SURAH AL-BAQARAH (AYAH 201 to 210)

وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ {2:201}

[Q2:201] Wa minhum mai yaqoolu rabbanaaa aatina fid dunyaa hasanatawn wa fil aakhirati hasanatanw wa qinaa azaaban Naar.

[Q2:201] And there are some among them who say: Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.

[Q2:201] Dan di antara mereka pula ada yang (berdoa dengan) berkata: “Wahai Tuhan kami, berilah kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari azab neraka”.

Most men seek only physical fulfilment, THEREFORE, they shall have no share in the hereafter. Those who pray only for the present life indicate that they feel themselves secure in the other life (for which they do not pray) and do not need the help of ALLAH (SWT).

Ì  THE TRUE SEEKERS, WITH INNER CERTAINTY, GLORIFY ALLAH (SWT) AND INVOKE HIM TO GRANT THEM GOOD IN THIS WORLD, AND GOOD IN THE HEREAFTER. ISLAM GUIDES MAN TO ACHIEVE SUCCESS IN BOTH THE WORLDS.

This prayer, for both the lives taught to the Muslims by the Qur’an, INDICATES THAT ISLAM WANTS MAN TO ADOPT THE MIDDLE COURSE BETWEEN MATERIALISM AND ASCETICISM.

______________________________________________________________________________________________

(2:201) Then there are others who say, "Our Lord, give us what is good in this world and also what is good in the Hereafter and save us from the torment of Fire."

أُولَٰئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا ۚ وَاللَّهُ سَرِيعُ الْحِسَابِ {2:202}

[Q2:202] Ulaaa'ika lahum naseebum mimmaa kasaboo; wal laahu saree'ul hisaab.

[Q2:202] They shall have (their) portion of what they have earned, and ALLAH (SWT) is swift in reckoning.

[Q2:202] Mereka itulah yang akan mendapat bahagian yang baik dari apa yang telah mereka usahakan; dan ALLAH (SwT) amat cepat hitunganNya.

THE DOERS OF GOOD DEEDS MUST CALL UPON ALLAH (SWT) TO ACCEPT THEIR ACCOMPLISHMENTS.

As soon as the good or the bad deeds are done by an individual, the result at once comes before Him. ALLAH (SWT) is swift in reckoning.

______________________________________________________________________________________________

(2:202) Such people shall have their due share (in both the worlds) according to what they earn. And Allah is swift at settling accounts.

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ ۚ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ {2:203}

[Q2:203] Wazkurul laaha feee ayyaamim ma'doodaat; faman ta'ajjala fee yawmaini falaaa ismaa 'alaihi wa man taakhkhara falaaa isma 'alayh; limanit-taqaa; wattaqul laaha wa'lamooo annakum ilaihi tuhsharoon.

[Q2:203] And laud ALLAH (SWT) during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to ALLAH (SWT) , and know that you shall be gathered together to Him.

[Q2:203] Dan sebutlah kamu akan ALLAH (SwT) (dengan takbir semasa mengerjakan Haji) dalam beberapa hari yang tertentu bilangannya. Kemudian sesiapa yang segera (meninggalkan Mina) pada hari yang kedua, maka ia tidaklah berdosa dan sesiapa yang melambatkan (meninggalkan Mina) maka ia juga tidaklah berdosa; (ketiadaan dosa itu ialah) bagi orang yang bertaqwa dan hendaklah kamu bertaqwa kepada ALLAH (SwT) dan ketahuilah sesungguhnya kamu akan dihimpunkan kepadanya.

The specific reference here is to the three days after sacrifice-called the days of tashriq. THE NORMAL STATE OF TRUE SEEKER IS TO BE IN PERPETUAL REMEMBRANCE OF ALLAH (SWT), SAFEGUARDING HIMSELF WITH FULL AWARENESS OF HIS LAWS, knowing for certain that all shall be gathered before Him.

______________________________________________________________________________________________

(2:203) So pass these few appointed days in remembering Allah; then there is nothing wrong if one hastens on (from Mina) after two days or stays there (a day) longer, *222 " provided that he spends these days it piety. Do not disobey Him and remember that One Day you shall be mustered before Him.

*222  Whether a person returned on the 12th or on the 13th of Dhu al-Hijjah from Mina to Makka during the day of tashriq (i.e. from the 10th to 13th of Dhu al-Hijjah) was immatcrial. What was of real importance was not the number of days spent at Mina but the intensity of one's devotion to God during the period of one's stay.

وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ {2:204}

[Q2:204] Wa minan naasi mai yu'jibuka qawluhoo fil hayaatid dunyaa wa yushhidul laaha 'alaa maa fee qalbihee wa huwa aladdulkhisaam.

[Q2:204] And among men is he whose speech about the life of this world causes you to wonder, and he calls on ALLAH (SWT) to witness as to what is in his heart, yet he is the most violent of adversaries.

[Q2:204] Dan di antara manusia ada orang yang tutur katanya mengenai hal kehidupan dunia, menyebabkan engkau tertarik hati (mendengarnya), dan ia (bersumpah dengan mengatakan bahawa) ALLAH (SwT) menjadi saksi atas apa yang ada dalam hatinya, padahal ia adalah orang yang amat keras permusuhannya (kepadamu).

No particular person is referred to in these verses; the reference is to the miscreants in general. THE ENEMY OF TRUTH AND ISLAM IS HIS OWN ENEMY. He is a shattered being, the breakdown between what is said and what is really meant, and, therefore, causes mischief and destruction of the natural order, and tries to break up the divine system.

†  Such men assured the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to rely on their co-operation, BUT hatched plans, in secret, to make mischief both in his lifetime and after.

They refused to adopt piety because pride and self-elevation led them astray. Hell is their resting-place.

______________________________________________________________________________________________

(2:204) There is a certain type of man who charms you in this worldly life with his glib talk. He calls Allah to witness again and again that he cherishes good intentions in his heart, *223 whereas, in fact, he is the deadliest opponent *224 of the Truth.

*223. Such a person tends to claim again and again that he was merely a well-wisher and was simply striving to uphold what is true and right, and to promote the welfare of the people rather than doing things for the sake of personal aggrandizement.
*224. The words aladd al-khisam mean 'the most fierce in enmity'. This would apply to someone who concentrates all his energies on opposing truth, and who resorts to whatever falsehood, dishonesty, treachery and breach of faith he thinks necessary to achieve his ends.

وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ {2:205}

[Q2:205] Wa izaa tawallaa sa'aa fil ardi liyufsida feeha wa yuhlikal harsa wannasl; wallaahu laa yuhibbul fasaad.
[Q2:205] And when he turn’s back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and ALLAH (SWT) does not love mischief-making.

[Q2:205] Kemudian apabila ia pergi (dengan mendapat hajatnya), berusahalah ia di bumi, untuk melakukan bencana padanya, dan membinasakan tanaman-tanaman dan keturunan (binatang ternak dan manusia; sedang ALLAH (SwT) tidak suka kepada bencana kerosakan.

(see commentary for verse 204)

______________________________________________________________________________________________

(2:205) When he gets power *225 he directs all his efforts towards spreading mischief in the land, destroying harvests and killing the human race whereas Allah (Whom he makes his witness) does not like mischief.

*225. The expression idha tawalla can be translated in two ways. First, in the manner of our translation of the text. It can also be translated to make the verse mean that when such people return from sweet and apparently genuine talk, they engage in arrogant and destructive action.

وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۚ فَحَسْبُهُ جَهَنَّمُ ۚ وَلَبِئْسَ الْمِهَادُ {2:206}

[Q2:206] Wa izaa qeela lahuttaqil laaha akhazathul izzatu bil-ism; fahasbuhoo jahannam; wa labi'sal mihaad.
[Q2:206] And when it is said to him, guard against (the punishment of) ALLAH (SWT); pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place.

[Q2:206] Dan apabila dikatakan kepadanya: “Bertaqwalah engkau kepada ALLAH (SwT)” timbulah kesombongannya dengan (meneruskan) dosa (yang dilakukannya itu). Oleh itu padanlah ia (menerima balasan azab) neraka jahannam dan demi sesungguhnya, (neraka jahannam itu) adalah seburuk-buruk tempat tinggal.

(see commentary for verse 204)

______________________________________________________________________________________________

(2:206) And when it is said to him, "Fear Allah," vanity seizes him and makes him adhere to the sin. Hell is the proper place for such a person and it is a very bad dwelling indeed.

وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ {2:207}

[Q2:207] Wa minan naasi mai yashree nafsahub tighaaa'a mardaatil laah; wallaahu ra'oofum bil'ibaad.
[Q2:207] And among men is he who sells himself to seek the pleasure of ALLAH (SWT); and ALLAH (SWT) is Affectionate to the servants.

[Q2:207] Dan di antara manusia ada yang mengorbankan dirinya kerana mencari keredaan ALLAH (SwT) semata-mata; dan ALLAH (SwT) pula Amat belas-kasihan akan hamba-hambanya.

Thalabi, Ghazali, the author of Ahya-ul Ulum, and all the Shia commentators say that this verse was revealed to praise Ali ibne Abi Talib, when he slept in the bed of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), during the night of hijrat.

Immediately after the death of Abu Talib, Abu Sufyan, the chief of the branch of Umayyah, succeeded to the principality of Makka. A zealous votary of the idols, a mortal foe of the line of Hashim, he convened an assembly of the Quraysh and their allies. All tribal heads held a conference on the instigation of Abu Sufyan and Abu Jahl.

       It was resolved that one man from every tribe should go to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s house in the darkness of the night and kill him jointly, in order to divide the guilt, and baffle the vengeance of the Bani Hashim.

       In the stupidity of their ignorance, they forgot that ALLAH (SWT) is seeing, hearing, and His hand (Ali) was alive, who, from his earliest days, had committed himself to save the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at all costs.

       In the dark night, the conspirators surrounded the house of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). Meanwhile, ALLAH (SWT) commanded the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to leave Makka at once and go to Madina.

       The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) intimated Ali of the divine plan and asked him to lie down on his bed, in order to lead the enemies into thinking that it was the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself who was sleeping, thus giving him enough time to go away from Makka (unnoticed).  

        Ali asked the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) if his lying down in his bed would save the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s life, to which he answered in the affirmative. So Ali lay down on the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s bed, covering himself with his blanket.  

        Ali made a willing choice of certain death, as the blood-thirsty enemies were lurking around the house to kill the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in his bed at any time during the night.

ALI WILLINGLY AGREED TO DIE BECAUSE:

1.        In his opinion the life of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was more valuable than his own;

2.        He was absolutely certain that it was the duty of a true believer to obtain the pleasure of ALLAH (SWT) and His messenger, even if one's life has to be bartered;

3.        He had the peace of mind which gave him courage to sleep, while the naked swords were flashing to strike him - a singular example of willing surrender to ALLAH (SWT) 's will;

______________________________________________________________________________________________

(2:207) On the other side, there is another type of man who devotes his whole life to please Allah, and Allah is gracious to such of His servants.

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ {2:208}

[Q2:208] Yaaa ayyuhal lazeena aamanud khuloo fis silmi kaaaffatanw wa laa tattabi'oo khutuwaatish Shaitaan; innahoo lakum 'aduwwum mubeen.

[Q2:208] O you who believe! Enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy.

[Q2:208] Wahai orang-orang yang beriman! Masuklah kamu ke dalam Ugama Islam (dengan mematuhi) segala hukum-hukumnya; dan janganlah kamu menurut jejak langkah Syaitan; sesungguhnya Syaitan itu musuh bagi kamu yang terang nyata.

Silm means iman, the inner core or depth of the faith. THE USE OF THIS WORD in this verse points out that "you who believe" are those who know and believe in the religion BUT ARE UNAWARE of the scope and extent of the depth of iman, SO they are invited to surrender and submit with perfect belief and thorough conviction; THEN alone they will not follow the footsteps of Shaytan, who is an open enemy.

v  As reported by Ayashi, Imam Muhammad bin Ali al Baqir had also explained this verse as above and added that it also means that all Muslims are enjoined to believe in imamat and follow its divine guidance after the risalat, which ended with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

BY NOT FOLLOWING THE IMAMAT OF ALI, AFTER THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the Muslim ummah was easily deceived by the whims and fancies of incompetent and selfish leaders, AND BY NOT paying attention to the command of ALLAH (SWT) to submit, as given in this verse, the ignorant Muslims were caught in the web of sects, sub-sects, and many schismatic schools of thought.

Ì  THE SAFEST WAY TO ENTER INTO SUBMISSION IS TO FOLLOW THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE HOLY IMAMS OF HIS AHLUL BAYT.

______________________________________________________________________________________________

(2:208) O Believers, enter completely into Islam *226 and do not follow in" the footsteps of Satan, for he is your avowed enemy.

*226. God demands that man should submit, without reservation, the whole of his being to His will. Man's outlook, intellectual pursuits, behaviour, interaction with other people and modes of endeavour should all be completely subordinate to Islam. God does not accept the splitting up of human life into separate compartments, some governed by the teachings of Islam and others exempt.

فَإِنْ زَلَلْتُمْ مِنْ بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ {2:209}

[Q2:209] Fa in zalaltum mimba'di maa jaaa'atkumul baiyinaatu fa'lamoo annallaaha 'Azeezun hakeem.

[Q2:209] But if you slip after clear arguments have come to you, then know that ALLAH (SWT) is Mighty, Wise.

[Q2:209] Maka kalau kamu tergelincir (dan jatuh ke dalam kesalahan disebabkan tipu daya Syaitan itu), sesudah datang keterangan-keterangan yang jelas kepada kamu, maka ketahuilah bahawasanya ALLAH (SwT) Maha Kuasa, lagi Maha Bijaksana.

THOSE WHO MADE A SHOW OF BECOMING MUSLIMS TO SAVE THEIR PRIVATE INTERESTS WILL CERTAINLY BACKSLIDE, but their defection shall not affect the cause of ALLAH (SWT) in any way, nor cause any inconvenience to those who believe in ALLAH (SWT). THOSE WHO GO ASTRAY SHALL BE THE LOSERS.

______________________________________________________________________________________________

(2:209) If you lapse back after receiving the clear teachings that have come to you, know it well that Allah is All-Powerful, All-Wise. *227

*227. The point is that God has enormous power and knows well how to punish criminals. 

هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ {2:210}

[Q2:210] Hal yanzuroona illaaa ai yaatiyahumul laahu fee zulalim minal ghamaami walmalaaa'ikatu wa qudiyal amr; wa ilal laahi turja'ulumoor.

[Q2:210] They do not wait aught but that ALLAH (SWT) should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to ALLAH (SWT).

[Q2:210] (Orang-orang yang ingkar itu) tidak menunggu melainkan kedatangan (azab) ALLAH (SwT) kepada mereka dalam lindungan-lindungan awan, bersama-sama dengan malaikat (yang menjalankannya), padahal telahpun diputuskan perkara itu (balasan azab yang menimpa mereka); dan kepada ALLAH (SwT) jua kembalinya segala urusan.

"The coming of ALLAH (SWT)" means the execution of ALLAH (SWT)'s will to punish the disbelievers through His laws which are absolute. ALLAH (SWT)'S DECREE ENCOMPASSES ALL EXISTENCE, SEEN OR UNSEEN. IT OPERATES IN EVERY SITUATION AND PHENOMENON. The total ecological balance, and the overall outcome of any system, are contained within the laws of reality, THEREFORE, the result is already settled - all matters emanate from ALLAH (SWT) and return to ALLAH (SWT). The disbelievers and those who backslide shall be punished in consequence of the inevitable execution of ALLAH (SWT)'s will.

»    Verses 16:33 and 34 of al Nahl also state the same reality, using the same phrase.

»    Similarly verse 59:2 of al Hashr refers to the arrogance of the Jews whose evil (persistent mischief-making to upset the peaceful life of the people of Madina) destroyed them, because the divine laws take their course without fail.

______________________________________________________________________________________________

(2:210) (If people do not follow the right way even after receiving such clear admonitions), do they await that Allah Himself should come down to them in the canopies of clouds with a retinue of angels, and seal their doom *228 Ultimately every thing shall be presented before Allah (for judgement).

*228. These words are indicative of an important fact. MAN'S TEST LIES IN SHOWING WHETHER HE ACCEPTS REALITY EVEN THOUGH HE CANNOT PERCEIVE IT DIRECTLY THROUGH HIS SENSES; AND WHETHER, AFTER HAVING ACCEPTED IT, HE HAS THE REQUIRED MORAL STAMINA TO OBEY GOD EVEN THOUGH HE IS ENDOWED WITH THE CAPACITY TO DISOBEY HIM. In sending the Prophets, in revealing the Scriptures, indeed, even in performing miracles, God has always taken care to leave scope for testing man's power of judgement and his moral stamina. He has never disclosed reality to such a degree that man would be inevitably compelled to accept it. For if that were done, nothing would remain to be tested and the very idea of man's success or failure would be meaningless.
It is pointed out, therefore, that people should not keep waiting for God and the angels - the devoted servants of His realm - to appear before them. If that were to happen, it would mark the end of everything and there would be no occasion left for man to decide anything. To believe and to bow in submission and obedience to God are of value only so long as the reality is presented in such a way as to make its rejection possible.
For, if the Truth were to be fully disclosed and if men were to see with their own eyes God on His Throne of Majesty with the entire universe acting according to His command, what would be the worth of their faith and obedience? If all these things were physically observable not even the most stubborn unbelievers and the worst sinners would dare either to disbelieve or disobey. ACCEPTANCE OF FAITH AND OBEDIENCE HAS VALUE ONLY AS LONG AS THERE REMAINS A VEIL OVER REALITY. The moment when reality is totally unveiled would mark the end of the period granted to man to decide, and of the testing period for him. It would, in fact, be the Day of Judgement.