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little worldly gain, they nearly lost their souls. On the other hand, those who took the long view and fought with
staunchness and discipline,-their reward was swift and sure. If they died, they got the crown of martyrdom. If they
lived, they were heroes honoured in this life and the next. (3.145)
3:157 - And if ye are slain or die in the way of Allah forgiveness and mercy from Allah are far better
than all they could amass. 470
470 Notice a beautiful little literary touch here. At first sight you would expect the second person here ("you could amass"),
to match the second person in the earlier clause. But remember that the second person in earlier clause refers to the
man of faith, and the third person in the last line refers to the Unbelievers; as if it said: "Of course you as a man of
faith would not be for hoarding riches: your wealth,-duty and the mercy of Allah,-is far more precious than anything the
Unbelievers can amass in their selfish lives. " (3.157)
4:97 - When angels take the souls of those who die in sin against their souls they say: "In what
(plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was
not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such
men will find their abode in Hell what an evil refuge! 615
615 The immediate occasion for this passage was the question of migration (hijrat) from places where Islam was being
persecuted and suppressed. Obviously the duty of Muslims was to leave such places, even if it involved forsaking
their homes, and join and strengthen the Muslim community among whom they could live in peace and with whom
they could help in fighting the evils around them. But the meaning is wider. Islam does not say: "Resist not evil." On
the contrary it requires a constant, unceasing struggle against evil. For such struggle it may be necessary to forsake
home and unite and organise and join our brethren in assaulting and overthrowing the fortress of evil. For the Muslim's
duty is not only to enjoin good but to prohibit evil. To make our assault we must be prepared to put ourselves in a
position from which such assault would be possible, and Allah's earth is spacious enough for the purpose. "Position"
includes not only local position, but moral and material position. For example, we must shun evil company where we
cannot put it down, but organise a position from which we can put it down. (4.97)
9:125 - But those in whose hearts is a disease it will add doubt to their doubt and they will die in a
state of unbelief. 1376
1376 Cf. ii. 10 and several similar passages. Just as the light, which to healthy eyes gives enlightenment, causes pain to
the diseased eye, which emits unclean matter, so to those spiritually diseased. Allah's grace is unwelcome, and they
put forth more doubts to cover their disease. And they die in their disease, and of their discase. Note the aptness of
the metaphor. (9.125)
20:74 - Verily he who comes to his Lord as a sinner (at judgment) for him is Hell: therein shall he
neither die nor live. 2597
2597 The verses xx. 74-76 are best construed as comments on the story of the converted Egyptians who had "purified
themselves (from evil)". But some construe them as a continuation of their speech. (20.74)
22:58 - Those who leave their homes in the cause of Allah and are then slain or die on them will
Allah bestow verily a goodly Provision: truly Allah is He Who bestows the best Provision. 2838
2838 Rizq: sustenance, provision. I have preferred the latter word here, because after death we can only think of rizq in a
large metaphorical sense. i.e., all the provision necessary to equip the person for a full and happy Future Life, and
also, I think, a provision for his dependents and near and dear ones in this life. (22.58)
45:24 - And they say: "What is there but our life in this world? We shall die and we live and nothing
but Time can destroy us." But of that they have no knowledge: they merely conjecture: 4763
4763 Cf. xxiii. 37, and n. 2896. The additional touch here, "And nothing but Time can destroy us", suggests the materialist
philosophy that Matter and Time are eternal backwards and forwards; and possibly also that though each individual
perishes, the race lasts till Time destroys it. This is not knowledge but conjecture. Why not accept light from Him Who
knows all. (45.24)
87:12 - Who will enter the Great Fire 6089
87:13 - In which they will then neither die nor live. 6090
6090 A terrible picture of those who ruin their whole future by evil lives here below. They introduce a discord into Creation,
while life should be one great universal concord. And their past clings to them as part of their own will. They are not
even like the dry swarthy stubble mentioned in verse 5 above, which grew naturally out of the luscious pasture, for
they have grown harmful, in defiance of their own nature. "Neither die nor five": Cf. xx. 74. (87.13)
See: 2:243, 21:34, 23:35.37, 39:42 etc.
Al-Tirmidhi Hadith
Hadith 1561 Narrated by
Jabir ibn Atik
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