SURAH AL-MAA IDAH (AYA 61 to 70)
وَإِذَا جَاءُوكُمْ قَالُوا آمَنَّا وَقَدْ دَخَلُوا
بِالْكُفْرِ وَهُمْ قَدْ خَرَجُوا بِهِ ۚ وَاللَّهُ أَعْلَمُ بِمَا كَانُوا
يَكْتُمُونَ {5:61}
[Q5:61] Wa izaa jaaa'ookum qaalooo
aamannaa wa qad dakhaloo bilkufri wa hum qad kharajoo bih; wallaahu a'lamu bimaa
kaanoo yaktumoon.
[Q5:61] And when they come to you, they say: We believe; and indeed they come in with unbelief and indeed they go forth with it; and ALLAH (SWT) knows best what they concealed.
[Q5:61] And when they come to you, they say: We believe; and indeed they come in with unbelief and indeed they go forth with it; and ALLAH (SWT) knows best what they concealed.
[Q5:61] Dan apabila mereka (orang-orang
Yahudi atau munafik itu) datang kepada kamu, mereka berkata: Kami telah
beriman. Padahal sesungguhnya mereka itu masuk menemui kamu dengan kekufurannya
dan sesungguhnya mereka keluar (dari sisi kamu) dengan kekufurannya juga dan
(hendaklah mereka ingat), ALLAH (SwT) lebih mengetahui akan apa yang mereka
sembunyikan.
(see
commentary for verse 59)
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(5:61) Whenever they come to you they say: 'We
believe,' whereas, in fact, they come disbelieving, and go away disbelieving,
and Allah knows all that they hide.
وَتَرَىٰ كَثِيرًا مِنْهُمْ يُسَارِعُونَ فِي
الْإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا كَانُوا
يَعْمَلُونَ {5:62}
[Q5:62] Wa taraa kaseeram minhum
yusaari'oona fil ismi wal'udwaani wa aklihimus suht; labi'sa maa kaanoo
ya'maloon.
[Q5:62]
And you will see many of them striving with one another to hasten in sin and
exceeding the limits, and their eating of what is unlawfully acquired;
certainly evil is that which they do.
[Q5:62] Dan engkau lihat kebanyakan dari mereka berlumba-lumba pada melakukan dosa dan pencerobohan serta memakan yang haram. Demi sesungguhnya amatlah buruk apa yang mereka telah lakukan.
[Q5:62] Dan engkau lihat kebanyakan dari mereka berlumba-lumba pada melakukan dosa dan pencerobohan serta memakan yang haram. Demi sesungguhnya amatlah buruk apa yang mereka telah lakukan.
Suht is any income earned by forbidden
means. Please refer to Isiah 1: 23- 56: 11; 59: 27; and Micah 3:
10, 11; and Proverbs 1:16, wherein the Old Testament, inspite of being profusely
corrupted, confirms that which is stated in this verse about the Jews.
"Their rulers sell justice, their priests
give directions in return for a bribe" says verse 11 of
Micah. From the lowest of them even unto the greatest of them every
one was given to covetousness.
Ì Verse 63 lays down the basis of amr bil ma-ruf and nahya anil munkar (refer to Ali Imran 3:110).
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(5:62) You will see many of them hastening towards sin
and transgression and devouring unlawful earnings. Indeed what they do is evil.
لَوْلَا يَنْهَاهُمُ الرَّبَّانِيُّونَ
وَالْأَحْبَارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا
كَانُوا يَصْنَعُونَ {5:63}
[Q5:63] Law laa yanhaahumur
rabbaaniyyoona wal ahbaaru 'an qawlihimul ismaa wa aklihimus suht; labi'sa maa
kaanoo yasna'oon.
[Q5:63] Why do not the learned men and the doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work.
[Q5:63] Why do not the learned men and the doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work.
[Q5:63] Alangkah baiknya kalau
ketua-ketua agama dan pendita-pendita mereka melarang mereka dari mengeluarkan
perkataan-perkataan yang dusta dan dari memakan yang haram? Sesungguhnya
amatlah buruk apa yang mereka telah kerjakan.
(see
commentary for verse 62)
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(5:63) Why
is it that their scholars and jurists do not forbid them from sinful utterances
and devouring unlawful earnings? Indeed they have been contriving evil.
وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ ۚ
غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ
يُنْفِقُ كَيْفَ يَشَاءُ ۚ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ
إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا ۚ وَأَلْقَيْنَا بَيْنَهُمُ
الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ ۚ كُلَّمَا أَوْقَدُوا
نَارًا لِلْحَرْبِ أَطْفَأَهَا اللَّهُ ۚ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا ۚ
وَاللَّهُ لَا يُحِبُّ الْمُفْسِدِينَ {5:64}
[Q5:64] Wa qaalatil Yahoodu Yadullaahi
maghloolah; ghulla aideehim wa lu'inoo bimaa qaaloo; bal yadaahu mabsoo tataani
yunfiqu kaifa yashaaa'; wa la yazeedanna kaseeramm minhum maaa unzila ilaika
mir Rabbika tughyaananw wa kufraa; wa alqainaa bainahumul 'adaawata wal
baghdaaa’a ilaa Yawmil Qiyaamah; kullamaaa awqadoo naaral lilharbi at fa-ahal
laah; wa yas'awna fil ardi fasaadaa; wal laahu laa yuhibbul mufsideen.
[Q5:64]
And the Jews say: The hand of ALLAH (SWT) is tied up! Their hands shall be
shackled and they shall be cursed for what they say. Nay, both His hands are
spread out, He expends as He pleases; and what has been revealed to you from
your Lord will certainly make many of them increase in inordinacy and unbelief;
and We have put enmity and hatred among them till the day of resurrection; whenever
they kindle a fire for war ALLAH (SWT) puts it out, and they strive to make
mischief in the land; and ALLAH (SWT) does not love the mischief-makers.
[Q5:64] Dan orang-orang Yahudi itu berkata: Tangan ALLAH (SwT) terbelenggu (bakhil, kikir), tangan merekalah yang terbelenggu dan mereka pula dilaknat dengan sebab apa yang mereka telah katakan itu, bahkan kedua tangan ALLAH (SwT) sentiasa terbuka (nikmat dan kurniaNya luas melimpah-limpah). Dia belanjakan (limpahkan) sebagaimana yang Dia kehendaki dan demi sesungguhnya, apa yang telah diturunkan kepadamu dari tuhanmu itu akan menjadikan kebanyakan dari mereka bertambah derhaka dan kufur dan Kami tanamkan perasaan permusuhan dan kebencian di antara mereka hingga hari kiamat. Tiap-tiap kali mereka menyalakan api peperangan, ALLAH (SwT) memadamkannya dan mereka pula terus-menerus melakukan kerosakan di muka bumi, sedang ALLAH (SwT) tidak suka kepada orang-orang yang melakukan kerosakan.
[Q5:64] Dan orang-orang Yahudi itu berkata: Tangan ALLAH (SwT) terbelenggu (bakhil, kikir), tangan merekalah yang terbelenggu dan mereka pula dilaknat dengan sebab apa yang mereka telah katakan itu, bahkan kedua tangan ALLAH (SwT) sentiasa terbuka (nikmat dan kurniaNya luas melimpah-limpah). Dia belanjakan (limpahkan) sebagaimana yang Dia kehendaki dan demi sesungguhnya, apa yang telah diturunkan kepadamu dari tuhanmu itu akan menjadikan kebanyakan dari mereka bertambah derhaka dan kufur dan Kami tanamkan perasaan permusuhan dan kebencian di antara mereka hingga hari kiamat. Tiap-tiap kali mereka menyalakan api peperangan, ALLAH (SwT) memadamkannya dan mereka pula terus-menerus melakukan kerosakan di muka bumi, sedang ALLAH (SwT) tidak suka kepada orang-orang yang melakukan kerosakan.
It is reported that when
the Muslims had to raise funds for their defence, the Jews made fun of the Muslims by saying that their ALLAH
(SWT) had become close-fisted. In fact
they themselves were niggardly. They habitually uttered blasphemies.
ALLAH (SWT), the almighty, is as
generous as ever. He spends according to His infinite wisdom and universal plans.
(Refer to the commentary of rahmanir rahim and rabba alamin in surah al Fatihah).
The Muslims willingly contributed to the defence fund to show their
spirit of sacrifice in the way of ALLAH (SWT), who, through such circumstances,
tests their faith in Him.
THE REVELATIONS revealed
to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) increased their (the Jews) rebellion and
unbelief. They availed every opportunity to kindle the fire of war against the
Muslims, BUT ON ALL OCCASIONS it was extinguished by ALLAH (SWT) either by raising feuds and quarrels among
themselves, or by granting victory to the Muslims, yet secretly and stealthily,
often very cunningly, they strived to spread corruption in the land.
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(5:64) The
Jews say: 'The Hand of Allah is fettered. *92 It is their
own hands which are fettered, *93 and they stand cursed for the evil they have
uttered. *94 No! His Hands are outspread; He spends as He
wills. Surely the message that has been revealed to you from your Lord has
increased many of them in their in-surgence and unbelief, *95 and
so We have cast enmity and spite among them until the Day of Resurrection. And
as often as they kindle the fire of war, Allah extinguishes it; and they go
about trying to spread mischief on earth, whereas Allah does not love those who
spread mischief.
*92. To say that someone's hands are tied, in Arabic
usage, is to say that he is niggardly, that something prevents him from being
generous and bountiful. Thus the Jewish observation does not mean that God's
Hand is literally tied but that He is niggardly and miserly. For centuries the
Jews had lived in humiliation and misery. Their past greatness had become
legend, seemingly too remote ever to be restored, and so they would
blasphemously lament that God had become a miser and that as the door to His
treasury was now permanently locked, that He had nothing to offer them except
suffering and calamity. This attitude, however, is not confined to the Jews.
When confronted with trials and tribulations foolish people of other nations,
too, are prone to utter such blasphemies rather than turn to God with humble
prayer and supplication.
*93. They accused God of the miserliness from which they themselves had suffered and had become notorious for.
*94. If they entertained the hope that by such insolent and taunting expressions they might evoke God's munificence, and that His bounties would begin to shower upon them, they were dreaming of the impossible. Indeed, such insolence was bound to have the opposite effect - to alienate them further from God's bounty, to cast them even further from His mercy.
*95. Instead of learning any lessons from the Book of God, instead of recognizing their own mistakes and wrongs and then trying to make amends for them, instead of probing their miserable situation and then turning to reform, they reacted by launching a violent campaign of opposition to truth and righteousness. Rather than take to the right way as a result of being reminded of the forgotten lesson of righteousness, they attempted to suppress the voice which sought to remind them and others of such things.
*93. They accused God of the miserliness from which they themselves had suffered and had become notorious for.
*94. If they entertained the hope that by such insolent and taunting expressions they might evoke God's munificence, and that His bounties would begin to shower upon them, they were dreaming of the impossible. Indeed, such insolence was bound to have the opposite effect - to alienate them further from God's bounty, to cast them even further from His mercy.
*95. Instead of learning any lessons from the Book of God, instead of recognizing their own mistakes and wrongs and then trying to make amends for them, instead of probing their miserable situation and then turning to reform, they reacted by launching a violent campaign of opposition to truth and righteousness. Rather than take to the right way as a result of being reminded of the forgotten lesson of righteousness, they attempted to suppress the voice which sought to remind them and others of such things.
وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا وَاتَّقَوْا
لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلَأَدْخَلْنَاهُمْ جَنَّاتِ
النَّعِيمِ {5:65}
[Q5:65] Wa law anna Ahlal Kitaabi
aamanoo wattaqaw lakaffarnaa 'anhum saiyiaatihim wa la adkhalnaahu Jannaatin
Na'eem.
[Q5:65] And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their evil deeds and We would certainly have made them enter gardens of bliss.
[Q5:65] And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their evil deeds and We would certainly have made them enter gardens of bliss.
[Q5:65] Dan sekiranya Ahli Kitab itu beriman dan bertakwa
tentulah Kami akan hapuskan dari mereka kejahatan-kejahatan mereka dan tentulah
Kami akan masukkan mereka ke dalam Syurga-syurga yang penuh nikmat.
IF THE PEOPLE OF THE BOOK HAD BELIEVED [1] in the true and final religion of ALLAH
(SWT) and [2] the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad),
through whom it was conveyed, and [3] refrained
from vice and sin, as commanded in the code of
Islamic law, ALLAH (SWT) WOULD SURELY HAVE FORGIVEN THEIR PAST SINS.
µ ISLAM INVITES PEOPLE TO THE RIGHT
PATH, WALKING ON WHICH EARNS PARDON FOR ALL THE PAST SINS.
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(5:65) Had the People of the Book only believed and
been God-fearing, We should surely have effaced from them their evil deeds, and
caused them to enter Gardens of Bliss.
وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ
وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ
فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ ۚ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ ۖ
وَكَثِيرٌ مِنْهُمْ سَاءَ مَا يَعْمَلُونَ {5:66}
[Q5:66] Wa law annahum aqaamut Tawraata
wal Injeela wa maaa unzila ilaihim mir Rabbihim la akaloo min fawqihim wa min
tahti arjulihim; minhum ummatum muqta sidatunw wa kaseerum minhum saaa'a maa
ya'maloon.
[Q5:66] And if they had kept up the Taurat and the Injeel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do
[Q5:66] And if they had kept up the Taurat and the Injeel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do
[Q5:66] Dan kalau mereka bersungguh-sungguh menegakkan
(menjalankan perintah-perintah ALLAH (SwT) dalam) Taurat dan Injil dan apa yang
diturunkan kepada mereka dari Tuhan mereka (Al-Quran), nescaya mereka akan
makan (yang mewah) dari atas mereka (langit) dan dari bawah kaki mereka (bumi).
Di antara mereka ada sepuak yang adil dan kebanyakan dari mereka, buruk keji
amal perbuatannya.
IF THE PEOPLE OF THE BOOK
had followed the teachings of the Tawrat and the Injil and
the Qur’an they would have enjoyed
blessings in both the worlds; BUT
ONLY very few of them become Muslims, and most of
them are vile.
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(5:66) Had
the People of the Book observed the Torah and the Gospel, and all that had been
revealed to them from their Lord, sustenance would have been showered over them
from above and risen from beneath their feet. *96 Some among
them certainly keep to the right path; but many of them do things which are
evil.
*96 In the Old Testament, Leviticus (chapter 26)
and Deuteronomy (chapter 28) record a sermon of Moses in which he impresses
upon Israel, in great detail, the bounties and blessings of God with which they
would be endowed if they obeyed His commandments, and the afflictions, scourges
and devastations that would descend upon them if they disobeyed Him and
rejected the Book of God. That sermon of Moses is the best explanation of this
verse of the Qur'an.
SECTION 10
The Christian deviation from the Truth
Truth to be
proclaimed at all costs---The people of the Gospel do not act up to it---The
errors which the Christians commit.
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ
إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ
وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ
الْكَافِرِينَ {5:67}
[Q5:67] Yaaa aiyuhar Rasoolu balligh
maaa unzila ilaika mir Rabbika wa il lam taf'al famaaa ballaghta Risaalatah;
wallaahu ya'simuka minan naas; innal laaha laa yahdil qawmal kaafireen.
[Q5:67] O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and ALLAH (SWT) will protect you from the people; surely ALLAH (SWT) will not guide the unbelieving people.
[Q5:67] O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and ALLAH (SWT) will protect you from the people; surely ALLAH (SWT) will not guide the unbelieving people.
[Q5:67] Wahai Rasulullah! Sampaikanlah apa yang telah
diturunkan kepadamu dari Tuhanmu dan jika engkau tidak melakukannya (dengan
menyampaikan semuanya), maka bermakna tiadalah engkau menyampaikan perutusanNya
dan ALLAH (SwT) jualah akan memeliharamu dari (kejahatan) manusia. Sesungguhnya
ALLAH (SwT) tidak memberi hidayat petunjuk kepada kaum yang kafir.
THE FOLLOWERS OF "MUHAMMAD AND ALI MUHAMMAD"
ARE QUITE CERTAIN THAT THIS VERSE DESCENDED
ABOUT THE WILAYAH (REGENCY) OF ALI ON THE DAY OF GHADIR KHUM, and
the traditions in our records on the subject are numerous and consecutively
transmitted through the Imams of the holy posterity of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), whose reporting is
enough for us, and should also be so for the Muslims, BECAUSE they alone are the truthful (sadiqin) as
per verse 9:119
of al Tawbah (refer to Hafiz Abu Nu-aym; Muwaffaq ibn Ahmad; and Ibn Hajar in his
Sawa-iq al Muhriqah, chap. 11, p. 90).
o
Ibn abi Hatim quotes Abu Sa-id
Khudri and Antara; Ibn Marduwayh quotes Abdullah bin Masud and Abu Sa-id
Khudri; Ibn Asakir quotes Abu Said Khudri; Abu Bakr Shirazi, Muhammad bin Talha
Qarshi and Sayyid Ali al Hamdani quote Abdullah bin Abbas; Nizamuddin
Nayshapuri quotes Abdullah bin Abbas, Abu Sa-id Khudri and Bara bin Azib, to say that this
verse was revealed about the wilayah of Ali ibne Abi Talib; AND
o
Sabbagh Maliki in Fusul al
Muhimma; Badruddin Ayni in Umdatul Qari, Muhaddith Shirazi in Kitab al Arba-in;
Shahabuddin Ahmad in Tawdih al Dala-il; and Mu-tamad Khan Badakhshani in Miftah
al Nijat also confirm it.
o
Hafiz Abu Bakr bin Marduwayh
in Manaqib quotes Abdullah bin Masud that during the life time of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
they used to recite this verse with Inna Aliyyan Mawla al mu-minin (Ali is the master of the faithful).
THE SHORTEST NARRATION OF THE EVENT OF GHADIR IS GIVEN BELOW:
§
While returning from his last hajj, in
10 Hijra, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), along with the huge caravan of nearly one
hundred thousand Muslims, made a halt at Ghadir
Khum, a midway stop between Makka and Madina.
He
had received the following verse from ALLAH (SWT):
O Our Messenger! Deliver what has been sent down unto you from your
Lord; and if you do not, then you have not delivered His Message; and surely ALLAH
(SWT) will protect you from men." (MA-IDAH 5:67)
§
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) mounted a tall pulpit
and delivered a long sermon, recounting his services towards the fulfilment of
his mission as the messenger of ALLAH (SWT). He asked the audience whether he
had conveyed to them the commands of ALLAH (SWT), enumerating them one after
another.
The
huge gathering, in one voice, said "yes".
"Do I wield authority over your
souls more than you do?" He asked. "Certainly it is so, O Messenger of ALLAH (SWT) ". They
replied.
§
Then he asked Ali to come up. He held him in both his hands, raised him high, so
much that the whole assembly of men and women saw him clearly.
He again addressed them: "O men and women! ALLAH (SWT) is my Mawla (Lord-Master). I am
the mawla of the
faithfuls. I have a clear authority over their souls, And of whomsoever I am the
mawla (this) Ali is
his mawla. O ALLAH (SWT)! Love him who loves
Ali, hate him who hates Ali."
At the end of this declaration the
following verse was revealed: "This day
I have perfected for you, your religion, and have completed my favour on you,
and have chosen for you Islam, as religion." (MA-IDAH 5:3)
FOR THOSE WHOSE MINDS ARE CLOUDED WITH THE DOUBTS created over the years by the enemies of the
Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and his holy Ahlul Bayt, there are sufficient
references in the books written by their own scholars whom they acclaim with
one voice.
Several eminent traditionists have clearly stated it to be genuine.
§ Even Ibn Hajar has admitted it to be genuine where he has copied the
tradition from Tabarani and others; in Sawa-iq, sec. 5, chap. 1. p. 25.
§
Tabarani and others have
recorded the following tradition as related by Zayd ibn Arqam and transmitted
through sources unanimously acknowledged to be reliable. Zayd says that the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
delivered a sermon at Ghadir Khum under a cloth spread as a canopy on two large
trees.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
said:
"O my people! I am going to be recalled shortly and I must comply.
I shall be interrogated and you also shall be interrogated. What will you say
then?" The entire audience answered: "We
shall bear witness that you did convey to us the message of ALLAH (SWT), and
tried your best to guide us on the right path and always gave us good counsel.
May ALLAH (SWT) bless you with a good reward" The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
proceeded: "Why do you not bear witness
that there is no ALLAH (SWT) but ALLAH (SWT) and that Muhammad is His slave and
messenger, and that paradise is true, hell is true, death is true, resurrection
after death is true, that the day of judgement will doubtlessly come and that ALLAH
(SWT) will raise to life the dead from their graves?" They
said: "O Yes! We bear witness to all
this." Then he said: "O ALLAH
(SWT)! You also may witness." Then
he said: "O
my people! ALLAH (SWT) is my Mawla and
I am mawla of the
faithful and I have superior right on and control over their lives. And this
Ali is the mawla of
all those of whom I am mawla.
O ALLAH (SWT)! Love him who loves him and hate him who hates
him." He further said: "O
my people! I will precede you, you also shall arrive at the pool of Kawthar,
the pool wider than the distance between Basrah and Sana, and there are on the
pool as many goblets of silver as stars. When you shall reach me I shall
interrogate you about your behaviour towards the two invaluable assets after my
death. The major asset is the book of ALLAH (SWT) one end of which is in the
hand of ALLAH (SWT), and the other end in your hands. Grasp it tightly and do
not go astray and do not change or amend it. The other asset is my progeny, who
are my Ahl al Bayt. ALLAH (SWT) has informed me that the two will not part from
each other before they reach me at the pool."
FIRST OF ALL HE ANNOUNCED THAT THE TIME OF HIS DEATH WAS FAST APPROACHING. THIS WAS A WARNING TO THE PEOPLE THAT THE TIME HAD
COME FOR THE COMPLETION OF HIS DIVINE MESSAGE AND
ENSURING THE FUTURE SPIRITUAL WELFARE OF HIS FOLLOWERS BY APPOINTING HIS
SUCCESSOR. THIS IMPORTANT MATTER BROOKED NO
DELAY, LEST HIS DEATH MIGHT ARRIVE BEFORE PROPERLY ESTABLISHING HIS SUCCESSOR
IN OFFICE.
r As
the appointment of his own brother (cousin) was very unpalatable for
self-seekers, jealous and malicious persons, and the hypocrites, he thought it
fit to appease their feelings and to calm their hearts by prefacing the
declaration of appointment with "I shall
be interrogated," so
that they might know that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was in command from ALLAH (SWT) to make
this declaration and would be interrogated about discharging this important
duty and, that there was no alternative.
r Wahidi
has stated in his book Asbab al Nuzul through
reliable sources culminating with Abu
Said al-Khudri that Chap. 5, Verse 5:67 "
O Messenger; do proclaim what has descended upon you from your Lord"
descended at Ghadir Khum about Ali ibn Abu Talib.
r Daylami and others have recorded as related by Abu Said and as stated in Sawa-iq that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: "Call them to a halt. They will be
interrogated about the superior authority and guardianship of Ali." And Wahidi says: "They will
be interrogated about the superior authority and guardianship of Ali and the
Ahlal Bayt."
THIS SERMON CALLS FOR SPECIAL ATTENTION. A CAREFUL PERUSAL OF IT WILL REVEAL THE
TRUTH THAT BELIEF IN THE SUPERIOR AUTHORITY AND GUARDIANSHIP OF ALI IS ONE OF THE FUNDAMENTAL PRINCIPLES OF FAITH
AND THIS IS WHAT THE SHI-AS BELIEVE.
1.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) first asked the audience to bear witness that ALLAH (SWT) is the only god,
2.
That Muhammad is His slave and messenger,
3.
That the Day of Judgement is
bound to come, AND
4.
That ALLAH (SWT) will raise to life the dead
from their graves.
5.
And when they had promised to
bear witness to all these things and expressed their belief therein, he asked
them to believe "Ali to be wali, i.e. defender of the faith, supreme commander of the faithful and
favourite of ALLAH (SWT),"
SO THAT EVERYBODY MIGHT KNOW THAT WITNESSING
OF BELIEF IN THE WILAYAH OF ALI **WAS AS IMPORTANT AN ARTICLE OF FAITH AS
BELIEF IN THE UNITY OF ALLAH (SWT), **THE
PROPHETHOOD OF MUHAMMAD, **THE RESURRECTION OF
THE DEAD, AND THE DAY OF JUDGEMENT, AND **THAT HE WILL BE
INTERROGATED ABOUT IT TOO.
Anyone who follows the style of the sermon, the juxtaposition of
sentences therein and the import of the words will reach the same unavoidable
conclusion.
Ä Mawla means
master; lord; guardian; one more deserving of superior authority.
Ä The
words ana
awla (I am superior) indicate that the
word mawla means awla, i.e., superior.
What the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) meant by this sentence
was, "ALLAH
(SWT) is superior in right and might to him and he is superior in right and
might to the faithful and Ali is superior in right and might to all those to
whom the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is superior." These
are the words of Zayd ibn Arqam, who related
the tradition.
§
Tabarani, Ibn Jarir, Hakim and Tirmidhi all have recorded the tradition in identical words.
§
Ibn Hajar has
copied the tradition from Tabarani in his Sawa-iq, p. 25, and has stated
that the tradition is accepted as genuine by all Muslims.
§
Hakim has recorded in the chapter on the "Virtues of Ali" in Mustadrak (vol. 3, p. 109) this tradition as related by Zayd bin Arqam and transmitted through two
different sources, and has stated that both the sources are reliable according
to the standard set by Bukhari and Muslim.
§
Hakim has recorded it also in the account of Zayd ibn Arqam
in Mustadrak, vol. 3, p. 533, and held it to be genuine. In spite of
his orthodoxy, Dhahabi
has copied it from this chapter in his Talkhis from the account of Zayd.
§
Ahmad ibn Hanbal has
recorded the tradition related by Zayd ibn Arqam (in his Musnad, vol. 4, p. 372). In Khasa-is al
Alawiyyah, p. 21, Nasa-i has
recorded this tradition as related by Zayd ibn
Arqam.
§
Abu Tufayl says:
"I asked Zayd if he had personally heard the Holy
Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) uttering the tradition
related by him." Zayd replied: "Everyone
in the huge crowd saw the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) with
his own eyes and heard him (making the declaration) with his own ears."
Abu Tufayl's question
to Zayd indicates his surprise at the action
of the Muslim nation in disregarding the imperative instructions of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
in respect to Ali, in spite of the
reports concerning the declaration the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) made on the day of
Ghadir about the prior right of Ali
and his superior authority over the lives of the faithful, similar to the prior
right and superior authority over the lives of the faithful held by the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
himself.
He was either extremely doubtful about the
genuineness of the tradition of Ghadir,
because the nation had settled the question of succession of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) by vote of allegiance
in glaring contradiction of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad)'s declaration, or astonished at the utter
disregard by the followers of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad)'s important declaration.
He therefore inquired if Zayd had himself heard the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) making the declaration.
Zayd ibn Arqam replied that in spite of
there being a huge crowd of men on the occasion there was not a single person
who could not see the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) with his own eyes and hear his words with
his own ears.
Zayd's
reply convinced him of the truth of what has been expressed by Kumayl, a prominent poet who composed poems in
praise of Ali in the following
lines:
"In the valley of Ghadir Khum the Holy
Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) had declared Ali to be
his successor. Would that the nation had complied with the declaration. But
they decided the matter of succession by vote of allegiance; I have never
witnessed casting a vote of allegiance about such an important matter. I have
neither witnessed another day so important as the day of Ghadir; Nor have I
ever seen so serious a destruction of right."
§
Muslim has also recorded this tradition in the chapter on
the 'Virtues of Ali' in his Sahih (vol. 2 p. 325)
as related by Zayd ibn Arqam and
transmitted through several sources. But he has recorded it briefly in a
curtailed form as men of his class are apt to do about such matters.
§
Ahmad ibn Hanbal has
recorded the tradition related by Bara ibn Azib in
his Musnad, vol. 4, p. 281,
transmitted through two different sources.
Bara says: "We were
with the Messenger of ALLAH (SWT)."We alighted at Ghadir Khum.
Congregational prayer was in order. An area under two trees was swept and
cleaned for the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). He
offered midday prayers and he grasped the hand of Ali and said: 'Do you not know that I have greater authority over the lives of the
faithful than the faithful themselves?" "Yes you have," they
replied. He again inquired: "'Do you
not know that I have greater right to the life of every believer than the
believer himself?" "Surely,
you have," they answered. Then he grasped the hand of Ali and said: "Ali is the mawla of all those of whom I
am mawla. O ALLAH
(SWT)! Love him who loves him and hate him who hates him." Bara ibn Azib says:
"Then Umar
came to Ali and said: 'Congratulations to you O the son of Abu Talib. You have
become the mawla (master)
of all the faithful men and women."
§ Nasa-i
has recorded a tradition related by A-ishah bint
Sad, who says that she heard her father saying that on the day of Ghadir he heard the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad)
delivering a sermon while holding the hand of Ali. He praised and eulogised ALLAH (SWT) and then he said: "O my people! I am your master."
"True it is, O messenger of ALLAH (SWT)," they responded.
Then he raised the hand of Ali and
said: "He
is my wali, and he
will repay my debts. I am a friend of him who loves him and an enemy of him who
hates him."
§
Sad also relates that he was among the people
accompanying the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad). When he reached Ghadir Khum he ordered a halt and called back those who had
preceded him and waited for those who were lagging behind. When all the people
gathered there he said: "O my
people! Who is your wali (master)?"
"ALLAH (SWT) and His messenger," they said. Then he
grasped the hand of Ali and caused
him to stand and said: "He
is wali of whom ALLAH
(SWT) and His messenger are wali.
O ALLAH (SWT)! Love him who loves him and hate him who hates
him."
WITHOUT THE APPOINTMENT OF SOME WITH DIVINE QUALITIES IN THE PLACE OF
THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) THE SECURITY OF THE FINAL WORD OF ALLAH (SWT), THE HOLY QUR’AN, AND
ITS TRUE INTERPRETATION, THE HOLY BOOK WOULD HAVE MET THE SAME FATE AS THE
PREVIOUS SCRIPTURES at
the hands of the jews and the christians AND THE
PROMISE OF ALLAH (SWT) HIMSELF TAKING CARE OF SECURING HIS OWN WORD IN ITS
ORIGINALITY UNDER VERSE 15:9 COULD NOT HAVE BEEN FULFILLED.
Ø THUS WITHOUT THE FAITH IN THE ‘IMAMAT’, i.e., THE CONTINUATION OF THE DIVINE GUIDANCE, THE
RELIGION ISLAM REMAINS INCOMPLETE, TO BE NOTHING BUT
WHAT THE FANCY OF THE CORRUPT MINDS WOULD HAVE REMOULDED IT TO SUIT THEIR OWN
SELFISH ENDS.
THE SUBJECTS OF THE REVELATION WAS A THING OF THE
GREATEST IMPORTANCE, WHICH
WAS CONSIDERED AS THE SOLE AXIS OF THE 23 YEARS OF THE APOSTOLIC MISSION OF THE
HOLY PROPHET (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) AND there was a great risk AND even danger for the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) in the declaration ordered in the
verse AND THAT danger was not from the side of the infidels BUT from the people surrounding him for it
was on the return from the Last hajj
when the Muslims as a power had been established and the Islamic forces had
even reached the outskirts of Arabia. THUS there
could never be the least fear or apprehension of any danger from the
non-Muslims in the announcement of the subject of this revelation. **OF COURSE, there was an
expectation by the hypocrites and the infidels that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) will pass away without a male offspring to succeed him, to which the verse 3 of this Surah answers.
»
There is no such vital question of Islam
worthy of such emphatic and imperative declaration at about the close of the
apostolic mission except the question which became the subject of the disputes
among the companions of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) on the eve of his departure and
immediately after it and in every age thereafter, AND
BECAME the root of all other controversial problems and the **sectarial feelings, **political strifes, **religious persecution
which cause rift after rift in the ranks of the Muslims and bloodshed which
have darkened the history of the Muslims after the departure of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) down to this day, and that was the question of the supreme
authority in Islam in the place of the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) after him.
»
The settlement of this vital question of the
supreme by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) by the declaration made under this
verse, justifies the
revelation of verse 5:3 regarding the
completion of the message. Though there might be many minute details
of the other doctrinal and the practical teachings left unannounced
»
BUT IF the vital question had been
settled in unequivocal terms
leaving no room for any different interpretation, the
whole apostolic mission of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) with all the details of the faith explained and with all the labours
undertaken for it, would have been totally in vain for its object lost, it
becomes good for nothing.
»
The object was that there should not be any
arguments of excuse for the people against ALLAH (SWT), after the Apostles,
vide verse
4:165. IN SHORT TO
SAY THAT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) DID NOT SETTLE THIS QUESTION IS NOTHING BUT THE
DENIAL OF HIS ‘RISALAT’
(APOSTLESHIP).
For all the ugly, unpleasant controversies and the quarrels resulting
into terrible bloodshed and wars, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) will be responsible. Having this passage and all the other passages
concerning the question of ‘Khilafat’, the Sixth Holy Imam Jafar ibne
Mohammad as-Sidiq said . . .i.e., Islam is established on five pillars,
namely, [1] Prayer, [2] Poor-rate,
[3] fasting, and [4] Pilgrimage
and nothing was called unto as was done about the [5] Wilayat.
______________________________________________________________________________________________
(5:67) O Messenger! Deliver what has been revealed to
you from your Lord, for if you fail to do that, you have not fulfilled the task
of His messengership. Allah will certainly protect you from the evil of men.
Surely Allah will not guide the unbelievers (to succeed against you).
قُلْ
يَا أَهْلَ الْكِتَابِ لَسْتُمْ عَلَىٰ شَيْءٍ حَتَّىٰ تُقِيمُوا التَّوْرَاةَ
وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ ۗ وَلَيَزِيدَنَّ
كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا ۖ
فَلَا تَأْسَ عَلَى الْقَوْمِ الْكَافِرِينَ {5:68}
[Q5:68] Qul yaaa Ahlal Kitaabi lastum
'alaa shai'in hattaa tuqeemut Tawraata wal Injeela wa maaa unzila ilaikum mir
Rabbikum; wa layazeedanna kaseeram minhum maa unzila ilaika mir Rabbika tugh
yaananw wa kufran falaa taasa 'alal qawmil kaafireen.
[Q5:68]
Say: O followers of the Book! You follow no good till you keep up the Taurat
and the Injeel and that which is revealed to you from your Lord; and surely
that which has been revealed to you from your Lord shall make many of them
increase in inordinacy and unbelief; grieve not therefore for the unbelieving
people.
[Q5:68] Katakanlah: Wahai Ahli Kitab! Kamu tidak dikira mempunyai sesuatu agama sehingga kamu tegakkan ajaran Kitab-kitab Taurat dan Injil (yang membawa kamu percaya kepada Nabi Muhammad) dan apa yang diturunkan kepada kamu dari Tuhan kamu (iaitu Al-Quran) Dan demi sesungguhnya, apa yang diturunkan kepadamu (wahai Muhammad) dari Tuhanmu itu, akan menambahkan kederhakaan dan kekufuran kepada kebanyakan mereka. Oleh itu janganlah engkau berdukacita terhadap kaum yang kafir itu.
[Q5:68] Katakanlah: Wahai Ahli Kitab! Kamu tidak dikira mempunyai sesuatu agama sehingga kamu tegakkan ajaran Kitab-kitab Taurat dan Injil (yang membawa kamu percaya kepada Nabi Muhammad) dan apa yang diturunkan kepada kamu dari Tuhan kamu (iaitu Al-Quran) Dan demi sesungguhnya, apa yang diturunkan kepadamu (wahai Muhammad) dari Tuhanmu itu, akan menambahkan kederhakaan dan kekufuran kepada kebanyakan mereka. Oleh itu janganlah engkau berdukacita terhadap kaum yang kafir itu.
UNLESS the jews and the christians sincerely follow
THE TAWRAT AND THE INJIL AND THE
QUR’AN, THEIR FAITH IS OF NO USE. If they honestly refer to their
scriptures they have to accept the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as the promised prophet
mentioned in their books (see commentary of al Baqarah 2:40),
even after the omissions and additions they have made in the original revealed
books of ALLAH (SWT).
r The Christians of the first three centuries
were Unitarians, BUT as
explained in the commentary of Ali Imran 3:2 and 3, the
Christian church imposed upon them the idea of trinity.
Ma unzila ilaykum refers to the Qur’an, and ma unzila ilayka refers to that which was revealed to the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the preceding
verse regarding the wilayah of Ali ibn abu Talib. Please refer to the
commentary of al
Baqarah 2:62.
THE MORE THE JEWS AND THE CHRISTIAN SAW THE
TRUTH ABOUT THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE REVELATION TO HIM, THE
MORE THEY BECOME PERSISTENCE AND BEGAN DISTORTING THEIR RELIGION TO GET AWAY
FROM THE OBLIGATION TO ACKNOWLEDGE THE FACTS. It is evident from the Bible that the people
even from long before, even prior to the advent of John the Baptist, were expecting the
advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and eagerly waited for it.
______________________________________________________________________________________________
(5:68) Say
to them: 'People of the Book! You have no solid ground to stand on unless you
establish the Torah and the Gospel and all that had been revealed to you from
your Lord. *97 Indeed
the message revealed to you from your Lord will aggravate insurgence and
unbelief in many of them. *98 So
do not grieve for those who disbelieve.
*97. By 'establishing the Torah and the Gospel' is
meant observing them honestly and making them the law of life.
It should be noted here that the Scriptures which comprise the Bible consist of two kinds of writings. One was composed by the Jewish and Christian authors themselves. The second consists of those portions which have been recorded as either the injunctions of God or as the utterances of Moses, Jesus and other Prophets. Such portions are those in which it has been categorically stated that God said so and so, or that a particular Prophet said so and so. If we were to exclude the portions belonging to the first category and carefully study those belonging to the second we would notice that their teachings are not perceptibly different from those of the Qur'an. It is true that the second category has not altogether escaped the tamperings of translators, scribes and exegetes, and the errors of oral transmitters. Nevertheless, one cannot help feeling that the teachings embodied in the second category call man to the same pure monotheism as the Qur'an, that they propound those very beliefs propounded by the Qur'an and that they direct man to the same way of life as that to which the Qur'an seeks to direct him. Hence, had the Jews and the Christians adhered to the teaching attributed in their Scriptures to God and the Prophets they would certainly have become a truth-loving and truth-oriented group of people and would have been able to see in the Qur'an that very light which illuminates the earlier divine Scriptures. There would then have been no question of their abandoning their religion in order to follow the Prophet (peace be on him). To follow him would have caused neither break nor discontinuity; they would simply have gone one stage further along the same road.
*98. Instead of reflecting on this seriously and dispassionately, they were seized by a fit of intransigence which intensified their opposition.
It should be noted here that the Scriptures which comprise the Bible consist of two kinds of writings. One was composed by the Jewish and Christian authors themselves. The second consists of those portions which have been recorded as either the injunctions of God or as the utterances of Moses, Jesus and other Prophets. Such portions are those in which it has been categorically stated that God said so and so, or that a particular Prophet said so and so. If we were to exclude the portions belonging to the first category and carefully study those belonging to the second we would notice that their teachings are not perceptibly different from those of the Qur'an. It is true that the second category has not altogether escaped the tamperings of translators, scribes and exegetes, and the errors of oral transmitters. Nevertheless, one cannot help feeling that the teachings embodied in the second category call man to the same pure monotheism as the Qur'an, that they propound those very beliefs propounded by the Qur'an and that they direct man to the same way of life as that to which the Qur'an seeks to direct him. Hence, had the Jews and the Christians adhered to the teaching attributed in their Scriptures to God and the Prophets they would certainly have become a truth-loving and truth-oriented group of people and would have been able to see in the Qur'an that very light which illuminates the earlier divine Scriptures. There would then have been no question of their abandoning their religion in order to follow the Prophet (peace be on him). To follow him would have caused neither break nor discontinuity; they would simply have gone one stage further along the same road.
*98. Instead of reflecting on this seriously and dispassionately, they were seized by a fit of intransigence which intensified their opposition.
إِنَّ
الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ مَنْ آمَنَ
بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا
هُمْ يَحْزَنُونَ {5:69}
[Q5:69] Innal lazeena aamanoo wallazeena
haadoo was saabi'oona wan Nasaaraa man aamana billaahi wal yawmil Aakhiri wa
'amila saalihan falaa khawfun 'alaihim wa laa hum yahzanoon.
[Q5:69] Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in ALLAH (SWT) and the last day and does good-- they shall have no fear nor shall they grieve.
[Q5:69] Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in ALLAH (SWT) and the last day and does good-- they shall have no fear nor shall they grieve.
[Q5:69] Sesungguhnya orang-orang yang beriman dan
orang-orang Yahudi dan orang-orang Saabiein dan orang-orang Nasrani sesiapa
sahaja di antara mereka yang beriman kepada ALLAH (SwT) (dan segala RasulNya
meliputi Nabi Muhammad s.a.w) dan (beriman kepada) hari akhirat serta beramal
soleh, maka tidaklah ada kebimbangan (dari berlakunya kejadian yang tidak baik)
terhadap mereka dan mereka pula tidak akan berdukacita.
FOR ALMOST A SIMILAR VERSE SEE AL BAQARAH 2:62
______________________________________________________________________________________________
______________________________________________________________________________________________
(5:69) (Know
well, none has an exclusive claim to the Truth.) For all those who believe in
Allah and in the Last Day and do good deeds - be they either believers, Jews,
Sabaeans or Christians - neither fear shall fall upon them, nor shall they have
any reason to grieve. *99
*99. See Towards Understanding the Qur'an, vol. I,
Surah 2, verse 62, and n 80.
لَقَدْ
أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ وَأَرْسَلْنَا إِلَيْهِمْ رُسُلًا ۖ كُلَّمَا
جَاءَهُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُهُمْ فَرِيقًا كَذَّبُوا وَفَرِيقًا
يَقْتُلُونَ {5:70}
[Q5:70] Laqad akhaznaa meesaaqa Banee
Israaa'eela wa arsalnaaa ilaihim Rusulan kullamaa jaaa'ahum Rasoolum bimaa laa
tahwaaa anfusuhum fareeqan kazzaboo wa fareeqany yaqtuloon.
[Q5:70]
Certainly We made a covenant with the children of Israel and We sent to them
messengers; whenever there came to them an messenger with what that their souls
did not desire, some (of them) did they call liars and some they slew.
[Q5:70] Demi sesungguhnya! Kami telah mengambil perjanjian setia dari Bani Israil dan Kami telah utuskan kepada mereka beberapa orang Rasul. (Tetapi) tiap-tiap kali datang seorang Rasul kepada mereka dengan membawa apa yang tidak disukai oleh hawa nafsu mereka, mereka dustakan sebahagian dari Rasul-rasul itu, dan mereka bunuh yang sebahagian lagi.
[Q5:70] Demi sesungguhnya! Kami telah mengambil perjanjian setia dari Bani Israil dan Kami telah utuskan kepada mereka beberapa orang Rasul. (Tetapi) tiap-tiap kali datang seorang Rasul kepada mereka dengan membawa apa yang tidak disukai oleh hawa nafsu mereka, mereka dustakan sebahagian dari Rasul-rasul itu, dan mereka bunuh yang sebahagian lagi.
For a similar reference
to the covenant taken from the Jews refer
to the commentary of al Baqarah 2:83, AND
For their belying and slaying
the prophets see commentary of al Baqarah 2:61,
Ali lmran 3:21, 112.
______________________________________________________________________________________________
(5:70) And We took a covenant from the Children of
Israel and sent to them many Messengers. But whenever any Messenger brought to
them something that did not suit their desires, they gave the lie to some of
them and killed the others,
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