Dear Daniel and Sword
As-salam alaykum
Death was perceived as a loss of everything. In the context of the supporting verses 3:168-169, death in the way of God was
also perceived as an unnecessary end to this world, its comfort and fruits, a cessation to everything.
"...Had they obeyed us, they would not have been killed..." (3:168).
Such views are also resonated by other verses.
"And they say,
"There is nothing but our present life; we die, and we live and nothing destroys us but time..." (45:24)
Such a limiting view of a human's purpose is a concept completely unsupported by the Quran and the previous scriptures.
The Quran repeatedly speaks of a
spiritual after-life where the fruits of one's labours
are rewarded. It is not the end. One's efforts do not go into an endless dark abyss of
'nothingness'. In this context those that die in the way of God are rewarded, they are
'living'.
To elaborate the latter point, it is absolutely imperative in my humble view to remember that when one dies, their concept of time is lost.
'Time' is a meaningless, irrelevant concept for the dead. It is akin to a quiescent transitory state of sleep with a cessation of the concept of human time, separated by
'barzakh' (23:100).
For example, when we sleep and we awake, it is if time has disappeared. Then we awake and it is as if it is a new
'resurrection'. The Quran supports this analogy explicitly in verse 25:47 and compares it with resurrection.
025.047
"And He it is Who makes the night as a robe / covering for you, and Sleep as a repose / rest, and makes the Day (as it were) a Resurrection." Furthermore, God does not exist in a space-time plane of His creation.
[1] I feel this is important to remember when understanding matters of life, death and resurrection when a reference to humans. This concept is often completely unappreciated by many.
When one dies, they are no longer present within the plane of the 'living creation'.
They enter a 'time-less' zone with God.
“…They are alive near (Arabic: inda) their Lord, they are given provision (* rizq)..." – 3:169
* rizq -
gift, bounty or portion.This is also true of noble prophet Jesus.
003:055
When God said: "O Jesus! Verily, I shall cause you to die (Arabic: Mutawafeeka), and shall exalt you (Arabic: Rafiuka) to Me…”004.158
‘Nay, God exalted him (Arabic: rafa-ahu) to Himself - and God is indeed almighty, wise’Therefore when one dies, they are not 'dead' and 'devoid' of the labours of their fruits. It is certainly not the end of everything as claimed by others. They are rewarded with provision (rizq – 3:169) in the spiritual life of the hereafter. They do not feel the time between death and the re-awakening as there is no intermediate punishment of the grave
[2]. They feel death and resurrection
as almost an instant.079:046
"On the day that they see it, it will be as though they had not tarried but the latter part of a day or the early part of it"017:052
"It will be on a Day when He will call you, and you will answer (His call) with (words of) His praise, and you will think that you tarried but a little while!" 030.055-56
“On the Day that the Hour (of Reckoning) will be established, the transgressors will swear that they tarried not but an hour: thus were they used to being deluded! But those endued with knowledge and faith will say: "Indeed ye did tarry, within God's Decree, to the Day of Resurrection, and this is the Day of Resurrection: but you - you were not aware”It is only the living that continue in the 'linear' concept of time and space. In this sense, the dead righteous are given their provision
'rizq' (3:69) for their efforts. They have lost nothing but gained. For God and those that have died, they are already observed by God in another plane, they are already receiving the fruits of their labour.
For many 'rizq' is understood in its most rudimentary interpretative sense to refer to 'edible items of food' i.e. hence they are
alive as they eat food! Such an interpretation does not appreciate the nuance of the term 'rizq'
(gift, bounty or portion) or take into account the conceptual framework that the Quran presents with regards time and space. Rather, it places a very
'earth-centric', linear view of time on the narratives which I feel are not the best interpretation, but with respect inadequate.
I hope that helps, God willing.
Your brother in faith,
Joseph
REFERENCES[1] TIME & SPACEhttp://quransmessage.com/charts%20and%20illustrations/time%20and%20space/timespace%20FM2.htm[2] PUNISHMENT OF THE GRAVE (AZAB-E-QABR)http://quransmessage.com/articles/grave%20punishment%20FM3.htm