡبَيۡتَ أَوِ ٱعۡتَمَرَ فَلَا جُنَاحَ عَلَيۡهِ أَن يَطَّوَّفَ بِهِمَاۚ وَمَن تَطَوَّعَ خَيۡرً۬ا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ (١٥٨)
2-158a ٱلصَّفَا وَٱلۡمَرۡوَةَ – صفا (plural صفاة ) means clean stones and مَرۡوَةَ means small pebbles. These are the names of two small hills near the Kabah.
شَعَآٮِٕرِ – is the plural of شعیرة which is derived from شعر , meaning gained detailed knowledge (see 9a). And شَعَآٮِٕرِ is everything that is a sign, or gives knowledge of, obedience to Allah. Hence the rites of Haj are called شَعَآٮِٕرِ ٱللَّهِ or by شَعَآٮِٕرِ ٱللَّهِ is meant all those signs of Allah that He commands to be observed. Accordingly, sacrifice etcetera is also called شَعَآٮِٕرِ ٱللَّهِ (T).
There is a dual significance in the mention of Safa and Marwa: The first significance is in reference to the subject of patience. Safa and Marwa are the hills which the lady Hajra (RA) ran between in search of water for Ishmael. Allah’s reward for the extreme patience shown by the lady Hajra was to name these hills a Divine sign, and to make them an everlasting memorial of the great patience exhibited by the lady Hajra. When Abraham left lady Hajra in that desolate wilderness where there was no water, the only explanation that lady Hajra sought was: ءَ اللّٰه امرك بھا (Did Allah command you this?) and when Abraham responded in the positive, she said: اذن لا یضبعنا (Then Allah will not destroy us). By pointing to this incident, it is made apparent that Abraham’s leaving lady Hajra here was not at the behest of or to please lady Sarah as is mentioned in the Bible, but was at the command of Allah. The second significance in the mention of Safa and Marwa is that this location is associated with Ishmael. The reason for leaving Ishmael here was to establish the close association of Ishmael with this place.
2-158b حَجَّ The meaning of حج is explained in 2-76a. In the terminology of shariah it refers to journeying to the House of Allah.
ٱعۡتَمَرَ – عَمَارة means to inhabit as in: وَعَمَرُوهَآ أَڪۡثَرَ مِمَّا عَمَرُوهَا (…and built on it more than these have built) (30:9). It is also used in respect to the period in which the soul inhabits the body. And اعتمار and عُمرة mean pilgrimage with the purpose of maintaining the edifice ( عمارة) of love. In the terminology of shariah it is a visit to the House of Allah.
The difference between Haj and Umrah: The difference is that Haj can only be performed during a prescribed period during the month of Zil-Haj while Umrah can be performed at any time. Further, an essential rite of Haj is that there is the gathering of the pilgrims in the plain of Arafat but this is not part of Umrah.
جُنَاحَ – جَناح is the forelimb of a bird, and both sides of a thing are called its جَناح as in: وَٱضۡمُمۡ يَدَكَ إِلَىٰ جَنَاحِكَ (And press thy hand to thy side) (20:22). The meaning of جَناح here is side. And the meaning of جَنَحَ is to incline to something as in: وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا (And if they incline to peace, incline thou also to it) (8:61). And evil that inclines a person away from the truth is called جُنَاحَ .
يَطَّوَّفَ – طواف means to circumambulate. The meaning here of طواف is striving between Safa and Marwa, that is: سعی بین الصفا و المروة .
تَطَوَّعَ – طَوع means انۡقِیَاد or obedience and the words اطاعت and استطاعت are derived from it, as also: فَطَوَّعَتۡ لَهُ ۥ نَفۡسُهُ ۥ قَتۡلَ أَخِيهِ (At length his mind made it easy for him to kill his brother) (5:30) which is higher than اطاعت or obedience. The meaning of تَطَوَّعَ is تَحُمَّله طوعًا that is, willingly and happily bore a burden (R). Hence تَطَوَّعَ is the devotion that one does happily.
Possible Ansaar objection to سعی بین الصفا و المروة: According to some traditions, the Ansaar had some objections to going back and forth between Safa and Marwa. According to some others, there were two idols named Asaaf and Nailah on Safa and Marwa, and that is why the revelation specifies that there is no harm in performing this ritual of Hajj. This was a kind of prediction that those idols would not remain there. The passage does not mean that the rite of going between Safa and Marwa is optional and can be skipped. The rite of سعی or going between Safa and Marwa as part of the rites of Hajj is evidenced by many authentic hadith, as well as by its continuation in the generations of Muslims from inception. So, the meaning of the verse is that the existing condition shall not stand, and this rite of Hajj should not be skipped even under the existing condition. When Urwah said to lady Ayesha (RA) that in accordance with this verse سعی بین الصفا و المروة can be skipped, she denied it, and said that if that were the case, the verse would have read: فلا جناح علیه ان لا یطوف . After the narrative of lady Hajra (RA), the verse is generalized to state that righteousness is not the domain of any specific person. Those who incline to good and do it willingly are the recipients of the best rewards.
2-159 Those who conceal the clear proofs and the guidance that We revealed after We have made it clear in the Book for men, these it is whom Allah curses, and those who curse, curse them (too).a
إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلۡكِتَـٰبِۙ أُوْلَـٰٓٮِٕكَ يَلۡعَنُہُمُ ٱللَّهُ وَيَلۡعَنُہُمُ ٱللَّـٰعِنُونَ (١٥٩)
2-159a يَكۡتُمُونَ – To deliberately hide a thing despite there being a need to manifest is called کتم or کتمان .
Concealing guidance and its consequences: The significance of کتمان (concealing) of guidance is the same as that of being ungrateful of the favors mentioned at the end of the last section. For the connection between the topics see note 2-153a. The meaning of concealing guidance is that the guidance is not acted upon nor are others invited to follow it. The reference is primarily to the Jews who, at the time, were actively trying to conceal guidance, but there is also a hint of the future situation with Muslims who would be guilty of the same. In the present time, Muslims neither act according to the Quran themselves nor do they invite others to Quranic guidance. As a result, like the Jews, the Muslims are far removed from the mercy of God. According to one hadith, if someone inquires of another about something of educational value, and the one asked conceals that information, then on the Day of Judgment such a person would be fitted with a bridle of fire. The curse of Allah mentioned here means that they would be far removed from the mercy and presence of Allah. And the import of “those who curse, curse them too” depends upon the individual’s position. For example, the curse of the angels is removal from the prompting to goodness of the angels, the curse of people would be expulsion from their homes. Deuteronomy specifies these curses for the Jews: “Cursed shalt thou be in the city, and cursed shalt thou be in the field…Cursed shall be the fruit of thy body and the fruit of thy land…Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.” (28:15-20). The Companions benefitted greatly from these narrations about the Jews. They conveyed the message of the Holy Prophet vouchsafed to them to others with great care and steadfastness. Not only did they take great care to convey the message accurately without addition or removal, they also did not hesitate to sacrifice their life in carrying this message to others.
2-160 Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.
2-161 Those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men, of all (of them):a
إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَبَيَّنُواْ فَأُوْلَـٰٓٮِٕكَ أَتُوبُ عَلَيۡہِمۡۚ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ (١٦٠)
إِنَّ ٱلَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمۡ كُفَّارٌ أُوْلَـٰٓٮِٕكَ عَلَيۡہِمۡ لَعۡنَةُ ٱللَّهِ وَٱلۡمَلَـٰٓٮِٕكَةِ وَٱلنَّاسِ أَجۡمَعِينَ (١٦١)
2-161a The narration in the previous verse was about those who repent and this verse is about those who do not repent, that is the very people who were mentioned in the last but one verse. Allah’s curse is to be estranged from Divine mercy. The curse of the angels is to be deprived of the angelic impulses to do good, and the curse of men is to be subjugated to other people.
2-162 Abiding therein; their chastisement shall not be lightened nor shall they be given respite.
2-163 And your God is one God; there is no God but He! He is the Beneficent, the Merciful.a
خَـٰلِدِينَ فِيہَاۖ لَا يُخَفَّفُ عَنۡہُمُ ٱلۡعَذَابُ وَلَا هُمۡ يُنظَرُونَ (١٦٢)
وَإِلَـٰهُكُمۡ إِلَـٰهٌ۬ وَٲحِدٌ۬ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ (١٦٣)
2-163a اِلٰه – It is derived from اَلَه which means he worshipped and اِلٰه means one who is worshipped. Its plural is اٰلِھة (R). This word is used for false deities from the point of view of their followers.
واحد – The meaning of وَحۡدَة is الفرد that is being alone, and وَاحِد is in fact a thing with no parts; but the use of the word is widespread in a number of different senses. A thing that has no equal is also called واحد in that it is one of a kind. When واحد is used as an attribute of Allah, it means He Who can have no partner and cannot be more than one (R). And اَحَدٌ is used for no other but Allah, the Most High (R).
Just as the last verse of the previous section draws attention to the subject of the present section, similarly the last verse of this section gives an entree into the subject of the next section, the Unity of Allah. The subjects of this section are the need for patience which implies steadfastness in obedience and spreading guidance. The fundamental principle of guidance is Unity of Allah which is the first thing in which a person must firmly believe. What is the message regarding the Unity of Allah to which attention is drawn here? On the one hand by the use of the word واحد , it is made clear that God has no partner, there is none like Him and there is no associate in His attributes, and on the other hand, by stating إِلَـٰهُكُمۡ إِلَـٰهٌ۬ وَٲحِدٌ۬ it is made clear that He is the real beloved, the One to be sought and the objective of a person’s life. Hence, He is the only One deserving to be worshipped and nothing else deserves to be worshipped with Him. He is One in His Being; He is One in His attributes and the only One to be worshipped. But He has not disassociated Himself from His creation because He is the Beneficent, the Merciful.
Bayan-ul-Quran 