SURAH AL-BAQARAH: 256 - Part 2

Islam has firmly banned the killing of women, children, the aged, and the physically disabled, etc even in the heat of Jihad on the battlefield, since they are incapable of creating fasad (disorder). Similarly, it has banned the killing of those who become law-abiding citizens by promising to pay jizyah (compensatory dues paid be free non-Muslims under Muslim rule against guarantee of the security of their life, property and honour).

Once Sayyidna Umar Razi Allah Anhu invited elderly Christian woman to accept Islam. She replied, "I am an old woman nearing death." Hearing this Sayyidna Umar RAA did not force her to accept Islam. In fact, he recited this very verse: "لا اکراہ فی الدین" that is "there is no compulsion in Faith".

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

ETIQUETTES OF VISITING A SICK PERSON (IYADAT)

We are people of extremes, either we don't do a good deed, or if we start doing something we do it to such an extreme that it becomes a nuisance for other people. The Holy Prophet ﷺ has taught us moderation (اعتدال) in every walk of like. Similarly, he has also taught us the etiquettes of visiting a sick person. In a Hadith Rasool Allah ﷺ said:

"من عاد منکم فلیخفف"

"When you go to visit a sick person, do it tenderly." What should not happen is that while we intend to go to to show sympathy and to support them, but end up doing it in such a way that it ends up causing them distress and inconvenience.

The first thing to be careful about is that we go at an appropriate time. We should think or find out beforehand whether this person usually sleeps or rests at this time, or whether it is their private time to spend with their family? Make sure that it will not inconvenience them if you go at that particular time.

The other thing to consider when going for someone's Iyadat is that the person should stay there for a little while, and should not stay so long that his visit becomes a burden for the sick person. When a person is sick they generally prefer to be able to lie down or relax as they wish, and do things the way they feel comfortable. But if a guest comes, they become bound to be at least a little bit formal. They cannot lie down as they wish to, they cannot spend private time with the family if they want to. What it ends being that while we went to do their Iyadat  to provide them comfort, but end up staying so long but ended up staying so long that it inconvenienced them. That is why Rasool Allah ﷺ has said that when you go to visit a sick person do not behave in a manner that it causes them discomfort, but be gentle about it. Visit them for a short time, ask about their health in the way of the Sunnah of the Holy Prophet ﷺ, and then leave after a short while. Visiting a sick person to inquire about their health, and then staying there for hours which ends up causing discomfort and inconvenience to the sick person, is against the Sunnah of The Holy Prophet ﷺ, and may end up being a sin rather than earning thawab (eternal reward). 

However, if someone is very close to the sick person, and they know that if I stay long it would provide comfort to the sick person and will make them happy, then there is no harm in that person staying for long.

From the talk "The etiquette of Iyadat (visiting a sick person) by Mufti Muhammad Taqi Usmani Daamat Barakatahum

SURAH AL-BAQARAH: 256 - Part 1

لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ۔

"THERE IS NO COMPULSION IN FAITH. THE CORRECT WAY HAS BECOME DISTINCT FROM THE ERRONEOUS. NOW, WHOEVER, REJECTS THE REBEL AND BELIEVES IN ALLAH HAS GRASPED THE STRONGEST RING THAT NEVER BREAKS. AND ALLAH IS ALL-HEARING, ALL-KNOWING."

After reading this verse some people raise objections that the teaching in this verse that there is no compulsion in faith, is contradictory to the teaching of Jihad in Islam. What people misunderstand is that the teaching of Jihad in Islam is not for the purpose of coercing people into accepting Islam. If such was the case, there wouldn't have been such clear injunctions given about Jizyah in exchange for security of non-Muslims living in an Islamic state, and clear commandments about protection of their life, their honour and their property. In fact, the purpose of Jihad is to remove disorder, strife or fasad, for Allah Ta'alah dislikes fasad. Quran Karim says:

"And they go about the earth spreading disorder and Allah does not like those who spread disorder." (5:64)

It is for this reason that Allah Ta'alah has ordained that fasad be removed through Jihad against people who perpetrate fasad.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

SURAH AL-BAQARAH: 37

Part 4

This verse also tells us that it is only Allah Ta'alah who has the authority to accept a person's Taubah (repentance) and forgive their sins. In some religions people mistakenly started believing that their religious leaders could forgive their sins on Allah's behalf. They would give them some money or do some rituals of repentance ordered by them, and believe that just because their religious leader said that they had forgiven their sins, Allah Ta'alah had also forgiven their sins. Some Muslims also started holding beliefs like this that their religious teacher, Pir, Alim or Murshid could forgive all their sins, or believed that by praying at a deceased saint's mausoleum they could have all their sins forgiven by that saint. The truth is that no human being has the authority to forgive sins, it is only Allah Ta'alah who has the authority to accept repentance and forgive someone's sins and, to Him alone we should pray for repentance (Taubah). Every saint, Alim and Murshid is himself dependent on Allah Ta'alah for his own sins to be forgiven.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

VISITING A SICK PERSON ONE IS NOT ON GOOD TERMS WITH

If we go to visit a sick person one isn't on good terms with, has had a fight with, or is angry with, then InshaAllah we will get twice the reward (Thawab) for visiting them in their sickness. The first thawab would be for visiting a sick person, the second would be for suppressing and going against one'e own negative feelings in trying to bring comfort to a sick person.

Visiting a sick person to bring comfort to them is not a minor deed. It is a great virtue. We should not waste it by turning it into a ritual and a return transaction, for example having an intention that because someone came to visit me when I was sick, will go and see them in their sickness, but because someone else didn't visit me when I was sick, I will not visit them in their sickness now. The only intention we should have in our heart when going to visit a sick person is that it is a great act of worship, the Holy Prophet ﷺ has commanded us to do so, it is his Sunnah, and that Allah Ta'alah has promised great reward (thawab) for the person who performs this act of worship.

From the talk "The etiquette of Iyadat (visiting a sick person) by Mufti Muhammad Taqi Usmani Daamat Barakatahum

SURAH AL-BAQARAH: 37

Part 3

When asked as to what a person who has committed a sin should do, great scholars and sufis have said that he should do exactly what his first parents Adam and Hawwa علیہما السّلام did - that he should feel genuine remorse for his deed, should vow never to indulge in that sin again, and pray to Allah for forgiveness as they had,

 رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ 

"Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers." (7:23)

Similarly. Hazrat Musa (Moses) علیہ السلام made the following prayer:

   رَبِّ إِنِّى ظَلَمۡتُ نَفۡسِى فَٱغۡفِرۡ لِى فَغَفَرَلَهُ

  "My Lord, I have wronged myself. Please forgive me." (28:16)

And when Yunus (Jonas) علیہ السلام made a mistake he prayed: 

 لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبۡحَـٰنَكَ إِنِّى ڪُنتُ مِنَ ٱلظَّـٰلِمِينَ

"There is no God but You. Pure are You. I have certainly become one of the unjust." (21:87) (Qurtubi)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

SURAH AL-BAQARAH: 37

Part 2

The Arabic word for repentance is TAUBAH (توبہ) which means "a return". When the word Taubah  is  used with reference to a person, it means a combination of three attributes:

1. Acknowledging one's sin as a sin, and feeling shame and remorse for it.

2. Giving up the sin altogether.

3. Vowing never to engage in that sin in the future.

If any of these three attributes is missing then Taubah is not complete. This tells us that merely uttering the word of Taubah is not enough for one's deliverance unless it is accompanied by the three elements of remorse and guilt for sins committed in the past, giving it up immediately in the present, and vowing never to engage in it again in the future.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

THE MERITS OF VISITING A SICK PERSON

In a Hadith the Holy Prophet ﷺ said:

"When a Muslim goes to visit a sick Muslim brother, he remains in the garden of Paradise as long as he stays with him." (Sahih Muslim)

In another Hadith the Rasool Allah ﷺ said:

"When a Muslim goes to visit his sick Muslim brother in the morning, then seventy thousand angels keep praying for his Maghfirah (deliverance) from morning till evening, and if he visits his sick brother in the evening then seventy thousand angels keep praying for his Maghfirah from evening till morning, and Allah Ta'alah allocates him a garden in Paradise." (Tirmidhi)

From the talk "The etiquette of Iyadat (visiting a sick person) by Mufti Muhammad Taqi Usmani Daamat Barakatahum

SURAH AL-BAQARAH: 37

فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ۬ فَتَابَ عَلَيۡهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

"THEN ADAM LEARNT CERTAIN WORDS (TO PRAY WITH) FROM HIS LORD; SO ALLAH ACCEPTED HIS REPENTANCE. NO DOUBT HE IS THE MOST-RELENTING, THE VERY MERCIFUL."

Part 1

There are are several different narrations from different Companions (Sahaba) about what those words were which were taught to Hazrat Adam AS for repentance. The generally accepted report is that of blessed Companion Sayyidna Ibn Abbas Razi Allah Anhu according to which these phrases are just the ones which the Holy Quran cites at another point;

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ (۷:۲۳)

"OUR LORD, WE HAVE WRONGED OURSELVES, AND IF YOU DO NOT FORGIVE US AND HAVE MERCY UPON US, WE WILL SURELY BE AMONG THE LOSERS." (7:23)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

WHAT IS SILAH REHMI (صلہ رحمی)?

Rasool Allah ﷺ said that the person who only does a good deed in return when someone has done some good to him is not doing Silah Rehmi. The person who truly does Silah Rehmi is the one who does good to people even if they cut off relations with him and do not do him any good. (Sahih Bukhari)

This means that if we keep a count of what good anyone has done to us, and have an intention that we will only do good to that person who has done good to us, and will only do as much good as the other person did for us, this is not doing Silah Rehmi. Even if the other person has never done any good to us, for example has never brought a gift for us, but we still give a gift to them with the intention that giving gifts is the Sunnah of the Hoy Prophet ﷺ and it will please Allah Ta'alah, so regardless of whether this person has ever given me a gift or not, I will still give him a gift, that is true Silah Rehmi.

Silah Rehmi is like an Ibadah (act of worship). When we pray Salah we never think that I will only pray Salah if my friend prays it too, if my friend doesn't pray Salah I won't pray it either. We know that on the Day of Judgment he will have to answer for his own Salah, and I will answer for mine. Silah Rehmi is an Ibadah in exactly the same way. Regardless of whether the other person performs this Ibadah or not, we still have to perform this Ibadah and obey Allah Ta'alah.

From the talk "The etiquette of Iyadat (visiting a sick person) by Mufti Muhammad Taqi Usmani Daamat Barakatahum

SURAH AL-BAQARAH: 27

Part 3

The sentence "يَنقُضُونَ عَهۡدَ ٱللَّہ" tells us that it is essential for human beings to maintain all those relationships that Allah Ta'alah has commanded us to maintain, and it is Hara'am (impermissible) to break those relationships. Religion is nothing but maintenance of those boundaries that relate to fulfilment of Huqooq-Allah (rights of Allah) and Huqooq al-Ibad (rights of people), and it is observance, or otherwise, of these boundaries that leads to either peace or disorder in this world. 

The other very important matter to understand is that many Muslims who are very observant of external rituals and Ibadah (acts of worship), are not as careful about fulfilling Huqooq al-Ibad and are sometimes quite negligent and careless about rights of people owed towards them. The reason may be that as Huqooq-Allah are attributed towards Allah Ta'alah, and Huqooq al-Ibad towards ordinary people, they attach much greater importance to rights of Allah than of ordinary people. What such people neglect is that Huqooq al-Ibad are in reality also Huqooq-Allah as it is Allah Ta'alah who has determined these Huqooq al-Ibad, and has specified which rights are owed in which relationship. That is why we should be even more careful about not neglecting Huqooq al-Ibad as they are both Huqooq-Allah and Huqooq al-Ibad.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

THE REWARD FOR ACTIONS DEPENDS ON THE INTENTION

There are many good deeds which carry a great reward if done with the right intention, but go to waste and in fact incur Allah Ta'alah's displeasure if the intention is distorted. Visiting one's relatives, dealing nicely with them, giving them gifts, etc. are all such activities which earn great eternal reward (thawab) if done with an intention that they are part of Deen (religion) and I will perform these acts to please Allah Ta'alah. But if the intention gets distorted and the same deeds are done with an intention that I will only do a favour for someone if they have done a favour for me, for example I will not give a gift to someone who has not given gift to me, or if someone did not visit me when I was sick I will not go to see them when they are sick, then the same acts which have been praised greatly by Rasool Allah ﷺ got to waste and do not earn any thawab for the person.

From the talk "The etiquette of Iyadat (visiting a sick person) by Mufti Muhammad Taqi Usmani Daamat Barakatahum

SURAH AL-BAQARAH: 27

Part 2

The second reason for these disobedient people getting misguided by these examples in the Holy Quran is that they have broken all those relationships that Allah Ta'alah had commanded all human beings to maintain. These relationships include the one between Allah Ta'alah and His servant, as well as the ones between people and their parents, their relatives, their neighbours, their co-workers, and those with Muslims in general and every other human being. Islam mean fulfilling one's obligations with regard to ALL of these relationships. The neglect of these relationships leads to disorder in this world and that is why the Holy Quran says, وَيُفۡسِدُونَ فِى ٱلۡأَرۡضِ , "AND SPREAD DISORDER ON THE EARTH".

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

SURAH AL-BAQARAH: 27

ٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَـٰقِهِۦ وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦۤ أَن يُوصَلَ وَيُفۡسِدُونَ فِى ٱلۡأَرۡضِ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡخَـٰسِرُونَ۔ 

"THOSE WHO BREAK THE COVENANT OF ALLAH AFTER IT HAS BEEN MADE BINDING, AND CUT OFF WHAT ALLAH HAS COMMANDED TO BE JOINED, AND SPREAD DISORDER ON THE EARTH - IT IS THESE WHO ARE THE LOSERS."

Part 1

In this verse it is further explained that it is only those people who disobey Allah Ta'alah who get misguided by the examples used in the Quran that the non-believers have objected about, and there are two reasons for that.

The first is that those people who disobey Allah Ta'alah break the first ever covenant they entered into with Allah Ta'alah. The Holy Quran says that before any human being had come down to earth Allah Ta'alah had gathered the spirits of all the human beings and asked, "الست بربّکم", "Am I not your Lord?" to which all spirits had replied, "بلیٰ", "Yes". (7:172). This covenant and acceptance required that man should obey Allah Ta'alah at all times, since their is no Creator and Provider but Him.  So what expectation of deriving benefit from a Prophet's teachings or a Divine Book can be held from a transgressor who broke this divine covenant with Allah?

Continued...

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

SURAH AL-BAQARAH: 26

PART 2

"وَمَا يُضِلُّ بِهِۦۤ إِلَّا ٱلۡفَـٰسِقِينَ" (BUT HE DOES NOT LET ANY ONE GO ASTRAY THEREBY EXCEPT THOSE WHO ARE SINFUL)

The Arabic word used by the Holy Quran in speaking of the disobedient is Al-fasiqin, its root being fasaqa which means 'to go outside or to stray beyond a limit'. In the terminology of the Shariah Fisq signifies 'going beyond the circle of obedience to Allah, or transgressing the commandments of Allah'. This transgression can either be in the form of outright denial and non-belief leading to Kufr (being a non-believer), or in the form of sinful behaviour in a Muslim. The word has frequently been used in the Quran with its first meaning. In the terminology of the Islamic jurists (Fuqaha) the word Fasiq has commonly been used to denote its second meaning, specifically referring to a person who commits a major sin and does not repent, or who insists on committing minor sins and makes it a habit. A person who commits such sins publicly and openly without being ashamed of these is called a Fajir. (Mazhari)

So the meaning of the verse is that many people get guidance through these examples, and some get misguided by these, but it is only those people who are fasiqin and who transgress against Allah's commandments who get misguided by these examples.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

SURAH AL-BAQARAH: 26

PART 1

إِنَّ ٱللَّهَ لَا يَسۡتَحۡىِۦۤ أَن يَضۡرِبَ مَثَلاً۬ مَّا بَعُوضَةً۬ فَمَا فَوۡقَهَا‌ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡ‌ۖ وَأَمَّا ٱلَّذِينَ ڪَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلاً۬‌ۘ يُضِلُّ بِهِۦ ڪَثِيرً۬ا وَيَهۡدِى بِهِۦ كَثِيرً۬ا‌ۚ وَمَا يُضِلُّ بِهِۦۤ إِلَّا ٱلۡفَـٰسِقِينَ۔ 

INDEED IT DOES NOT EMBARRASS ALLAH TO USE AS A PARABLE, A GNAT OR WHAT EXCEEDS IT. NOW, AS FOR THOSE WHO BELIEVE, THEY KNOW IT IS THE TRUTH FROM THEIR LORD; WHILE THOSE WHO DISBELIEVE SAY, "WHAT COULD HAVE ALLAH MEANT BY THIS PARABLE?" BY THIS HE LETS MANY GO ASTRAY, AND BY THIS HE MAKES MANY FIND GUIDANCE. BUT HE DOES NOT LET ANYONE GO ASTRAY THEREBY EXCEPT THOSE WHO ARE SINFUL. 

In this verse a doubt raised about the Quran by the non-believers has been mentioned and then answered. They had been saying that had the Quran been the word of Allah, it would not have used examples of creatures as worthless as a gnat or an ant in its parables. The Holy Quran points out that when one is talking about a worthless thing it is completely appropriate to use the example of a worthless object or creature. 

The Quran also says that these doubts only arise in the minds of those whose minds have lost the power of understanding and reason because of their disbelief, while believers do not get such doubts.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

SEVEN COMMANDMENTS

Hazrat Bara' Ibn Azib Razi Allah Anhu said that the Holy Prophet ﷺ has ordered us to do seven things. First, to go see a sick person to inquire about their health, second, accompanying a funeral procession, three, if a sneezing person says 'Alhamdulliah' then to say 'Yarhamuk Allah' in return, fourth, helping a weak person, fifth, helping a person who has been a victim of injustice, sixth, promoting Salam, and seventh, helping a person who has made a vow, to fulfil that vow. (Sahih Bukhari)

From the talk "The etiquette of Iyadat (visiting a sick person) by Mufti Muhammad Taqi Usmani Daamat Barakatahum

Part 11 (AYAT-AL-KURSI)

The ninth sentence is وَلَا يَـُٔودُهُ ۥ حِفۡظُهُمَا‌: "AND IT DOES NOT WEARY HIM TO LOOK AFTER THEM." It means that  supporting the two magnificent creations of the heavens and the earth is not the least burdensome for Allah Ta'alah since doing so, with the absolute power of Allah Ta'alah, is easy.

The tenth and the last sentence is وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ: "AND HE IS THE HIGH, THE SUPREME." It means that He is most exalted and great in majesty.

In these sentences a full description of Allah's Oneness and His perfections have been described with clarity, and in detail.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 10 (AYAT-AL-KURSI)

The eight sentence is "وَسِعَ كُرۡسِيُّهُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ۖ": "HIS KURSI EXTENDS TO THE HEAVENS AND THE EARTH." 

It means that Allah Ta'alah's Kursi (translated as chair or base of power) is so magnified that its special infinity houses, within itself, the seven heavens and the earth. Allah Almighty is above and beyond sitting and standing, and all spatial location and placement. Such verses should not be read in the context of our own physical state. The comprehension of the state of being, and the reality of His attributes, is above and beyond human reason. However, there are authentic narrations in Ahadith which simply tell us that Arsh (translated as 'throne', being a seat of authority) and Kursi (chair) are heavenly bodies many times larger than the heavens and the earth.

Ibn Kathir has reported from Sayyidna Abu Dharr al-Ghifari Razi Allah Anhu that he asked the Holy Prophet ﷺ as to what the Kursi was and what did it look like. He said: "By Allah, who is the Master of my life, the seven heavens and the earth as compared with Kursi are like the small circle of a finger-ring lying on a huge plain."

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

GIVING PEOPLE RELAXATION IN RETURNING LOANS

Hazrat Aisha Razi Allah Anha says that once the Holy Prophet ﷺ was at home when the noises of two people arguing came from outside. The argument was over the matter that one person had loaned some money to another person. The lender was demanding that the borrower return his money. The borrower was saying that at that time he was unable to return all of the lender's money, and was requesting the lender to take back some of his loan and leave some. During this the lender vowed upon Allah's name that he would not let go of any amount of his loan. 

By that time the Holy Prophet ﷺ came out and asked, "Where is the person who was invoking Allah's name in saying that he will not do a good deed?" The lender stepped forward and said, "It is me O' Rasool Allah." And then immediately said, "However much this person can give back from the original loan I will take it and will forgive  the rest.

This was the level of obedience of the Holy Companions (Sahaba) that a moment ago the person was vowing not to forgive any part of the loan, and the moment he heard from Rasool Allah ﷺ that it was a virtuous act he volunteered to let go of it.

From the talk "Be like brothers", by Mufti Muhammad Taqi Usmani Daamat Barakatahum

LYING TO MAKING PEACE BETWEEN PEOPLE

Hazrat Umme Kulsoom Razi Allah Anha has said that she heard Rasool Allah ﷺ say that if a person conveys some good words from one person to another to make peace between them, or conveys what someone has said, to another person, so that the second person values the other person more and their mutual hatred decreases, then that person is not a liar. Even though that person is saying something which does not appear to be true, but is doing it with an intention that two people's mutual hatred decreases, and their anger towards each other subsides, then that person won't be counted among liars.

From the talk "Be Like Brothers" by Mufti Muhammad Taqi Usmani Daamat Barakatahum

Part 9 (AYAT-AL-KURSI)

The seventh sentence is وَلَا يُحِيطُونَ بِشَىۡءٍ۬ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَآءَ‌ۚ. 'AND THEY ENCOMPASS NOTHING OF HIS KNOWLEDGE EXCEPT WHAT HE WILLS". It means that man and the rest of the created beings cannot cover even a part of Allah's Allah's infinite knowledge except the part which Allah Almighty Himself allows to be given out of His knowledge. This is all a human being can know. Here it has been made clear that the all-encompassing knowledge of every  particle in the universe is a particular attribute of Allah Ta'alah that no one shares.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

TRYING TO MAKE PEACE BETWEEN PEOPLE IS SADAQAH (CHARITY)

Hazrat Abu Hurayrah Razi Allah Anhu has narrated that the Holy Prophet ﷺ said, "it is Wajib (necessary) for a person to do Sadaqah as many times a day as the number of joints in his body." But Allah Ta'alah has made doing this Sadaqah very easy by declaring even small good deeds  to be Sadaqah. Rasool Allah  ﷺ further said that for example, there was a feud between two people, you made peace between them. This act is a Sadaqah. A person was trying to mount his ride but was unable to do so for some reason. You helped him get on his ride. This is a Sadaqah. A person was trying to load some luggage but was finding it difficult to do so. You helped him load his luggage. This is a Sadaqah. Similarly, saying something kind to another human being is a Sadaqah. For example, someone was sad and you said something nice to relieve his distress, or said something to make someone happy. That is a Sadaqah. When you walk towards the mosque every step is a Sadaqah. If you see something on the road that may harm people, and you move it out of the way of people, that is a Sadaqah. (Musnad of Ahmad)

From the talk "be Like Brothers" by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 8 (AYAT-AL-KURSI)

The sixth sentence is يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ‌ۖ, "HE KNOWS WHAT IS BEFORE THEM AND WHAT IS BEHIND THEM". 

'Before' and 'after' may mean that Allah Ta'alah is aware of all situations and events before their birth and after their birth. It may also mean that 'before' refers to situations and events known to a person, and 'after' refers to situations and events which are hidden from him. It means that while human knowledge encompasses some things but does not cover other things, but for Allah Ta'alah hidden and known are the same. His knowledge encompasses all these things equally.

There is no contradiction in these two meanings as both are included in the overall meaning of this verse.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 7 (AYAT-AL-KURSI)

The fourth sentence is لَهُ  مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌: "To him belongs what is in the heavens and what is in the earth". This verse means that everything on the earth and in the heavens is all owned by Allah Almighty. He is the authority, and may do whatever He wishes to with them.

The fifth sentence is مَن ذَا ٱلَّذِى يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِ: "Who can intercede with Him without His permission?" 

This verse means that when Allah Almighty is the master-owner of the entire universe and there is no one above Him, then no one is entitled to question Him about anything He does. No one can raise any objection to whatever He orders. However, it was possible someone might be able to intercede with Him. In this verse it has been made clear that no one has the right to even speak in His presence without His permission. But there are servants of Allah Ta'alah who have received the favour of His approval and acceptance and who would be specially allowed to speak and intercede. It appears in Hadith that the Holy Prophet ﷺ: "On the day of resurrection, I shall be the first to intercede on behalf of all human communities." This is called al-Maqam al-Mahmud, the praised station, which is one of the distinctions of our noble Prophet ﷺ.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 6 (AYAT-AL-KURSI)

The third sentence is "سِنَةٌ۬ وَلَا نَوۡمٌ۬‌ۚ", "Neither doze overtakes Him, nor sleep." The word سِنَةٌ۬ (sinatun)  drowsiness that starts before sleep, while the word نَوۡمٌ۬‌ۚ (nawm) refers to full sleep. The meaning of the sentence is that Allah Ta'alah is above and beyond state of drowsiness or sleep. When the word 'Qayyum' was used to inform that Allah Ta'alah is holding in perfect working order the whole universe, with everything in it, a human being could wonder whether a Being which is carrying out such a massive task all the time, gets tired or drowsy sometimes. In this sentence, man, who has limited knowledge, abilities, and insight, has been warned not to try to understand Allah Ta'alah on his own analogy, or that of other created beings. Allah Ta'alah is beyond such analogies. His power is absolutely perfect and these matters are neither difficult, nor tiresome, for Him. 

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

DON NOT EXPECT PEOPLE TO REPAY YOUR GOOD DEEDS

The second principle described by Hazrat Thanvi Rehmatullah Elaih is that whenever you do a good deed or a favour to anyone do not expect them to repay your favour, rather do it to please Allah Ta'alah. For example if you help a person in some way, intercede on someone's behalf, or show respect for someone, do it with the intention that I am ding it to make Allah Ta'alah happy, and to make my Aakhirah (the Hereafter) better. 

In actual fact it has become a norm in our culture that whenever we do a favour for someone, we then start waiting as to when would they return our favour. And if a situation comes when we expected them to repay our good deed and do something for us, and they didn't do it, we see it as a betrayal and start complaining about them. First we start developing feelings of resentment about it, then we start complaining verbally about t, and sometimes it leads to fights and break up of relationships.

That is why Hazrat Thanvi RE is advising that do not expect a return of your good deeds from human beings. When you do something good for someone only expect a reward from Allah Ta'alah, and not from that person. If you start doing good deeds for people with the sole intention of pleasing Allah Ta'alah then you will never feel disappointed by anyone's bad behaviour again. 

From the talk "Be Like Brothers", by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 5 (AYAT-AL-KURSI)

The second sentence in this verse is  ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ, (The Alive, The All-Sustaining).

The word حَىُّ means 'the living' in Arabic. Out of the Divine names, the use of this one here emphasises that He is Ever-living and Ever-lasting. He is above and beyond death. 

The word قَيُّوم is derived from Qiyam which means 'to stand', and Qaim refers to 'one who stands'. The words 'Qayyum' and 'Qayyam' are forms of exaggeration. They mean 'one who himself stands firmly and keeps other sustained and supported, all simultaneously'. Qayyum is an attribute of Allah Almighty with which no created being can be associated, for how can what is dependent on others for its own creation and existence sustain and support others?

The combination of Hayy and Qayyum from among the attributive names of Allah Almighty is الاسم الاعظم (al-ism al-azam: the Great Name) according to several revered elders. Sayyidna Ali Razi Allah Anhu says, "The was a time during the battle of Badr when I wished I could see what the Holy Prophet ﷺ was doing. On arrival I saw him in the state of Sajdah (the prescribed prostration) constantly saying, یا حَىُّ یا قَيُّوم یا حَىُّ یا قَيُّوم.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

STOP EXPECTING FROM OTHER PEOPLE - Part 2

That is why Hazrat Thanvi Rehmat Ullah Elaih says that the best way to prevent interpersonal conflicts is to stop having expectations from other people. Why should a person have expectations from a mortal being that he will do me this favour, he will fulfil that need of mine? The only One deserving of all expectations is the One who has created and owns everyone and everything, and who has the authority to do everything, grant every favour.

The most realistic expectation to have from other people is that people are human, they invariably put their own interests first, we are only going to get hurt by them. Then after having the expectation of being hurt by other people, if some good comes from them, then we would be pleasantly surprised, and should thank Allah Ta'alah and say Shukr. However, if we get hurt by someone then we should think that I was already expecting to be hurt by people, so what is new or unexpected in it. This way we do not develop anger and resentment towards them, and we won't develop interpersonal conflicts.

From the talk "Be Like Brothers", by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 4 (AYAT-AL-KURSI)

This verse has ten sentences.

The first sentence is "ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ", "there is no God but He". The word الّٰلہ (Allah) is like a proper noun for Allah's being. It means: "the Being who combines all perfection and is free of all shortcomings." 'There is no God but He' explains this Being. It says that there is absolutely nothing worth worshipping except this Being.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

STOP EXPECTING FROM OTHER PEOPLE - Part 1

Hazrat Thanvi Rehmat Ullah Elaih suggested a strategy for preventing inter-personal conflicts. If people can follow it three quarters of their conflicts would not arise. Hazrat Thanvi used to say that:

"Stop having expectations from other people. When you stop expecting, you will stop having resentment towards other people, and will stop having conflicts with them."

The way resentments arise is that people have set up certain expectations in their minds from other people. When these are not met, people start feeling resentment. How often do we hear complaints like, he didn't treat me with the respect I deserve, he didn't treat me as well as he should have, he didn't look after me as well as he should have done, I had done him a favour but he never returned my favour, etc etc. These complaints arise because we have set certain expectations in our minds as to how other people should behave towards us. When those expectations are not met, we get upset.

To be continued...

From the talk "Be Like Brothers", by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 3 (AYAT-AL-KURSI)

Sayyidna Abu Hurayrah RAA has reported that the Holy Prophet ﷺ has said, "There is a verse in Surah al-Baqarah which is the Sayyidah (the Chief) of the verses of the Qur'an. The Satan leaves the house where it is recited."

According to a Hadith in al-Nasai, the Holy Prophet ﷺ said, "If someone recites Ayah al-Kursi after every fard Salah, nothing stands between him and Paradise except death."

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 2 (AYAT-AL-KURSI)

It appears in the Musnad of Ahmad that the Holy Prophet ﷺ has said that this verse is the most meritorious of all. 

According to another Hadith, the Holy Prophet ﷺ asked Sayyidna Ubayy Ibn Ka'b RAA, "Which is the greatest ayah (verse) of the Quran?" Sayyidna Ubayy Ibn Ka'b RAA said, "Ayah al-Kursi." Approvingly, the Holy Prophet ﷺ said, "O Abu al-Mundhir, may Allah bless you in your knowledge."

Sayyidna Abu Dharr RAA asked the Holy Prophet ﷺ, "O Messenger of Allah, which is the greatest ayah (verse) of the Quran?" He said, "Ayah al-Kursi". (Ibn Kathir from Ahmad in Al-Musnad)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

GUARANTEE OF A HOME IN PARADISE (JANNAH)

In a Hadith the Holy Prophet ﷺ said, 

"If a person lets go of his rights to end a dispute, I take responsibility for getting him a home in the middle of Paradise (Jannah)."

Meaning if a person had a genuine claim in a dispute but thinks that if I keeps insisting on getting my rights the dispute will escalate, so I shall let go of my right so that the dispute ends, the Holy Prophet ﷺ is guaranteeing that he will get him a home in the middle of Paradise (jannah). This tells us how keen the Rasool Allah ﷺ was that people should resolve their conflicts and end their disputes. However, if a person is being cruel to another person, and his cruelty becomes unbearable, the victim has a right to defend himself from the oppressor, and also has the right to exact an equal degree of revenge from the oppressor. However, as per the above saying of the Holy Prophet ﷺ one must make their best effort to resolve the dispute.

From the talk "Be Like Brothers", by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 1 (AYAT-AL-KURSI)

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُ:وَ ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ لَا تَأۡخُذُهُ ۥ سِنَةٌ۬ وَلَا نَوۡمٌ۬‌ۚ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ مَن ذَا ٱلَّذِى يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِۦ‌ۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ‌ۖ وَلَا يُحِيطُونَ بِشَىۡءٍ۬ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَآءَ‌ۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ۖ وَلَا يَـُٔودُهُ ۥ حِفۡظُهُمَا‌ۚ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ۔ (سورہٴ البقرہ: ۲۵۵)

"ALLAH: THERE IS NO GOD BUT HE, THE ALIVE, THE ALL-SUSTAINING. NEITHER DOZE OVERTAKES HIM NOR SLEEP. TO HIM BELONGS WHAT IS IN THE HEAVENS AND WHAT IS ON THE EARTH. WHO CAN INTERCEDE WITH HIM WITHOUT HIS PERMISSION? HE KNOWS WHAT IS BEFORE THEM AND WHAT IS BEHIND THEM. ANY THEY ENCOMPASS NOTHING OF HIS KNOWLEDGE EXCEPT WHAT HE WILLS. HIS KURSI (CHAIR) EXTENDS TO THE HEAVENS AND TO THE EARTH, AND IT DOES NOT WEARY HIM TO LOOK AFTER THEM. AND HE IS THE HIGH, THE SUPREME." (SURAH AL-BAQARAH: 255)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

THE HOLY PROPHET'S ﷺ SUNNAH IN TAKING REVENGE

The non-Muslims of Mecca did not let go of any opportunity to harm or hurt the Holy Prophet ﷺ and the Holy Companions (Sahaba). On many occasions they tried to kill him and had even announced the bounty of a hundred camels for the person who would bring in the Holy Prophet ﷺ. At the time of Ghazva Uhud they showered arrows on the Holy Prophet ﷺ and even injured his face. His teeth got broken. But even at that time Rasool Allah ﷺ prayed:

"الّٰلھمہ اھد قومی فانھم لا یعلمون"

"O Allah!. Please give guidance to my people. They do not know."

These people were very cruel and there was no doubt about their cruelty. But still Rasool Allah ﷺ did not harbour grudge or resentment towards them. So this is a great Sunnah of Rasool Allah ﷺ that we should not reply to a bad deed with a bad deed, and should rather pray for that person. And this is the best cure for Bughz (بغض, resentment) and Hassad (حسد, jealousy).

From the talk "Be Like Brothers", by Mufti Muhammad Taqi Usmani Damat Barakatahum

"O THOSE WHO BELIEVE SPEND FROM WHAT WE HAVE GIVEN TO YOU BEFORE COMES A DAY WHEN THERE IS NO TRADING, NO FRIENDSHIP, NO INTERCESSION..." (SURAH AL-BAQARAH: 254)

Many injunctions relating to acts of worship (Ibadah) and dealings with human beings (Ma'amlat) have been described in Surah al-Baqarah. People find a number of these injunctions burdensome and hard to practice. And even among these the injunctions people find most difficult to follow are those relating to their own life and their material possessions. Who one looks at divine injunctions relating to most situations, they either relate to a man's life or his possessions. Extreme love for one's life and material possessions increases a person's propensity to get involved in sins, and if a person gets rid of the love for life and his possessions it becomes easier for him to obey Allah Ta'alah's commandments in all areas of life.

The core message in this verse is that the time to do good deeds is now, as long as one is breathing. Once the Aakhirah comes no one would be willing to sell their good deeds, no friend would give his good deeds to another friend, and no one would be able to intervene on another person's behalf.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

THE BEST CURE FOR BUGHZ

Bughz (بغض، resentment, holding grudges) arises from Hassad (حسد، jealousy). First a person starts becoming jealous with someone as to why they have prospered and progressed so much in life. Then as a result of this the person starts being unhappy and distressed about the other person's progress and starts wishing that some harm would come to them, and they would fail in life. Then because they have no means of harming this person themselves, they keep resenting the other person's progress and this leads to Bughz. So the first step towards removing Bughz from one's heart is to get rid of Hassad.

Religious elders have said that the best cure for Hassad is that the person should pray for the success of the person he is feeling Hassad for. Initially it would cause him great distress to pray for that person because in his heart he wants this person to fail, wants him to come to harm, and yet he is praying for his success. But he must force himself to keep making that prayer. In fact he should also tell the other person that I am praying for your success. If he keeps doing it InshaAllah (God willing) he will get rid of the spiritual sickness of Hassad.

From the talk "Be like brothers to each other", by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 4 - "WHO IS THE ONE WHO WOULD GIVE ALLAH A GOOD LOAN SO THAT ALLAH MULTIPLIES IT FOR HIM MANY TIMES? AND ALLAH WITHHOLDS AND EXTENDS, AND TO HIM YOU ARE TO BE RETURNED." (SURAH AL-BAQARAH: 245)

While returning Qard (loan) returning a little more than what was taken is a favourable practice, but only if it had not been made a pre-condition that more amount than what was loaned would be returned. The Holy Prophet ﷺ said:

"The best person among you is the one who fulfils his obligation (loan) in a good manner."

If it was made a pre-condition that the lender would take back more than what he had loaned, then that is Hara'am (unlawful) and it is Riba (interest) as well.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 5 - MUSLIMS ARE BROTHERS TO EACH OTHER

Bughz (بغض) means carrying a grudge to an extent that one starts wishing that that some harm befalls that person, that he be denigrated, he falls ill, his business comes to harm, or he gets hurt in some other way. However, if a person has done some injustice to another person, then it is natural that the victims develops ill feeling towards the perpetrator. In that situation Allah Ta'alah has given permission to the victim to avenge the injustice, and to protect himself from further injustice. Even then if the victim, while trying to protect himself, does not keep a grudge towards the perpetrator, and does not wish him harm, then this will not constitute Bughz.

From the talk "Be like brothers to each other", by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 4 - MUSLIMS ARE BROTHERS TO EACH OTHER

There is a Hadith in Sahih Muslim which says that the Holy Prophet ﷺ said that the activities of all human beings are presented to Allah Ta'alah on very Monday and Thursday, and the doors of Paradise are opened. If it is reported about a person that in the last one week he stayed true to Iman (faith) and did not declare or believe that anyone shared Allah Ta'alah's powers and properties, then Allah Ta'alah says that I forgive him today. It means that that person will not stay in Hell for ever and some day he will surely enter Paradise, so the doors of Paradise shall be opened for him. But at the same time Allah Ta'alah declares:

"But those two people who hold grudges and hatred towards each other should be withheld. I will not decide about whether they will enter Paradise until they have made peace with each other." (Abu Dawood, Kitab al-Adab)

From the talk "Be like brothers to each other", by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 3 - "WHO IS THE ONE WHO WOULD GIVE ALLAH A GOOD LOAN SO THAT ALLAH MULTIPLIES IT FOR HIM MANY TIMES? AND ALLAH WITHHOLDS AND EXTENDS, AND TO HIM YOU ARE TO BE RETURNED." (SURAH AL-BAQARAH: 245)

When this verse was revealed Sayyidna Abu al-Dahdah RAA, a holy Companion, presented himself before the Holy Prophet ﷺ and asked him, "O Messenger of Allah, may my father and mother be sacrificed to you., does Allah Almighty need loan from us, although he is Ghani, the one who needs no loan?" The Holy Prophet ﷺ said, "Yes, Allah Almighty wants to grant you entry into Paradise through it."

Upon hearing this Sayyidna Abu al-Dahdah RAA said, "Let the Messenger of Allah ﷺ stretch his hand forward." He stretched his hand forward. Sayyidna Abu al-Dahdah started saying, "I own two date farms. I own nothing except these. I give the loan of these two farms of mine to Allah Almighty." The Holy Prophet ﷺ said to him, "Dedicate one of these as Waqf (endowment) in the way of Allah, and keep the other to take care of your family's needs." Sayyidna Abu al-Dahdah said, "You be my witness that I 'spend' the better of the two farms which has six hundred date trees in it in the way of Allah." Rasool Allah ﷺ said, "Allah will bless you with paradise in return."

Sayyidna Abu al-Dahdah came home and told his wife about it. She too was very pleased with this wonderful deal.

Rasool Allah ﷺ said, "Countless trees laden with dates and spacious palaces are eagerly waiting for Abu al-Dahdah (in Paradise)." (Qurtubi)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 2 - "WHO IS THE ONE WHO WOULD GIVE ALLAH A GOOD LOAN SO THAT ALLAH MULTIPLIES IT FOR HIM MANY TIMES? AND ALLAH WITHHOLDS AND EXTENDS, AND TO HIM YOU ARE TO BE RETURNED." (SURAH AL-BAQARAH: 245)

Giving 'loan' to Allah Ta'alah has also been explained as the giving of actual loan to His creations, i.e. the human beings, and taking care of their needs. The act of giving loan has been credited with great merit in Hadith. The Holy Prophet ﷺ said:

"For a Muslim who gives loan to another Muslim, this act of giving loan will be equal to having given Sadaqah (voluntary charity) twice." (Mazhari with reference to Ibn Majah)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 3 - MUSLIMS ARE BROTHERS TO EACH OTHER

Buzurg (Religious elders) have said that unjust and unnecessary fighting and getting into conflicts with other people, and harbouring ill-feeling and grudges towards them, destroys a person's soul more than anything else. A person may be offering Salah regularly, fasting regularly, doing Allah's Zikr (remembrance), reading non-obligatory Salah (Nafl), but despite doing all this if he keeps fighting with other people unjustly then this will destroy his soul. The reason is that as a result of this uncalled for fighting he will start harbouring grudges (بغض) and resentment towards other people, and these never let a person stay just and fair towards other people. Sooner or later as a result of these he will try to hurt that person either physically or verbally, or financially.

From the talk "Be like brothers to each other", by Mufti Muhammad Taqi Usmani Damat Barakatahum

Part 1 - "WHO IS THE ONE WHO WOULD GIVE ALLAH A GOOD LOAN SO THAT ALLAH MULTIPLIES IT FOR HIM MANY TIMES? AND ALLAH WITHHOLDS AND EXTENDS, AND TO HIM YOU ARE TO BE RETURNED." (SURAH AL-BAQARAH: 245)

In this verse the word 'loan' refers to good deeds and to the act of spending in the way of Allah. This has been referred metaphorically as Qard (loan), otherwise everything in this world already belongs to Allah, who can give loan to Allah? What it means is that just like a loan is meant to be returned, similarly whatever one spends in the way of Allah will surely be returned. The word 'multiplies' has been elaborated upon in a Hadith which declares that if a date is spent in the way of Allah, then Allah Ta'alah increases its reward so much that it outgrows the mountain of Uhud.

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

Part 2 - MUSLIMS ARE BROTHERS TO EACH OTHER 

In a Hadith the Holy Prophet ﷺ said, "Should I not tell you about a virtue which is superior to Salah, Fasting and Sadaqah (voluntary alms)?" Then he said, "Making peace between people as feuds between people are destructive."

It means that if conflicts arise between people, if they don't want to talk to each other, if they start fighting with each other verbally and physically, these things are destructive for a person's Deen (religion), these harm his intention of obeying Allah Ta'alah and the Holy Prophet SAW, and in the end they destroy his Deen.

From the talk "Be like brothers to each other", by Mufti Muhammad Taqi Usmani Damat Barakatahum

“HAVE YOU NOT SEEN THOSE WHO BEING IN THOUSANDS, LEFT THEIR HOMES TO ESCAPE DEATH? SO TO THEM ALLAH SAID, “BE DEAD.” THEN HE RAISED THEM ALIVE. SURELY, ALLAH IS ALL-GRACIOUS TO PEOPLE, BUT MOST OF THE PEOPLE ARE NOT GRATEFUL.” (SURAH AL-BAQARAH: 243)

Part 4

The third injunction that can be derived from this verse is that it is Hara'am (impermissible) to run away from Jihad because of fear of death. This has been stated in another verse in the following words:

THOSE WHO SAID ABOUT THEIR BRETHREN, WHILE THEMSELVES SITTING, "HAD THEY OBEYED US, THEY WOULD HAVE NOT BEEN KILLED." SAY, "THEN REPEAL DEATH FROM YOURSELVES IF YOU ARE TRUE". (SURAH AL-IMRAN: 168)

Meaning that rather than worrying about other people' life or death worry about yourselves and save yourselves from dying. It is not only those  who go to Jihad who will die. Those who stay at home will definitely experience death too. 

From Ma’ariful Quran, by Mufti Muhammad Shafi RE