Al-Baqarah 2:260–264

Commentary

This is the third story taken up in the above verse (260). The gist of the story is that Sayyidna Ibrahim (Abraham) (علیہ السلام) sought from Allah Almighty the favour of being shown as to how He would bring the dead back to life. Allah Almighty asked him why he had made such a request. Was it because he did not believe in His perfect power which controls everything? Sayyidna Ibrahim (علیہ السلام) explained his true state of mind. In fact, there was no question of his being suspicious about the Resurrection, because the infinite power of Allah is manifest every moment to every sensible person both in the universe and in his own being. However, it is a part of human nature that unless one sees an unusual event happening before his own eyes, he keeps wondering how and in what manner it is going to happen. Such thoughts often disturb one's peace of mind. It was in this context that Sayyidna Ibrahim (علیہ السلام) made a request to Allah for witnessing the procedure of the revival of the dead.

Accepting this request, Allah Almighty provided for him an exceptionally unusual scenario for personal sighting which, at the same time, was to show a resolution of all doubts and misgivings the disbelievers nursed. That scenario was activated when he was commanded to get hold of four birds and keep them as pets. When they grow so domesticated that they come to him at his call and he too starts knowing them well enough so that there remains no doubt about a stranger bird taking their place; then he should kill those four birds, make mince-meat of everything -- bones, feathers all included - dividing it in several portions. After that, using his own discretion, he should place one portion each on top of a different hill. Then he was to call them. Insh’ Allah انشاء اللہ ، they shall come back to life by the perfect power of Allah Almighty and come running to him.

In Tafsir Ruh al-Ma` ani, on the authority of Ibn al-Mundhir, it has been narrated from Sayyidna Hasan ؓ that Sayyidna Ibrahim (علیہ السلام) did what he was commanded to do. When he called them, then in no time, bone to bone, feather to feather, flesh to flesh, everything took its original form, the birds became alive and came running to Sayyidna Ibrahim (علیہ السلام) Allah Almighty said: '0 Ibrahim, this is how, on the Day of Resurrection, I shall assemble in no time all parts and bodies, and breathe life into them.'

The Qur'an has used the expression يَأْتِينَكَ سَعْيًا :(and to you they shall come running). These particular words mean that the birds will come running, which tells us that they will not come flying because if they came flying across the sky, the doubt -- that they went out of sight and were replaced in the process -- would remain. Now if they came running on the ground, they will be fully in sight. Through this happening, Allah Almighty made Sayyidna Ibrahim (علیہ السلام) see a sample indicator of life after death, following resurrection, which helped resolve, through visual experience, all doubts expressed by polytheists and disbelievers.

That there is rising after death and that there is life in the Hereafter give disbelievers their greatest difficulty in comprehension. They think man becomes dust after death, then somewhere this dust scatters away with the wind, somewhere it flows away with water, somewhere it reappears in the form of trees and planted fields, so much so that its particles spread out to the far sides of the world. Now to gather these scattered parcels and human parts and to infuse life into them are things short-sighted man finds difficult to understand because he measures everybody on the scale of his own power and status, and does not deliberate in the non-analogous Power above him!

Although, should he peep a little into his own being, he would start seeing that, even today, his existence is a collection of parts and particles spread all over the world. The mother and father through whom man comes into being and the food that goes to make their blood and body are themselves nothing else but particles brought together from different corners of the world. Then comes the post-birth period, deliberation in which will show that the food causing growth, causing formation of blood and flesh is totally composed of different particles coming from all over the world. The milk that man drinks is part of some cow or water buffalo or goat and these composed parts came into those animals through the fodder that they have eaten. Who knows the chaff and grain in their fodder came from which country and who can tell how the winds roaming round the world have introduced particles from many an unnamed land into their nurture. So, one can only marvel in how many ways and from how many corners of the world the perfect power and the precise plan of Allah Almighty has accumulated in the body of one man the whole wide world's produce, its grains and fruits and everything else man eats and uses as medicine, and which become part of his body.

If man, negligent and short-sighted, would for a moment leave the world aside and get on with doing a little research on his own body, he would discover that his being itself is composed of so many parts some of which belong to the East, some to the West, some to the South and still some to the North. Right this day, the precise plan of Divine power has accumulated in his body all those particles scattered around the world, and after death, these particles will disperse again in the same manner. Now, why should it be at all difficult for His perfect power to assemble them a second time? Especially so, when He was the One who had assembled these scattered particles in his being.

Some related questions and their answers

The incident mentioned in the above verse raises certain questions:

1. To begin with, why did Ibrahim (علیہ السلام) raise this question at all while he was, in accepting faith in the perfect power of Allah Almighty, the foremost believer out of the whole world of his time?

This has already been answered earlier when it was said that the question raised by Sayyidna Ibrahim (علیہ السلام) was not, in reality, based on any doubt. The purpose of the question was to reaffirm that Allah Almighty will raise the dead on the Day of Resurrection. Given His perfect power, this was not distant or surprising in any manner at all; it was rather absolutely certain. But raising the dead to life is beyond man's power. He never saw a dead person rising to life. Then, the act of raising the dead to life could take different modes and forms. Now it is man's nature that he keeps inquiring into modes and forms of that which he does not know by visual experience. In doing so, his thoughts wander in different directions as a result of which he bears by the pain of mental distraction. The state that helps remove this mental distraction and is replaced by a heart at rest is called sukun or peace. This is what Sayyidna Ibrahim (علیہ السلام) sought through his request.

Incidentally, the difference between ایمان ‘Iman (faith) and Itmi'nan (peace) also comes out from this discussion. ایمان ‘Iman is the name of that voluntary belief or certainty, which man receives about something not seen or known, by trusting the Rasul (messenger of Allah) while Itmi'nan اطمنان refers to peace of the heart. There are times when one does perfectly believe in something not seen, but there is no peace of heart because its modes and forms are not known. This peace can come only by visual experience. Sayyidna Ibrahim Khalilullah (علیہ السلام) was also a perfect believer in life after death -- his question was simply concerned with the modality of man's being raised to life.

2. When Sayyidna Ibrahim Khalilullah (علیہ السلام) had simply asked as to how the dead will be raised and had no doubt in the actual raising of the dead, the question is: How can the Divine interrogation: أَوَلَمْ تُؤْمِن it that you do not believe?' be explained? It would seem that there was no occasion for it.

The answer is that Sayyidna Ibrahim (علیہ السلام) had meant to say that there is no doubt in the actual happening, but the question can be taken in two senses, the obvious one relates to this very position, that is, he wished to inquire how the dead will be raised. But the words of the question may also point out to a second sense which is prompted by doubt in or denial of the real power. For instance, you see a heavy package and you are sure that such and such a person cannot lift it and then, to test his capacity, you challengingly tell him -- let's see how you lift it. Since anybody could have taken Sayyidna Ibrahim's (علیہ السلام) question in this wrong sense, therefore, Allah Almighty, in order to free Sayyidna Ibrahim (علیہ السلام) from this possibility, addressed him with أَوَلَمْ تُؤْمِن so that he could say ] (bala بلٰی : yes, why not) in reply, and thus get past the ambush laid out by liars and accusers.

3. At least, Sayyidna Ibrahim's question settles this much that he was not at peace concerning the problem of life after death, although it has been reported from Sayyidna ` Ali ؓ that he said: If curtain is raised from that which is unseen, it will add nothing to my certainty and peace since I enjoy perfect peace through my very faith in the unseen'. Now, when some of his followers enjoy such an elevated state of peace how can it be that the very 'friend of Allah' will remain without it?

In this connection, let us be clear that Itmi'nan اطمنان or peace of heart has its own gradations. There is an Itmi'nan اطمنان that the men of Allah (awlia' Allah اولیاء اللہ ) and the True (siddiqin صِدِقین) have. Then there is an exalted grade of Itmi'nan اطمنان which is given to the general line of prophets (علیہم السلام) . And there is a grade even above it which is bestowed upon the special ones in the form of visual experience.

Surely, Sayyidna Ibrahim Khalilullah (علیہ السلام) had the degree of peace which Sayyidna ` Ali ؓ had, even a higher degree of Itmi'nan اطمنان which is special to the station of prophethood. In this degree of Itmi'nan اطمنان ، Sayyidna Ibrahim (علیہ السلام) was superior to all his followers. Now what he is respectfully asking for is that highest degree of Itmi'nan اطمنان which is bestowed upon the very special prophets -- as it was with our Holy Prophet ﷺ who was granted special Itmi'nan اطمنان by means of a visual experience of Paradise and Hell.

In short, using this question as an excuse to say that Sayyidna Ibrahim (علیہ السلام) did not have peace of heart is not correct. Avoiding that, we can simply say that the absolutely perfect peace of heart which comes in the wake of visual experience was not there and that was why he had made this request.

Towards the end of the verse it was said أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ, that is, Allah Almighty is All-Powerful and All-Wise. Through ` Aziz عَزِيز ٌ, the perfect power of Allah was pointed to, and through 'Hakim حَكِيمٌ ' (the All-Wise), it was indicated that it is in Allah's wisdom that visual experience of life after death is not granted to everyone, otherwise it is not at all difficult for Allah to make every man see it for himself. But, in that case, the superior quality of having faith without seeing (الایمان بالغیب ‘Iman bi l'ghayb) will not be there.

Commentary

This is the thirty-sixth section of Surah Al-Baqarah which begins from verse 262. Left now are five sections of Surah Al-Baqarah out of which the last section carries some basic principles. The earlier four sections, from 262 to 283, have a total of 21 verses which present special instructions and points of guidance concerning financial transactions. If these were to be followed in toto, the problem of an ideal economic order which the whole world is worrying about will be automatically solved. Right now we see capitalism, socialism and communism (despite its fall in U.S.S.R) polarizing or readjusting against each other. The confrontation between these systems has reduced the world to a hotbed of internecine aggression. Stated in these verses is an important aspect of the economic order of Islam. It has two parts:

1. It teaches how to spend that which is extra to your needs to help the poor and the needy. This is known as Sadaqah صدقہ and Khayrat خیرات (roughly translated as charity and alms).

2. It declares that taking and giving of riba ربا (interest, usury) is حرام haram (unlawful) and gives directions on how to stay on guard against it.

Out of these sections, the first two consist of the merits of sadaqah صدقہ and khayrat خیرات ، inducement towards these, and related injunctions and points of guidance. The last two sections deal with the unlawfulness and forbiddance of ربا riba-based dealings, and with permissible ways of giving and taking loans.

The verses given above make a three-unit statement as follows:

1. The merit of spending in the way of Allah.

2. Conditions which make sadaqah صدقہ and khayrat خیرات acceptable and merit-worthy with Allah.

3. Attitudes that destroy sadaqah صدقہ and khayrat خیرات when good goes and sin stays.

After that there are two similitudes:

1. The first relates to the charities (nafaqat and sadaqat) which are acceptable with Allah.

2. The second relates to the charities (nafaqat and sadaqat) which are unacceptable and invalid.

Thus, these are five subjects that appear in this section. Before we discuss these subjects, it is necessary to know that the Holy Qur'an has pointed out to spending in the way of Allah at several places with the word, DWI (infaq: انفاق spending) "and at several others, with the words, اطعام (it` am: feeding) or صدقہ (sadaqah: charity) or ; إِيتَاءَ الزَّكَاةِ (ad' az-zakat: paying the obligatory zakah الزَّكَاة properly). A careful look at these Qur'anic words and the way they have been used shows that the words – infaq انفاق ، it` am اطعام and sadaqah صدقہ -- are general and as such incorporate all sorts of charitable spendings that aim to seek the good pleasure of Allah. These spendings may be fard فرض and wajib (obligatory) or nafl نفل and mustahabb مستحبّ (commendable, or desirable, or preferred). It may be noted that the Qur'an has used a distinct word إِيتَاءَ الزَّكَاةِ for the obligatory زکاۃ Zakah which indicates that there are special requirements in receiving and giving of this particular صدقہ sadaqah.

In this section, the word used more often is infaq انفاق while the word, sadaqah صدقہ has been used less often, which indicates that the statement here covers general charities and deeds of generosity, and the injunctions given here include and incorporate all sorts of charities and spendings in the way of Allah.

A similitude of spending in the way of Allah

In the first verse it is said that people who spend in the way of Allah, that is, in Hajj حج or in Jihad جھاد ، or on the poor, on widows and orphans, or on relatives and friends to help them out, can be likened to one who sows a good grain of wheat in the field from which grows a plant on which sprout seven ears and each ear yields hundred grains. As a result, one grain was worth a total yield of seven hundred grains.

The outcome is that one who spends in the way of Allah receives in return (reward in the Hereafter) on the scale of one to seven hundred, that is, spending one cent could bring the merit of seven hundred cents.

It appears in authentic and reliable ahadith that the thawab ثواب or merit or reward for one good deed is returned ten-fold, and could reach seven hundred-fold. Sayyidna ` Abdullah ibn ` Abbas ؓ has said: The reward of spending one dirham in Jihad and Hajj is equal to seven hundred dirhams. Ibn Kathir (رح) has reported this with reference to the Musnad of Ahmad.

To sum up, this verse tells us that spending one unit of money brings forth the reward of seven hundred units.

Conditions that make charity a “ worship”

But, the Qur'an has not, in its wisdom, put this subject in a few clear words. It has rather used the form of a similitude featuring a grain of wheat which has a subtle hint towards the labour of a farmer who can hope to get an yield of seven hundred grains out of one grain sown only when the grain is good, and the farmer sowing it should be fully conversant with the art of farming, and the soil where the grain goes should be good too, because, should even one of these factors remain missing, either this grain will be wasted leaving no grain to come out, or it would just not yield enough to reach the production ratio of one grain to seven hundred grains.

Similar to this, there are the same three conditions for the acceptance and increased return of good deeds generally, and of spending in the way of Allah particularly. These conditions are:

1. That which is spent in the way of Allah should be clean, pure and halal حلال (lawful) for it appears in Hadith that Allah Almighty accepts nothing except what is clean, pure and halal حلال .

2. One who spends should be good in intentions and righteous in deeds. An ill-intentioned and showy spender is like that ignorant farmer who throws away the grain on a spot where it is wasted.

3. The one to whom sadaqah صدقہ (charity) is given should also be deserving of it. It should not be wasted by spending on the non-deserving.

Thus, the similitude unfolds for us the great merit spending in the way of Allah has, along with the three conditions as well, which stipulate that one should spend from halal حلال earnings, and the method of spending should also conform to Sunnah, and that one should literally search for the deserving in order to spend on them. Just getting rid of what your coffers hold does not entitle you to receive this merit.

The correct and masnun مسنون (according to Sunnah) method of giving sadaqah صدقہ has been pointed out in the second verse. It is said that people who spend in the way of Allah and do do not publicise their favour after having spent, nor cause any pain to those on whom they have spent, their reward is secure with their Lord. For them there is no danger in the future, and no sorrow of the past.

Conditions that make charity go in vain

Two negative conditions governing the acceptance of sadaqah صدقہ have been stated in this verse:

1. Do not publicise your favour after spending.

2. Do not consider the receiver practically disgraced, and do nothing to cause him insult or pain.

In the third verse: قَوْلٌ مَّعْرُ‌وفٌ (saying something proper), these two conditions for acceptance of charitable gifts in the sight of Allah have been further explained. Incidentally, these were introduced in the earlier verse. To repeat, when you spend in the way of Allah, do not show off the favour, and when you give something to somebody do nothing to make him feel insulted, or to cause him pain.

This was explained by saying that it is a thousand times better to offer some reasonable and appropriate excuse before the person who asks, if the giver feels he is unable to give under conditions of duress; and should the person asking anger the giver by impolite behaviour, it is also a thousand times better to forgive than to give him a charity which is followed by giving him pain. Allah Almighty is Himself Ghani غنی and Halim حلیم ، need-free and forbearing. He needs nothing from anyone. One who spends does so for his own good. That being so, an intelligent human being should keep this in mind while spending in the way of Allah, that he is not favouring anybody, and that he is spending for his own good. And should one sense ingratitude on the part of people treated well, he should subject himself to the divine attribute of 'forbearing', show obedience and forgive and forget.

In the fourth verse, the same subject has been taken up differently with a little more emphasis. It was said: Do not waste your charities: verbally -- by causing your favour to be known; or practically by causing pain.

This makes it clear that any form of favour-flashing or needy-bashing, after an act of charity renders such charity null and void. There is no reward for it.

In this verse, one more condition governing the acceptance of sadaqah صدقہ has been added by saying that one who spends for public exposure, for name and fame, and does not believe in Allah Almighty and the Day of Resurrection, can be likened to be acting in a situation where he sows a grain on a clean rock which has collected a layer of soil, then comes the rain and washes the whole thing clean. Such people will never reap what they have sown and Allah Almighty will not let the disbelievers see the way. From this we know the condition that governs the acceptance of sadaqah صدقہ and khayrat خیرات۔- spend only to seek the good pleasure of Allah Almighty and with the intention of getting thawab ثواب (reward) in the akhirah آخرۃ (Hereafter). Never do it with the intention of having public exposure, name and fame. Spending with the intention of earning name and fame is wasting what you spend. And should a true Muslim, who does believe in the Hereafter, expend something simply for name, fame, and under hypocritical motivation, he too, would not get any thawab ثواب (reward) for it. Moreover, there is a hint here in the use of the additional sentence ولا یؤمن باللہ ، (And does not believe in Allah); perhaps, it aims to suggest that hypocrisy and name-seeking is not just the sort of thing a person who believes in Allah Almighty and the Day of Resurrection would ever do since hypocrisy is a sign of something being wrong with his faith.

The meaning of وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِي 'Allah Almighty will not show disbelievers the way' towards the end of verse 264 is that the Qur'anic guidance is universal. It is common to all human beings. But, disbelievers do not take notice of this guidance, rather go a step farther and make fun of it. As a result, Allah Almighty lets them be deprived of the very taufiq توفیق ، the ability to accept guidance. The effect is that they do not accept any guidance.