Sura Al-Baqarah (Tafseer-ul-Maariful Quran), Part-248



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These bones received the command of Allah Almighty through the words of the Prophet and obeyed it. Isn't it that these very bones are considered by the whole world, devoid of reason and consciousness but they too, like every single particle of the world, are oriented to Divine commands and, possess senses and perceptive ability in proportion to their state of being, and are obedient to Allah Almighty. This is what the Holy Qur'an points to in the verse:

أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (20:50). It means that Allah Almighty created everything and then gave it (built-in) guidance in proportion to its state of being. The great poet, Maulana Rumi has said about such phenomena:

Dust, air, water and fire have been bonded together; To me and you they are dead; to God they are alive.

So, when every human bone found its proper place a t the behest of a single call, the Prophet was commanded to give yet another call to them as follows:

O bones, Allah Almighty commands you to wear your muscles. flesh, nerves and skin.

Immediately following the call, every skeleton of bones turned into a complete corpse under their very eyes. Then came the command that their souls be addressed as follows:

O souls, Allah Almighty commands you to return to your respective bodies you once inhabited.

As the call was given, all corpses stood up alive before their very eyes and started looking around in wonder. They were saying: سبحانك لا اله الا انت : 'Sacred are You (O Lord); there is no god but You.'

This formidable event was not only a thought-provoker for the wise of the world, its philosophers and thinkers, and certainly, a decisive argument against the deniers of the Last Day, but was also a guidance for mankind pointing out that running because of the fear of death, be it from jihad or from plague or some other epidemic, is just not possible for one who believes in Allah Almighty and in the fate He has determined the one who is certain in his belief ('iman) that there is a time for death; it cannot come a second earlier, and it cannot be postponed to a second later. Therefore, this effort to run from death is not only redundant and wasteful, but also goes on to become the cause of Allah Almighty's displeasure.

Now let us look a t this incident through the words of the Holy Qur'an. To relate the event, it says:  أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِن دِيَارِهِمْ that is, 'Have you not seen those who left their homes to escape death?'

It must be noted here that this incident belongs to a time thousands of years before the Holy Prophet (SM). He just cannot be asked to see it. What then, is the purpose of saying أَلَمْ تَرَ : Have you not seen?' Commentators have said that, in all situations where the Holy Prophet (SM) has been addressed with the words: أَلَمْ تَرَ (Have you not seen?) although the incident belongs to a time earlier than him, and it cannot be 'seen' by any stretch of imagination the act of seeing (ru'yah) stands for seeing through the heart (ru'yah al-qalb. which means seeing through knowledge and insight. In still other words, 'Have you not seen?' appears on such occasions in the sense of الم تعلم :'Did you not know?' But there is wisdom in allowing this situation to be expressed through the Qur'anic form : أَلَمْ تَرَ. It points out that this incident is patently known and seen and that this incident is as certain as if it is being seen today, and is worth seeing too. The addition of the word إِلَى (ila : toward) after  أَلَمْ تَرَ : 'Have you not seen?' helps pointing out in this direction as based on the nuances of the language.

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