3. Aal-i-Imraan

The martyrdom of the believers was derided by the hypocrites. They said that Muslims were being slain meaninglessly at the instance of their leader—the Prophet. God says that, on the contrary, what they call death is in fact the true, real life, which they have entered through the gateway of death. The non-believers know only the profit and loss of this world. That is why sacrificing their lives for the cause of the Hereafter appears to them as self-destruction. But they ought to know that the believers’ ‘dead’ have a far better ‘life’ than those among the non-believers who are alive: in the Hereafter, they rejoice in the bliss they have attained through sacrifice for the cause of God. Satan’s way is to take in hand those people whom he finds closer to him, and prevent them from advancing towards religion, by showing them the ‘dreadful’ consequences of such a step. People who give in to Satan’s influences thus become his agents. They exaggerate the power and the resources of the opponents of Islam in order to awe the believers. But such kinds of propaganda only serve to benefit the believers. Their conviction is strengthened all the more that their God will not abandon them in a difficult situation.

The martyrdom of the believers was derided by the hypocrites. They said that Muslims were being slain meaninglessly at the instance of their leader—the Prophet. God says that, on the contrary, what they call death is in fact the true, real life, which they have entered through the gateway of death. The non-believers know only the profit and loss of this world. That is why sacrificing their lives for the cause of the Hereafter appears to them as self-destruction. But they ought to know that the believers’ ‘dead’ have a far better ‘life’ than those among the non-believers who are alive: in the Hereafter, they rejoice in the bliss they have attained through sacrifice for the cause of God. Satan’s way is to take in hand those people whom he finds closer to him, and prevent them from advancing towards religion, by showing them the ‘dreadful’ consequences of such a step. People who give in to Satan’s influences thus become his agents. They exaggerate the power and the resources of the opponents of Islam in order to awe the believers. But such kinds of propaganda only serve to benefit the believers. Their conviction is strengthened all the more that their God will not abandon them in a difficult situation.

The battle of Uhud took place at a distance of two miles from Madinah. After the battle, the enemy, led by Abu Sufyan, marched back and camped at a place called Hamra-ul-Asad, at a distance of eight miles from Madinah. After having camped there, it occurred to those who denied the truth that they had made a great mistake in leaving Uhud, as it was there that they had the best opportunity to pursue the Muslims as far as Madinah and crush their power forever. In the meantime, they met a trader’s caravan belonging to the tribe of Abdul Qays, going on to Madinah. They gave the people of the caravan some money and induced them to spread rumours in Madinah that would strike terror into the hearts of the Muslims. When they reached Madinah, they started saying that they had seen themselves that the Makkans were gathering a large force and intended to attack Madinah once again. However, the Muslims’ total trust in God was a guarantee that the planning of the enemies would prove counter-productive. The rumour about the Makkans actually benefited the Muslims, as they were now forewarned of their enemies’ intentions. Consequently, the Prophet along with his companions immediately marched towards Hamra-ul-Asad, prior to the Makkan army advancing on Madinah. When the Makkans learnt that the Muslim force was advancing towards them, they thought that the Muslims had mustered fresh forces. They immediately fled to Makkah, giving up all thoughts of attacking Madinah again.

The battle of Uhud took place at a distance of two miles from Madinah. After the battle, the enemy, led by Abu Sufyan, marched back and camped at a place called Hamra-ul-Asad, at a distance of eight miles from Madinah. After having camped there, it occurred to those who denied the truth that they had made a great mistake in leaving Uhud, as it was there that they had the best opportunity to pursue the Muslims as far as Madinah and crush their power forever. In the meantime, they met a trader’s caravan belonging to the tribe of Abdul Qays, going on to Madinah. They gave the people of the caravan some money and induced them to spread rumours in Madinah that would strike terror into the hearts of the Muslims. When they reached Madinah, they started saying that they had seen themselves that the Makkans were gathering a large force and intended to attack Madinah once again. However, the Muslims’ total trust in God was a guarantee that the planning of the enemies would prove counter-productive. The rumour about the Makkans actually benefited the Muslims, as they were now forewarned of their enemies’ intentions. Consequently, the Prophet along with his companions immediately marched towards Hamra-ul-Asad, prior to the Makkan army advancing on Madinah. When the Makkans learnt that the Muslim force was advancing towards them, they thought that the Muslims had mustered fresh forces. They immediately fled to Makkah, giving up all thoughts of attacking Madinah again.

The battle of Uhud took place at a distance of two miles from Madinah. After the battle, the enemy, led by Abu Sufyan, marched back and camped at a place called Hamra-ul-Asad, at a distance of eight miles from Madinah. After having camped there, it occurred to those who denied the truth that they had made a great mistake in leaving Uhud, as it was there that they had the best opportunity to pursue the Muslims as far as Madinah and crush their power forever. In the meantime, they met a trader’s caravan belonging to the tribe of Abdul Qays, going on to Madinah. They gave the people of the caravan some money and induced them to spread rumours in Madinah that would strike terror into the hearts of the Muslims. When they reached Madinah, they started saying that they had seen themselves that the Makkans were gathering a large force and intended to attack Madinah once again. However, the Muslims’ total trust in God was a guarantee that the planning of the enemies would prove counter-productive. The rumour about the Makkans actually benefited the Muslims, as they were now forewarned of their enemies’ intentions. Consequently, the Prophet along with his companions immediately marched towards Hamra-ul-Asad, prior to the Makkan army advancing on Madinah. When the Makkans learnt that the Muslim force was advancing towards them, they thought that the Muslims had mustered fresh forces. They immediately fled to Makkah, giving up all thoughts of attacking Madinah again.

The real problem is that, being veiled from our eyes, life is not what it appears to be. People are concerned with saving themselves from ‘hell’ (the difficulties and problems of this world) and devote all their attention to attaining the ‘paradise’ of this world. But it would be wiser to aim for the Paradise of the next world and in so doing save oneself from the Hell of the next world. Wealth, property and the trappings of honour are things that everyone can see with his own eyes. That is why man relentlessly pursues these goals, exerting himself to the utmost, so as not to be deprived of them. But the actual human dilemma is the question of the Hereafter. This real problem has been screened from our eyes, because human beings have to be put to the test by God. However, God has His way of informing people of it. This is done by selecting His messengers from amongst men, so that they may make people aware of the realities beyond death. The real test of man is to discover the truth in the message of the preacher (da‘i) appointed by God. He may see the actual reality in a verbal message. He may hear the divine voice in the voice of a human being. God speaks through His messengers—human beings. Now man has to acknowledge a man like himself as one receiving the divine message.

The real problem is that, being veiled from our eyes, life is not what it appears to be. People are concerned with saving themselves from ‘hell’ (the difficulties and problems of this world) and devote all their attention to attaining the ‘paradise’ of this world. But it would be wiser to aim for the Paradise of the next world and in so doing save oneself from the Hell of the next world. Wealth, property and the trappings of honour are things that everyone can see with his own eyes. That is why man relentlessly pursues these goals, exerting himself to the utmost, so as not to be deprived of them. But the actual human dilemma is the question of the Hereafter. This real problem has been screened from our eyes, because human beings have to be put to the test by God. However, God has His way of informing people of it. This is done by selecting His messengers from amongst men, so that they may make people aware of the realities beyond death. The real test of man is to discover the truth in the message of the preacher (da‘i) appointed by God. He may see the actual reality in a verbal message. He may hear the divine voice in the voice of a human being. God speaks through His messengers—human beings. Now man has to acknowledge a man like himself as one receiving the divine message.

The real problem is that, being veiled from our eyes, life is not what it appears to be. People are concerned with saving themselves from ‘hell’ (the difficulties and problems of this world) and devote all their attention to attaining the ‘paradise’ of this world. But it would be wiser to aim for the Paradise of the next world and in so doing save oneself from the Hell of the next world. Wealth, property and the trappings of honour are things that everyone can see with his own eyes. That is why man relentlessly pursues these goals, exerting himself to the utmost, so as not to be deprived of them. But the actual human dilemma is the question of the Hereafter. This real problem has been screened from our eyes, because human beings have to be put to the test by God. However, God has His way of informing people of it. This is done by selecting His messengers from amongst men, so that they may make people aware of the realities beyond death. The real test of man is to discover the truth in the message of the preacher (da‘i) appointed by God. He may see the actual reality in a verbal message. He may hear the divine voice in the voice of a human being. God speaks through His messengers—human beings. Now man has to acknowledge a man like himself as one receiving the divine message.

Having faith implies not being obsessed with one’s own self. Such an obsession amounts to assigning the position of greatness to one’s own self rather than to God. A believer should not be engrossed in the world, as this would mean that he did not attach real importance to the Hereafter. A believer should eschew arrogance, miserliness, injustice, and even love for and deep attachment to anything other than God. He should instead adopt the ways of God-worship, humility, generosity and justice. This would show that he is sincere in his faith and that he has actually dedicated himself to God and the Hereafter. Failure to do so means that he is not sincere in his faith. In spite of a formal acceptance of faith, he would in fact be living in this world very much like the non-believers. The division into good and bad souls in the Hereafter will be based on reality rather than on ostentatious behaviour. We find that wicked people too have been given full freedom. But it is only so that they can reveal their entirely perverse nature (what lies within them). Yet, however hard they may try, they can never succeed in vanquishing the believers. They have the power to use their freedom only where they themselves are concerned, not against others.

One comes to be called a believer by just repeating some words (kalimah), but so far as God is concerned, the would-be Muslim becomes a believer only when he sacrifices his life and his wealth for His cause. Without such a sacrifice, nobody’s faith is credible in the eyes of God. One thinks that by safeguarding one’s money one is safeguarding one’s worldly future. But man’s real future is that which pertains to the Hereafter. And money amassed for worldly purposes will only prove to be a curse for the hoarder.