Surah Al-Baqarah 2:154
ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ
And do not say about those who are killed in the way of Allah, "They are dead." Rather, they are alive, but you perceive [it] not.
Tafsir of Al-Baqarah 2:149-154
Tafsir
Al-Kashshaf
Verse range: 2:149-154
**"And from wherever you go out"** Meaning: From any land you depart for travel.
**"Turn your face toward the Sacred Mosque"** When you pray.
**"And it is indeed the truth"** Meaning: This command is the truth. It is recited as *ta‘malūn* (you all do) in both the second and third person (with *tā’* and *yā’*). This repetition is to emphasize the matter of the *qibla* and to strengthen it. This is because abrogation is a place of temptation, doubt, and the whispering of Satan, and there is a need to distinguish it from *badā’* (change of mind/ignorance). Thus, it was repeated to them so they would remain firm, resolute, and diligent. Furthermore, each instance was linked to a different benefit, so their purposes differ.
**"Except those who do wrong"** An exception from "the people." Its meaning is: so that there is no argument for any of the Jews, except for the obstinate ones among them who say, "He did not leave our *qibla* for the Kaaba except out of inclination toward the religion of his people and love for his land; had he been upon the truth, he would have adhered to the *qibla* of the prophets."
If you ask: What argument would the fair-minded among them have had if he had not changed it, such that he guarded against that argument while ignoring the argument of the obstinate? I say: They would have said, "Why does he not turn toward the qibla of his forefather Abraham, as is mentioned in his description in the Torah?" If you ask: How is the term "argument" (ḥujja) applied to the speech of the obstinate? I say: Because they present it in the manner of an argument.
It is also possible that the meaning is: "So that the Arabs have no argument or objection against you for abandoning the direction toward the Kaaba, which is the qibla of Abraham and Ishmael, the father of the Arabs—except for those who do wrong among them," namely the people of Mecca, when they say, "He changed his mind, so he returned to the qibla of his forefathers, and he is likely to return to their religion."
Zayd ibn ‘Alī (may Allah be pleased with them both) recited: “Alā, alladhīna ẓalamū minhum” (Beware! Those who do wrong among them), treating alā as a particle of alerting, pausing at ḥujja, then resuming with an alert.
**"So do not fear them"** Do not fear their criticisms regarding your *qibla*, for they cannot harm you.
**"But fear Me"** Do not disobey My command and what I have deemed to be in your best interest.
The connection of the lām (in li-utimma) is omitted. Its meaning is: "And because I intend to complete My favor upon you and desire your guidance, I have commanded you with this." Or, it is linked to an implied cause, as if it were said: "And fear Me so that I may grant you success and complete My favor upon you."
It is also said that it is linked to "so that there may not be..." In the Hadith: "The completion of favor is entering Paradise." From ‘Alī (may Allah be pleased with him): "The completion of favor is dying upon Islam."
**"Just as We have sent"** This either links to what precedes it—meaning: "And so that I may complete My favor upon you in the Hereafter with reward, just as I completed it for you in this world by sending the Messenger"—or it links to what follows it: "Just as I have reminded you by sending the Messenger."
**"So remember Me"** Through obedience.
**"I will remember you"** Through reward.
**"And be grateful to Me"** For what I have bestowed upon you.
**"And do not deny Me"** Do not reject My favors.
**"Dead, but rather alive"** They are dead, but rather they are alive.
**"But you do not perceive"** How their state is in their life.
Al-Ḥasan said: The martyrs are alive with Allah; their provisions are presented to their souls, so they receive the spirit and joy, just as the Fire is presented to the souls of the family of Pharaoh morning and evening, so they receive the pain.
Mujāhid said: They are provided with the fruits of Paradise and find its scent, though they are not within it. It is said that it is possible for Allah to gather the parts of the martyr, revive them, and deliver the blessing to them, even if they were the size of an atom. It is said this was revealed regarding the martyrs of Badr, who were fourteen.
"And We will surely test you with something of fear, hunger, and a loss of wealth, lives, and fruits, but give good tidings to the patient, who, when disaster strikes them, say, 'Indeed we belong to Allah, and indeed to Him we will return.' Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided."