Tafseer: {And say not of those who are killed in the way of Allaah, “They are dead.”}

‎ بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

What is meant by Allaah's statement:

وَلاَ تَقُولُواْ لِمَن يُقْتَلُ فِى سَبيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ

{And say not of those who are killed in the way of Allaah, “They are dead.” Nay, they are living...} [Surah al-Baqarah (2): 154]

The Prophet صلى الله عليه وسلم explained:

“The souls of the martyrs are inside green birds and move about in Paradise wherever they wish. Then, they take refuge in lamps that are hanging under the Throne (of Allaah). Your Lord looked at them and asked them: `What do you wish for?' They said: `What more could we wish for while You have favored us with what You have not favored any other of your creation'. He repeated the question again. When they realize that they will be asked (until they answer), they said: `We wish that You send us back to the earthly life, so that we fight in Your cause until we are killed in Your cause again,' (because of what they enjoy of the rewards of martyrdom). The Lord then said: `I have written that they will not be returned to it (earthly life) again.” [Saheeh Muslim]

Tafseer of the Verse by Imaam Al-Shinqeetee رحمه الله:

{Do Not Say: “They are Dead”}

Imaam al-Shinqeetee رحمه الله [1]

Al-Istiqaamah Magazine , Issue No.8 - Shawwal 1418H / February 1998:

Allaah تعالى said:

{And do not say about those who are killed fighting in the Path of Allaah that they are dead. Rather, they are alive!} [Surah al-Baqarah (2):154]

This verse is an apparent proof that the martyrs [those who are killed in the Path of Allaah] are not dead. Yet in another verse Allaah تعالى says: whilst addressing the Prophet Muhammad صلى الله عليه وسلم; who is better than any and every martyr:

{Indeed you will die, and they will die.} [Surah al-Zumar (39):30]

The reply to this [apparent contradiction] is: That the martyrs are dead from a worldly point of view, this is why they can be inherited from, and why their wives can remarry again - a point about which the Scholars have ijmaa’ (consensus) upon. It is this death, the worldly death, that Allaah informed would occur to the Prophet صلى الله عليه وسلم. This is why Abu Bakr as-Siddeeq رضي الله عنه said when the Prophet صلى الله عليه وسلم passed away:

“May my mother and father be sacrificed for you O Prophet of Allaah! By Allaah! Allaah will never combine two deaths for you. You have died the death that Allaah decreed for you... Whosoever worships Muhammad, let him know that Muhammad is dead.” Then he deduced this by reciting the verse [of Surah al-A`raaf], and the Companions of the Prophet صلى الله عليه وسلم accepted this. [2]

As for the life that Allaah affirmed in the Qur’aan for the martyrs, and the life that has been affirmed for the Prophet صلى الله عليه وسلم in which he is able to return the greetings of salaam to whosoever sends it upon him, then both of them refer to the life of the barzakh (a state of existence between the present life and the Hereafter); an existence which cannot be truly comprehended by the people of this world. So with regards to the martyrs there is a reference to this in Allaah’s تعالى saying:

{Rather, they are alive, but you do not perceive it.} [Surah al-Baqarah (2):154].

The Prophet صلى الله عليه وسلم explained this verse by saying: “Their souls ore in the bellies of green birds, which hove lanterns suspended for them from Allaah's Throne. They roam around in Paradise wherever they desire, then return to these lanterns ...”[3]

As for [the life affirmed for] the Prophet صلى الله عليه وسلم, then he said: “There is no one who sends the greetings of salaam upon me, except that Allaah returns my soul hock until I reply to their greeting.”[4]

And: “Indeed Allaah's Angels roam around the earth conveying to me the greetings of salaams from my Ummah.”[5]

So this life also cannot truly be comprehended by the intellects of the people of this world. Since, along with this [fact], his صلى الله عليه وسلم blessed soul resides in the loftiest part of Paradise with the companionship of the highest company; a company higher than the souls of the martyrs. Yet the reality of how his pure soul links itself to his noble body عليه السلام - a body which the earth cannot consume - is a reality which no one knows, except Allaah alone. Thus, if this type of life was like the life that is understood by the people of this world, then why did Abu Bakr al-Siddeeq رضي الله عنه say that the Prophet صلى الله عليه وسلم was dead, and why was it permitted to bury him? [And if he صلى الله عليه وسلم did not die] then why was there a need to appoint a khaleefah (successor) after him. Also, those events; such as the [tragic] killing of `Uthmaan رضي الله عنه, or the differences which arose between the Companions, or that which occurred with `Aaishah رضي الله عنها need not have happened if he صلى الله عليه وسلم were still alive! Since if that were the case, they could have referred judgment back to him concerning those issues in which they differed [if he صلى الله عليه وسلم were still alive and could fulfill such needs].

Thus, just as the Qur’aan is explicitly clear that the martyrs are actually living; due to Allaah’s تعالى saying: {Rather, they are alive.} Then likewise, the Qur’aan is just as explicitly clear that this state of living is one whose reality cannot be truly understood by the people of this world; due to Allaah’s saying: {But you do not perceive it}.

Similarly, just as it is established that the Prophet صلى الله عليه وسلم is living in the grave; replying to the greetings of salaam, yet even though his Companions actually buried him, they were still unable to perceive this state of living. Thus, we know that this state of living is likewise a reality which cannot be truly understood by the people of this world. However, what could make this more clear is by considering the example of someone who is asleep. The state of one who is asleep differs from that of one who is awake in many ways, including the fact that the one who sleeps experiences dreams which can be understood. And Allaah knows best.

Imaam Ibn al-Qayyim (d.751H) رحمه الله said:

“It is known by necessity that the Prophet’s صلى الله عليه وسلم body is intact and has not decayed. The Companions asked him: “How are we to send greetings of salaam upon you when your body has decayed?” So he صلى الله عليه وسلم replied:

“Indeed Allaah has prohibited the earth from consuming the bodies of the Prophets.”[6]

So if his body was not in his grave, then why would he respond to this question? And it has been authentically established from him that he صلى الله عليه وسلم said: “Indeed Allaah's Angels roam around the earth conveying to me the greetings of salaams from my Ummah.”[7]

It is authentically reported from him that he once came with Abu Bakr and `Umar [into the mosque] and said: “We shall be raised up like this on the Day of Resurrection.”[8]

It is also established that he صلى الله عليه وسلم saw Prophet Moosaa praying in his grave on the night of his Israa’ (Heavenly Ascension), and he also saw him [on that same night] in the sixth or seventh Heaven.[9]

So the soul is in one place and is connected to the body, which resides in the grave. Similarly, the Prophet صلى الله عليه وسلم is in his grave; replying to the greetings of salaam sent to him, along with the fact that his soul resides in the loftiest part of Paradise along with the highest companionship. So there is no contradiction between these two matters; since the affair of the souls is one thing, whilst that of the bodies is another.”[10]

So in these words is a proof that the life of the barzakh, that was previously mentioned, is a life whose reality is not known to the people of this world. About this Allaah تعالى said: {Rather, they are alive, but you do not perceive it.} And complete and perfect knowledge is only with Allaah.

1. Adwaa'ul-Bayaan (10/21-23).

2. Related by al-Bukhaaree (nos.124 1-2), from 'Aaishah radiallaahu 'anhaa. Refer also to al-Bukhaaree (no.3667, 4452).

3. Related by Muslim (no.1887), from Ibn Mas'ood radiallaahu 'anhu.

4. Hasan: Related by Ahmad (no.10817), from Abu Hurayrah radiallaahu 'anhu. It was authenticated by Ibn Taymiyyah in his Majmoo' Fataawaa (1/233).

5. Saheeh: Related by an-Nasaa'ee (2/43). It was authenticated by Shaykh al-Albaanee in Saheeh Sunanin-Nasaa'ee (1/274).

6. Saheeh: Related by Abu Daawood (no.1047), from Abu Hurayrah. It was authenticated by Shaykh al-Albaanee in his Takhreejul - Mishkaat (no.1361).

7. Saheeh: Refer to footnote no.5

8. Da'eef: Related by Ibn Maajah (no.99). It was declared to be weak by Shaykh al-Albaanee in Takhreejul-Mishkaat (no.6054), because the chain of narrators contains Sa'eed ibn Marlamah, who is not a strong narrator.

9. Related by Muslim (7/102).

10. Kitaabur-Rooh.

Source: http://troid.ca/index.php/quraan/tafseer/selected-tafseer/230-do-not-say-they-are-dead