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Qur'an 2:154

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Qur'an 2:154
Verse's Information
SuraSura al-Baqara
Verse154
Juz'2
Content Information
Cause of
Revelation		After the Battle of Badr
Place of
Revelation		Medina
TopicTheological
AboutNot calling those killed in the way of God "dead"
Related VersesQuran 3:169 ● Quran 3:170


Verse 154 of Sura al-Baqara (Arabic:الآية 154 من سورة البقرة) (Qur'an 2:154) admonishes believers not to regard those who are killed in the way of God as dead. Instead, it affirms that they are truly alive, enjoying a form of enduring existence associated with life in the Barzakh, beyond the limits of ordinary human perception. Exegetes commonly relate this verse to the preceding passages on patience, viewing it as an illustration of patience manifested through striving in the path of God, particularly in the context of establishing and defending the religion.

Some exegetes consider its revelation to be concerning the martyrs of the Battle of Badr, but most believe the ruling encompasses all martyrs. This verse, along with verses such as Qur'an 3:169, is recognized as a factor that strengthens the spirit of resistance and sacrifice among Muslims in the struggle of truth against falsehood.

Eternal Life of Martyrs

Verse 154 of Sura al-Baqara affirms the enduring life of martyrs and instructs believers not to describe them as dead.[1] Interpreted as part of the Qur'anic rulings related to jihad against polytheists and unbelievers, this verse presents the reality of transition to everlasting life after martyrdom as a divine reassurance. Exegetes understand this assurance as a form of encouragement for Muslims to endure hardship and participate in struggle in the path of God, particularly in the context of the battlefield.[2]

In this verse, being killed in the way of God is not only considered not a waste of life, but martyrs are introduced as alive near God.[3] Furthermore, the perception of the state of martyrs by those who consider them dead is declared impossible. Some exegetes regard the understanding of this truth as belonging to the wise who possess complete faith.[4]

﴾وَ لا تَقُولُوا لِمَنْ یقْتَلُ فی‌ سَبیلِ اللَّهِ أَمْواتٌ بَلْ أَحْیاءٌ وَ لکنْ لا تَشْعُرُون﴿
And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.


Quran 2: 154


This verse is considered similar to Quran 3:169[5] and implies the existence of life in barzakh.[6] It is said that the bodies of the martyrs of Islam, in addition to significant differences in intrinsic purity compared to the bodies of other believers, possess souls that enjoy higher ranks in the evolutionary and intuitive journey in the world of barzakh and resurrection, holding superiority over the souls of other people of faith.[7]

Some Sunni exegetes, citing this verse, have pointed to the martyr's exemption from Ghusl of the Dead and Funeral Prayer.[8] Furthermore, many exegetical works with a narrative approach have paid attention to related hadiths in explaining the meaning of this verse.[9]

Connection to Patience Mentioned in Previous Verses

Verse 154 of Sura al-Baqara was revealed after verses praising Patience and steadfastness, and according to some scholars, it has a close connection with the content of those verses.[10] From this perspective, fighting the enemies of God and striving with life and wealth is also considered a manifestation of patience in establishing religion.[11] It is stated that upon reaching a certain level of faith and patience, a person finds Death bearable, accepts being killed in the way of God easily, and considers it a great achievement.[12]

Encouragement to Fight Unbelievers and Polytheists

The depiction of the issue of martyrdom in this verse and other verses of the Qur'an introduces a key and superior factor in the struggle of truth against falsehood; a factor beyond equipment and military capability that holds the power of victory against the most dangerous enemies and their weapons.[13] Therefore, Muslims have always considered fighting unbelievers—whether resulting in victory or Martyrdom in the way of God—as the ultimate success and felicity.[14]

This belief created an invincible spirit[15] and steadfastness among Muslims, driving them to sacrifice their lives for the tablighof Islam.[16] As stated by Nasir Makarim Shirazi, this belief also played an effective role during the Islamic Revolution of Iran and, despite apparent limitations, became the factor of the Iranian people's victory against great powers.[17]

Occasion of Revelation

According to some exegetes, this verse was revealed after the Battle of Badr regarding the martyrs of that war,[18] just as Qur'an 3:169 was revealed regarding the martyrs of the Battle of Uhud.[19] Historical sources also refer to the connection of this verse with the martyrdom of a number of companions in the Battle of Badr.[20] In this battle, after the martyrdom of several Muslims, some individuals described them as dead, and God forbade them in this verse from addressing the martyrs as dead.[21]

There are differing views regarding the audience of the verse. One group considers it addressed to Muslims and believers, while another considers it directed at unbelievers and hypocrites.[22] Some exegetes, citing verses and narrations, consider this verse a response to the claim of polytheists who regarded the killing of the Prophet's companions as futile and the end of their lives.[23] A number of exegetes, by mentioning examples of martyrdom, do not limit the occasion of revelation to the martyrs of Badr and believe that this ruling includes all those who lose their lives in the way of God.[24]

Nature of Life of the Martyr After Death

There are differences of opinion among exegetes regarding the nature and type of the eternal life of martyrs:[25]

Al-Tabrisi, the author of Majma' al-bayan,[26] Sayyid Muhammad Husayn Tabataba'i, the author of al-Mizan,[27] as well as Sunni exegetes such as al-Fakhr al-Razi in al-Tafsir al-kabir[28] and Alusi in Ruh al-ma'ani,[29] after examining various views, have interpreted this eternal life as the life in Barzakh.

Although this verse refers to the Barzakhi life of martyrs, according to some exegetes, this type of life is not exclusive to them,[30] but includes all believers and unbelievers as well.[31]

In Tafsir-i Nimuna, Nasir Makarim Shirazi, while mentioning the Barzakhi life of martyrs, addresses their distinction over others in Barzakh, which is divine mercy and the enjoyment of various blessings.[32] Also, Muhammad Jawad Mughniyya, the author of al-Tafsir al-kashif, believes that the reference to the eternal life of the martyr in this verse aims to remind of his high status and encourage martyrdom, otherwise, all good and bad human beings eventually return to [[God] and will possess eternal life.[33]

Type of Barzakhi Life of Martyrs

Various interpretations have been offered regarding the nature of the Barzakhi life of martyrs—that is, the intermediate mode of existence believed in Islamic theology to occur between physical death and the Day of Resurrection. According to these views, martyrs are understood to possess a form of conscious, non-material life in this intermediate realm, one that differs from ordinary worldly existence and lies beyond full human comprehension. Many early scholars, researchers, and exegetes considered the life of martyrs to be a real life in the form of body and soul.[34]

Al-Shaykh al-Tusi in al-Tibyan considers real life until the Day of Resurrection to be the correct view and believes that except for a few weak views from later scholars, there is no significant disagreement among exegetes.[35] Some exegetes have also cited narrations from Imam al-Sadiq (a) in which life after martyrdom is described in a body similar to the worldly body.[36]

In contrast, another group believes that the intended life after death is a purely spiritual Barzakhi life without a body. They have referred to a narration stating that the souls of martyrs are alive near God and enjoy Hereafter blessings; just as the souls of the family of Pharaoh are in Hereafter punishment.[37]

Consequently, some exegetes have considered the nature of this life beyond the grasp of reason[38] and believe that precise information about the type of Barzakhi life of martyrs is not available, nor is man obliged to understand it;[39] rather, the only way to know it is through revelation.[40]

Based on this, the verse is a clear answer to those who believe that the Qur'an has not spoken about the survival of the soul and Barzakhi life.[41]

Expansion of the Concept of Martyrdom

Sayyid Ali Husayni Khamenei, the Supreme Leader of the Islamic Republic of Iran, citing Verse 154 of Sura al-Baqara, believes that anyone who loses their life in the way of God is considered a martyr; whether in the field of Jihad or in the path of serving people. According to him, this verse is not in the context of war verses; therefore, it is not exclusive to fighters on the battlefield. Thus, any human being who, for example, strives in the path of administering the Islamic society or for the progress of the Islamic Republic of Iran and passes away, can be addressed by the title of martyr due to the generalizability of this verse. He stated this point on the occasion of the passing of Seyyed Ebrahim Raisi, the eighth president of Iran, in a helicopter crash.[42]

Expansion of the Concept of Martyrdom

Main article: Martyrdom

Citing verse 154 of Sura al-Baqara, Sayyid Ali Khamenei stated that anyone who loses their life in the way of God is considered a martyr—whether this occurs in Jihad or through service to the people. He explained that the verse is not limited to battlefield warfare; rather, it also includes those who sacrifice their lives while serving and safeguarding Islam through the administration and preservation of the Islamic system. According to him, when he speaks of serving the “country,” he is referring fundamentally to service to Islam. He made these remarks following the death of Sayyid Ebrahim Raisi, the eighth president of Iran, who was killed in a helicopter crash.[43]

According to Imam Khomeini, the ruling regarding being killed in defense of a country depends on whether the country is Islamic or non-Islamic, as well as the individual's faith and intention. If the country is Islamic and defense is undertaken against enemy aggression, the person killed is a martyr.[44] It is also said that in non-Islamic countries, if an individual fights without faith or with a non-divine motive (such as fame), there is no hope of reward for them.[45] However, if a non-Muslim believer in God and the Hereafter fights truly in legitimate defense and with a divine intention, this constitutes an instance of faith and righteous deed, and they may receive divine reward.[46] Furthermore, if someone has not believed in the Prophet of Islam (s) because the truth of Islam has not reached or been proven to them, but they have faith in God and the Hereafter and perform righteous deeds, the possibility of reward exists for them.[47]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 520.
  2. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 2, pp. 38–39.
  3. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 4, p. 127.
  4. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 2, pp. 39-40.
  5. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 4, p. 127; Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 1, p. 242.
  6. ↑ Ṣādiqī Tihrānī, Al-Furqān, 1365 Sh, vol. 2, p. 226.
  7. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 2, p. 40.
  8. ↑ Ibn ʿArabī, Aḥkām al-Qurʾān, vol. 1, p. 46.
  9. ↑ See: Suyūṭī, Al-Durr al-manthūr, 1404 AH, vol. 1, p. 155.
  10. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 520.
  11. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 4, p. 127.
  12. ↑ Jaʿfarī, Tafsīr-i kawthar, 1376 Sh, vol. 1, p. 402.
  13. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 522.
  14. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 2, pp. 38-39.
  15. ↑ Qurashī, Tafsīr-i aḥsan al-ḥadīth, 1377 Sh, vol. 1, p. 281.
  16. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 2, pp. 38-39.
  17. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 522.
  18. ↑ Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 1, p. 114; Qummī Mashhadī, Kanz al-daqāʾiq, 1368 Sh, vol. 2, p. 196; Thaʿlabī, Al-Kashf wa l-bayān, 1422 AH, vol. 2, p. 22.
  19. ↑ Baghawī, Maʿālim al-tanzīl, 1420 AH, vol. 1, p. 185.
  20. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 1, p. 258, vol. 4, p. 136; Ibn Ḥajar al-ʿAsqalānī, Al-Iṣāba, 1415 AH, vol. 1, p. 498, vol. 5, p. 371.
  21. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 2, p. 237; Baghawī, Maʿālim al-tanzīl, 1420 AH, vol. 1, p. 185.
  22. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 4, p. 127.
  23. ↑ Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 1, p. 418.
  24. ↑ Ṭayyib, Aṭyab al-bayān, 1369 Sh, vol. 2, p. 252; Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 1, p. 237.
  25. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 2, p. 237; Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 1, p. 418.
  26. ↑ For more information, see: Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 1, pp. 433–435.
  27. ↑ For more information, see: Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 1, pp. 345–350.
  28. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 4, p. 126.
  29. ↑ Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 1, p. 418.
  30. ↑ Ṭayyib, Aṭyab al-bayān, 1369 Sh, vol. 2, p. 252; Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 1, p. 114.
  31. ↑ Ṭayyib, Aṭyab al-bayān, 1369 Sh, vol. 2, p. 252.
  32. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, pp. 521–522.
  33. ↑ Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 1, p. 242.
  34. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 2, p. 237; Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 1, p. 418.
  35. ↑ Ṭūsī, Al-Tibyān, vol. 2, p. 35.
  36. ↑ Huwayzī, Nūr al-thaqalayn, 1415 AH, vol. 1, p. 142.
  37. ↑ Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 1, p. 114; Baghawī, Maʿālim al-tanzīl, 1420 AH, vol. 1, p. 185.
  38. ↑ Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 1, p. 114.
  39. ↑ Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 1, pp. 241–242.
  40. ↑ Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 1, p. 418.
  41. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 522.
  42. ↑ Khāminiʾī, Bayānāt dar marāsim-i sī-u-panjumīn sālgard-i Imām Khumaynī.
  43. ↑ Khamenei, “Bayānāt dar marāsim-i sī-u-panjumīn sālgard-i Imām Khumaynī,” Office for the Preservation and Publication of the Works of Grand Ayatollah Sayyid Ali Khamenei.
  44. ↑ Khumaynī, Taḥrīr al-wasīla, 1392 Sh, vol. 1, p. 485.
  45. ↑ Muṭahharī, ʿAdl-i Ilāhī, 1361 Sh, p. 310.
  46. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 248.
  47. ↑ Muṭahharī, ʿAdl-i Ilāhī, 1361 Sh, p. 310.

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