كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَٰمَةِ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
<p>Thoughts of the Hereafter heal all sorrows and remove all doubts</p><p>The sixth verse (185) puts a sharp focus on the ultimate reality of things in a situation when sometime somewhere disbelievers come to enjoy ascendency one way or the other and they have all the luxury they can think of in this world. Contrary to this, Muslims have to face some hardships, some difficulties and a certain paucity of worldly means. There is nothing surprising about it and certainly no occasion to be grieved, for no follower of a faith or philosophy can ignore the reality of life that sorrow and happiness in this world are both short-lived. No living creature can escape death. As for the comfort and discomfort experienced in this world, they vanish, more than often, right there with relevant changes in circumstances - or, just in case, no change takes place during the life of this world, it is certain that everything will end with the knock of death. Therefore, worrying about this short-lived cycle of comfort and discomfort should not become the chronic concern of a wise person. One should, rather, have concern for what would happen after death.</p><p>So, the verse (185) tells us that every living being shall taste death and once in the Hereafter, there shall come the reward and punishment of deeds which will be severe and long drawn as well. This is what a wise person should worry about and prepare for. Given this rule of conduct, one who stays away from Hell and finds entry into the Paradise is really the successful one. May be this happens at the very beginning as would be the case with the most righteous servants of Allah. Or, it may come to pass after having faced some punishment as would be the case with sinning Muslims. But, Muslims - all of them - will finally have their deliverance from Hell and the blessings of Paradise will become theirs for ever. This will be contrary to what happens to disbelievers - Hell will their eternal resting place. If they wax proud over their short-lived worldly gains, they are terribly deceived. That is why it was said at the end of the verse: 'And the worldly life is nothing but an asset, full of illusion.' Strange is the anatomy of this deception, for reckless material enjoyments here become the source of great hardships in the Hereafter and conversely, most of the hardships faced here become the treasure of the Hereafter.</p><p>People of Falsehood hurting people of Truth is a natural phenomena: Patience (Sabr) and piety (Taqwa) cure everything</p><p>The seventh verse (186) was revealed in the background of a particular event which has been briefly referred to a little earlier in verse (181). According to relevant details, when verse 245 of Surah al-Baqarah: مَّن ذَا الَّذِي يُقْرِ‌ضُ اللَّـهَ قَرْ‌ضًا حَسَنًا (who is the one who would give Allah a good loan) was revealed, it eloquently equated the giving of charities to the giving of loan to Allah thereby indicating that all givings in charity in the life of this world will be recompensed with a certainty like that of someone returning a loan taken. An ignorant or hostile Jew reacted by commenting in the following words: إِنَّ اللَّـهَ فَقِيرٌ‌ وَنَحْنُ أَغْنِيَاءُ (Allah is poor and we are rich). Sayyidna Abu Bakr ؓ was angry at his effrontery and slapped him. The Jew complained to the Holy Prophet ﷺ . Thereupon, the verse لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ (Of course, you shall be tested in your wealth and yourselves) was revealed. This verse instructs Muslims that they should not show weakness when called to stake their wealth and life in the defence of their Faith or when they are hurt by the vituperations of the disbelievers, the polytheists and the people of the Book. All this is nothing but a trial for them. The best course for them is to observe restraint, be patient and keep to their real objective in life which is the achievement of the perfect state of Taqwa, (a state in which one fears Allah and remains answerable to Him all the time). In such a state Muslims should not worry about replying to the effrontery by antogonists.</p>
Thoughts of the Hereafter heal all sorrows and remove all doubtsThe sixth verse (185) puts a sharp focus on the ultimate reality of things in a situation when sometime somewhere disbelievers come to enjoy ascendency one way or the other and they have all the luxury they can think of in this world. Contrary to this, Muslims have to face some hardships, some difficulties and a certain paucity of worldly means. There is nothing surprising about it and certainly no occasion to be grieved, for no follower of a faith or philosophy can ignore the reality of life that sorrow and happiness in this world are both short-lived. No living creature can escape death. As for the comfort and discomfort experienced in this world, they vanish, more than often, right there with relevant changes in circumstances - or, just in case, no change takes place during the life of this world, it is certain that everything will end with the knock of death. Therefore, worrying about this short-lived cycle of comfort and discomfort should not become the chronic concern of a wise person. One should, rather, have concern for what would happen after death.So, the verse (185) tells us that every living being shall taste death and once in the Hereafter, there shall come the reward and punishment of deeds which will be severe and long drawn as well. This is what a wise person should worry about and prepare for. Given this rule of conduct, one who stays away from Hell and finds entry into the Paradise is really the successful one. May be this happens at the very beginning as would be the case with the most righteous servants of Allah. Or, it may come to pass after having faced some punishment as would be the case with sinning Muslims. But, Muslims - all of them - will finally have their deliverance from Hell and the blessings of Paradise will become theirs for ever. This will be contrary to what happens to disbelievers - Hell will their eternal resting place. If they wax proud over their short-lived worldly gains, they are terribly deceived. That is why it was said at the end of the verse: 'And the worldly life is nothing but an asset, full of illusion.' Strange is the anatomy of this deception, for reckless material enjoyments here become the source of great hardships in the Hereafter and conversely, most of the hardships faced here become the treasure of the Hereafter.People of Falsehood hurting people of Truth is a natural phenomena: Patience (Sabr) and piety (Taqwa) cure everythingThe seventh verse (186) was revealed in the background of a particular event which has been briefly referred to a little earlier in verse (181). According to relevant details, when verse 245 of Surah al-Baqarah: مَّن ذَا الَّذِي يُقْرِ‌ضُ اللَّـهَ قَرْ‌ضًا حَسَنًا (who is the one who would give Allah a good loan) was revealed, it eloquently equated the giving of charities to the giving of loan to Allah thereby indicating that all givings in charity in the life of this world will be recompensed with a certainty like that of someone returning a loan taken. An ignorant or hostile Jew reacted by commenting in the following words: إِنَّ اللَّـهَ فَقِيرٌ‌ وَنَحْنُ أَغْنِيَاءُ (Allah is poor and we are rich). Sayyidna Abu Bakr ؓ was angry at his effrontery and slapped him. The Jew complained to the Holy Prophet ﷺ . Thereupon, the verse لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ (Of course, you shall be tested in your wealth and yourselves) was revealed. This verse instructs Muslims that they should not show weakness when called to stake their wealth and life in the defence of their Faith or when they are hurt by the vituperations of the disbelievers, the polytheists and the people of the Book. All this is nothing but a trial for them. The best course for them is to observe restraint, be patient and keep to their real objective in life which is the achievement of the perfect state of Taqwa, (a state in which one fears Allah and remains answerable to Him all the time). In such a state Muslims should not worry about replying to the effrontery by antogonists.