SURAH AL-BAQARAH (AYAH 251 to 260)

فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلَٰكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ {2:251}

[Q2:251] Fahazamoohum bi iznillaahi wa qatala Daawoodu Jaaloota wa aataahul laahulmulka Wal Hikmata wa 'allamahoo mimmaa yashaaa'; wa law laa daf'ullaahin naasa ba'dahum biba'dil lafasadatil ardu wa laakinnal laaha zoo fadlin 'alal'aalameen.

[Q2:251] So they put them to flight by ALLAH (SWT)'s permission. And Dawood slew Jalut, and ALLAH (SWT) gave him kingdom and wisdom, and taught him of what He pleased. And were it not for ALLAH (SWT)'s repelling some men with others, the earth would certainly be in a state of disorder; but ALLAH (SWT) is Gracious to the creatures.

[Q2:251] Oleh sebab itu, mereka dapat mengalahkan tentera Jalut dengan izin ALLAH (SwT), dan Nabi Daud (yang turut serta dalam tentera Talut) membunuh Jalut. Dan (sesudah itu) ALLAH (SwT) memberikan kepadanya (Nabi Daud) kuasa pemerintahan, dan hikmat (pangkat kenabian) serta diajarkannya apa yang dikehendakiNya. Dan kalaulah ALLAH (SwT) tidak menolak setengah manusia (yang ingkar dan derhaka) dengan setengahnya yang lain (yang beriman dan setia) nescaya rosak binasalah bumi ini; akan tetapi ALLAH (SwT) sentiasa melimpah kurniaNya kepada sekalian alam.

An account of the formidable strength of the mighty forces of Jalut is given in 1 Samuel 17: 4 to 11. Dawud killed Jalut in single combat. The Philistines, when they saw that their hero was dead, turned and ran.

A SIMILAR EVENT took place in the early days of Islam.

1.        The infidels of Makka with a mighty host of twelve thousand warriors encircled Madina to destroy a few hundred Muslims, including women and children.

2.        On the suggestion of Salman, a ditch was dug around the city in six days. This battle is known as the battle of khandaq (ditch) or ahzab. 

3.        Amr bin Abdwad, a warrior who used to defeat one thousand soldiers single-handedly, jumped over the ditch and threw an open challenge to the Muslims.

4.        The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) turned towards his companions, and invited each of them to go and fight Amr on behalf of Islam, BUT there was fear and panic in their hearts, as some of them had been close to him in the days of their infidelity and had witnessed his acts of bravery and strength.

5.        No one came out at the call of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

6.        Then Amr shouted aloud the names of the famous companions, one by one, but each looked aside.

7.        The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) repeated his call three times. There was no response. Each time only Ali came forward and said:

"I am ready to fight him O the messenger of ALLAH (SWT)."

8.        After the third call the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) put his turban on Ali's head and said:

"Verily, here goes total belief to fight against total disbelief."

9.        "ALLAHU AKBAR” said Ali and hit Amr with his sword. It cut his sword, shield, iron head-gear in half, and Amr's head was lying on the ground.

10.     "Here is the head of the enemy of ALLAH (SWT) and Islam O messenger of ALLAH (SWT)", Ali said and put Amr's severed head before the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

11.     The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"One strike of Ali, on the day of khandaq, is superior to all worship of both the worlds put together."

Please also refer to the commentary of verse 2:214 of this surah.

Ü  In the battle fought between the Jews and the Philistines the enemy ran away when Dawud killed Jalut; in like manner the whole army of infidels of Makka left the battlefield in chaos and confusion when Ali killed Amr, completely routed and annihilated. THESE TWO EVENTS ARE MEANINGFULLY CONNECTED BECAUSE PERHAPS there is no other battle where an army of a large number of fighting men left the battlefield when only one warrior was killed.

And ALLAH (SWT) gave him (the conquering warrior) kingdom and wisdom. SINCE KINGDOM BELONGS TO ALLAH (SWT), HE GRANTS IT TO WHOM HE LIKES, ON MERIT AFTER TEST AND TRIAL, TO EXERCISE DIVINE AUTHORITY ON HIS BEHALF. It was given to Dawud. It was given to Ali (as imamat). The right to administer the human society was also given to Ali. It is another issue that the people did not allow him to do so, BUT the office of imamat given to him COULD NOT BE USURPED by anyone, BECAUSE the ability to guide and wisdom, particularly bestowed by ALLAH (SWT), cannot be stolen.

Ì  THE LAST PART OF THIS VERSE SAYS THAT THE PURPOSE OF WAR IS NOT TO GAIN TERRITORIAL EXPANSION BUT TO DISPEL MISCHIEF AND ESTABLISH PEACE ON THE EARTH.

Before Adam "survival of the fittest" was the driving force among all types of creatures. In the struggle for existence, every living being used all available means, good or bad, to obtain maximum resources, without giving any thing to other fellow beings. It was almost an animal society. It was evil. Islam stopped it.

WITH THE DEVELOPMENT OF INTELLECTUAL FACULTIES AND INSPIRATION, NATURAL TENDENCIES GAVE PLACE TO MORAL VALUES, AND instead of fighting for food and material necessities, MEN BEGAN TO DISTINGUISH between right and wrong, good and bad.

Verse 22:40 of al Hajj gives permission to fight against those who deprive people from the essential freedom to worship ALLAH (SWT) and to make use of His bounties justly and equitably.

r  Those who strive in the cause of ALLAH (SWT), to put an end to the survival of the fittest theory, receive help from ALLAH (SWT). THEREFORE the true servants of ALLAH (SWT) vie with one another to fight against the evil in their own selves AND in the society in order to be nearer to ALLAH (SWT). "And everyone has a direction to which he turns, so hasten to do good (Baqarah 2:184)." "So vie one with another in good deeds (Ma-idah 5:48)."

To stop this striving in the cause of ALLAH (SWT) means reversion to the animal way of life. AND WERE IT NOT FOR ALLAH (SWT)'S REPELLING SOME MEN BY MEANS OF OTHERS THE EARTH WOULD CERTAINLY BE IN A STATE OF DISORDER.

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(2:251) Consequently, by Allah's grace, they routed the unbelievers, and David killed Goliath; and Allah gave him kingship and wisdom and taught him whatever other things He willed. And if Allah had not been repelling one set of people by means of another, the earth *273 would have been filled with chaos. *274 But Allah is bountiful to the world (and so repels chaos in this way).

*273. David was then in the early years of his youth. By chance he joined the army of Saul just when the mighty champion of the Philistine army had challenged the Israelite army to combat. None of the Israelites had the courage to take up the challenge. On seeing this, David took on Goliath in a duel and slew him. From then on, David could do no wrong in the eyes of the Israelites. Saul gave him the hand of his daughter in marriage and ultimately he became the ruler of the Israelites. (For details see 1 Samuel, chapters 17 and I8.)
*274. This enunciates the principle according to which God treats the nations as a part of the Divine system governing the world. He allows various nations to attain power and strength within certain limits. But when any nation begins to commit wrongs and exceed reasonable limits. God brings forth another nation as a counterweight, Were the dominion of one nation or party to endure for ever, and were its capacity to perpetrate wrongs granted in perpetuity, God's earth would become full of corruption and wickedness. 

تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۚ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ {2:252}

[Q2:252] Tilka Aayaatul laahi natloohaa 'alaika bilhaqq; wa innaka laminal mursaleen.
[Q2:252] These are the communications of ALLAH (SWT): We recite them to you with truth; and most surely you are (one) of the messengers.

[Q2:252] Itulah ayat-ayat keterangan ALLAH (SwT) yang kami bacakan dia kepadamu (wahai Muhammad) dengan benar; dan sesungguhnya engkau adalah salah seorang dari Rasul-rasul (yang diutuskan oleh) ALLAH (SwT).

The symbolic events that took place in ancient times have been reported, in the Qur’an, TO CONDITION THE MINDS OF THE MUSLIMS FOR COPING WITH SIMILAR EXIGENCIES AND OCCURRENCES, MOST LIKELY TO HAPPEN AGAIN AND AGAIN.

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(2:252) These are Allah's revelations, which We are conveying to you accurately. And O Muhammad, most surely you are of those who have been sent as Messengers.

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ ۚ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ {2:253}

[Q2:253] Tilkar Rusulu faddalnaa ba'dahum 'alaa ba'd; minhum man kallamal laahu wa rafa'a ba'dahum darajaat; wa aatainaa 'Eesab na Maryamal baiyinaati wa ayyadnaahu bi Roohil Qudus; wa law shaaa'al laahu maqtatalal lazeena mimba'dihim mim ba'di maa jaaa'athumul baiyinaatu wa laakinikh talafoo faminhum man aamana wa minhum man kafar; wa law shaaa'al laahu maq tataloo wa laakinnallaaha yaf'alu maa yureed. 
[Q2:253] We have made some of these messengers to excel the others among them are they to whom ALLAH (SWT) spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if ALLAH (SWT) had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if ALLAH (SWT) had pleased they would not have fought one with another, but ALLAH (SWT) brings about what He intends.

[Q2:253] Rasul-rasul Kami lebihkan sebahagian daripada mereka atas sebahagian yang lain (dengan kelebihan-kelebihan yang tertentu). Di antara mereka ada yang ALLAH (SwT) berkata-kata dengannya, dan ditinggikanNya (pangkat) sebahagian daripada mereka beberapa darjat kelebihan. Dan Kami berikan Nabi Isa ibni Maryam beberapa keterangan kebenaran (mukjizat), serta Kami kuatkan dia dengan Ruhul-Qudus (Jibril). Dan sekiranya ALLAH (SwT) menghendaki nescaya orang-orang yang datang kemudian daripada Rasul-rasul itu tidak berbunuh-bunuhan sesudah datang kepada mereka keterangan-keterangan (yang dibawa oleh Rasul mereka). Tetapi mereka bertelingkah, maka timbulah di antara mereka: orang yang beriman, dan orang yang kafir. Dan kalaulah ALLAH (SwT) menghendaki tentulah mereka tidak berbunuh-bunuhan; tetapi ALLAH (SwT) melakukan apa yang dikehendakiNya.

ALTHOUGH ALL THE PROPHETS OF ALLAH (SWT) ARE EQUALLY TRUTHFUL AND HOLY, BUT IN THE SAME WAY THAT SOME SIGNS ARE CLEARER AND CONTAIN DEEPER MESSAGES THAN OTHERS, SO ALLAH (SWT)'S MESSENGERS ARE OF DIFFERENT RANKS.

Ü  The particular mention of Musa and Isa is to point out their distinguished positions as the reformers. *Musa was directly addressed by ALLAH (SWT), and *Isa was assisted by the ruhul qudus (the holy spirit).

BOTH THESE PROPHETS of ALLAH (SWT) **glorified the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND gave to the people the glad tidings of his arrival. Refer to the text of the Bible (Deut 18: 5, 18, 19; Acts 3: 22 to 25; John 14: 16, 17; John 16: 7 to 14) mentioned in the commentary of al Baqarah 2:40.

Ø  It would be a false and contradictory statement if it was said that the above-noted verses of the Old and the New Testaments refer to Jesus, because Isa himself, like Musa, gave the news of the advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in John 14: 16, 17 and John 16: 7 to 14.

In addition to the guiding statements of the two distinguished prophets of ALLAH (SWT) - *Musa to whom ALLAH (SWT) spoke, AND *Isa to whom He gave clear miracles and strengthened with the holy spirit. There are several verses in the Qur’an,

Ä  According to which *the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) occupies the highest place in the company of all the prophets of ALLAH (SWT). *He is the superior-most messenger of ALLAH (SWT). *The glory of the divinity of the Lord manifests, reflects and radiates in him to maximum perfection. *Endowed with perfection, he was sent as a "mercy unto the worlds" (Anbia 21:107). The other prophets were sent to guide a particular people in a particular place (Matthew 10: 5 and 6), THEREFORE, in view of their limited mission, they are not on the level of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who was sent to guide and discipline the whole mankind for all times (Saba 34:28).

      AS THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS THE BEST OF ALL THE PROPHETS OF ALLAH (SWT), A DISTINGUISHED GROUP AMONG HIS FOLLOWERS HAS BEEN RAISED UP BY ALLAH (SWT) ASKHAYRA UMMATIN, THE BEST OF ALL THE PEOPLE (see commentary of verse 3:110 of Ali Imran).

©  To understand kalamallaku (ALLAH (SWT) spoke) it is necessary to refer to verse 26:51 of al Shura:

"It is not to any mortal (man) that ALLAH (SWT) should speak to him except by inspiration or through (from behind) a veil,"

       ALLAH (SWT) does not speak in the sense attributed to the created beings who use the mouth and the tongue to produce sound. The veil can be anything which can be caused to produce sound.

This verse implies that a large number of messengers were sent by ALLAH (SWT). He made some of these messengers to excel others, and some of them He exalted in rank. In the end He sent the best of them all, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), to guide mankind on the right path and prevent the people of the world, in all times, from going astray in the direction of Shaytan, their avowed enemy.

THERE IS NO COMPULSION IN RELIGION. IT IS NOT THE PLAN OF THE ALMIGHTY THAT GUIDANCE SHOULD BE IMPOSED UPON ANY INDIVIDUAL OR COMMUNITY. THERE IS COMPLETE FREEDOM TO ANY PERSON WHO WANTS TO GO ASTRAY. ALLAH (SWT) DOES NOT KEEP ANY ONE ON THE RIGHT PATH UNDER DURESS IF HE HIMSELF, THROUGH REASON AND INTELLIGENCE, DOES NOT MAKE WILLING EFFORTS TO WALK ON THE RIGHT PATH.

Ø  The followers of the prophets, including the followers of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), [1]fought one another, [2]went astray and followed the path of the devil as soon as the divinely commissioned guides, with clear signs and arguments, had left them.

IF ALLAH (SWT) HAD WILLED, THIS STRAYING COULD BE STOPPED. *He brings about what He wills. *He could guide the people without the agency of the prophets, BUT He has given freedom to man to use reason and intelligence to distinguish between good and evil AND MAKE EFFORTS to do good and earn reward, or MAKE MISCHIEF and collect punishment. The door of guidance is kept open for those who sincerely seek the true direction. “As for those who strive in Us, We certainly show them our paths.” (Ankabut 29:69).

»    TO FULFIL THIS PROMISE, the merciful Lord has established the divine institution of imamat as soon as the risalat came to an end - Ali ibne Abi Talib is the first AND Muhammad al Mahdi, the living Imam, is the last of the twelve divinely commissioned and infallible holy guide-leaders.

*To keep himself on the right path, man has been asked to seek ALLAH (SWT)'s help by reciting al Fatihah in every salat. See the commentary of verses 1:5 to 7 of al Fatihah.

*The guidance has been made known. Now whosoever goes right, it is only for the good of his own soul that he goes right, AND whosoever errs, errs only to hurt himself. EACH SOUL EARNS ONLY ON ITS OWN ACCOUNT.

v  According to the following verses, man has been given an independent free will to act:

BAQARAH 2:48; AN-AM 6:165; HIJR 15:42; BANI ISRAIL 17:7 and 15; ANKABUT 29:6; FATIR 35:17; ZUMAR 39:7; HA MIM 41:46; DAHR 76:2

The individual differences in the prophets of ALLAH (SWT) are on account of [*] the level of intelligence AND [*] the needs of the people amongst whom they were sent, to show them what was right and what was wrong. THE MANNER OF RECEIVING THE INSPIRATION FROM ALLAH (SWT) AND THE NATURE AND LIMITATION OF EVERY PROPHET'S MISSION WERE DETERMINED IN ACCORDANCE WITH THE ABILITY OF THE PEOPLE TO UNDERSTAND AND GRASP THE MESSAGE.

THE LAST MESSAGE OF ALLAH (SWT) WAS *PERFECT, *COMPLETE, *FINAL AND *CONCLUSIVE. THEREFORE, the prophet who was chosen to deliver the final message was the most superior of all the prophets. **HE WAS NOT ONLY THE LAST PROPHET BUT ALSO **THE FOREMOST IN TOTAL SUBMISSION TO THE WILL OF ALLAH (SWT).

*Musa was honoured with the divine speech, *Isa with the holy spirit, *Ibrahim with shuhud (vision), BUT the *Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had the distinction of receiving the divine inspiration and revelation through all the mediums - see verse 8:43 of al Anfal and verse 17:60 of Bani Israil for vision in dreams, verse 17:1 of Bani Israil for vision in wakefulness; verses 26:192 to 195 of al Shu-ara, verse 42:52 of al Shura for the holy spirit; verses 53:1 to 16 of al Najm and verses 55:1 to 4 of al Rahman for direct instructions.

THIS VERSE CLEARLY STATES THAT THE DISCORD AND STRIFE AMONG THE FOLLOWERS OF THE PROPHETS IS DUE TO BELIEF (IMAN) AND DISBELIEF (KUFR), THEREFORE, the apologetic attempt of some of the theologians to justify the dissension and conflict between the various religions OR the sects of each religion as the outcome of ijtihad or ‘discretion’ is based upon conjecture, and therefore, untenable.’

ACCORDING TO QUR’AN, such differences between the people of the scriptures is due to their rebellious attitude against the clearly manifested will and command of ALLAH (SWT). See verse 3:19 of Ali Imran and verses 42:13 of 14 of al Shura.

THE RESPONSIBILITY FOR WRONGDOING RESTS WITH THE MAN; AND WHATEVER GOOD HE DOES IS FROM ALLAH (SWT).

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(2:253) Of these Messengers (whom We sent for the guidance of mankind), We raised some above the others in rank. Among them was one with whom Allah Himself had direct talks. There were others whom He raised high in rank in other ways. Likewise We gave clear signs to Jesus, son of Mary, and supported him with the Holy Spirit. Had Allah so willed the people who had seen clear signs would not have fought against one another after the Prophets. But (it was not Allah's will to prevent people forcibly from differences: so) they disagreed; then some of them accepted the Truth and others rejected it. If Allah had so willed they would have never fought against one another, but Allah does whatever He pleases (to fulfil His designs. *275

*275. The main cause of the differences which arose after people had received true knowledge through the Prophets, and which were even aggravated into feuds and wars, IS NOT THAT GOD WAS HELPLESS, AND LACKED THE POWER to put an end to the fighting. Had He willed so, no one would have had the power to defy the teachings of the Prophets, to take the course of disbelief and rebellion against Him, and to spread mischief and corruption in His world. BUT IT WAS NOT HIS WILL TO DEPRIVE HUMAN BEINGS OF THEIR FREE-WILL AND CHOICE, AND TO COMPEL THEM TO FOLLOW A PARTICULAR COURSE. HE HAS CREATED HUMAN BEINGS ON EARTH IN ORDER TO TEST THEM AND HENCE ENDOWED THEM WITH THE FREEDOM TO CHOOSE FROM THE VARIOUS ALTERNATIVE COURSES OF BELIEF AND ACTION.
God did not appoint the Prophets as policemen to force people to faith and obedience. He sent them, instead, with reasonable arguments and clear signs in order to invite people to righteousness. HENCE the cause of all the differences and wranglings and fighting which took place was that people, in exercising the free-will granted to them by God, followed divergent courses. IN SHORT, PEOPLE FOLLOW DIVERGENT WAYS PRECISELY BECAUSE OF GOD'S OMNIPOTENT WILL THAT MEN SHOULD HAVE A CHOICE. It would be a grave misunderstanding to hold that people follow different paths because God failed to persuade people to follow the path which He wanted them to choose. 

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ{2:254}

[Q2:254] Yaa ayyuhal lazeena aamanoo anfiqoo mimmaa razaqnaakum min qabli ai yaatiya yawmul laa bai'un fee wa la khullatunw wa laa shafaa'ah; walkaa firoona humuz zaalimoon.
[Q2:254] O’ you who believe! Spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust.

[Q2:254] Wahai orang-orang yang beriman! Sebarkanlah sebahagian dari apa yang telah Kami berikan kepada kamu, sebelum tibanya hari (kiamat) yang tidak ada jual-beli padanya, dan tidak ada kawan teman (yang memberi manfaat), serta tidak ada pula pertolongan syafaat. Dan orang-orang kafir, mereka itulah orang-orang yang zalim.

Please refer to the commentary of verses 3, 195 and 215 of this surah for spending out of what ALLAH (SWT) gives, and verses 48 and 123 of this surah for intercession. To provide or give help in cash and kind to the needy has been identified with the

î   "Spending in the way of ALLAH (SWT)". It is an exhortation, not a compulsion. According to your conscience you have the liberty to spend in the way of ALLAH (SWT)  

î   "Out of what He has given to you", whether you have large means or a moderate income.

î   "Before the day comes" implies that one has to do good in this world. What you sow (in this life) you shall reap (in the life of the hereafter).

î   "There will be no bargaining, nor any friendship nor intercession" means that wrongdoers will not be able to claim salvation in exchange of good deeds done by their ancestors or their posterity; OR on account of the acts of their religious leaders as the Christians think that Jesus, by his blood, has redeemed the sins of his followers. This verse categorically denies this type of assertion and warns the people not to indulge in such a false belief. The wicked will be punished.

TO MAKE THE SOCIAL LIFE IN THIS WORLD EGALITARIAN EVERY INDIVIDUAL SHOULD CONTRIBUTE TO THE WELFARE OF THE HUMAN SOCIETY OUT OF WHAT ALLAH (SWT) GIVES HIM. The overall effect of this system covers every person in the community.

°          "The unbelievers are the unjust" implies that injustice is the root of all other wrongs. According to verse 31:13 of Luqman ascribing partners unto ALLAH (SWT) is the greatest injustice.

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(2:254) O Believers, spend of the wealth We have bestowed upon you *276 (in Our way) before the Day comes when there shall be no buying and no selling: when neither friendship nor intercession will be of any avail. Those, who adopt the way of disbelief are indeed the *277 wrongdoers. '

*276. This means spending in the way of God. The instruction given here is that those who have adopted the cause of the true faith should undertake financial sacrifices for its sake.
*277. Here the expression 'they who disbelieve' signifies either those who refused to obey God and held their property to be clearer than God's good pleasure, or those who did not believe in the Day of which they had been warned, or those who cherished the false illusion that in the Hereafter they would somehow be able to secure their salvation and that their association with men devoted to God would stand them in good stead for they would intercede with God on their behalf. 

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ {2:255}

[Q2:255] Allahu laaa ilaaha illaa Huwal Haiyul Qaiyoom; laa taakhuzuhoo sinatunw wa laa nawm; lahoo maa fissamaawaati wa maa fil ard; man zal lazee yashfa'u indahooo illaa bi-iznih; ya'lamu maa baina aydeehim wa maa khalfahum wa laa yuheetoona bishai'im min 'ilmihee illaa bimaa shaaa'; wasi'a Kursiyyuhus samaawaati wal arda wa laa ya'ooduho hifzuhumaa; wa Huwal Aliyyul 'Azeem.

[Q2:255] ALLAH (SWT) is He besides Whom there is no God, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

[Q2:255] ALLAH (SwT), tiada Tuhan (yang berhak disembah) melainkan Dia, Yang Tetap hidup, Yang Kekal selama-lamanya mentadbirkan (sekalian makhlukNya). Yang tidak mengantuk usahkan tidur. Yang memiliki segala yang ada di langit dan yang ada di bumi. Tiada sesiapa yang dapat memberi syafaat (pertolongan) di sisiNya melainkan dengan izinNya yang mengetahui apa yang ada di hadapan mereka dan apa yang ada di belakang mereka, sedang mereka tidak mengetahui sesuatu pun dari (kandungan) ilmu ALLAH (SwT) melainkan apa yang ALLAH (SwT) kehendaki (memberitahu kepadanya). Luasnya Kursi ALLAH (SwT) (ilmuNya dan kekuasaanNya) meliputi langit dan bumi; dan tiadalah menjadi keberatan kepada ALLAH (SwT) menjaga serta memelihara keduanya. Dan Dia lah Yang Maha Tinggi (darjat kemuliaanNya), lagi Maha Besar (kekuasaanNya)

This verse is known as the ayat ul kursi- the verse of the seat or throne of the almighty, omnipotent and wise authority of ALLAH (SWT). THIS VERSE IS AN AYAH OF PROTECTION. In it is mentioned all that we the mortals can ever know about ALLAH (SWT).

©  "ALLAH (SWT) is He beside whom there is no ALLAH (SWT)" - please refer to the commentary of verse 1:1 of al Fatihah for the word "ALLAH (SWT)".

Not only the denial of false gods, but also the belief in the absolute unity of ALLAH (SWT) without any complexity of any kind, in any sense, in HIS EVER-LIVING AND SELF-SUBSISTING SUPREME BEING, IS THE FIRST AND THE FOREMOST DOCTRINE OF ISLAM. Complexity suggests an interdependence among the components which means the "whole" depends upon the performance of the components.

All the prophets of ALLAH (SWT), before the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), also preached the unity of ALLAH (SWT), BUT the perfect unity made known through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) could not be presented to the people of earlier times BECAUSE their intellect and perception had not developed enough to understand the ever-living and self-subsisting being of ALLAH (SWT). The following words, spoken by Isa, are quoted as an example:

µ  There is still much that I could say to you, but the burden would be too great for you now. However, when he comes who is the spirit of truth, he will guide you into all the truth; for he will not speak on his own authority, but will tell only what he hears; and he will make known to you the things that are coming. (John 16: 12 and 13).

EVERY PROPHET OF ALLAH (SWT) PREACHED THE UNITY OF ALLAH (SWT). THE IDEA OF TRINITY WAS NOT GIVEN BY ISA. It is an after-thought of the Christian church. Please read the following quotations from the Old and the New Testaments.

Old Testament:

·          God spoke, and these were His words:

"I am the Lord your God who brought you out of Egypt, out of the land of slavery.

You shall have no other God to set against me.

You shall not make a carved image for yourself nor the likeness of anything in the heavens above, or on the earth below, or in the waters under the earth". (Exodus 20: I to 4).

·         Hear O Israel, the Lord is our Lord, One Lord. (Deut 6: 4)

·          "I am the Lord, the Lord is my name; I will not give my glory to another ALLAH (SWT), nor my praise to any idol." (Isaiah 42: 8)

·          Thus says the Lord, Israel's king, the Lord of hosts, his ransomer:

"I am the first and I am the last, and there is no God but me." (Isaiah 44: 6)

·          "I am the Lord, there is no other; there is no God beside me."

"I am the Lord, there is no other."

·          "There is no God but Me; there is no God other than I."

·         "I am God, there is no other." (Isaiah 45: 5, 18, 21, 22).

·         "I am God, there is no other." (Isaiah 46: 9)

·         "I am He; I am the first, I am the last also. (Isaiah 48: 12)

New Testament:

·          A false God has no existence in the real world.

There is no God but one.

Yet for us there is one God, the Father, from whom all beings comes. (1 Corinthians 8: 4 and 6)

·         One Lord, one faith, one baptism; one God and Father of all, who is over all, and through all, and in all. (Ephesians 4: 5 and 6).

PROPHET AFTER PROPHET CAME AND AWAKENED MAN STEP BY STEP AND DEGREE BY DEGREE. Finally the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the brightest light, was sent to expose and explain the ultimate truth, as promised by ALLAH (SWT), to enlighten the human mind and heart with the knowledge through which man can become aware of the Lord ALLAH (SWT), but comprehends only what his power of contemplation can bear.

IT IS REPORTED THAT THERE ARE THREE KINDS OF EXISTENCE;

                        i.      WAJIB UL WUJUD The self-existing existence. The primal cause. There can never be any effect without a cause. The universe, therefore, was created by the self-existing creator, the primal cause.

                       ii.      MUMKIN UL WUJUD The creatures or created beings whose creation is possible only if the creator so wills.

                     iii.      MUMTANI UL WUJUD The impossible existence. The existence of another being like ALLAH (SWT) is not possible because there cannot be two equals in the sense of oneness. If there are two equals in this sense, then there is no meaning in their being two, separated from each other. THEY MUST BE ONE. IF THERE ARE TWO SUCH BEINGS then there must be a dividing factor which makes the two as two and maintains their two separate entities, in which case the dividing factor will be the wajib ul wujud, therefore, such an existence is neither possible nor real.

Wajib ul wujud, therefore, means the self-existing existence of the ever-living and self-subsisting creator. To maintain His self-existing existence He must be an omnipotent authority who not only owns absolute knowledge of the existence but also the will that does what it wills. His control is absolute. His attributes are His self, inseparable from Him from any point of view or in any imaginable meaning or sense, as the meaning is inseparable from a word or as equiangularity is inseparable from an equilateral triangle.

As the limited knowledge of the finite being cannot conceive of anything without referring to its attributes, we give names to the attributes of ALLAH (SWT), with the help of our visualisation, to have a suggestive idea of His absolute existence.

Ì  THEREFORE, the Shia school holds IT AS A CARDINAL DOCTRINE OF FAITH NOT TO THINK OF ANY OF HIS ATTRIBUTES AS A SEPARATE ENTITY FROM HIS EXISTENCE. ALL THE ATTRIBUTES OF ALLAH (SWT) ARE ONE ABSOLUTE UNITY, because, if they are not, then it would mean complexity, which negates the absolute independence of the omnipotent authority. **His existence means His authority, **His authority means His knowledge, and likewise all His attributes are so linked together that they are one indivisible unity.

î   ALLAH (SWT) is a transcendental reality.

î   He is unknowable.

î   He is an infinite being, beyond the conceivability of our finite consciousness.

î   He is inconceivable.

î   He is hayyul qayyum, the ever-living, the self-subsisting (Ali Imran 3:2; Ta Ha 20:111, Mumin 40:65).

v  Imam Ali says:

O’ He!

O’ He whom none knows what He is,

Nor how He is,

Nor where He is,

Nor in what respect He is;

Except He. 

(Dua al-Mashlul)

Qayyum is a magnified form of the adjective qayam - standing, lasting, and enduring. It implies He who stands by Himself, and all others stand because of His (eternal) endurance. HIS RELATION TO HIS CREATURES IS **LIKE THE SOURCE OF LIGHT TO THE RAYS OF THE LIGHT, OR **LIKE THE MIND TO THE CONCEPTS, NOT LIKE the relation of an architect or a builder to a construction he builds.

r  It is exactly as Ali ibne Abi Talib has said- "Every thing stands by means of Him".

î   He is the self-subsisting everlasting, therefore,

î   He is the first and the last, and

î   the apparent and the hidden (Hadid 57:2 and 3); and

î   He is the knower of all things, and

î   He is with everything but is not computed with anything (Mujadilah 58:7; Ma-idah 5:73).

*While trying to visualise His attributes, it is necessary not to be misled by the finite inferences. His activity does not at all mean movement to perform an act by employing energy as we do. *Awareness of His attributes, based upon reason and contemplation, may appear pure and perfect to us, but, in fact, it remains a shadow of the reality which transcends all faculties of comprehension.

"Slumber does not overtake Him", means that *He is not influenced by any change whatsoever. *He is beyond time and states, for *He encompasses time and all states. *He is the ever vigilant, or the true and perfect vigilance itself.

"Whatever is in the heavens and whatever is in the earth is His" means that *He is the creator of matter. If the "matter" is not created by ALLAH (SWT), AND is said to be eternally existing as He is, then He is only a fashioner of things out of matter, in which case nothing belongs to Him. [*]There is no propriety in this conjecture. It is unreasonable to say that there are two independent eternal equals. If matter is accepted as an independent and uncreated eternal, then ALLAH (SWT), to prove His existence, will need the matter to carry out His creative plan, otherwise the matter will remain idle. There is no meaning in the idea of two eternal equals, separated from each other. They must be one. If there are two such beings, then there must be a dividing factor which makes the two as two and maintains their two separate entities, in which case the dividing factor, superior in will and authority will be the ever-existing Supreme Being.

"Who can intercede with Him, except by His permission?" implies that though ALLAH (SWT) is the almighty and the absolute sovereign BUT as He is also the merciful, the compassionate, He has given permission to "Muhammad and Ali Muhammad", the thoroughly purified, to intercede on behalf of the sinners. The issue of intercession has been dealt with in detail in the commentary of verse 48 of this surah. Please refer to it.

"He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases", means ALLAH (SWT)'s omniscience. The finite beings cannot hide anything from ALLAH (SWT). They cannot comprehend anything except what He pleases, no matter whatever knowledge and intelligence they possess. The facts which are unknown or unknowable to the finite beings are known to the infinite. ALLAH (SWT)'s knowledge is infinite and absolute. He is the knowing who knows ahead and in advance (in term of time and space) the origin and causality of knowledge. Although the ordinary human beings do not perceive that which is known to ALLAH (SWT) only, BUT those who have been endowed with the divine knowledge are aware of the secrets of the universe.

In "His kursi (seat of authority and knowledge) extends over the heavens and the earth", although kursi literally means "chair", like arsh (used in other verses of the Qur’an) means "throne", BUT BOTH these words have been used metaphorically. They refer to the divine knowledge and authority of the supreme, almighty and sovereign ALLAH (SWT), in relation to all that which has been created by Him. His "relation" with His creation, in time and space, remains unconditionally unaffected. His control over everything, created by Him, is perfect, complete and absolute. There is no limitation to the infinity of His existence, because the ever-existing existence is only His and it is He who gives existence to whom He wills. When we say "He is here, there and everywhere", we only make use of our limited and inadequate ability to understand and express His absolute infinity. He is the creator of time and space, therefore, His infinite existence cannot be conceived by the help of the knowledge derived from the system based upon experience and induction.

©  According to the Ahlul Bayt kursi or arsh, not connected with any kind of matter, is the manifestation of His knowledge and authority in relation to all that which has been created. It includes all the heavens and the earth. Arsh refers to ALLAH (SWT)'s hold and sway over all creation. In other words, the creation as a whole is the kursi or the throne of ALLAH (SWT) from which all His divine attributes of knowledge, wisdom, might and glory manifest.

"And the preservation of them does not tire Him" means the creation, as a whole, is sustained by Him, and its continued existence is maintained by Him. The laws (created by Him), governing the operation of creation, produce fatigue, therefore, He is independent of such laws. His absolute existence is eternal and everlasting.

"He is the most high, the great", according to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), is one of the most important verses of the Qur’an, which deals with the unity of ALLAH (SWT), His attributes, His relation to His creatures, the position of man in the order of creation, his instinctive desire to turn unto Him, his means of salvation and the ultimate reward and punishment.

IN ORDER TO PREVENT THE TOTAL SEIZURE OF MIND AND HEART BY THE GREATNESS OF THE KURSI, MENTIONED IN THIS VERSE, IT IS MADE CLEAR IN THE END THAT ALLAH (SWT) ALONE IS THE MOST HIGH, THE GREATEST.

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(2:255) Allah: the Everlasting, the Sustainer of the whole Universe; there is no god but He. *278 He does neither slumber nor sleep. *279 Whatsoever is in the heavens and in the earth is His. *280 Who is there that can intercede with Him except by His own permission? *281 He knows what is before the people and also what is hidden from them. And they cannot comprehend anything of His knowledge save whatever He Himself pleases to reveal. *282 His Kingdom *283 spreads over the heavens and the earth and the guarding of these does not weary Him. He alone is the Supreme and the Exalted. *284

*278. Irrespective of the number of gods or objects of worship set up by ignorant people, the fact remains that godhead in its entirety, belong's exclusively to the Eternal Being, Who is indebted to no one for His existence. In fact, HE IS NOT ONLY SELF-EXISTENT, BUT UPON HIM RESTS THE ENTIRE ORDER OF THE UNIVERSE. He alone wields all sovereign authority over His dominion. None shares either His attributes or His power and might, and no one has the same claims against the creatures as He. Hence, if anywhere in the heavens or the earth someone sets up anything or anybody as an object of worship and service (ilah) either instead of or in addition to the One True God this amounts to declaring war on reality. 
*279. This is a refutation of the ideas of those who, in formulating their concepts of God, are inclined to consider God analogous to their own imperfect selves and hence ascribe to God the weaknesses characteristic of human beings. An instance at hand is the famous Biblical statement that God created the heavens and the earth in six days and on the seventh day He rested (see Genesis, chapters 1 and 2). 
*280. TO GOD BELONGS THE HEAVENS AND THE EARTH AND EVERYTHING THEREIN. THERE IS NO ONE WHO SHARES ANYTHING WITH GOD IN GOVERNANCE either of the heavens or of the earth. Any conceivable being other than God would necessarily be a part of the universe and thus belong to, and be a subject of, God rather than His partner and equal. 
*281.This is a refutation of the ideas of those polytheists who consider either saints, angels or other beings to be so influential with God that if they were adamant in demanding something of Him, their demand would prevail. They are being told that, far from anyone having the power to impose his will on God, none - not even the greatest Prophets and the most highly esteemed angels - will dare utter one word in the majestic court of the Lord unless they are expressly permitted to do so. 
*282. Here another blow is struck against polytheism. On the basis of the concept of God's unlimited sovereignty and omnipotence it was stressed, in the foregoing verses, that no one shares independently in God's governance of the universe, and no one is so powerful with God that his intercession would decisisely influence His judgement. The same point is stressed here but in a different manner. It is pointed out THAT NO ONE POSSESSES THE KNOWLEDGE THAT WOULD ENABLE HIM TO COMPREHEND THE ORDER OF THE UNIVERSE AND THE CONSIDERATIONS UNDERLYING IT, SO NO ONE CAN LEGITIMATELY INTERFERE IN ITS GOVERNANCE. THE KNOWLEDGE OF HUMAN BEINGS, OF JINN, OF ANGELS AND OF ALL OTHER CREATURES IS LIMITED AND IMPERFECT. No one's knowledge embraces all the facts of the universe. If someone did have the right to interfere even in only a part of the universe, and if his suggestions were of necessity to be put into eflect, the entire order of the universe would be disrupted. Creatures are incapable of understanding what is best for them, and do not have the capacity to know how best the universe should be governed. It is God alone Who knows everything. 
*283. The Arabic term kursi signifies sovereignty, dominion and authority. 
(The word Kursi has been variously interpreted by Muslim scholars. The literal meaning is obvious; it signifies that which one sits on. Scholars have differed, however, as to whether the word has been used in the Qur'an literally or figuratively. They have also disagreed whether the Kursi and 'Arsh which occur in the Qur'an have one and the same meaning or are different. The main opinions expressed by the scholars are the following: (i) that Kursi signifies God's knowledge, a view attributed to Ibn 'Abbas; (ii) that it is identical with 'Arsh (Throne), a view attributed to Hasan al-Basri; (iii) that it signifies God's power (iv) in opposition to such views a large number of scholars insist that Kursi should be considered a reality rather than be understood figuratively. In addition to many earlier scholars, this was vigorously championed by Ibn Taymiyah. It should be remembered, however, that Ibn Taymiyah and others who hold this opinion, side by side with affirming that Kursi is a reality, also emphasize that man has no knowledge about the nature and modality of Kursi and that it ought to be treated as something unique, being related to God Who is unique both in His essence and attributes. (See the commentaries of Alusi. Tabari, Qurtubi, Ibn Kathir and Shawkani on this verse. See also Ibn Taymiyah, Majmu al-Fatawa 1bn Taymiyah, vol. 5, pp. 55-8 and vol. 6, pp. 584-5. It is interesting to note that Sayyid Qutb, (martyred 1386 A.H/966 C.E.), a contemporary of Mawdudi and one of the most influential Islamic thinkers of our time, has interpreted the verse exactly, as Mawdudi did - Ed.)
*284. This verse is generally known as the 'Verse of the Throne' and it provides in one piece a knowledge of God without parallel.
The question that arises here is: What is the occasion for describing the Lord of the Universe and His attributes? In order to appreciate this one should rehearse the discourse beginning with verse 243 and continuing up to this point. In this discourse the believers were urged to strive with their lives and belongings to establish the true faith and were warned to get rid of the weaknesses which had characterized the conduct of the Israelites. A fundamental fact about war - that victory and success do not depend upon superiority in either numbers or weapons - was then indicated. They depend rather on faith, fortitude, discipline and firm resolution. Thereafter the Divine wisdom underlying fighting was disclosed, namely that God removes one set of people by means of another in order to maintain the good administration of the world. For were one group's dominance to be assured in perpetuity, the lives of all other human beings mould become miserable.
This was followed by the clarification of a misunderstanding which often arises in the minds of ignorant people. This misunderstanding arose from the false assumption that God had sent His Prophets so that all diversity and disagreement might come to an end. The people who accepted this premise, however, saw considerable diversity and disagreement, and were aware that falsehood existed side by side with Truth. They were agitated by the thought that this state of affairs might suggest helplessness on God's part that He had failed to stamp out the evils He wanted to. In reply to this it was pointed out that it was not God's will to compel all human beings to follow one and the same way. Had it been so, man could not have deviated from the course set for him by God. This observation was followed by a passing reference to the subject with which the discourse opened. Finally, the point is made that no matter how many divergent beliefs, viewpoints, ways of life and conduct exist in actual life, the reality underlying the order of the universe is the one stated in this verse, and it remains unaffected by the misconceptions of people. On the other hand, however, it is not God's purpose to compel people to accept it. Whoever accepts it will find it to his own benefit; whoever rejects it, will find the result harmful.

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {2:256}

[Q2:256] Laaa ikraaha fid deeni qat tabiyanar rushdu minal ghayy; famai yakfur bit Taaghooti wa yu'mim billaahi faqadis tamsaka bil'urwatil wusqaa lan fisaama lahaa; wallaahu Samee'un 'Aleem.
[Q2:256] There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in ALLAH (SWT) he indeed has laid hold on the firmest handle, which shall not break off, and ALLAH (SWT) is Hearing, Knowing.

[Q2:256] Tidak ada paksaan dalam ugama (Islam), kerana sesungguhnya telah nyata kebenaran (Islam) dari kesesatan (kufur). Oleh itu, sesiapa yang tidak percayakan Taghut, dan ia pula beriman kepada ALLAH (SwT), maka sesungguhnya ia telah berpegang kepada simpulan (tali ugama) yang teguh yang tidak akan putus. Dan (ingatlah), ALLAH (SwT) Maha Mendengar, lagi Maha Mengetahui.

THIS VERSE states A PSYCHOLOGICAL FACT THAT THE SUBMISSIVE ATTITUDE OF THE MIND AND HEART TOWARDS ANY SACRED OBJECT CANNOT BE OBTAINED BY FORCE OR COMPULSION, THEREFORE, only a clear view of the sacred generates the spontaneous conviction to adopt the right and reject the wrong. IT IS NOT AN IMPERATIVE BUT AN INDICATIVE STATEMENT. [1] There is no room for considering THIS VERSE as having been abrogated by any other verse dealing with jihad. [2] THIS VERSE also asserts THAT AFTER the right way has become clearly distinct from error, man must reject the false gods and believe in ALLAH (SWT).

©  This verse confirms that which has been said, in detail, in the commentary of verses 190 to 193 of this surah, about the false accusation by the European historians that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) used the sword to preach Islam.

Sir Edward Dennison Ross says:

"For many centuries the acquaintance which the majority of Europeans possessed of Muhammadanism was based almost entirely on distorted reports of fanatical Christians which led to the dissemination of a multitude of gross calumnies. What was good in Muhammadanism was entirely ignored, and what was not good, in the eyes of Europe, was exaggerated or misinterpreted. It must not, however, be forgotten that the central doctrine preached by Muhammad to his contemporaries in Arabia, who worshipped the stars; to the Persians who acknowledged Ormuz and Ahriman; the lndians, who worshipped idols; and the Turks, who had no particular worship, was the unity of ALLAH (SWT), and that the simplicity of his creed was probably a more potent factor in the spread of Islam than the sword of the ghazis".

Even William Muir, the worst enemy of Islam, in the following passage, admits that:

It is strongly corroborative of Muhammad's sincerity that the earliest converts to Islam were not only of upright character, but his own bosom friends and people of his household; intimately acquainted with his private life, who could not fail otherwise to have detected those discrepancies which ever more or less exist between the professions of the hypocritical deceiver abroad and his actions at home."

THROUGH THIS VERSE PEACE, LOVE AND MUTUAL UNDERSTANDING HAVE BEEN PRESCRIBED FOR THE MUSLIMS. Also refer to verse 17:125 of Bani Israil. THERE IS NO NEED FOR COMPULSION IN RELIGION because verse 76:2 of al Dahr says: "Verily, we have shown him (man) the (right) way; (whether) he be grateful or disbelieving (ungrateful)!"

†  Taghut (the devil) means the inordinate, the rebel, the wrongdoer, the strayer, like Shaytan. The word taghut, in this verse, implies all the devilish tendencies and activities which mislead the people. THE FIRST STEP TOWARDS GENUINE BELIEF IN ALLAH (SWT) IS THE REJECTION OF THE DEVIL.

      IN OTHER WORDS HATRED OF THE WICKED (TABARRA) TAKES PRECEDENCE OVER THE LOVE OF ALLAH (SWT) AND HIS CHOSEN FRIENDS (TAWALLA). 

IT IS ESSENTIAL to clean the heart and the mind from the disturbing influence of falsehood AND THEN expose them to the reflection of truth, OTHERWISE conflicting impressions will create confusion and distort the beauty of the beloved. See verse 5:7 of al Ma-idah.

r  Urwatil wuthqa means a strong rope - the firmest handhold.

Ä  According to Imam Muhammad bin Ali al Baqir, A TRUE FAITHFUL, in order to remain attached with ALLAH (SWT) and enjoy genuine godliness, must seek attachment with the thoroughly purified Ahlul Bayt (ALLAH (SWT)'s chosen friends) and love them (as ordained in verse 42:23 of al Shura).

Ä  Imam Jafar bin Muhammad al Sadiq has said that THE FIRMEST HANDHOLD means having complete faith (trust) in ALLAH (SWT). The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has declared that every faithful must hold fast the rope of ALLAH (SWT), Ali, because he, who remains attached with Ali, will never go astray. Ali is the ideal of the true faith in ALLAH (SWT). The true mode and manner of the faith is perfectly integrated in the divinely commissioned successors to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) - Ali and the holy Imams of the Ahlul Bayt, therefore, tawalla (love of ALLAH (SWT) and Muhammad and Ali Muhammad) has been prescribed as one of the articles of the furu ud din.

IT IS CLEARLY INDICATED THAT FAITH CONSISTS OF TWO FUNDAMENTAL FACTORS:

1.        The negation of what is against the legislative will of ALLAH (SWT) - TABARRA.

2.        Belief in ALLAH (SWT) and whatever He wills and commands - TAWALLA.

BE AVERSE TO THE WICKED AND BE GOOD TO THE VIRTUOUS. BE WITH THE FLOWERS AS A FLOWER AND BE FAR AWAY FROM THE THORNS.

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(2:256) There is no compulsion and coercion in regard to religion. *285 The right thing has been made distinct from the wrong thing: now whoever rejects taghut *286 and believes in Allah has taken a firm support that never gives way.

*285. Din here signifies the belief about God embodied in the above 'Verse of the Throne' and the entire system of life which rests upon it. The verse means that the system of Islam, embracing belief, morals and practical conduct cannot be imposed by compulsion. These are not things to which people can be yoked forcibly. 
*286. Literally taghut means anyone who exceeds his legitimate limits. In the Qur'anic terminology, however, it refers to the creature who exceeds the limits of his creatureliness and arrogates to himself godhead and lordship. There are three stages of man's transgression and rebellion against God. The first stage is that one acknowledges in principle that obedience to God is right, but disregards it in practice. This is fisq (transgression). The second stage is that one not only disobeys but also rejects obedience in principle, and thus either refuses to become the subject of anyone at all or adopts someone other than God as the object of service and devotion. This is kufr (infidelity). The third stage is that one not only rebels against one's Lord but also imposes one's own will (in disregard of the Will of God - Ed.) on God's world and God's creatures. Anyone who reaches such a point is termed taghut and no one can be a true believer in God unless the authority of such a taghut (evil one) is rejected. 

 اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {2:257}

[Q2:257] Allaahu waliyyul lazeena aamanoo yukhrijuhum minaz zulumaati ilan noori wallazeena kafarooo awliyaaa'uhumut Taaghootu yukhrijoonahum minan noori ilaz zulumaat; ulaaa'ika Ashaabun Naari hum feehaa khaalidoon.

[Q2:257] ALLAH (SWT) is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.

[Q2:257] ALLAH (SwT) Pelindung (Yang mengawal dan menolong) orang-orang yang beriman. Ia mengeluarkan mereka dari kegelapan (kufur) kepada cahaya (iman). Dan orang-orang yang kafir, penolong-penolong mereka ialah Taghut yang mengeluarkan mereka dari cahaya (iman) kepada kegelapan (kufur). Mereka itulah ahli neraka, mereka kekal di dalamnya.

WALI LITERALLY MEANS "BE CLOSE TO OR STAND IMMEDIATELY BY" - A NEARNESS OR CONTACT BETWEEN TWO OBJECTS WITHOUT ANY INTERMEDIARY. It is used to refer to such closeness as exists between brothers, friends, neighbours and helpers.

Ä  A master is also called wali because of his hold over his slaves - the hold brings the slave close to the master.

Ä  Anyone who exercises authority becomes a wali of those over whom the authority is exercised; therefore,

Ä  A guardian, an administrator or a ruler is also called wali. 

HERE, it means THAT ALLAH (SWT) IS THE NEAREST AUTHORITY OVER THE FAITHFUL; AND the false gods the authorities over those who disbelieve, and who push them into hell for ever.

õ  Nur means the light of the faith or the true awareness about ALLAH (SWT) and firm conviction in His authority.

õ  Zulumat means the darkness of the disbelief in ALLAH (SWT) or the ignorance and uncertainty about ALLAH (SWT).

See verses 14:35 and 36 of Ibrahim.

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(2:257) And Allah (Whose support he takes) hears everything and knows everything. Allah is the Helper and Protector of those who believe in Him: He brings them out of the depths of darkness *287 into the light. As for the disbelievers, they have taghut *288 as their patron, who drives them out of light into the depths of darkness. These are the people who are doomed to the Fire, wherein they shall live for ever.

*287. The 'darkness' mentioned here means the darkness of Ignorance, which throws man off the path of salvation and well-being and directs his energies and efforts to wrong directions in defiance of reality. 'Light' here means the knowledge of Truth with the help of which man comes to know his own realitv and that of the universe; this knowledge also shows him the purpose of his life, and thus leads him consciously, to adopt the Right Way. 
*288. Here taghut (see n. 286 above) has a plural connotation. It implies that by turning away from God a man is subjected not to the tyranny of one, but to the tyranny of many tawaghit (evil one). One of these is Satan, who throws up new temptations and allurements. Another potential taghut (transgressor) is man’s own animal self, which seeks to subjugate him to his appetites and desires. There are many more taghut in the world outside oneself ; one's wife and children, one's relatives, one's family and one's community, one's friends and acquaintances, one's social environment and one's people, one's leaders and guides, one's government and rulers are all potential taghut, each one of whom seeks to have his purposes served. Man remains subjected to these innumerable masters throughout his life, not knowing precisely whom he should please and whose displeasure he should avoid. 

أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {2:258}

[Q2:258] Alam tara ilal lazee Haaajja Ibraaheema fee Rabbiheee an aataahullaahul mulka iz qaala Ibraaheemu Rabbiyal lazee yuhyee wa yumeetu qaala ana uhyee wa yumeetu qaala ana uhyee wa umeetu qaala Ibraaheemu fa innal laaha yaatee bishshamsi minal mashriqi faati bihaa minal maghribi fabuhital lazee kafar; wallaahu laa yahdil qawmaz zaalimeen.

[Q2:258] Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because ALLAH (SWT) had given him the kingdom? When Ibrahim said: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely ALLAH (SWT) causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and ALLAH (SWT) does not guide aright the unjust people.

[Q2:258] Tidakkah engkau (pelik) memikirkan (wahai Muhammad) tentang orang yang berhujah membantah Nabi Ibrahim (dengan sombongnya) mengenai Tuhannya, kerana ALLAH (SwT) memberikan orang itu kuasa pemerintahan? Ketika Nabi Ibrahim berkata: “Tuhanku ialah Yang menghidupkan dan Yang mematikan”. Ia menjawab: “Aku juga boleh menghidupkan dan mematikan”. Nabi Ibrahim berkata lagi: “Sesungguhnya ALLAH (SwT) menerbitkan matahari dari timur, oleh itu terbitkanlah dia dari barat?” Maka tercenganglah orang yang kafir itu (lalu diam membisu). Dan (ingatlah), ALLAH (SwT) tidak akan memberikan petunjuk kepada kaum yang zalim.

Idol-worshippers, in ancient times, revered their kings as the representatives of God. NIMRUD, IN THE DAYS OF PROPHET IBRAHIM, CLAIMED DIVINITY. BOASTFUL OF HIS TEMPORAL POWER, he disputed with Ibrahim about the authority of the prophethood bestowed upon him by ALLAH (SWT), since Ibrahim's authority clashed with his absolute sway over the people, whose lives, he argued, depended on his decision; he could kill them at any time or let them live. Ibrahim rendered his argument null and void by pointing out his helplessness against the divine forces working in nature. Although there was no reply, yet Nimrud, an obstinate disbeliever, could not draw advantage from this clear guidance.

The Ahmadi commentator says that ata does not mean "gave"; it means "promised". It is about the grant of kingdom to Ibrahim, in this verse, as well as in verse 54 of al Nisa.

EVEN IF it is taken as "promised", then ALLAH (SWT) is the best fulfiller of promise. All His promises are fulfilled. To say that ALLAH (SWT)'s promise made with Ibrahim was a bogus and false undertaking is certainly kufr (disbelief in ALLAH (SWT).

Ø  "I am the Lord who brought you out from Ur of the Chaldees to give you this land to occupy", says Genesis 15: 7; and the Qur’an repeats it in this verse.

The personal pronoun of the third person singular in the objective case hu may refer to Ibrahim, and the mulk means kingdom, the spiritual as well as rightful (see verse 4:54 of al Nisa); and if it refers to Nimrud then the mulk would mean temporal and actual though not rightful. HOWEVER, the meaning and application of this verse remains the same as explained above.

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(2:258) Have *289 you not considered the case of the person who had an argument with Abraham *290 as to `Whom Abraham acknowledged as his Lord?' The dispute arose because Allah had given him the kingship, *291 (which had made him arrogant). When Abraham said, "My Lord is He Who gives life and causes death," he answered, "I give life and cause death." Then Abraham said, "Well, Allah brings the sun from the east: just bring it from the west." At this the disbeliever was confounded: *292 (yet he did not believe), for Allah does not show guidance to unjust people.

*289. It was stated earlier THAT GOD IS THE PROTECTOR AND SUPPORTER OF THE MAN OF FAITH AND BRINGS HIM OUT OF DARKNESS INTO LIGHT whereas the protectors and supporters of the unbelievers are taghut who lead him out of light into darkness. It is to illustrate this that three examples are cited here. The first is that of a person before whom truth was put with such clear and impressive arguments that he could not refute it, but since he had placed his reins in the hands of taghut, he still could not believe in it. The two subsequent examples are those of two people who clung to God as their support, and God drew them out of darkness so that they were enabled to perceive directly those realities which are beyond the reach of man's perception.
*290. Here the reference is to Nimrod the ruler of the land of Abrahams birth, Iraq. The event which is referred to here is not mentioned at all in the Bible. However, the whole story occurs in the Talmud and is largely in harmony with the Qur'anic version. In the Talmudic version it is said that the father of Abraham occupied the highest office in Nimrod's government. When Abraham denounced polytheism, preached the doctrine of the unity of God and smashed the idols of the temple, his own father lodged a complaint against him before the king. This was followed by a conversation which is mentioned here. 
*291. The dispute was over the question: Whom did he acknowledge as his Lord? The reason why this dispute arose was that God had granted kingship to the remonstrator, namely Nimrod. In order to comprehend fully the nature of the dispute hinted at in these statements, it is necessary to bear in mind the following: 
(1) All polytheistic societies from the earliest times till today share one characteristic: they acknowledge God to be the Lord of lords, the greatest of all deities. They are unwilling to acknowledge Him, however, as the only God, the only object of man's worship and service. 
(2) Polytheists tend to divide godhead into two categories. One of these belongs to the supernatural stratum. The being invested with godhead at this stratum rules over the entire system of causation and is the one to whom man turns for the fulfilment of his needs and for solutions to his problems. With this godhead the polytheists associate spirits, angels, jinn, heavenly bodies and several other beings. To them they address their prayers. They regard them as the objects of their worship. It is at their altars that offerings and sacrifices are placed. The second category of godhead belongs to the social and political stratum, and refers to the being who has the privilege of absolute sovereignty: the one who is entitled to make the rules of conduct for human life, the one who is entitled to unreserved obedience, the one who has unlimited authority to command in worldy matters. POLYTHEISTS OF ALL AGES HAVE EITHER WRESTED THIS GODHEAD FROM GOD ALTOGETHER, OR THEY HAVE HAD THIS GODHEAD DISTRIBUTED, IN ADDITION TO GOD, among many others such as royal dynastics, religious divines and the venerated personalities of society, whether they belonged to the past or to their own times. Many royal families have laid claim to godhead of the second category and, in order to consolidate their claim, they have pretended to be the offspring of gods in the former sense. In general there has been collusion between the religious and the ruling classes on this question. 
(3) Nimrod's claim to godhead belong to this second category. He did not deny the existence of God, and he did not deny that He was the creator of the heavens and the earth, and that He alone governed the entire universe. Nimrod did not claim for himself that he held the reins of the entire realm of causation in his hands; he claimed rather that he was the absolute sovereign of Chaldaea and its inhabitants, that in his realm his word was law, that there was no authority superior to his own to which he was answerable. Any Chaldaean who did not either acknowledge him to be his lord or took anyone other than him to be so, was a rebel and a traitor. 
(4) ABRAHAM ASSERTED THAT HE ACKNOWLEDGED NONE ELSE BUT THE CREATOR OF THE UNIVERSE AS HIS GOD, THE ONLY OBJECT WORTHY OF HIS WORSHIP. HE ALSO DENIED CATEGORICALLY THE GODHEAD AND OVERLORDSHIP OF ANYONE ELSE. This raised the question of how far the new creed could be tolerated, in so far as it was opposed to the tenets of the national religion and rejected the current ideas regarding the deities it worshipped. It also alerted the establishment in so far as Abraham's ideas might constitute a serious threat to the national state and to the position and privelege of its ruling coterie. 
*292. Even though it was clear from Abraham's very first sentence that none other than God could legitimately be regarded as the Lord, Nimrod resorted to an unreasonable reply. But Abraham's second statement left no room even for Nimrod's brazenness. He knew well enough that the sun and the moon were subjected to the overlordship of the same God as Abraham had acknowledged as his Lord. What, then, could he say in reply? To accept the Truth which Abraham had made crystal clear by his argument meant that Nimrod ought to part with his absolutist despotism. The devil within him was not prepared for that. Hence he was left wonderstruck, unable to get out of the darkness of self-adoration to the light of Truth. If he had taken God rather than the Evil One as his patron and supporter, the true path would have been opened to him after Abraham's preaching.
According to the Talmud, Abraham was interned in prison on the orders of this king. He remained in prison for ten days, after which the king decided to have him burnt alive. It was then that the famous incident of Abraham being thrown into the fire took place (see Qur'an 21:51 f f.; 29:16; 37:83). 

أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانْظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ ۖ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {2:259}

[Q2:259] Aw kallazee marra 'alaa qaryatinw wa hiya khaawiyatun 'alaa 'urooshihaa qaala annaa yuhyee haazihil laahu ba'da mawtihaa fa amaatahul laahu mi'ata 'aamin suumma ba'asahoo qaala kam labista qaala labistu yawman aw ba'da yawmin qaala bal labista mi'ata 'aamin fanzur ilaa ta'aamika wa sharaabika lam yatasannah wanzur ilaa himaarika wa linaj'alaka Aayatal linnaasi wanzur ilal'izaami kaifa nunshizuhaa summa naksoohaa lahmaa; falammaa tabiyana lahoo qaala a'lamu annal laaha 'alaa kulli shai'in Qadeer.

[Q2:259] Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will ALLAH (SWT) give it life after its death? So ALLAH (SWT) caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that ALLAH (SWT) has power over all things.

[Q2:259] Atau (tidakkah engkau pelik memikirkan wahai Muhammad) tentang orang yang melalui sebuah negeri yang telah runtuh segala bangunannya, orang itu berkata: “Bagaimana ALLAH (SwT) akan menghidupkan (membina semula) negeri ini sesudah matinya (rosak binasanya)?” Lalu ia dimatikan oleh ALLAH (SwT) (dan dibiarkan tidak berubah) selama seratus tahun, kemudian ALLAH (SwT) hidupkan dia semula lalu bertanya kepadanya: “Berapa lama engkau tinggal (di sini)?” Ia menjawab: “Aku telah tinggal (di sini) sehari atau setengah hari”. ALLAH (SwT) berfirman:” (Tidak benar), bahkan engkau telah tinggal (berkeadaan demikian) selama seratus tahun. Oleh itu, perhatikanlah kepada makanan dan minumanmu, masih tidak berubah keadaannya, dan perhatikanlah pula kepada keldaimu (hanya tinggal tulang-tulangnya bersepah), dan Kami (lakukan ini ialah untuk) menjadikan engkau sebagai tanda (kekuasaan Kami) bagi umat manusia; dan lihatlah kepada tulang-tulang (keldai) itu, bagaimana Kami menyusunnya kembali kemudian Kami menyalutnya dengan daging “. Maka apabila telah jelas kepadanya (apa yang berlaku itu), berkatalah dia: Sekarang aku mengetahuinya (dengan yakin), sesungguhnya ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu”.

Wherever "giving life after death" is used in Qur’an, the Ahmadi commentator and his like say that it is a metaphorical reference to the revival of the stagnant nations, because the Ahmadis are averse to the fact that ALLAH (SWT) and His chosen friends are able to cause miracles. To them the death and revivification of prophet Uzayr, referred to in this verse, was only a vision, not an actual happening. Since their self-made prophet was unable to work any miracle, the Ahmadis have decided not to accept the agency of miracles at all. To show their point of view as the only truth, the Ahmadi commentator says: "it appears that" and then quotes the events connected with Ezekiel from chapter 37 of Ezekiel and misinterprets them to serve his perverted ideas, although there is nothing in common in the event referred to in this verse and the events mentioned in the above noted chapter of the Old Testament. ***IT IS NOT EZEKIEL BUT EZRA (UZAYR) WHO IS REFERRED TO IN THIS VERSE. It refers to the death and revivification of Uzayr and his donkey, whilst the events in chapter 37 of Ezekiel refer to the revival of a town.

v  It was prophet Uzayr who, like Ibrahim in the next verse, prayed and asked ALLAH (SWT)  to show him how the dead are brought back to life again.

THE TRUE ACCOUNT OF THE EVENTS THAT TOOK PLACE IS GIVEN BELOW:

Nebuchadnezzar conquered and destroyed Jerusalem. The corpses of the inhabitants were left to be eaten by the wild beasts and birds of prey. When prophet Uzayr passed by the ruins of the city, he wondered if the people whose desiccated bones were lying on the ground could ever be brought to life again so as to rebuild the devastated town? SO ALLAH (SWT) caused him and his donkey to die.

     After seventy (70) years, Cyrus gave permission to rebuild Jerusalem. Within thirty years Jerusalem was an active city again. When Uzayr died, it was morning. After hundred years he was brought to life again. The sun had not yet set. "How long have you tarried?" the angel, who was sent to meet Uzayr, asked him.“I have tarried a day, or part of a day," he replied. No! You have tarried a hundred years," the angel informed him. He also asked him to look at his food and drink in his bag. It was as fresh as it was a hundred years ago. He looked at his donkey. There were only its bones lying beside him. As he was looking at his donkey, its scattered bones were joined together and it stood before him, alive and breathing.

     The purpose of this miracle was to make prophet Uzayr AN INSTRUCTIVE EXAMPLE TO THOSE WHO [1] either do not know how the dead will be brought to life again on the day of resurrection, or [2] who disbelieve in ALLAH (SWT) 's warning. So when it became clear to Uzayr, he said: "I know that ALLAH (SWT) has power over all things."

     At home he found his son, born after his departure, one hundred years old; his young maid one hundred and twenty years old, and all his grandchildren older than him. They looked at the fifty year old Uzayr and wondered. UZAYR BECAME A LIVING SIGN OF ALLAH (SWT)'S OMNIPOTENCE.

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(2:259) Or take the case of the one who passed by a township that had fallen down upon its roofs. *293 He exclaimed, "How shall Allah bring back to life this township that has become dead?" *294 At this Allah caused him to die and he lay dead for a hundred years. Then Allah brought him back to life and asked him, "How long have you lain here?" He answered. "I might have lain here for a day or a few hours." Allah said, "Nay, you have been lying here in this state for a hundred years: now, just have a look at your food and your drink; they have not become spoiled in the least. Then have a look at your ass, (and see that his very bones have become rotten) and We have done this in order to make you a Sign for the people. *295 Look, how We raise up the skeleton and set the bones (of the ass) and cover them with flesh and (put breath of life into them)." And when the Reality became manifest to him, he said, "I know that Allah has power over everything."

*293. It is irrelevant to ask who the person was and the place where this incident occurred. The real purpose in mentioning this event is to show how God showed light to the one who had chosen God as his protector and supporter. As for determining the name of the person and the locality, we neither possess the means to do so, nor is such an endeavour in any way beneficial. What seems to be evident from the statement that follows is that the person concerned must necessarily have been a Prophet. 
*294. This question does not signify that the person concerned denied or entertained any doubts regarding life afterdeath. His enquiry merely indicates his wish to have direct knowledge of reality, like the Prophets of the past.
*295. The restoration of life to a man considered to have died a hundred years ago was in itself sufficient to make him, for his contemporaries, a living testimony. 

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ {2:260}

[Q2:260] Wa iz qaala Ibraaheemu Rabbi arinee kaifa tuhyil mawtaa qaala awa lam tu'min qaala balaa wa laakil liyatma'inna qalbee qaala fakhuz arab'atam minal tairi fasurhunna ilaika summaj'ala 'alaa kulli jabalim minhunna juz'an sumaad 'uhunna yaateenaka sa'yaa; wa'lam annal laaha 'Azeezun Hakeem.

[Q2:260] And when Ibrahim said: My Lord! Show me how Thou givest life to the dead, He said: What! And do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that ALLAH (SWT) is Mighty, Wise.

[Q2:260] Dan (ingatlah) ketika Nabi Ibrahim (merayu dengan) berkata: “Wahai Tuhanku! Perlihatkanlah kepadaku bagaimana Engkau menghidupkan makhluk-makhluk yang mati?” ALLAH (SwT) berfirman: “Adakah engkau belum percaya (kepada kekuasaanku)?” Nabi Ibrahim menjawab: “Bahkan (aku percaya dan yakin), akan tetapi (aku memohon yang demikian ialah) supaya tenteram hatiku (yang amat ingin menyaksikannya)”. ALLAH (SwT) berfirman: “(Jika demikian), ambilah empat ekor burung, kemudian kumpulkanlah olehmu (dan cincanglah semuanya). Setelah itu letakkanlah di atas tiap-tiap sebuah bukit sebahagian daripadanya. Kemudian serulah burung-burung itu nescaya semuanya akan datang kepadamu dengan segera”. Dan ketahuilah sesungguhnya ALLAH (SwT) Maha Kuasa, lagi Maha Bijaksana.

THE WORDS OF THIS VERSE ARE VERY CLEAR. Ibrahim asked ALLAH (SWT) to show him how ALLAH (SWT) gives life to the dead, SO THAT HIS HEART MAY BE AT EASE. It is narrated that as directed by ALLAH (SWT), Ibrahim took *a pigeon, *a peacock, *a cock and *a crow, cut them into very small pieces, mixed them together and put portions of the mixture on the top of four separate mountains, AND THEN called out to them; they came flying to him as individual birds. It became clear to Ibrahim that ALLAH (SWT) does what He wills because He is mighty, wise.

The Ahmadi commentator wrongly refers to ''Abraham said: O Lord ALLAH (SWT), how can I be sure that I shall occupy it?" (Genesis 15: 8). He does it to lower the status of Ibrahim, a true prophet of ALLAH (SWT), by saying that Ibrahim had asked ALLAH (SWT) about a factor which any ordinary man of common sense knows without receiving information from anyone. Genesis 15: 8 refers to Ibrahim's prayer about the kingdom ALLAH (SWT) promised to give him, whereas this verse refers to Ibrahim's request to show him how the dead will be brought to life again. When his arguments lead him to a dead end, the Ahmadi commentator presumes that this verse has been tampered with, because he cannot prove that this verse refers to the promise that the land of Canaan will be given to Ibrahim, although he gives irrelevant references from the Bible.

SOME SPIRITUALISTS SAY THAT THE SLAYING OF THE FOUR KINDS OF BIRDS IS MEANINGFUL FOR THOSE WHO ASPIRE FOR A SPIRITUAL LIFE.

(1) The pigeon stands for social life - the LOVE FOR FAMILY, FRIENDS AND ASSOCIATES, which must be sacrificed.

(2) The cock stands for ANIMAL PASSION which must be killed.

(3) The crow stands for GREED which must be destroyed.

(4) The peacock stands for WORLDLY ADORNMENT which must be smothered.

WHEN ALL THE ABOVE FOUR DESIRES ARE CRUSHED, THE SOUL MERITS THE BLISS OF THE ETERNAL LIFE.

"ALLAH (SWT) gives life and causes to die, and then He gives life to the dead", mentioned in verses 2:258, 259 and 260 of Al-Baqarah, makes clear the power and authority of almighty ALLAH (SWT), BUT TO DENY the miracles associated with the prophets of ALLAH (SWT), the Ahmadi commentator and others like him rely on conjecture to find out metaphorical parallels, as if they are aware of all that is possible or impossible, and the laws governing the operation of creation.

©  Of such a claim, verse 18:51 of al Kahf says:

"I made them not to witness the creation of the heavens and the earth, nor at the creation of themselves, nor am I He who chooses those who lead (the people) astray, (as My) helpers."

In the following two Persian lyrics, life on earth in relation to heavenly existence has been meaningfully described.

(1) What does the mosquito know from where came the garden and how it grew. It is born in the spring and dies in the autumn.

(2) The heavenly existence addresses life on earth:

"For us, a century of years is only a breath,

an ocean of yours a moisture,

we only see and move on."

The terms life and death can be applied, in the physical sense,

1.        To a man or any other creature, a group of men or a nation.

2.        It can also be applied to a man's or a nation's spiritual rise and fall, with reference to knowledge or faith or any accomplishment.

IN BOTH THE MEANINGS IT MAY TAKE PLACE IN ITS USUAL OR NATURAL COURSE, KNOWN TO US, OR IT MAY TAKE PLACE ON ACCOUNT OF AN UNUSUAL COURSE NOT KNOWN TO OR UNKNOWABLE TO US. WHATEVER TAKES PLACE IS AN EFFECT OF ALLAH (SWT)'S WILL.

Ø  Though many a commentator says that these verses refer to Ibrahim and the Israelite prophets. Yet the Jews and the Christians of today may not accept their conclusions, based upon the references to the Old and the New Testaments, as likely and reliable.

The Shia commentators rely on the reports and opinions of the Ahlul Bayt whose source of information is the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) whom ALLAH (SWT) Himself gave the wisdom and knowledge of all creation directly.

Ó  The ideas, theories and events presented by the scholars of the highest calibre, by referring to the Old or the New Testament or any other book, cannot be accepted if these do not agree with the Qur’an or the explanation or interpretation given by the holy Imams.

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(2:260) Call to mind the other event also, when Abraham said, "My Lord, show me how Thou bringest the dead back to life?" He said "Have you no faith in this?" Abraham humbly replied, "I do believe but I ask this to reassure my heart." *296 Allah said, "Well, take four birds and tame them with yourself and then (cut them into pieces) and place a piece of each of them on each hill. Then call them and they will come running to you; know this for certain that Allah is All-Powerful, All-Wise." *297

*296. That is, THE REST AND INNER PEACE THAT ONE ATTAINS AS A RESULT OF DIRECT PERSONAL OBSERVATION. 
*297. People have subjected this incident and the one above to very strange interpretations. If one bears in mind, however, God's dealings with the Prophets, one will not feel any need to strain one's energies in hammering out such artificially-contrived interpretations. The truth of the matter is that the kind of function that ordinary believers are required to perform requires of them no more than believing in certain truths without perceiving them through their senses. THE FUNCTION ENTRUSTED BY GOD TO THE PROPHETS IS SUCH THAT THEY OUGHT TO HAVE DIRECT KNOWLEDGE OF THE TRUTHS, THE ACCEPTANCE OF WHICH THEY ARE REQUIRED TO INVITE OTHERS TO.
Thanks to the nature of their mission, [1]  the Prophets had to tell the world that while others resorted to conjecture and fancy, they spoke from personal direct observation and experience; [2] that while others could claim to possess only imagination, they possessed reliable knowledge; [3] that while others were blind, they alone had the God-given capacity to perceive the Truth. IT IS FOR THIS REASON THAT THE ANGELS COME TO THE PROPHETS AND THEY SEE THEM WITH THEIR OWN EYES. IT IS FOR THE SAME REASON THAT THE PROPHETS WERE ALLOWED A GLIMPSE OF THE SYSTEM OF GOVERNANCE OF THE HEAVENS AND THE EARTH. IT IS FOR THE SAME REASON, AGAIN, THAT THEY WERE ENABLED TO OBSERVE HEAVEN AND HELL AND WITNESS SCENES OF RESURRECTION.
The Prophets are in possession of faith in the Unseen at the time they are invested with prophethood. After being designated to prophethood, they are further honoured by special favours and privileges, and initiated into what may be termed as 'faith in the seen' (for the 'Unseen' is changed for them to the 'seen'). This favour is a special prerogative of the Prophets. (For a further explanation see Suah 9, nn. 17, 18, 19 and 34.)