SURAH AL-BAQARAH (AYAH 171 to 180)
وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي
يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً ۚ صُمٌّ بُكْمٌ عُمْيٌ
فَهُمْ لَا يَعْقِلُونَ {2:171}
[Q2:171] Wa masalul lazeena kafaroo kamasalil lazee yan'iqu
bimaa laa yasma'u illaa du'aaa'anw wa nidaaa'aa; summum bukmun 'umyun fahum laa
ya'qiloon.
[Q2:171] And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.
[Q2:171] And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.
[Q2:171] Dan bandingan (orang-orang yang
menyeru) orang-orang kafir (yang tidak mahu beriman itu), samalah seperti orang
yang berteriak memanggil binatang yang tidak dapat memahami selain dari
mendengar suara panggilan sahaja; mereka itu ialah orang-orang yang pekak, bisu
dan buta; oleh sebab itu mereka tidak dapat menggunakan akalnya.
Those who cover
themselves with the dark veil of ignorance (Kufr-infidelity) are
deaf, dumb and blind, THEREFORE, the impact of the call of the message of ALLAH
(SWT) is lost. There is no response.
©
THE KAFIR IS DEVOID
OF UNDERSTANDING.
_________________________________________________________________________________________________________
(2:171) The
mental condition of those who rejected the way of Allah may be likened to that
of the cattle whom the shepherd calls but they hear nothing except the sound of
shouts and cries. *169 They
are deaf, they are dumb, they are blind; therefore they do not understand anything.
*169. This parable has two aspects. On the one hand, it suggests that these people are like
herds of irrational animals, dumb cattle, that always follow their herdsmen,
moving on as they hear their calls without understanding what they mean. (Thus
these people follow their leaders even though they do not grasp where it is
they are being led to - Ed.) On the other hand, it also suggests that when the Truth is
preached to them they show such insensitivity to it that one may as well be
addressing animals who merely comprehend sounds but are incapable of
understanding their meaning. The expression lends itself to both
interpretations.
يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ
طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ
تَعْبُدُونَ {2:172}
[Q2:172] Yaaa ayyuhal lazeena aamanoo kuloo min taiyibaati
maa razaqnaakum washkuroo lillaahi in kuntum iyyaahu ta'budoon.
[Q2:172] O’ you who believe! Eat of the good things that We have provided you with, and give thanks to ALLAH (SWT) if Him it is that you serve.
[Q2:172] O’ you who believe! Eat of the good things that We have provided you with, and give thanks to ALLAH (SWT) if Him it is that you serve.
[Q2:172] Wahai orang-orang yang beriman!
Makanlah dari benda-benda yang baik (yang halal) yang telah Kami berikan kepada
kamu, dan bersyukurlah kepada ALLAH (SwT), jika betul kamu hanya beribadat
kepadanya.
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and the holy Imams have
enjoined to say bismillah before eating, and to
say Alhamdulillah after
eating. IN THIS WAY EATING, AN ACT OF
UNIFICATION AT THE PHYSICAL LEVEL, BECOMES A FUNCTION OF DEVOTION.
The state of gratitude to ALLAH (SWT) is
bound to increase love for ALLAH (SWT), and
thus increases the quality of worship and devotion.
_________________________________________________________________________________________________________
(2:172) O Believers, if you are true worshippers of Allah alone, eat without
hesitation of the good and clean things wherewith We have provided you and be
grateful to Allah. *170 °
*170. The believers are told that
if by having believed they have committed themselves to following the Law of
God as they claim then they should abandon all taboos and prohibitions imposed
by the pundits and priests, by the rabbis and church fathers, by the monks and
recluses, and by their own forefathers. Although they were required to abstain
from whatever had been prohibited by God, they ought to feel no compunction
with regard to consuming all that He had permitted. This has also been alluded
to in the saying of the Prophet reported in a Tradition in the following words:
'Whoever prays in our manner, turns towards our qiblah (in Prayer), and eats
(the flesh) of our slaughtered (animals), that person is Muslim.* (Bukhari, 'K.
al-Salah', 28; 'K. al-Adahi', 12; Muslim, 'K. al-Adahi', 6; Nasai, 'K.
al-lman', 9; 'K. al-Dahaya', 17 - Ed.) This means that in spite of praying and
facing towards the qiblah, a person is not fully assimilated into Islam as long
as he maintains the pre-Islamic taboos in matters of eating and drinking and
holds on to the fetters of superstition forged by the victims of Ignorance. A
person's adherence to these taboos is indicative of the fact that the poison of
Ignorance continues to flow in his veins.
إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ
وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ ۖ فَمَنِ اضْطُرَّ
غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ
رَحِيمٌ {2:173}
[Q2:173] Innamaa
harrama 'alaikumul maitata waddama wa lahmal khinzeeri wa maaa uhilla bihee
lighairil laahi famanid turra ghaira baaghinw wa laa 'aadin falaaa isma 'alaih;
innal laaha Ghafoorur Raheem.
[Q2:173]
He has only forbidden you what dies of itself, and blood, and flesh of
swine, and that over which any other (name) than (that of) ALLAH (SWT) has been
invoked; but whoever is driven to necessity, not desiring, nor exceeding the
limit, no sin shall be upon him; surely ALLAH (SWT) is Forgiving, Merciful.
[Q2:173] Sesungguhnya ALLAH (SwT) hanya
mengharamkan kepada kamu memakan bangkai, dan darah, dan daging babi, dan
binatang-binatang yang disembelih tidak kerana ALLAH (SwT) maka sesiapa
terpaksa (memakannya kerana darurat) sedang ia tidak mengingininya dan tidak
pula melampaui batas (pada kadar benda yang dimakan itu), maka tidaklah ia
berdosa. Sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.
THERE IS A CLEAR DESCRIPTION OF SOME OF
THE FORBIDDEN EDIBLES. THESE FOODS WERE
ALSO FORBIDDEN BY THE LAW OF MUSA,
AND BY ISA.
Ø The Jews had forbidden some
foods to themselves without any authority (Ali Imran 3:93).
Ø In verse 6:147 of al An-am prohibitions, exclusively imposed upon the Jews
due to their rebellion, have been mentioned. Also refer to al Ma-idah 5:3, and al Nahl 16:115.
Innama excludes everything besides that which has been
mentioned.
Ì
"The animals over which any other name
than ALLAH (SWT) has been invoked" brings
to light the fact that everything in the universe belongs to ALLAH (SWT) whose
name is invoked when we eat or drink anything lawful.
Ì
Ghayra baghin means "not for
enjoyment" BUT to
satisfy an unavoidable necessity.
Ì
La adin means
"without any intention" to break the prescribed laws of ALLAH (SWT),
OR NOT EXCEEDING the minimum to satisfy the actual want.
THE
DIVINE MERCY IS SUCH THAT [*]when it is absolutely necessary for survival, OR IN
[*]circumstances
beyond one's control, there is no blame if one
transgresses temporarily. ALLAH (SWT)'S MERCY WILL OVERCOME THE EVIL OF THE
TRANSGRESSION.
¥ The spirit of the divine law must be observed in
normal as well as extraordinary conditions. UNDER
NO CIRCUMSTANCES ANY REVOLT AGAINST ANY DIVINE LAW IS ALLOWED.
_________________________________________________________________________________________________________
(2:173) Allah
has only forbidden you to eat what dies of itself, and blood and swine flesh
and what has been consecrated to any other name than of Allah. *171 But
one will incur no sin if, forced by absolute necessity, he eats of any of these
forbidden things, provided he has no intention of transgressing the law and
does not take more than what is absolutely indispensable: for Allah is very
Forgiving and very Merciful. *172
*171. This applies to the flesh of an animal
slaughtered in the name of anything and anyone other than God as well as to the
food prepared as an offering to someone other than God. God alone is the master
of everything - of the animal whose flesh we consume as well as of every other
kind of food - and it is He Who has mercifully provided us with them. Hence, if
it is appropriate to pronounce any name as an expression of gratitude, of
consecration, it can only be the name of God. To use anyone else's name means
that we believe that there is some other being either instead of or in addition
to God which deserves to be acknowledged as our Lord and Benefactor.
*172. This verse grants permission to use prohibited things with three stipulations. First, one must be in a state of extreme compulsion, for example, being gravely ill or being so hungry and thirsty that one's very life is in danger, and a prohibited thing is all that is available to save one's life. Second, the person concerned should have no inclination to violate the Law of God. Third, in consuming the prohibited thing one should not exceed the limits of bare necessity. If a few bites or a few drops are enough to save one's life, one ought not to go beyond the absolute minimum.
*172. This verse grants permission to use prohibited things with three stipulations. First, one must be in a state of extreme compulsion, for example, being gravely ill or being so hungry and thirsty that one's very life is in danger, and a prohibited thing is all that is available to save one's life. Second, the person concerned should have no inclination to violate the Law of God. Third, in consuming the prohibited thing one should not exceed the limits of bare necessity. If a few bites or a few drops are enough to save one's life, one ought not to go beyond the absolute minimum.
إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ
مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيلًا ۙ أُولَٰئِكَ مَا
يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ
الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ {2:174}
[Q2:174] Innal lazeena yaktumoona maaa anzalal laahu minal
kitaabi wa yashtaroona bihee samanan qaleelan ulaaa'ika maa yaakuloona fee
butoonihim illan Naara wa laa yukallimu humul laahu Yawmal Qiyaamati wa laa
yuzakkeehim wa lahum 'azaabun aleem.
[Q2:174]
Surely those who conceal any part of the Book that ALLAH (SWT) has revealed
and take for it a small price, they eat nothing but fire into their bellies,
and ALLAH (SWT) will not speak to them on the Day of Resurrection, nor will He
purify them, and they shall have a painful chastisement.
[Q2:174] Sesungguhnya orang-orang yang
menyembunyikan (meminda atau mengubah) apa-apa keterangan Kitab Suci yang telah
diturunkan oleh ALLAH (SwT), dan membeli dengannya keuntungan dunia yang
sedikit faedahnya, mereka itu tidak mengisi dalam perut mereka selain dari api
neraka, dan ALLAH (SwT) tidak akan berkata-kata kepada mereka pada hari kiamat,
dan Ia tidak membersihkan mereka (dari dosa), dan mereka pula akan beroleh azab
seksa yang tidak terperi sakitnya.
THE MUSLIMS ARE
WARNED NOT TO ACT LIKE THE JEWS WHO CONCEAL THAT WHICH ALLAH (SWT) HAS
REVEALED AND BUY ERROR FOR RIGHT DIRECTION AND
PUNISHMENT FOR FORGIVENESS.
ä Concealing of truth is compared to
eating nothing but fire into their bellies or reducing the soul to ashes.
ON THE DAY OF RECKONING,
SUCH PERSONS WILL BE ISOLATED FROM COMMUNION WITH ALLAH (SWT). HIS MERCY WHICH
PURIFIES POLLUTED SOULS WILL NOT INCLUDE THEM.
Ì IT INDICATES THAT ON THE DAY OF
JUDGEMENT ALLAH (SWT) WILL SPEAK TO SOME SINNERS, PURIFY THEM OF THEIR SINS, AND GRANT THEM
AMNESTY.
_________________________________________________________________________________________________________
(2:174) Indeed
those, who conceal the Commands that Allah has sent down in His Book and barter
them away for paltry worldly gains, fill their bellies with fire. *173 Allah will
not speak to them on the Day of Resurrection, nor will He regard them as pure; *174 "a
there is a painful torment for them.
*173. This means that the blame for the growth of
whole new codes consisting of superstitions, perverted customs, and
unjustifiable taboos lay squarely on the shoulders of those religious scholars
who had knowledge of the Scriptures but failed to transmit their knowledge to
the common people. MOREOVER, LATER, when erroneous practices began to spread
among them they remained mute spectators of this drama. INDEED, SOME of them
kept wilfully silent about these matters thinking that their interests would be
better served if the Scripture remained a sealed book and its injunctions were
kept beyond the access of the common people.
*174. This is a refutation of the false claims made by their religious leaders and a clarification of the misconceptions regarding their positions and privileges which these leaders had been spreading among the common people. They spared no efforts to give the impression that they were sacred beings and that anyone who attached himself to them would necessarily earn God's forgiveness through their intercession. Here God is telling them that He takes no notice of people who are unworthy to intercede for themselves, let alone able to intercede for others.
*174. This is a refutation of the false claims made by their religious leaders and a clarification of the misconceptions regarding their positions and privileges which these leaders had been spreading among the common people. They spared no efforts to give the impression that they were sacred beings and that anyone who attached himself to them would necessarily earn God's forgiveness through their intercession. Here God is telling them that He takes no notice of people who are unworthy to intercede for themselves, let alone able to intercede for others.
أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ
بِالْهُدَىٰ وَالْعَذَابَ بِالْمَغْفِرَةِ ۚ فَمَا أَصْبَرَهُمْ عَلَى
النَّارِ {2:175}
[Q2:175] Ulaaa'ikal lazeenash tarawud dalaalata bilhudaa
wal'azaaba bilmaghfirah; famaaa asbarahum 'alan Naar.
[Q2:175] These are they who buy error for the right
direction and chastisement for forgiveness; how bold they are to encounter
fire.
[Q2:175] Mereka itulah orang-orang yang
membeli kesesatan dengan meninggalkan petunjuk (ugama ALLAH (SwT)), dan
(membeli) azab seksa neraka dengan meninggalkan keampunan Tuhan. Maka sungguh
ajaib kesanggupan mereka menanggung seksa api neraka itu.
(see
commentary for verse 174)
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(2:175) They are the people who have bartered away
Guidance for error and Allah's pardon for His punishment. How audacious they
are: they are ready even to endure the fire of Hell.
ذَٰلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ
بِالْحَقِّ ۗ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ
بَعِيدٍ {2:176}
[Q2:176] Zaalika bi annal laaha nazzalal kitaaba bilhaqq; wa
innal lazeenakh talafoo fil kitaabi lafee shiqaaqim ba'eed.
[Q2:176]
This is because ALLAH (SWT) has revealed the Book with the truth; and surely
those who go against the Book are in a great opposition.
[Q2:176] (Segala balasan yang buruk) itu
adalah dengan sebab ALLAH (SwT) telah menurunkan Kitab dengan mengandungi kebenaran
(tetapi mereka berselisih padanya); dan sesungguhnya orang-orang yang
berselisihan mengenai (kebenaran) kitab, itu sebenarnya mereka adalah dalam
keadaan berpecah-belah yang jauh (dari mendapat petunjuk hidayah ALLAH (SwT)).
ALLAH (SWT)'S BOOK IS TRUE. IT
CONTAINS AND ENCOMPASSES THE KNOWLEDGE OF THE DIVERSITY OF CREATION. **Dispute and difference can only relate to
the diversity of creation, **not to the laws
that govern it.
Ë Those who go against the book doubt the genuineness of the Qur’an as the
revealed word of ALLAH (SWT).
The opponents of
the book among the Jews *concealed or
*misinterpreted the prophecy about the
advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), clearly mentioned in their scripture. See al Baqarah 2:40.
_________________________________________________________________________________________________________
(2:176) This was inspite of the fact that Allah had
sent down the Book with the Truth but the people who sought differences in the
Book swerved far away from the Truth in their disputes.
لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ
الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ
الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ
حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ
وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ
وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ
وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ
الْمُتَّقُونَ{2:177}
[Q2:177] Laisal birra an tuwalloo wujoohakum qibalal
mashriqi walmaghribi wa laakinnal birra man aamana billaahi wal yawmil aakhiri
wal malaaa 'ikati wal kitaabi wan nabiyyeena wa aatalmaala 'alaa hubbihee
zawilqurbaa walyataa maa walmasaakeena wabnas sabeeli wassaaa'ileena wa
firriqaabi wa aqaamas salaata wa aataz zakaata walmoofoona bi ahdihim izaa
'aahadoo wasaabireena fil baasaaa'i waddarraaa'i wa heenal baas; ulaaa'ikal
lazeena sadaqoo wa ulaaa 'ika humul muttaqoon.
[Q2:177]
It is not righteousness that you turn your faces towards the East and the
West, but righteousness is this that one should believe in ALLAH (SWT) and the
last day and the angels and the Book and the prophets, and give away wealth out
of love for Him to the near of kin and the orphans and the needy and the
wayfarer and the beggars and for (the emancipation of) the captives, and keep
up prayer and pay the poor-rate; and the performers of their promise when they
make a promise, and the patient in distress and affliction and in time of
conflicts-- these are they who are true (to themselves) and these are they who
guard (against evil).
[Q2:177] Bukanlah perkara kebajikan itu hanya kamu menghadapkan muka ke pihak timur dan barat, tetapi kebajikan itu ialah berimannya seseorang kepada ALLAH (SwT), dan hari akhirat, dan segala malaikat, dan segala Kitab, dan sekalian Nabi; dan mendermanya seseorang akan hartanya sedang ia menyayanginya, – kepada kaum kerabat, dan anak-anak yatim dan orang-orang miskin dan orang yang terlantar dalam perjalanan, dan kepada orang-orang yang meminta, dan untuk memerdekakan hamba-hamba abdi; dan mengerjanya seseorang akan sembahyang serta mengeluarkan zakat; dan perbuatan orang-orang yang menyempurnakan janjinya apabila mereka membuat perjanjian; dan ketabahan orang-orang yang sabar dalam masa kesempitan, dan dalam masa kesakitan, dan juga dalam masa bertempur dalam perjuangan perang Sabil. orang-orang yang demikian sifatnya), mereka itulah orang-orang yang benar (beriman dan mengerjakan kebajikan); dan mereka itulah juga orang-orang yang bertaqwa.
[Q2:177] Bukanlah perkara kebajikan itu hanya kamu menghadapkan muka ke pihak timur dan barat, tetapi kebajikan itu ialah berimannya seseorang kepada ALLAH (SwT), dan hari akhirat, dan segala malaikat, dan segala Kitab, dan sekalian Nabi; dan mendermanya seseorang akan hartanya sedang ia menyayanginya, – kepada kaum kerabat, dan anak-anak yatim dan orang-orang miskin dan orang yang terlantar dalam perjalanan, dan kepada orang-orang yang meminta, dan untuk memerdekakan hamba-hamba abdi; dan mengerjanya seseorang akan sembahyang serta mengeluarkan zakat; dan perbuatan orang-orang yang menyempurnakan janjinya apabila mereka membuat perjanjian; dan ketabahan orang-orang yang sabar dalam masa kesempitan, dan dalam masa kesakitan, dan juga dalam masa bertempur dalam perjuangan perang Sabil. orang-orang yang demikian sifatnya), mereka itulah orang-orang yang benar (beriman dan mengerjakan kebajikan); dan mereka itulah juga orang-orang yang bertaqwa.
ACCORDING TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA
ALI MUHAMMAD) WHOEVER PUTS THIS VERSE INTO PRACTICE ATTAINS PERFECTION IN FAITH. [1]FAITH IN ALLAH (SWT) and [2]WELFARE OF THE MANKIND HAVE BEEN FOUNDED AS THE
ESSENCE OF THE RELIGION OF ALLAH (SWT), ISLAM.
Please refer to the
"note" in verse 2:148 of this surah.
v Righteousness is this that one should
believe:
1.
in the unity of ALLAH (SWT) with all His attributes;
2.
in the last day of judgement;
3.
in the angels;
4.
in the book of ALLAH (SWT) ;
5.
in all the prophets and
messengers of ALLAH (SWT) ;
6.
and keep up the (obligatory)
prayers ;
7.
and give away wealth out of
love for ALLAH (SWT) to the near of kin,
and the orphans, and the needy, and the wayfarer, and the beggars, and for the
liberation of slaves;
8.
performent of promises; AND
9.
the patient in distress and affliction and in time of conflicts
THE THEORY AND PRACTICE OF PIETY have clearly
been mentioned in this verse.
_________________________________________________________________________________________________________
(2:177) It
is no virtue. That you turn your faces towards the east or the west, *175 but virtue
is that one should sincerely believe in Allah and the Last Day and the Angels
and the Book and the Prophets and, out of His love, spend of one's choice
wealth for relatives and orphans, for the needy and the wayfarer, for beggars
and for the ransom of slaves, and establish the Salat and pay the Zakat. And
the virtuous are those who keep their pledges when they make them and show
fortitude in hardships and adversity and in the struggle between the Truth and
falsehood; such are the truthful people and such are the pious.
*175. Turning one's face towards the east or the west
is mentioned here only by way of illustration. The actual purpose of the verse
is to emphasize that THE OBSERVANCE OF CERTAIN OUTWARD RELIGIOUS RITES, THE
PERFORMANCE OF CERTAIN FORMAL RELIGIOUS ACTS OUT OF CONFORMISM, and the
manifestation of certain familiar forms of piety do not constitute that
essential righteousness which alone carries weight with God and earns His
recognition and approval.
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ
الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ
وَالْأُنْثَىٰ بِالْأُنْثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ
فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ
مِنْ رَبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ
أَلِيمٌ {2:178}
[Q2:178] Yaaa ayyuhal lazeena aamanoo kutiba alaikumul
qisaasu fil qatlaa alhurru bilhurri wal'abdu bil'abdi wal unsaa bil unsaa;
faman 'ufiya lahoo min akheehi shai'un fattibaa'um bilma'roofi wa adaaa'un
ilaihi bi ihsaan; zaalika takhfeefum mir rahbikum wa rahmah; famani' tadaa
ba'da zaalika falahoo 'azaabun aleem.
[Q2:178] O’ you who believe! Retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.
[Q2:178] O’ you who believe! Retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.
[Q2:178] Wahai orang-orang yang beriman!
Diwajibkan kamu menjalankan hukuman “Qisas” (balasan yang seimbang) dalam
perkara orang-orang yang mati dibunuh iaitu: orang merdeka dengan orang
merdeka, dan hamba dengan hamba, dan perempuan dengan perempuan. Maka sesiapa
(pembunuh) yang dapat sebahagian keampunan dari saudaranya (pihak yang
terbunuh), maka hendaklah orang yang mengampunkan itu) mengikut cara yang baik
(dalam menuntut ganti nyawa), dan (si pembunuh pula) hendaklah menunaikan
bayaran ganti nyawa itu) dengan sebaik-baiknya. Yang demikian itu adalah suatu
keringanan dari Tuhan kamu serta suatu rahmat kemudahan. Sesudah itu sesiapa
yang melampaui batas (untuk membalas dendam pula) maka baginya azab seksa yang
tidak terperi sakitnya.
IN
THIS VERSE THE LAW OF QISAS (REQUITAL, SETTLEMENT) IS
SET FORTH IN DETAIL. IT IS
ENFORCEABLE STRICTLY ACCORDING TO THE DEMANDS OF JUSTICE TEMPERED WITH THE
SPIRIT OF MERCY.
Ì
ALLAH (SWT) IS
THE FORGIVING, AND THEREFORE MAN MUST BE ABLE TO FORGIVE.
Ä The heirs of the
slain have the choice to pardon the murderer if someone on behalf of him pays
them the blood-price, after which brotherhood is again restored among the
parties concerned.
Before
the advent of Islam, more often than not, the scenario after a murder
was a chain of brutal and bloodthirsty reactions. The families and the tribes
of both the slayer and the slain used to engage themselves into a war of
attrition, generation after generation, involving innocent men, women and
children.
ISLAM, THROUGH
THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), put a stop to this
barbaric collective human behaviour and gave a just and kind system of justice
to the human race, which for the first time, without ignorance and
superstition, applied compassion and understanding in order to live in peace
and harmony. "Payment should be made according to recognised usage in a
good manner" is called diyat (blood-money).
In the end
this verse says
that moderation in punishment is an alleviation from the Lord.
» Verse 4:92 of al Nisa prescribes
moderation when the murder is not premeditated and intentional.
» Verse 4:93 of al Nisa clearly declares that a great punishment awaits the murderer who
kills a believer intentionally. In
addition to the legal penalty, in the hereafter,
he will abide in hell forever.
» Verse 49:9 of al Hujurat says that if
two groups of believers fight one another, promote peace between them. Then if one of them turns aggressive against the other, fight against the aggressive party till it returns to ALLAH
(SWT)'s authority. If it does so,
make peace among them equitably and be impartial.
Compare these
practical ways of ensuring peace and harmony among the conflicting forces, a regular and day-to-day
phenomenon in the human society, with the imaginary,
decorative and unreasonable slogans introduced by the Christian Church:
"When a man hits you on the cheek, offer him the other cheek too;
when a man takes your coat, let him have your shirt as well. Give to every one
who asks you; when a man takes what is yours; do not demand it back." (Luke 6:29 and 30)
At no time in history the Christian or
any other authority could put this principle into practice.
ß Ma-ruf means anything
known, recognised, approved, and according to customary usage.
ß Its opposite
is munkar - rejected, disapproved and contrary to common sense
and religious laws.
In matters pertaining to the relatives,
charity and maintenance of widows or divorced wives, ma-ruf means moderation in the light of common
sense.
± In the case of amr
bil ma-ruf it means obligatory duties
prescribed by Islam.
± In Nahya anil munkar, munkar means forbidden prohibitions.
_________________________________________________________________________________________________________
(2:178) O
Believers, the lawn *176 of
retribution has been prescribed for you in cases of murder; if a free man
commits a murder, the free man shall he punished for it and a slave for a slave
: likewise if a woman is guilty of murder the same shall he accountable for
it. *177 But
in case the injured brother *178 is
willing to show leniency to the murderer, the blood money should he decided in
accordance with the common law *179 and
the murderer should pay it in a genuine way. This is an allowance and mercy
from your Lord. Now there shall be a painful torment for anyone who
transgresses the limits after this. *180 O
men of understanding.
*176. RETRIBUTION, THAT IS, BLOOD REVENGE, IS BASED ON
THE PRINCIPLE THAT WHAT A PERSON HAS DONE TO OTHERS OUGHT TO BE DONE TO HIM.
This does not mean that the murderer should be put to death in exactly the same
manner as he killed but that the murderer should be subjected to the same act,
i.e. killing, as that to which he subjected his victim.
*177. In pre-Islamic Arabia people tried to take blood revenge upon the murderer's family and tribe, and the retaliation corresponded to the value placed on the blood of the victim. Their desire for revenge was not quenched merely by putting the murderer to death. They preferred to put to death tens and even hundreds of people to avenge the one life they had lost. If a respected member of their tribe was killed by an ordinary member of another, it was not deemed enough to put to death the actual murderer. They preferred to kill a man of the murderer's tribe equal in standing to the victim, and even several members of the murderer's tribe. However, if the victim was a man of humble standing from another tribe, and the murderer from their tribe happened to be a man of high standing, they were unwilling to permit the execution of the murderer.
This attitude is not confined to the Ignorance of that bygone age. Even today those nations that are supposedly the most civilized will often proclaim, officially and quite brazenly, that if one of their citizens is killed they will execute scores of the killer's compatriots. In addition we often hear that to avenge the murder of one person a large number of hostages belonging to a subject nation have been shot dead. One of the 'civilized' nations of the present century subjected the whole Egyptian nation to blood revenge because one of their officials, Sir Lee Stack, was killed by an Egyptian. The courts of justice of these so-called civilized nations have been known to refrain from passing the death sentence on convicted homicides when they happened to be members of the ruling nation while their victims belonged to the subject nation. It is iniquities such as these that God seeks to end by means of the directive contained in this verse. What God says here is that the killer ought to be put to death irrespective of his status and that of the victim.
*178. The very use of the word 'brother' in this context suggests that as a general rule one ought to incline towards leniency. Despite the bitterness felt towards someone who has shed the blood of, say, one's father, the murderer is still one's brother by virtue of being a member of the human family. Hence if one who has been wronged can overcome the vengeful spirit aroused by his erring brother's deed, this attitude of forgiveness will be worthy of his humanity.
This verse also makes it clear that according to the Islamic penal law the question of homicide can be settled by the mutual consent of the two parties. It is the prerogative of the heirs of the victim to forgive the murderer, and if it is exercised not even a judge has the power to insist on carrying out the death sentence. In such a case, however, as the following verse mentions, the murderer will be made to pay blood money.
*179. The term ma'ruf occurs quite frequently in the Qur'an. It refers to conduct which is reckoned fair and equitable by the generality of disinterested people. The generally accepted usages and customs of life are called 'urf and ma'ruf in Islamic terminology, and they are considered valid in all those matters not specifically regulated by the Shar'iah.
*180. Excess might consist of trying to avenge the blood of the murdered man even after his heirs have settled the matter and received blood money or of efforts on the part of the murderer to delay the payment of blood money thus repaying the heirs of the victim with ingratitude for their kindness and goodwill.
*177. In pre-Islamic Arabia people tried to take blood revenge upon the murderer's family and tribe, and the retaliation corresponded to the value placed on the blood of the victim. Their desire for revenge was not quenched merely by putting the murderer to death. They preferred to put to death tens and even hundreds of people to avenge the one life they had lost. If a respected member of their tribe was killed by an ordinary member of another, it was not deemed enough to put to death the actual murderer. They preferred to kill a man of the murderer's tribe equal in standing to the victim, and even several members of the murderer's tribe. However, if the victim was a man of humble standing from another tribe, and the murderer from their tribe happened to be a man of high standing, they were unwilling to permit the execution of the murderer.
This attitude is not confined to the Ignorance of that bygone age. Even today those nations that are supposedly the most civilized will often proclaim, officially and quite brazenly, that if one of their citizens is killed they will execute scores of the killer's compatriots. In addition we often hear that to avenge the murder of one person a large number of hostages belonging to a subject nation have been shot dead. One of the 'civilized' nations of the present century subjected the whole Egyptian nation to blood revenge because one of their officials, Sir Lee Stack, was killed by an Egyptian. The courts of justice of these so-called civilized nations have been known to refrain from passing the death sentence on convicted homicides when they happened to be members of the ruling nation while their victims belonged to the subject nation. It is iniquities such as these that God seeks to end by means of the directive contained in this verse. What God says here is that the killer ought to be put to death irrespective of his status and that of the victim.
*178. The very use of the word 'brother' in this context suggests that as a general rule one ought to incline towards leniency. Despite the bitterness felt towards someone who has shed the blood of, say, one's father, the murderer is still one's brother by virtue of being a member of the human family. Hence if one who has been wronged can overcome the vengeful spirit aroused by his erring brother's deed, this attitude of forgiveness will be worthy of his humanity.
This verse also makes it clear that according to the Islamic penal law the question of homicide can be settled by the mutual consent of the two parties. It is the prerogative of the heirs of the victim to forgive the murderer, and if it is exercised not even a judge has the power to insist on carrying out the death sentence. In such a case, however, as the following verse mentions, the murderer will be made to pay blood money.
*179. The term ma'ruf occurs quite frequently in the Qur'an. It refers to conduct which is reckoned fair and equitable by the generality of disinterested people. The generally accepted usages and customs of life are called 'urf and ma'ruf in Islamic terminology, and they are considered valid in all those matters not specifically regulated by the Shar'iah.
*180. Excess might consist of trying to avenge the blood of the murdered man even after his heirs have settled the matter and received blood money or of efforts on the part of the murderer to delay the payment of blood money thus repaying the heirs of the victim with ingratitude for their kindness and goodwill.
وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي
الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ {2:179}
[Q2:179] Wa lakum fil qisaasi hayaatuny yaaa ulil albaabi la
'allakum tattaqoon.
[Q2:179] And there is life for you in (the law of) retaliation, O’ men of understanding, that you may guard yourselves.
[Q2:179] And there is life for you in (the law of) retaliation, O’ men of understanding, that you may guard yourselves.
[Q2:179] Dan di dalam hukuman Qisas itu
ada jaminan hidup bagi kamu, wahai orang-orang yang berakal fikiran, supaya
kamu bertaqwa.
Qassa,
the root of qisas, means to cut, divide and
differentiate. LIFE IS BALANCED BY DISCRIMINATION between [1] good and bad,
[2] light and
darkness, [3] life and
death.
r THE PROPER JUSTICE OF RETALIATION
IS DISCRIMINATION WITHOUT WHICH WE BECOME TRANSGRESSORS BY NOT ENFORCING ALLAH (SWT)'S LAW
OF BALANCE. THEREFORE, THE GUILTY
SHOULD BE PAID BACK IN THE SAME COIN.
The people
against whom the crime is committed should know what punishment has been given
and how it is carried out. This
way the boundaries of transgression are clearly marked and made known.
v La-allakam tattaqun points out that the purpose of ordaining
penalty for the crime is to make people abstain from evildoing.
_________________________________________________________________________________________________________
(2:179) There
is security of life for you in the law of retribution. *181 It
is expected that you will refrain from breaking this law.
*181. This refutes another notion of Ignorance, a
notion ingrained in the minds of many people, both past and present. On the one
hand there are some people who, entrenched in Ignorance, tend to exceed the
limits of moderation in revenge. At the other end of the spectrum stand those who are opposed in
principle to the concept of executing a murderer. They have conducted such
intense, world-wide propaganda against the death penalty that it has become
abhorrent to many people. In fact the impact of this propaganda has been so
great that in many countries the death penalty has been abolished
altogether.
The Qur'an, however, addresses itself on this question to wise and intelligent people and cautions them against such immoderate leniency by proclaiming that the survival of human society rests on the application of the death penalty for homicide. A society which holds inviolable the lives of those who disregard the sanctity of human life is in fact rearing snakes and serpents. To save the life of one murderer is to risk the lives of many innocent human beings.
The Qur'an, however, addresses itself on this question to wise and intelligent people and cautions them against such immoderate leniency by proclaiming that the survival of human society rests on the application of the death penalty for homicide. A society which holds inviolable the lives of those who disregard the sanctity of human life is in fact rearing snakes and serpents. To save the life of one murderer is to risk the lives of many innocent human beings.
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ
إِنْ تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ
بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ {2:180}
[Q2:180] Kutiba 'alaikum izaa hadara ahadakumul mawtu in
taraka khairanil wasiyyatu lilwaalidaini wal aqrabeena bilma'roofi haqqan 'alal
muttaqeen.
[Q2:180]
Bequest is prescribed for you when death approaches one of you, if he leaves
behind wealth for parents and near relatives, according to usage, a duty
(incumbent) upon those who guard (against evil).
[Q2:180] Kamu diwajibkan, apabila
seseorang dari kamu hampir mati, jika ia ada meninggalkan harta, (hendaklah ia)
membuat wasiat untuk ibu bapa dan kaum kerabat dengan cara yang baik (menurut
peraturan ugama), sebagai suatu kewajipan atas orang-orang yang bertaqwa.
WHAT ONE LEAVES BEHIND SHOULD BE CLEARLY DEFINED, [1]ACCORDING
TO THE LAW OF INHERITANCE [2]AS WELL AS ONE'S OWN WISHES. NO VAGUENESS IS
ALLOWED IN ISLAM, BECAUSE THE PATH IS
THAT OF **AWARENESS,
**DISCRIMINATION,
AND **KNOWLEDGE.
Ø In verse 100:8 of al Adiyat also khayr refers to ‘wealth’, as in
this verse. Khayr according to
most commentators means abundant wealth or large property.
Although the Sunni school thinks that
this verse has been abrogated by verse 4:11 of
al Nisa, BUT
ITS PROPER study makes it clear that the
distribution of wealth among the heirs IS TO BE
EFFECTED AFTER TAKING THE WILL (BEQUEST) OF THE DECEASED INTO CONSIDERATION.
r THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND IMAM ALI HAD CLEARLY, IN MANY
INSTANCES, ADVISED THOSE, WHO SOUGHT THEIR GUIDANCE, TO BEQUEATH OR NOT TO
BEQUEATH ACCORDING TO THE MERITS AND CIRCUMSTANCES OF THE SEEKERS OF GUIDANCE.
HERE THE WORD KUTIBA MEANS "LAID DOWN". IT CAN BE COMPULSORY OR
OPTIONAL ACCORDING TO THE MERITS AND CIRCUMSTANCES OF THE CASE.
**TO ALTER OR **TO MISINTERPRET THE WORD OF ALLAH (SWT) IS A MAJOR SIN. Beware. He is hearing, knowing. The wishes of a departed being should not
be altered. In case of disagreement, proper settlement, within shari-ah, should
be made so as not to deprive the rightful heirs, nor let those, in whose favour
the bequest has been made, suffer any undue loss.
_________________________________________________________________________________________________________
(2:180) It
has been prescribed for you that when death approaches one of you and he is
leaving some property behind him, he should bequeath it equitably for his
parents and relatives : it is an obligation on those who fear AIIah. *182
*182. This injunction relates to a period of time
when no rules had been laid down for the distribution of inheritance. THUS everyone was required to make
testamentary disposal of their property so as to ensure that no disputes arose
in the family and no legitimate claimant to inheritance was deprived of his due
share. Later when God revealed
a set of laws regarding the distribution of inheritance (see Qur'an 4:11), the
Prophet elucidated further the laws relating to testamentary disposition and
inheritance by expounding two rules.
First, that no person can make any will regarding his estate in favour of any of his legal heirs. Their portions were laid down in the Qur'an and neither increase nor decrease in this was permissible, nor could any heir be disinherited, nor anything willed in favour of any heir over and above his legal portion. (See the Tradition: 'There may be no will in favour of the heir.' See Abu Da'ud, 'Al-Wasaya', 6; Tirmidhi, 'Al-Wasaya', 5; Nasa'i, 'Al-Wasaya', 5; Ibn Majah, 'Al-Wasaya', 5 - Ed.)
Second, that testamentary disposition might be made to the extent of one third of the estate, but no more. (See Bukhari, 'Al-Wasaya', 2 and 3; Muslim, 'Al-Wasiyah', 5-10; Abu Da'ud, 'Al-Wasaya', 2 - Ed.)
THE PURPOSE underlying these explanatory directives of the Prophet seems to be that at least two-thirds of the estate should be left aside to be distributed among the legal heirs according to the Qur'anic rules, and that a will could be made in respect of the whole or part of the remaining one-third. This could be made in favour of either relatives, whether close or distant, who are not legal heirs, or others not related by the blood-tie but who are deserving of assistance. Likewise, a will could be made in favour of charitable causes which are found worthy of support.
IN LATER TIMES people began to regard this directive regarding testamentary disposal as a recommendation only. The result was that this rule fell largely into disuse. It is significant, however, that the Qur'an mentions it as 'an obligation on the God-fearing'. Were Muslims to make this injunction an operative institution no trace would remain of the problems which agitate their minds respecting the Islamic law of inheritance, for example grandchildren whose parents had predeceased their paternal or maternal grandparents and who, under Islamic law, were not entitled to inherit from their grandparents. (The author suggests that re-activating the Qur'anic directive on testamentary disposal is the answer to this and similar problems - Ed.)
First, that no person can make any will regarding his estate in favour of any of his legal heirs. Their portions were laid down in the Qur'an and neither increase nor decrease in this was permissible, nor could any heir be disinherited, nor anything willed in favour of any heir over and above his legal portion. (See the Tradition: 'There may be no will in favour of the heir.' See Abu Da'ud, 'Al-Wasaya', 6; Tirmidhi, 'Al-Wasaya', 5; Nasa'i, 'Al-Wasaya', 5; Ibn Majah, 'Al-Wasaya', 5 - Ed.)
Second, that testamentary disposition might be made to the extent of one third of the estate, but no more. (See Bukhari, 'Al-Wasaya', 2 and 3; Muslim, 'Al-Wasiyah', 5-10; Abu Da'ud, 'Al-Wasaya', 2 - Ed.)
THE PURPOSE underlying these explanatory directives of the Prophet seems to be that at least two-thirds of the estate should be left aside to be distributed among the legal heirs according to the Qur'anic rules, and that a will could be made in respect of the whole or part of the remaining one-third. This could be made in favour of either relatives, whether close or distant, who are not legal heirs, or others not related by the blood-tie but who are deserving of assistance. Likewise, a will could be made in favour of charitable causes which are found worthy of support.
IN LATER TIMES people began to regard this directive regarding testamentary disposal as a recommendation only. The result was that this rule fell largely into disuse. It is significant, however, that the Qur'an mentions it as 'an obligation on the God-fearing'. Were Muslims to make this injunction an operative institution no trace would remain of the problems which agitate their minds respecting the Islamic law of inheritance, for example grandchildren whose parents had predeceased their paternal or maternal grandparents and who, under Islamic law, were not entitled to inherit from their grandparents. (The author suggests that re-activating the Qur'anic directive on testamentary disposal is the answer to this and similar problems - Ed.)
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