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 Surah Al-Baqarah 2:152-163 [19/40]
  
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Verse Summary -------------------------------------------------------------------------------------
فَٱذْكُرُونِىٓSo remember Me,
أَذْكُرْكُمْI will remember you
وَٱشْكُرُواْand be grateful
لِىto Me
وَلَا تَكْفُرُونِand (do) not be ungrateful to Me.
﴿١٥٢﴾
يَـٰٓأَيُّهَاO you
ٱلَّذِينَwho
ءَامَنُواْbelieve[d]!
ٱسْتَعِينُواْSeek help
بِٱلصَّبْرِthrough patience
وَٱلصَّلَوٲةِ‌ۚand the prayer.
إِنَّIndeed,
ٱللَّهَAllah
مَعَ(is) with
ٱلصَّـٰبِرِينَthe patient ones.
﴿١٥٣﴾
وَلَا تَقُولُواْAnd (do) not say
لِمَنfor (the ones) who
يُقْتَلُare slain
فِىin
سَبِيلِ(the) way
ٱللَّهِ(of) Allah
أَمْوَٲتُۢ‌ۚ`(They are) dead.`
بَلْNay,
أَحْيَآءٌ(they are) alive
وَلَـٰكِن[and] but
لَّا تَشْعُرُونَyou (do) not perceive.
﴿١٥٤﴾
وَلَنَبْلُوَنَّكُمAnd surely We will test you
بِشَىْءٍwith something
مِّنَof
ٱلْخَوْفِ[the] fear
وَٱلْجُوعِand [the] hunger
وَنَقْصٍand loss
مِّنَof
ٱلْأَمْوَٲلِ[the] wealth
وَٱلْأَنفُسِand [the] lives
وَٱلثَّمَرَٲتِ‌ۗand [the] fruits,
وَبَشِّرِbut give good news
ٱلصَّـٰبِرِينَ(to) the patient ones.
﴿١٥٥﴾
ٱلَّذِينَThose who,
إِذَآwhen
أَصَـٰبَتْهُمstrikes them
مُّصِيبَةٌa misfortune,
قَالُوٓاْthey say,
إِنَّا لِلَّهِ`Indeed, we belong to Allah
وَإِنَّآand indeed we
إِلَيْهِtowards Him
رَٲجِعُونَwill return.`
﴿١٥٦﴾
أُوْلَـٰٓئِكَThose
عَلَيْهِمْon them
صَلَوَٲتٌ(are) blessings
مِّن رَّبِّهِمْfrom their Lord
وَرَحْمَةٌ‌ۖand Mercy.
وَأُوْلَـٰٓئِكَAnd those
هُمُ[they]
ٱلْمُهْتَدُونَ(are) the guided ones.
﴿١٥٧﴾
۞ إِنَّIndeed,
ٱلصَّفَاthe Safa
وَٱلْمَرْوَةَand the Marwah
مِن شَعَآئِرِ(are) from (the) symbols
ٱللَّهِ‌ۖ(of) Allah.
فَمَنْSo whoever
حَجَّperforms Hajj
ٱلْبَيْتَ(of) the House
أَوِor
ٱعْتَمَرَperforms Umrah,
فَلَاso no
جُنَاحَblame
عَلَيْهِon him
أَنthat
يَطَّوَّفَhe walks
بِهِمَا‌ۚbetween [both of] them.
وَمَنAnd whoever
تَطَوَّعَvoluntarily does
خَيْرًاgood,
فَإِنَّ ٱللَّهَthen indeed, Allah
شَاكِرٌ(is) All-Appreciative,
عَلِيمٌAll-Knowing.
﴿١٥٨﴾
إِنَّIndeed,
ٱلَّذِينَthose who
يَكْتُمُونَconceal
مَآwhat
أَنزَلْنَاWe revealed
مِنَof
ٱلْبَيِّنَـٰتِthe clear proofs,
وَٱلْهُدَىٰand the Guidance,
مِنۢ بَعْدِafter
مَا بَيَّنَّـٰهُ[what] We made clear
لِلنَّاسِto the people
فِىin
ٱلْكِتَـٰبِ‌ۙthe Book -
أُوْلَـٰٓئِكَthose,
يَلْعَنُهُمُ ٱللَّهُAllah curses them
وَيَلْعَنُهُمُand curse them
ٱللَّـٰعِنُونَthe ones who curse.
﴿١٥٩﴾
إِلَّاExcept
ٱلَّذِينَthose
تَابُواْwho repent[ed]
وَأَصْلَحُواْand reform[ed]
وَبَيَّنُواْand openly declar[ed].
فَأُوْلَـٰٓئِكَThen those,
أَتُوبُI will accept repentance
عَلَيْهِمْ‌ۚfrom them,
وَأَنَاand I (am)
ٱلتَّوَّابُthe Acceptor of Repentance,
ٱلرَّحِيمُthe Most Merciful.
﴿١٦٠﴾
إِنَّ ٱلَّذِينَIndeed, those who
كَفَرُواْdisbelieve[d]
وَمَاتُواْand die[d]
وَهُمْwhile they
كُفَّارٌ(were) disbelievers,
أُوْلَـٰٓئِكَthose,
عَلَيْهِمْon them
لَعْنَةُ(is the) curse
ٱللَّهِ(of) Allah,
وَٱلْمَلَـٰٓئِكَةِand the Angels,
وَٱلنَّاسِand the mankind,
أَجْمَعِينَall together.
﴿١٦١﴾
خَـٰلِدِينَ(Will) abide forever
فِيهَا‌ۖin it.
لَا يُخَفَّفُWill not be lightened
عَنْهُمُfor them
ٱلْعَذَابُthe punishment
وَلَاand not
هُمْthey
يُنظَرُونَwill be reprieved.
﴿١٦٢﴾
وَإِلَـٰهُكُمْAnd your God
إِلَـٰهٌ وَٲحِدٌ‌ۖ(is) one God;
لَّآ إِلَـٰهَ(there is) no god
إِلَّاexcept
هُوَHim,
ٱلرَّحْمَـٰنُthe Most Gracious,
ٱلرَّحِيمُthe Most Merciful.
﴿١٦٣﴾


فَاذۡكُرُوۡنِىۡٓ اَذۡكُرۡكُمۡ وَاشۡکُرُوۡا لِىۡ وَلَا تَكۡفُرُوۡنِ‏  يٰٓاَيُّهَا الَّذِيۡنَ اٰمَنُوا اسۡتَعِيۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوةِ ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيۡنَ‏  وَلَا تَقُوۡلُوۡا لِمَنۡ يُّقۡتَلُ فِىۡ سَبِيۡلِ اللّٰهِ اَمۡوَاتٌ ؕ بَلۡ اَحۡيَآءٌ وَّلٰـكِنۡ لَّا تَشۡعُرُوۡنَ‏  وَلَـنَبۡلُوَنَّكُمۡ بِشَىۡءٍ مِّنَ الۡخَـوۡفِ وَالۡجُـوۡعِ وَنَقۡصٍ مِّنَ الۡاَمۡوَالِ وَالۡاَنۡفُسِ وَالثَّمَرٰتِؕ وَبَشِّرِ الصّٰبِرِيۡنَۙ‏  الَّذِيۡنَ اِذَآ اَصَابَتۡهُمۡ مُّصِيۡبَةٌ  ۙ قَالُوۡٓا اِنَّا لِلّٰهِ وَاِنَّـآ اِلَيۡهِ رٰجِعُوۡنَؕ‏  اُولٰٓـئِكَ عَلَيۡهِمۡ صَلَوٰتٌ مِّنۡ رَّبِّهِمۡ وَرَحۡمَةٌ​ وَاُولٰٓـئِكَ هُمُ الۡمُهۡتَدُوۡنَ‏  اِنَّ الصَّفَا وَالۡمَرۡوَةَ مِنۡ شَعَآـئِرِ اللّٰهِۚ فَمَنۡ حَجَّ الۡبَيۡتَ اَوِ اعۡتَمَرَ فَلَا جُنَاحَ عَلَيۡهِ اَنۡ يَّطَّوَّفَ بِهِمَا ؕ وَمَنۡ تَطَوَّعَ خَيۡرًا ۙ فَاِنَّ اللّٰهَ شَاكِرٌ عَلِيۡمٌ‏  اِنَّ الَّذِيۡنَ يَكۡتُمُوۡنَ مَآ اَنۡزَلۡنَا مِنَ الۡبَيِّنٰتِ وَالۡهُدٰى مِنۡۢ بَعۡدِ مَا بَيَّنّٰهُ لِلنَّاسِ فِى الۡكِتٰبِۙ اُولٰٓـئِكَ يَلۡعَنُهُمُ اللّٰهُ وَ يَلۡعَنُهُمُ اللّٰعِنُوۡنَۙ‏  اِلَّا الَّذِيۡنَ تَابُوۡا وَاَصۡلَحُوۡا وَبَيَّـنُوۡا فَاُولٰٓـئِكَ اَ تُوۡبُ عَلَيۡهِمۡۚ وَاَنَا التَّوَّابُ الرَّحِيۡمُ‏  اِنَّ الَّذِيۡنَ كَفَرُوۡا وَمَاتُوۡا وَهُمۡ كُفَّارٌ اُولٰٓـئِكَ عَلَيۡهِمۡ لَعۡنَةُ اللّٰهِ وَالۡمَلٰٓـئِكَةِ وَالنَّاسِ اَجۡمَعِيۡنَۙ‏  خٰلِدِيۡنَ فِيۡهَا ۚ لَا يُخَفَّفُ عَنۡهُمُ الۡعَذَابُ وَلَا هُمۡ يُنۡظَرُوۡنَ‏   وَاِلٰهُكُمۡ اِلٰهٌ وَّاحِدٌ  ۚ لَآ اِلٰهَ اِلَّا هُوَ الرَّحۡمٰنُ الرَّحِيۡمُ‏  
(2:152) So remember Me and I shall remember you; give thanks to Me and do not be ungrateful to Me for My favours. (2:153) Believers!153 Seek help in patience and in Prayer; Allah is with those that are patient.154 (2:154) And do not say of those who are killed in the way of Allah that they are dead; they are alive even though you have no knowledge of their life.155 (2:155) We shall certainly test you by afflicting you with fear, hunger, loss of properties and lives and fruits. Give glad tidings, then, to those who remain patient; (2:156) those who when any affliction smites them, they say: “Verily, we belong to Allah, and it is to Him that we are destined to return.”156 (2:157) Upon them will be the blessings and mercy of their Lord, and it is they who are rightly guided. (2:158) Surely, al-Safa and al-Marwah are the symbols of Allah. Hence, whoever performs Hajj (Full Pilgrimage)157 to the House (of Allah) or makes 'Umrah (Minor Pilgrimage), will find that it is no sin for him to ambulate between the two.158 And whoever does a good work voluntarily159 should know that Allah is Appreciative, All-Knowing. (2:159) Those who conceal anything of the clear teachings and true guidance which We have sent down even though We have made them clear in Our Book, Allah curses such people and so do all the cursers,160 (2:160) except those who repent and make amends and openly declare (what they had concealed). Such shall I pardon for I am Much- Relenting, Most Compassionate. (2:161) As for those who disbelieved161 and died disbelieving, surely the curse of Allah and of the angels and of all men is on them. (2:162) Thus shall they abide and their chastisement shall not be lightened, nor shall they be given respite. (2:163) Your God is One God, there is no god but He; the Most Merciful, the Most Compassionate.

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

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

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

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

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

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

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

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

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

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

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

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

161. The original meaning of kufr is to conceal. This lent the word a nuance of denial and it began to be used as an antonym of iman . Iman means to believe, to accept, and to recognize. Kufr, on the contrary, denotes refusal to believe, to deny, to reject. According to the Qur'an there are several possible forms of disbelief. One is to refuse either to believe in the existence of God, to acknowledge His sovereignty, to recognize Him as the only Lord of the Universe and of mankind or to recognize Him as the only Lord and the only object of worship and adoration. The second form of disbelief is when a man recognizes the existence of God but still refuses to accept His ordinances and directives as the only source of true guidance, and as the true law for his life. The third form of disbelief is when even though a man recognizes in principle that he ought to follow the guidance of God he refuses to believe in the Prophets who were the means of communicating God's guidance to man. The fourth form of disbelief is to differentiate between one Prophet and another and, out of parochialism and bigotry, to accept some Prophets and reject others. The fifth form of disbelief is the refusal to recognize, either totally or partially, the teachings communicated by the Prophets, on God's behalf, concerning the beliefs, the principles of morality, and the laws for fashioning human life. The sixth form of disbelief is where a person theoretically accepts all that he should accept but wilfully disobeys God's ordinances and persists in this disobedience, and considers disobedience rather than obedience to God to be the true principle of life.

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