Death in Quran (1) Death = Creature

The Quran is the first book on the face of the earth, which says that Death is but a creature. However, why has Allah created death?

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Interestingly, the verses 67:1-2 which say Death is created begin with “Blessed is Allah”

Blessed is Allah the exalted and transcendent above the attributes of created beings.

What do we mean when we bless the name of Allah?

We mean that we recognize and proclaim His beneficence to us.

In Allah’s hand and at His disposal, is

• All Sovereignty,
• All grace
• All Authority and
• All Power to bestow might and abasement, and
• All Power over the stores of all things

Allah has power over all things.

He is too holy to have children or partners

He is Able to do all that He wills

Allah is Lord of both visible and invisible worlds.

Allah Created Death and Life.

One of the results of Allah’s complete dominion of the universe and absolute power over all things is that He created death and life.

Herein, the Quran puts Death before Life,

Death is therefore not merely a negative state.

Death, then, is

• The state before life began, which may be nonexistence or existence in some other form:
• The state in which Life as we know it ceases, but existence does not cease
• The state of Barrier or Partition, after our visible Death and before Judgment; after that will be the new Life, which we conceive of under the term Eternity.

Why has Allah created death?

Allah created death and life that He may

• Try you between life and death,
• Test you in this life,

To see which of you is

• Best in conduct,
• Most obedient to Him
• More sincere in works

Thus, man should always be on the alert, considering every thought and every action.

When a person’s heart is alert, aware that this life is a test, and tries to keep on the right track, he is reassured of God’s forgiveness and grace. This gives man all the rest and comfort he needs.

Allah is

• the Mighty in retribution against those who disbelieve in Him
• The Mighty in His vengeance against those who disobey Him,
• The Forgiving to those who repent to Him;
• He forgives those who repent and believe in Him.

He is the Mighty in retribution against those who disbelieve in Him, (Forgiving) He forgives those who repent and believe in Him,

Creation, therefore, is not in mere game, or without a purpose with reference to man. The state before our present life, or the state after, we can scarcely understand. But our present Life is clearly given to enable us to strive by good deeds to reach a nobler state.

Allah is so Exalted in Might that He can perfectly carry out His Will and Purpose, and that Purpose is Love, Mercy, and Goodness to His creatures.

The truth Islam establishes in people’s hearts does not depict God as chasing humans to afflict or punish them.

Allah wants them to be aware of the purpose behind their existence and of their true nature. Allah wants them to rise to the level worthy of His honor when He blew of His own spirit into them, elevating them above many of His other creations.

When the believers have absorbed this truth and hold to it, they will find that His grace, mercy and forgiveness are always available to them.

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The verses 67:1-2 in different translations:

QARIB:

1-Blessed be he in whose hand is the kingdom, he is powerful over all things,

2-Who created death and life that he might examine which of you is best in deeds, and he is the almighty, the forgiving,

SHAKIR:

1-Blessed is he in whose hand is the kingdom, and he has power over all things,

2-Who created death and life that he may try you– which of you is best in deeds; and he is the mighty, the forgiving,

PICKTHAL:

1-Blessed is he in whose hand is the sovereignty, and, he is able to do all things.

2-Who hath created life and death that he may try you which of you is best in conduct; and he is the mighty, the forgiving,

YUSUFALI:

1-Blessed be he in whose hands is dominion; and he over all things hath power;-

2-He who created death and life, that he may try which of you is best in deed: and he is the exalted in might, oft-forgiving;-

Atheists in Quran (19) Travel and broaden your mind

The Quran says to the Atheists: Travel in the land, take admonition from the nature of the sequel for the unbelievers; and read the History to realize how the end of the Atheists was!

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The meanings of the verses 27:66-69:

Has the Atheists’ knowledge come to comprise and attained the Hereafter?

Such that they have reason to ask about the time of its coming.

Their knowledge is in consensus that there is no Hereafter

Nay, for they are in doubt of it.

Rather they are heart-blind to it

Linguistically, this Quranic statement is more powerful than the preceding one

The Atheists say, also in rejecting the idea of resurrection:

What! When our fathers and we are dust shall we indeed be brought forth again to life from the graves?

Shall we verily be brought forth (again)) given life again and brought out of the graves?

Our fathers and we have been already promised this before. Nevertheless these are just the legendary fables of the ancients; these are but lies.

We were promised this, which you are promising us, before us.

All this, which you are promising us, O Muhammad, is naught but fables tales (of the men of old.

Could it be true that after life has departed from us, and our bodies have decomposed and been reduced to dust and ashes, we will be brought back to life? Is it true that we and our forefathers, who died long before us, will be raised up from the earth when we have become part of its dust?

This physical image acts as a barrier preventing them from accepting the possibility of future life. They forget that they have been brought into this life from nothing.

Say: ‘Travel in the land and see how the sequel was for the criminals’, because of their denials — and this [sequel] is that they were destroyed with punishment.

Allah commanded,

Say O Muhammad, to the Atheists:

Travel in the land and see.

Travel in the land take admonition from the nature of the sequel for the guilty

Travel in the land and see how the end of the Atheists was!

In other word, read the History to realize how the end of the Atheists was!

At this point, the Quran directs the Atheists to turn their minds to the end met by earlier communities, which, like them, denied the warnings given by Allah’s messengers

The Atheists are described here as the guilty ones

What happened to those who were guilty in the past may happen to the guilty in later generations, because the divine laws admit no favoritism. Travelling about the land was certain to inform them of experiences, and these would contain a lesson for them. It would open their minds and hearts to light. The Quran directs people to learn of the operation of the divine laws to broaden their vision and give wider dimension to their lives.

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The verses 27:66-69 in different translations:

QARIB:

66- No, their knowledge fails them as to the everlasting life; no, they are in doubt about it, no, they are blind to it.

67- The unbelievers say: ‘when we and our fathers are turned to dust, shall we be brought forth?

68- We were promised this before, and so were our fathers. it is but the fictitious story of the ancients. ‘

69-Say: ‘journey in the land and see what was the end of the sinners. SHAKIR:

66- Nay, their knowledge respecting the hereafter is slight and hasty; nay, they are in doubt about it; nay, they are quite blind to it

67- And those who disbelieve say: what! when we have become dust and our fathers (too), shall we certainly be brought forth?

68-We have certainly been promised this, we and our fathers before; these are naught but stories of the ancients

69-Say: travel in the earth, then see how was the end of the guilty

PICKTHAL:

66- Nay, but doth their knowledge reach to the hereafter? nay, for they are in doubt concerning it. Nay, for they cannot see it.

67- Yet those who disbelieve say: when we have become dust like our fathers, shall we verily be brought forth (again)?

68-We were promised this, forsooth, we and our fathers. (all) this is naught but fables of the men of old.

69-Say (unto them, o Muhammad): travel in the land and see the nature of the sequel for the guilty!

YUSUFALI:

66- Still less can their knowledge comprehend the hereafter: nay, they are in doubt and uncertainty thereanent; nay, they are blind thereunto!

67- The unbelievers say: “what! When we become dust, – we and our fathers, – shall we really be raised (from the dead)?

68-“it is true we were promised this, – we and our fathers before (us): these are nothing but tales of the ancients.”

69-Say: “go ye through the earth and see what has been the end of those guilty (of sin).”

Angels in Islam (22) every man will see them-A

The unbelievers wanted to see the Angels.

It is not good for the unbelievers to see the Angels; however, it will eventually happen.

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The meanings of the verses 25:21-22 of the Noble Quran:

The unbelievers who deny the Day of Judgment, who do not believe in resurrection after death, and hence have no fear of the Resurrection, and do not expect to encounter Allah saod unto the Prophet Muhammad:

• Why have the Angels not been sent down to us, to inform us that Allah sent you to us?
• Or why do we not see our Lord to ask Him about you?
• So that we might be informed by Him, directly, that Muhammad is truly His Messenger?

Allah, exalted be He, said:

• Assuredly they think too highly of themselves when they ask to see Allah;
• They are full of arrogance within their souls and have become terribly insolent, in demanding to see Allah.
• They are scornful with great pride refusing to believe.

It is also said that they dared to ask for a tremendous thing when they asked for the Angels to come to them.

But, why seeing the Angels is a tremendous thing?

The verse 25:22 gives the answer, it means:

The day when they see the Angels, there will be no good tidings on that day for the unbelievers (in contrast to the believers for whom there shall be the good tidings of Paradise).

It is said that both the Angels and the unbelievers will say one word that is “A forbidding ban”

The Angels will cry: “A forbidding ban” they mean: the glad tiding of Paradise is forbidden for the unbelievers

The unbelievers will say: “A forbidding ban” upon seeing the Angels; they mean:

• Let a great distance be between you and us!
• We seek refuge from the Angels (who will chastise them)

Interestingly, this word: “A forbidding ban” was their custom in the life of this world whenever a misfortune befell them

 

In addition, Allah has described the unbelievers by “those who are wronging themselves” (the verse 16:28)

How they are wronging themselves? Through disbelief

What about them when the Angels cause them to die by taking off their souls?

First, they will see the Angels

Second, they will offer becoming compliant and submitting themselves to belief in Allah, saying:

• we were not doing any evil’,
• we used not to do any wrong
• we did not worship anything save Allah nor did we associate partners with Him

It is said that the Liar in this life is also a liar in the Afterlife

Then, the Angels will say:

‘Nay! Surely Allah is Knower of what you used to do’, and He will requite you for it

For this reason, it is not good for the unbelievers to see the Angels; however, it will eventually happen.

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The verses 25:21-22 in different translations:

QARIB:

21-Those who do not hope to meet us ask: ‘why have no Angels been sent to us? Why can we not see our Lord? ‘How proud they are within themselves, and have become greatly disdainful.

22-On the day when they behold the Angels, there will be no glad tidings for the sinners. They will say: ‘a refuge which is forbidden!

SHAKIR:

21-And those who do not hope for our meeting, say: why have not Angels been sent down upon us, or (why) do we not see our Lord? Now certainly they are too proud of themselves and have revolted in great revolt

22-On the day when they shall see the Angels, there shall be no joy on that day for the guilty, and they shall say: it is a forbidden thing totally prohibited

PICKTHAL:

21-And those who look not for a meeting with us say: why are Angels not sent down unto us and (why) do we not see our Lord! Assuredly they think too highly of themselves and are scornful with great pride.

22-On the day when they behold the Angels, on that day there will be no good tidings for the guilty; and they will cry: a forbidding ban!

YUSUFALI:

21-Such as fear not the meeting with us (for judgment) say: “why are not the Angels sent down to us, or (why) do we not see our Lord?” indeed they have an arrogant conceit of themselves, and mighty is the insolence of their impiety!

22-The day they see the Angels, – no joy will there be to the sinners that day: the (Angels) will say: “there is a barrier forbidden (to you) altogether!”

 

The verse 16:28 in different translations:

QARIB:

Whom the Angels take while they were still harming themselves. ‘Then they will offer submission, saying: ‘we have done no evil! ‘No, surely Allah knows what you have done.

SHAKIR:

Those whom the Angels cause to die while they are unjust to themselves. Then would they offer submission: we used not to do any evil. Aye! Surely Allah knows what you did

PICKTHAL:

Whom the Angels cause to die while they are wronging themselves. Then will they make full submission (saying): we used not to do any wrong. Nay! Surely Allah is knower of what ye used to do.

YUSUFALI:

“(Namely) those whose lives the Angels take in a state of wrong-doing to their own souls.” then would they offer submission (with the pretence), “we did no evil (knowingly).” (The Angels will reply), “nay, but verily Allah knoweth all that ye did;

This is Allah (37) An Example of Allah’s Compassion in the Hereafter

The Outcome of those whose Good Deeds and Evil Deeds are equal

The Eminent Marks of the Believers versus Disbelievers in the Hereafter

What is the Hope of the Men of the Heights who are not in Paradise or Hell?

What they Say when they Look at the Dwellers of the Fire in the Hereafter?

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Many people do not know Allah. This series is an attempt to help them to know Him.  Verses 7:46-48 of the Noble Quran talk about:

1) An Example of Allah’s Compassion in the Hereafter,

2) The Outcome of those whose good deeds and evil deeds are equal,

3) The Distinguished Marks of the Believers versus Disbelievers in the Hereafter,

4) What is the Hope of the Men of the Heights who are not in Paradise or Hell? And

5) What They Say when they look at the dwellers of the Fire in the Hereafter?

In the previous articles, the believers dwell in the Paradise forever and the disbelievers dwell in the Fire forever; but what about those whose good deeds and evil deeds are equal? Are they in Paradise or Fire?

The meaning of verse 7:46

And between them, that is, between the inhabitants of Paradise and those of the Fire, is a barrier, a huge wall of the Heights,

and on the Heights, which is, the wall of Paradise, are men, whose good deeds and evil deeds are equal ,i.e., whose good deeds are of the same amount as their evil deeds; it is also said these are men of knowledge and experts in law but who held doubts about provision.

Those men on the Heights, which is, the wall of Paradise, know each party, of the inhabitants of Paradise and those of the Fire, by their mark; glowing faces in the case of the believers and blackened ones in the case of the disbelievers, i.e., they know those who enter hell by their darkened faces and blue eyes and those who enter Paradise by their lightened faces: at once handsome and radiant; for they are able to see them, their position being high; and they call to the inhabitants of Paradise: ‘Peace be upon you!’. In other words, they call unto the dwellers of the Garden: Peace be unto you O people of Paradise! They do not enter it yet although they hope to enter.

Allah, exalted be He, says: They, that is, those men of the Heights, have not entered it, Paradise, although they aspire, to enter it. It has been said that Allah causes them to have this aspiration only because He desires to be generous to them. Allah will appear to them and says “Get up and enter Paradise, for I have forgiven you”.

This is an example of Allah’s Compassion in the Hereafter

The meaning of verse 7:47

And when their eyes, those of the men of the Heights, are turned towards, in the direction of, the inhabitants of the Fire, they shall say, ‘Our Lord, do not assign us, to the Fire, with the evildoing folk’.  In other words, when they look at the dwellers of the Fire, they say: Our Lord! Do not Place us with the wrong-doing folk; with the disbelievers in hell.

The meaning of verse 7:48

And those men on the Heights call unto men among the disbelievers, call to men, from among the inhabitants of the Fire, whom they know by their marks, by their darkened faces and blue eyes, saying: ‘Your masses, of property, or your multitude, and your haughtiness, that is, your disdaining of belief, have not availed you, as protection against the Fire. And they also say to them, pointing to those formerly oppressed Muslims.  In other words, O leaders! What did your multitude of wealth and servants and that in which you took your pride which made you scorn belief in Muhammad and the Quran (avail you?)

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Verses 7:46-48in different English translations of the meanings of Arabic Quran:

QARIB:

46) And between them is a veil, and on the ramparts there shall stand men who will know each by their marks. to the companions of paradise they shall call: ‘peace be upon you! ‘ yet they did not enter it on account of their eagerness.

47) And when they turn their eyes towards the companions of the fire, they will say: ‘lord, do not cast us among the harmdoers! ‘

48) And the companions of the ramparts call to men whose marks they recognize: ‘neither your amassing nor your pride have availed you.

SHAKIR:

46) And between the two there shall be a veil, and on the most elevated places there shall be men who know all by their marks, and they shall call out to the dwellers of the garden: peace be on you; they shall not have yet entered it, though they hope

47) And when their eyes shall be turned towards the inmates of the fire, they shall say: our lord! place us not with the unjust

48) And the dwellers of the most elevated places shall ca!l out to men whom they will recognize by their marks saying: of no avail were to you your amassings and your behaving haughtily:

PICKTHAL:

46) Between them is a veil. and on the heights are men who know them all by their marks. and they call unto the dwellers of the garden: peace be unto you! They enter it not although they hope (to enter).

47) And when their eyes are turned toward the dwellers of the fire, they say: our lord! Place us not with the wrong-doing folk.

48) And the dwellers on the heights call unto men whom they know by their marks, (saying): what did your multitude and that in which ye took your pride avail you?

YUSUFALI:

46) Between them shall be a veil, and on the heights will be men who would know every one by his marks: they will call out to the companions of the garden, “peace on you”: they will not have entered, but they will have an assurance (thereof).

47) When their eyes shall be turned towards the companions of the fire, they will say: “our lord! send us not to the company of the wrong-doers.”

48) The men on the heights will call to certain men whom they will know from their marks, saying: “of what profit to you were your hoards and your arrogant ways?