Surah Al-Baqara (2) — Ayah 260

(Ayah 260) ➊ Ibrahim (peace be upon him) was a prophet of Allah; Allah’s angels and commands would come to him. He had no doubt about the resurrection of the dead, but he wished to see it with his own eyes. It is human nature that after knowledge, one desires to see with one’s own eyes. Thus, after the certainty of knowledge, Ibrahim (peace be upon him) expressed the desire to attain the rank of the certainty of sight. (Ibn Kathir)

➋ {فَصُرْهُنَّ اِلَيْكَ :} is from { ”صَارَ يَصُوْرُ“ } (hollow with waw). The meaning of this word is generally given as { ”اَمِلْهُنَّ“ }, that is, “bring them close.” Shah Abdul Qadir (may Allah have mercy on him) writes in his note: “Ibrahim (peace be upon him) was told to bring them close so that after being brought to life, they could be well recognized as the very ones who were slaughtered and placed on the mountain, leaving no doubt.” In this case, before { ”ثُمَّ اجْعَلْ“ }, { ”ثُمَّ قَطِّعْهُنَّ“ } will have to be considered omitted, and it will be said that since the following sentence indicates it, it has been omitted. (Baydawi) A group of Companions, Followers, and linguists have also given the meaning of { ”فَصُرْهُنَّ“ } as { ”قَطِّعْهُنَّ“ }, that is, “cut them into pieces.” Thus, Ibn Jarir and Tabari have presented many evidences for this meaning. Originally, this word is the imperative form from { ”صَارَ يَصُوْرُ“ }, which means both to cut and to incline, and the difference in recitation has created even more ambiguity and breadth, and the linguists have mentioned it among the opposites. (Adhdad Abi al-Tayyib, Majaz Abi Ubaydah) Our teacher Sheikh Muhammad Abduh (may Allah have mercy on him) says: “In this place, from the style of question and answer and the context of the speech, the meaning of ‘cut’ seems more likely, and the early commentators also appear to be almost unanimous on this.” (And Allah knows best)

This humble servant has translated { ”اَمِلْهُنَّ“ } as “bring them close to yourself, make them familiar.” The reason is, firstly, that the late teacher stated at the beginning of his note that this is generally the meaning given, and thus Shah Waliullah and his two noble sons and many scholars have translated it this way. Secondly, after { ”فَصُرْهُنَّ“ }, the phrase { ”اِلَيْكَ“ } (to yourself) also supports this. However, there is no doubt about slaughtering them and placing their pieces on the mountains.

➌ There is a difference of opinion among the scholars of exegesis regarding the identification of these four animals. Some have mentioned rooster, peacock, crow, and pigeon, while others have mentioned different names. The manner of placing them separately on four mountains and standing among them and calling each by name is also narrated from some Followers, but Hafiz Ibn Kathir (may Allah have mercy on him) writes that specifying the animals is of no benefit; if it were important, the Qur’an would not have remained silent.

➍ { عَزِيْزٌ حَكِيْمٌ:} The words containing the attributes of Allah at the end of the verse are the summary of the entire verse; this is the miracle of the Qur’an. In this verse, the meaning is that Allah is dominant over everything; He has complete power over resurrecting the dead. {”حَكِيْمٌ“} is the One of perfect wisdom, according to which He has fixed a time for the death of the living and for resurrecting the dead.

Shah Abdul Qadir (may Allah have mercy on him) writes that these three stories have been narrated to show that Allah Himself is the One Who guides whom He wills; if there is any doubt, He also provides the answer along with it. Now, ahead is again the mention of jihad and spending wealth in the way of Allah. (Muwaddih)

260. 1. This is the second incident of reviving the dead, which was shown for the satisfaction and desire of a very eminent prophet, Prophet Ibrahim (peace be upon him). Which were these four birds? The commentators have mentioned different names, but there is no benefit in specifying the names, so Allah also did not mention their names. They were just four different birds. Just make them familiar and recognize them so that when called, they come back to you alive and you can recognize that these are the same birds. Ibrahim (peace be upon him) did not doubt the matter of reviving the dead. If he had expressed doubt, then surely we would have been more deserving of doubting than him. (For further clarification, see (Fath al-Qadeer)).

260. And when Abraham ؑ said, "My Lord, show me how You give life to the dead." Allah said, "Do you not believe?" He replied, "Yes, but just to bring satisfaction to my heart." Allah said, "Then take four birds and make them familiar to yourself. Then place a part of them on each mountain [375], then call them; they will come to you swiftly. And know that Allah is Mighty and Wise."

[374] The faith of the Prophets in the unseen is firmer than that of others, but the mission for which they are appointed also requires that they attain the highest degree of certainty, so that they may invite others to faith in the unseen with the force of one who has witnessed the reality with his own eyes. For this reason, most Prophets are made to witness the dominion of the heavens and the earth, and to some extent are informed of supernatural matters. In the previous incident, such causes were shown to Hazrat Uzair ؑ. Now here, a similar question is being presented by Hazrat Ibrahim ؑ before his Lord, and he seeks inner satisfaction. And during the Mi'raj, the Messenger of Allah ﷺ was shown the dominion of the heavens and the earth. Also, once in a dream and once while leading the prayer of eclipse, he was shown Paradise and Hell.

[375]
The Revival of Four Dead Birds:

There is much difference among the commentators regarding the details of this verse. For example, whether all four birds were of the same species or of different species; whether "in parts" means to slaughter them and mince their meat, mixing the flesh of all four birds together, or whether merely cutting them into pieces is sufficient, or mixing is also necessary; whether there were only four mountains on which a part was placed, or more or less, with each part distributed on them; whether the heads of these birds were mixed in those parts by Hazrat Ibrahim ؑ or kept with himself. All these details are meaningless with respect to the purpose. The only purpose was to show that no matter how complex the state of a dead body becomes after death, Allah Almighty is capable of reviving every kind of dead being. Since this incident is also extraordinary and a miracle, rationalists and deniers of miracles have had to resort to absurd interpretations of it. Thus, Mr. Parwez has presented the translation or meaning of this verse as follows:

Parwez's Unparalleled Interpretation of Allah Reviving the Dead:

Hazrat Ibrahim ؑ said to Allah: Is it possible that such a dead nation can be revived anew? And if it is possible, then tell me what method should be adopted for this? All this is the translation or meaning of ﴿ كَيْفَ تُحْيِي الْمَوْتيٰ﴾. You have translated "mawtaa" as "dead nation," "arini" as "tell me," and "kaifa tuhyii" as "what is the method of reviving a dead nation?" Allah said: First tell me, do you believe that a dead nation can be given new life? Ibrahim ؑ said: I do believe in this, but I seek satisfaction. Allah said: Take four birds. In the beginning, they will run away from you. Train them gradually so that they become familiar with you. Eventually, their state will become such that if you leave them on separate mountains and call them, they will fly to you. This is the method of bringing life to people unfamiliar with the truth. Bring them close to you and acquaint them with the Divine System (this is the translation of «واعلم»). This system possesses such power and wisdom within itself that they will not be able to go anywhere else. This is the translation of ﴿اِنَّ اللّٰهَ عَزِيْزٌ حَكِيْمٌ﴾. [مفهوم القرآن ص 103] Now see:

1. Hazrat Ibrahim ؑ is asking Allah about reviving the dead, but Mr. Parwez has started explaining the secrets and mysteries of the revival of "dead nations."
2. The instructions you have attributed to Hazrat Ibrahim ؑ for the revival of dead nations are not specific to him. This is a general method of preaching that all Prophets have adopted. What does this have to do with reviving the dead and, in particular, the inner satisfaction of Hazrat Ibrahim ؑ?
3. What a marvelous method of testing people familiar with the truth: first, the Prophet should leave such people on separate mountains, then call them, and not call them before that; in any case, upon hearing the Prophet's voice, they will run to him. Is this the method for the revival of dead nations?
4. The translation or meaning of «اِعْلَمْ» as "acquaint them with the Divine System" can only be the work of a commentator of the Quran like Mr. Parwez.
5. In this verse, the word "juza'an" means "part" or "piece," and the part or piece of a bird can only be so if it is slaughtered or cut, which ends its life, and this is the meaning of «مَوْتيٰ». But Mr. Parwez has explained it as making dead nations familiar, then separating them. And by interpreting Allah being "Aziz" and "Hakim" as the Divine System being powerful and wise, he has, in any case, managed to escape from the miraculous nature of this incident. And he has proven that Allah does not revive the dead, but revives dead nations. He instructs His Prophets to first make people familiar, then leave them on mountains, then call them; otherwise, these dead nations can never be revived.