Page 24 Notes

02 Surah Al-Baqarah (continued)

Page 24 Grammar 

Page 24 - Related Hadith/Sunnah

2:154

2:155

2:156

2:157

2:158

2:159

2:160

2:161

2:162

2:163

Translation of the meaning by Sahih International.

Page 24 - Related Hadiths and Sunnah

Page 24 of the Qur'an comprises Surah Al-Baqarah, Verses 154 through 163. This particular section covers critical theological and practical rules: the high status of martyrs, the reality of life trials, the legality of pacing between Safa and Marwa, the severe sin of concealing divine knowledge, and the ultimate declaration of Islamic Monotheism (Tawhid).

The Hadith and Sunnah provide the essential context, background, and legal application for these precise verses.

1. The Status of Martyrs and Life's Trials (Verses 154–157)

“And do not say of those who are killed in the way of Allah, 'They are dead.' Rather, they are alive, but you perceive [it] not.” (Qur'an 2:154)

These verses were revealed to comfort the Muslim community following the losses suffered during early defensive battles, such as Badr and Uhud.

• The Souls of the Martyrs:
  The Sunnah provides a vivid metaphysical explanation of how martyrs are "alive" with God. In Sahih Muslim, Masruq reported: "We asked Abdullah bin Mas'ud about this verse... He replied: 'We asked the Prophet $\text{PBUH}$ about it, and he said: Your souls are in the insides of green birds, having their nests in chandeliers attached to the Throne, roaming freely in Paradise wherever they please...'" (Sahih Muslim, Hadith 1887).

• The Reward for Saying Inna Lillahi wa inna ilayhi raji'un (Verse 156):
  Verse 156 defines the patient as those who say "Indeed we belong to Allah, and indeed to Him we will return" when hit by calamity. The Sunnah frames this specific statement as a key to divine compensation. Umm Salamah narrated that the Prophet $\text{PBUH}$ said: "Whosoever is afflicted by a calamity and says what Allah has commanded... Allah will surely compensate them with something better." She noted that when her beloved husband Abu Salamah died, she said it, and Allah compensated her by marrying her to the Prophet $\text{PBUH}$ himself (Sahih Muslim, Hadith 918).

2. The Legality of Sa'i Between Safa and Marwa (Verse 158)

“Indeed, As-Safa and Al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs 'Umrah - there is no blame upon him for walking between them...” (Qur'an 2:158)

The phrasing "there is no blame" historically caused confusion among some companions, who thought it meant pacing between the two hills (Sa'i) was merely optional or better left avoided. The Sunnah provides the essential historical context (Asbab al-Nuzul) for why it was phrased this way.

• Cleansing Pagan Associations:
  In Sahih al-Bukhari, Urwa bin Az-Zubair asked the Prophet's wife, Aisha, about this verse, suggesting that a person commits no sin if they skip walking between Safa and Marwa. Aisha corrected him directly, stating: "No, if it were as you say, the verse would have read: 'There is no blame upon him if he does NOT walk between them.' This verse was actually revealed because the Ansar (Helpers of Medina), before embracing Islam, used to venerate an idol called Manat... they felt it was a sin to walk between Safa and Marwa after Islam because of its old pagan history. When they asked the Prophet $\text{PBUH}$ about it, Allah revealed this verse to assure them it was perfectly halal" (Sahih al-Bukhari, Hadith 4495).

• The Sunnah Establishes It as Fard (Obligatory):
  Aisha added in the same report that the Prophet $\text{PBUH}$ established the fixed tradition of performing Sa'i, meaning no pilgrim is allowed to omit it today (Sahih al-Bukhari, Hadith 1643).

3. The Sin of Hiding Divine Knowledge (Verses 159–161)

“Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse.” (Qur'an 2:159)

This verse serves as a strict warning against gatekeeping or hiding religious truths, a practice originally observed among the religious elite of Medina's older faith communities.

• Abu Hurayrah’s Motivation to Narrate:
  This exact verse is the reason the Muslim world possesses so much Hadith literature. In Sahih al-Bukhari, Abu Hurayrah famously stated: "People say that Abu Hurayrah narrates too many Hadiths. By Allah, if it were not for two verses in Allah's Book, I would never have narrated a single Hadith!" He then recited Surah Al-Baqarah, verses 159 and 160, noting that he felt divinely obligated to share the Prophet's words to avoid falling into the category of those who "conceal guidance" (Sahih al-Bukhari, Hadith 118).

• The Ablution Condition:
  Similarly, the third Caliph, Uthman ibn Affan, once demonstrated the perfect method of ablution (Wudu) and then remarked: "I am telling you a Hadith which I would not have told you, had I not been compelled by a certain verse in Allah's Book [Verse 159]. I heard the Prophet $\text{PBUH}$ say: 'If a man performs Wudu perfectly and offers his compulsory prayer, Allah will forgive his sins between it and the next prayer'" (Sahih al-Bukhari, Hadith 2350).

4. The Declaration of Singular Oneness (Verse 163)

“And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.” (Qur'an 2:163)

This verse serves as the absolute thematic anchor of Page 24, summarizing the primary message of all prophets: Tawhid (the oneness of God).

• The Greatest Name of Allah (Ism Allah al-A'zam):
  The Sunnah connects this precise verse directly to the ultimate formula for answering supplications. Asma bint Yazid narrated that the Prophet $\text{PBUH}$ said: "The Greatest Name of Allah is contained in these two verses: 'And your deity is one Deity; there is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful' (2:163) and the beginning of Surah Ali 'Imran: 'Alif, Lam, Meem. Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence' (3:1-2)" (Sunan Abi Dawud, Hadith 1496; Jami' al-Tirmidhi, Hadith 3478).

References

• Al-Bukhari, M. I. (n.d.). Sahih al-Bukhari, Book of Knowledge, Hadith 118; Book of Hajj, Hadith 1643; Book of Ablution, Hadith 2350; Book of Prophetic Commentary (Tafsir), Hadith 4495.

• Al-Sijistani, Abu Dawud. (n.d.). Sunan Abi Dawud, Book of Prayer (Witr Chapters), Hadith 1496.

• Al-Tirmidhi, M. I. (n.d.). Jami' al-Tirmidhi, Chapters on Supplications, Hadith 3478.

• Muslim, I. H. (n.d.). Sahih Muslim, Book of Funerals, Hadith 918; Book of Leadership (Gharat/Imarah), Hadith 1887.

(Note: "n.d." denotes classical texts where modern standardized publication years vary across publishers, cited instead by their universally recognized book and Hadith numbers).