SURAH MAA IDAH (AYA 11 to 20)
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَتَ
اللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَنْ يَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ
فَكَفَّ أَيْدِيَهُمْ عَنْكُمْ ۖ وَاتَّقُوا اللَّهَ ۚ وَعَلَى اللَّهِ
فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {5:11}
[Q5:11] Yaa aiyuhal lazeena aamanuz
kuroo ni'matallaahi 'alaikum iz hamma qawmun ai yabsutooo ilaikum aidiyahm
fakaffa aidiyahum 'ankum wattaqullaah; wa'alal laahi fal yatawakalil mu'minoon.
[Q5:11] O you who believe! Remember ALLAH (SWT)'s favor on you when a people had determined to stretch forth their hands towards you, but He withheld their hands from you, and be careful of (your duty to) ALLAH (SWT); and on ALLAH (SWT) let the believers rely.
[Q5:11] O you who believe! Remember ALLAH (SWT)'s favor on you when a people had determined to stretch forth their hands towards you, but He withheld their hands from you, and be careful of (your duty to) ALLAH (SWT); and on ALLAH (SWT) let the believers rely.
[Q5:11] Wahai orang-orang yang beriman, kenanglah nikmat ALLAH (SwT) (yang telah
dikurniakanNya) kepada kamu ketika kaum (kafir yang memusuhi kamu) hendak
menghulurkan tangannya (untuk menyerang kamu), lalu ALLAH (SwT) menahan tangan
mereka daripada (menyerang) kamu. Oleh itu, bertakwalah kamu kepada ALLAH (SwT)
dan kepada ALLAH (SwT) jualah (sesudah bertakwa itu) hendaklah orang-orang yang
beriman berserah diri.
MANY ATTEMPTS WERE MADE BY THE ENEMIES OF ALLAH
(SWT) AND THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) TO KILL HIM SO AS TO PREVENT THE MARCH OF ISLAM WHICH
WAS UPROOTING THE PAGAN SOCIETY, but ALLAH (SWT) saved him and His religion on all occasions through
His wali, Ali ibne Abi Talib, who is known as yadullah (the hand of ALLAH (SWT)).
THE CONCLUDING WORDS CLEARLY DECLARE THAT DEPENDING
UPON ALLAH (SWT) IS THE QUALITY OF A TRUE BELIEVER AND THE TRUE BELIEVERS DEPEND UPON NONE ELSE
BUT ALLAH (SWT).
Ø
Once when the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was seated alone under a tree a man from the
hostile tribe of Ghatfan with an
intention to kill the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) suddenly
appeared with a sword in his hand and asked. ‘O’
Muhammad who would save thee now?
The
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) without
being disturbed in the least confidently replied: ‘ALLAH
(SWT).’ The man fell upon his knees and embraced Islam.’
______________________________________________________________________________________________
(5:11) Believers!
Remember Allah's favour upon you. When a certain people decided to stretch
their hands against you, He restrained their hands from you. *30 Do
fear Allah. Men of faith should put their trust in Allah alone.
*30. This alludes to the incident reported by Ibn
'Abbas when a group of Jews invited the Prophet (peace be on him) and a number
of his close Companions to dinner. They had in fact hatched a plot to pounce
upon the guests and thus undermine the very foundation of Islam. But by the
grace of God the Prophet (peace be on him) came to know of the plot at the
eleventh hour and did not go. Since the following section is addressed to the
Children of Israel, this incident is alluded to here in order to mark the
transition to a new subject.
The discourse which begins here has two purposes. The first is to warn the Muslims against following the ways of their predecessors, the People of the Book. The Muslims are told, therefore, that the Israelites and the followers of Jesus had made a covenant with God in the past, in the manner that the Muslims had recently done so. The Muslims should, therefore, take heed lest they also break their covenant and fall a prey to error and misguidance as their predecessors had done.
The second is to sensitize the Jews and Christians to the errors they have committed and invite them to the true religion.
The discourse which begins here has two purposes. The first is to warn the Muslims against following the ways of their predecessors, the People of the Book. The Muslims are told, therefore, that the Israelites and the followers of Jesus had made a covenant with God in the past, in the manner that the Muslims had recently done so. The Muslims should, therefore, take heed lest they also break their covenant and fall a prey to error and misguidance as their predecessors had done.
The second is to sensitize the Jews and Christians to the errors they have committed and invite them to the true religion.
SECTION 3
The Covenants with the Jews and the Christians
The covenants
with the Jews---The covenants with the Christians---The actual position of
Jesus.
وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ
وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ
ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي
وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ
عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا
الْأَنْهَارُ ۚ فَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ
السَّبِيلِ {5:12}
[Q5:12] Wa laqad akhazal laahu meesaaqa
Banee Israaa'eela wa ba'sanaa minhumus ani 'ashara naqeebanw wa qaalal laahu
innee ma'akum la'in aqamtumus Salaata wa aataitumuz Zakaata wa aamantum bi
Rusulee wa'azzartumoohum wa aqradtumul laaha qardan hasanal la ukaffiranna
'ankum saiyiaatikum wa la udkhilan nakum Jannaatin tajree min tahtihal anhaar;
faman kafara ba'da zaalika minkum faqad dalla sawaaa'as Sabeel.
[Q5:12] And certainly ALLAH (SWT) made a covenant with the children of Israel, and We raised up among them twelve chieftains; and ALLAH (SWT) said: Surely I am with you; if you keep up prayer and pay the poor-rate and believe in My messengers and assist them and offer to ALLAH (SWT) goodly gift, I will most certainly cover your evil deeds, and I will most certainly cause you to enter into gardens beneath which rivers flow, but whoever disbelieves from among you after that, he indeed shall lose the right way.
[Q5:12] And certainly ALLAH (SWT) made a covenant with the children of Israel, and We raised up among them twelve chieftains; and ALLAH (SWT) said: Surely I am with you; if you keep up prayer and pay the poor-rate and believe in My messengers and assist them and offer to ALLAH (SWT) goodly gift, I will most certainly cover your evil deeds, and I will most certainly cause you to enter into gardens beneath which rivers flow, but whoever disbelieves from among you after that, he indeed shall lose the right way.
[Q5:12] Dan demi sesungguhnya! ALLAH (SwT) telah mengambil perjanjian setia Bani
Israil (supaya mereka menjunjung perintahNya dan menjauhi laranganNya) dan Kami
telah utuskan dari kalangan mereka dua belas ketua (untuk memimpin golongan
masing-masing); dan ALLAH (SwT) berfirman (kepada mereka): Bahawa Aku adalah
berserta kamu (memerhati segala-galanya). Demi sesungguhnya jika kamu dirikan
sembahyang, serta kamu tunaikan zakat dan kamu beriman dengan segala Rasul
(utusanku) serta menolong bantu mereka (dalam menegakkan agama ALLAH (SwT)) dan
kamu pinjamkan ALLAH (SwT) (dengan sedekah dan berbuat baik pada jalanNya)
secara pinjaman yang baik (bukan kerana riak dan mencari keuntungan dunia),
sudah tentu Aku akan ampunkan dosa-dosa kamu, dan Aku akan masukkan kamu ke
dalam Syurga yang mengalir di bawahnya beberapa sungai. Oleh itu, sesiapa yang
kufur ingkar di antara kamu sesudah yang demikian, maka sesungguhnya sesatlah
dia dari jalan yang betul.
For [1] the covenant
taken from the Jews refer to Deut 26: 16 and 17
mentioned in the commentary of al Baqarah 2:40; [2] and
for the goodly loan, refer to the
commentary of al
Baqarah 2:245; [3] and for the
twelve leaders, refer to Numbers 1: 1 to 15; and 13: 3 to 15.
If righteousness (as defined in this verse and in al Baqarah 2:177) is adopted AND PUT in practice ALLAH (SWT) absolves
man of his sins, BUT WHOSOEVER deviates, after coming
into the fold of the religion of ALLAH (SWT), shall go astray into the camp of
Shaytan--- A WARNING
TO THOSE WHO HAD BROKEN THE COVENANT TAKEN BY THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
AT GHADIR
KHUM, AND THEIR FOLLOWERS TILL THE DAY OF RESURRECTION.
NOTE how far goodness has been made incumbent
upon the believer that in return for the goodness has been promised the
covering of the sins, i.e., the evil deeds.
IT IS QUITE CLEAR THAT MERE
VERBAL DECLARATION OF FAITH IN ALLAH (SWT) IS NOT SUFFICIENT AT ALL, UNLESS IT IS FULLY TRANSLATED INTO ACTION AND
MANIFESTS IN PERSONAL GOODNESS AND GOOD DEEDS.
This asserts the possibility of man deviating from
the right path after having been on it for some time. THUS everyone
should be mindful of his successful end AND NOT BE overconfident
and be boastful of the start of his career.
[Numbers 1:1 to 15]
1.
“And the Lord spake unto Moses
in the wilderness of Sinai, in the tabernacle of the congregation, on the first
day of the second month, in the second year after they were come out of the
land of Egypt saying:
2.
Take ye the sum of all the
congregation of the children of Israel, after their families, by the house of
their fathers, with the number of their names every male by their polls;
3.
From twenty years old and
upword, all that are able to go forth to war in Israel: thou and Aaron shall
number them by their fathers.
4.
And with you there shall be men
of every tribe every one head of the house of his fathers.
5.
And there are the names of the
men that shall stand with you: of the tribe of Reuben; Elizur the son of
Sed-e-ur.
6.
Of Simeon; Shelumiel the son of
Zarushaddai
7.
Of Judah; nahson the son of
Amminadab.
8.
Of Issachar; Nethanaeel the son
of Suar.
9.
Of Zebulun; Eliah the son of
Helon.
10.
Of the children of Joseph; of
Ephraim; Elishama the son of Ammihud; of Manasseh; Gamaliel the son of
Pedahzur.
11.
Of Benjamin; Abidan the son of
Gideoni.
12.
Of Dan; Ahiezer the son of
Ammishaddai.
13.
Of Asher; Pagiel the son of
Oeran.
14.
Of Gad; Eliasaph the son of
Deuel.
15.
Of Pahtali; Ahira the son of
Enan.
[Numbers 13:3 to 15]
1.
And Moses by the commandment of
the LORD sent them from the wilderness of Paran: all those men were heads of
the children of Israel.
2.
And these were their names: of
the tribe of Reuben, Sahmua the son of Zaecur.
3.
Of the tribe of Simeon, Shaphat
the son of Hori.
4.
Of the tribe of Judah, Caleb the
son of Jephunneh.
5.
Of the tribe of Issaschar, Igal
the son of Joseph.
6.
Of the tribe of Ephraim, Oshea
the son of Num.
7.
Of the tribe of Benjamin, Palti
the son of Raphu.
8.
Of the tribe of Zebulun, Gaddiel
the son of Sodi.
9.
Of the tribe of Joseph, namely
of the tribe of Manasseh, Gaddi the son of Susi.
10.
Of the tribe of Dan, Ammiel the
son of Gemali.
11.
Of the tribe of Asher, Sethur
the son of Michael.
12.
Of the tribe of Naphtali, Nahbi
the son of Vophsi.
13.
Of thr tribe of Gad, Geuel the
son of Machi.
______________________________________________________________________________________________
(5:12) Surely
Allah took a covenant with the Children of Israel, and WE RAISED UP FROM THEM
TWELVE OF THEIR LEADERS, *31 and
Allah said: 'Behold, I am with you; if you establish Prayer and pay Zakah and
believe in My Prophets and help them, *32 and lend
Allah a good loan, *33 I
will certainly efface from you your evil deeds, *34 and will
surely cause you to enter the Gardens beneath which rivers flow. Whosoever
of you disbelieves thereafter has indeed gone astray from the right way. *35
*31. The word naqib
in Arabic denotes supervisor and censor. THERE WERE TWELVE TRIBES AMONG THE
ISRAELITES AND EACH TRIBE WAS REQUIRED TO APPOINT ONE OF ITS MEMBERS AS A NAQIB, TO LOOK AFTER THEIR AFFAIRS AND TRY TO
PREVENT THEM FROM BECOMING VICTIMS OF IRRELIGIOUSNESS AND MORAL CORRUPTION.
Although the Book of Numbers in the Bible does mention these twelve men, it
does not seem to convey the sense of their being religious and moral mentors,
as the term naqib employed by the Qur'an does. The Bible simply mentions them as the
chiefs and dignitaries of their tribes.
*32. THE ASSURANCE OF GOD'S SUPPORT IS MADE CONDITIONAL UPON THEIR CONTINUOUS RESPONSE TO THE CALL OF GOD AND FOR SUPPORT OF HIS PROPHETS.
*33. This expression signifies spending one's wealth for the sake of God. Since God has promised to return to man every penny that he spends in His way along with His reward, which will be several-fold, the Qur'an characterizes this spending as a loan to God. This spending is considered a loan provided it is a 'good loan', that is, provided the money spent in the cause of God has been acquired by legitimate means and has been spent in accordance with the laws of God and with sincerity and earnestness.
*34. To efface someone's evil deeds signifies two things. First, that if a man decides to follow the Straight Path and strives to follow God's directives in both thought and action his soul will be purged of many evils and his way of life will gradually become free of corruption. Second, if, in spite of this reform, weaknesses still persist in a man's life he is assured that God will not punish him and will have his failing erased from his record. FOR GOD IS NOT TOO EXACTING OVER TRIVIAL ERRORS, PROVIDING A MAN HAS SINCERELY ACCEPTED THE BASIC GUIDANCE AND REFORMED HIS CHARACTER.
*35. That is, they once found the 'right way' and then allowed it to be lost and thus put themselves on the road to perdition. We have translated the Qur'anic expression 'sawa' al-sabil' as the 'right way' for the sake of brevity. A better rendering could be, 'the highroad of balance and moderation', but even this would fail to bring out the meaning fully.
In order to grasp the full significance of what is being said here one should bear in mind that in himself man constitutes a microcosm of society. He has innumerable powers and potentialities, myriad desires, feelings and inclinations, and a host of divergent urges. Social life consists of a huge network of complex relationships, and with the growth of civilization and culture the complexity of these relationships increases. There is also a rich fund of resources in the world and there are countless possibilities for their utilization; as a result, MAN IS CONFRONTED WITH A PLETHORA OF CHOICES AND PROBLEMS.
The fact that man has inherent limitations means that he is incapable of viewing in one sweep and in a balanced way the entire span of existence. Hence, man is in no position to prescribe for his kind a judicious way of life - a way of life wherein justice is done to all his powers and capacities; in which a wholesome balance is maintained between all his inherent potentialities; in which all his urges are given their due; in which HIS TWO-FOLD NEED FOR INNER SATISFACTION AND EXTERNAL SELF-REALIZATION IS FULLY MET; in which various aspects of human life are taken into proper consideration, giving birth to an integrated scheme with a built-in capacity to harmonize the multifarious strains and stresses of social life; in which material resources are fully exploited in the best interests of both the individual and society and within the framework of equity, justice and righteousness. When man takes upon himself the task of prescribing the guidelines for his life and becomes his own law-maker, his mind tends to become preoccupied with one specific aspect of human life, with one of the numerous demands of his nature, with one of the myriad problems calling for solution. His mental involvement is liable to be so intense that he adopts - consciously or otherwise - an unjust attitude towards all the other aspects, requirements and problems of human life. Consequently, when such opinions are imposed, the balance which ought to prevail in man's life is disrupted and he begins to swing either towards one extreme or the other. Gradually, this deviation assumes intolerable proportions. A reaction sets in, and justice is demanded for the neglected aspects of human life. Still, human life remains deprived of justice. THE REASON FOR THIS FAILURE IS THAT MAN'S REACTION TO IMBALANCE IS ITSELF DEVOID OF BALANCE. The new dispensation in turn persists in excessive preoccupation with either one specific aspect, problem or requirement of human life at the expense of all the others. Thus human life is denied judicious and balanced progress. Man continues to stumble hither and thither; from one form of self-destruction to another. All courses of life charted by man himself are winding and crooked. They move in the wrong direction, reach the wrong end and then turn back in another wrong direction.
Among these numerous ways - all false - THERE IS JUST ONE WAY THAT LIES EXACTLY IN THE MIDDLE. This way alone does full justice to all of man's various potentialities and urges, to all his instincts and predispositions, to all the multifarious claims of both the body and the spirit; in short, to all aspects of his life. In this way there is no crookedness; it is the one course of life in which nothing is given either too much consideration or too little, and nothing suffers inequity and injustice. MAN'S VERY NATURE THIRSTS FOR SUCH A WAY, AND THE SUCCESSION OF REVOLTS AGAINST FALSE WAYS OF LIFE IS MERELY A MANIFESTATION OF HIS CONSTANT QUEST FOR THIS RIGHT AND STRAIGHT WAY. Left to himself, man is incapable of charting this way. It is God alone Who can direct him to it; and indeed the Prophets were sent for this very purpose.
The Qur'an designates this way as sawa al-sabil ('the right way') in the present verse and elsewhere as al-sirat al-mustaqim ('the straight way'). (See Towards Understanding the Qur'an, vol. I, Surah 1, verse 5, and n. 8.) This is the road which goes amidst the countless winding and crooked paths of life; the road which leads man, disregarding all the curved and crooked paths, straight on to his success, right from this world to the Hereafter. Whoever goes along it enjoys rectitude in this world and success and felicity in the Next, but whoever loses this road is bound to become a victim of false beliefs and false ways of conduct and thus comes to have a wrong orientation in life. This will lead him to Hell, where all bent and crooked paths end. THE FOLLOWING ILLUSTRATES MAN'S DILEMMA.
In modern times some philosophers have been so impressed by this constant swinging in human life, from one extreme to another, as to have mistakenly argued that the dialectical process is the natural course of human life. They conclude, therefore, that the only way for human life to progress is that a thesis should first swing it in one direction, and then an antithesis swing it in the opposite direction, after which there will emerge a synthesis which constitutes the course of human progress. These curved lines from one extreme to the other do not indicate the correct course of human progress. Rather they represent the tragic stumblings which again and again obstruct the true progress of human life. Every extreme thesis sets life on a certain course and continues to pull it in that direction for some time. When human life is thus thrown off its 'right course' the result is that certain realities of life - which had not received their due - rise up in revolt, and this revolt often assumes the form of an antithesis. This revolt begins to pull life in the opposite direction. As the 'right way' is approached the conflicting ideas - the thesis and antithesis - begin to effect some kind of mutual compromise, leading to the emergence of a synthesis. This synthesis comprises many elements conducive to the good of mankind. But since societies which do not submit to the guidance of the Prophets are deprived both of the signposts that might indicate the 'right way' and of faith to help steady man's feet thereon this synthesis does not permit human life to maintain the golden mean. Its momentum is so powerful that it once more pushes life to the opposite extreme. At this point, certain realities are once again denied their due, with the result that another antithesis emerges in reaction to the iniquities of the earlier ideology. Had the light of the Qur'an been available to these short-sighted philosophers, and had they been able to perceive the 'right way' envisaged by the Qur'an, they would have realized that this was the true course of human progress.
*32. THE ASSURANCE OF GOD'S SUPPORT IS MADE CONDITIONAL UPON THEIR CONTINUOUS RESPONSE TO THE CALL OF GOD AND FOR SUPPORT OF HIS PROPHETS.
*33. This expression signifies spending one's wealth for the sake of God. Since God has promised to return to man every penny that he spends in His way along with His reward, which will be several-fold, the Qur'an characterizes this spending as a loan to God. This spending is considered a loan provided it is a 'good loan', that is, provided the money spent in the cause of God has been acquired by legitimate means and has been spent in accordance with the laws of God and with sincerity and earnestness.
*34. To efface someone's evil deeds signifies two things. First, that if a man decides to follow the Straight Path and strives to follow God's directives in both thought and action his soul will be purged of many evils and his way of life will gradually become free of corruption. Second, if, in spite of this reform, weaknesses still persist in a man's life he is assured that God will not punish him and will have his failing erased from his record. FOR GOD IS NOT TOO EXACTING OVER TRIVIAL ERRORS, PROVIDING A MAN HAS SINCERELY ACCEPTED THE BASIC GUIDANCE AND REFORMED HIS CHARACTER.
*35. That is, they once found the 'right way' and then allowed it to be lost and thus put themselves on the road to perdition. We have translated the Qur'anic expression 'sawa' al-sabil' as the 'right way' for the sake of brevity. A better rendering could be, 'the highroad of balance and moderation', but even this would fail to bring out the meaning fully.
In order to grasp the full significance of what is being said here one should bear in mind that in himself man constitutes a microcosm of society. He has innumerable powers and potentialities, myriad desires, feelings and inclinations, and a host of divergent urges. Social life consists of a huge network of complex relationships, and with the growth of civilization and culture the complexity of these relationships increases. There is also a rich fund of resources in the world and there are countless possibilities for their utilization; as a result, MAN IS CONFRONTED WITH A PLETHORA OF CHOICES AND PROBLEMS.
The fact that man has inherent limitations means that he is incapable of viewing in one sweep and in a balanced way the entire span of existence. Hence, man is in no position to prescribe for his kind a judicious way of life - a way of life wherein justice is done to all his powers and capacities; in which a wholesome balance is maintained between all his inherent potentialities; in which all his urges are given their due; in which HIS TWO-FOLD NEED FOR INNER SATISFACTION AND EXTERNAL SELF-REALIZATION IS FULLY MET; in which various aspects of human life are taken into proper consideration, giving birth to an integrated scheme with a built-in capacity to harmonize the multifarious strains and stresses of social life; in which material resources are fully exploited in the best interests of both the individual and society and within the framework of equity, justice and righteousness. When man takes upon himself the task of prescribing the guidelines for his life and becomes his own law-maker, his mind tends to become preoccupied with one specific aspect of human life, with one of the numerous demands of his nature, with one of the myriad problems calling for solution. His mental involvement is liable to be so intense that he adopts - consciously or otherwise - an unjust attitude towards all the other aspects, requirements and problems of human life. Consequently, when such opinions are imposed, the balance which ought to prevail in man's life is disrupted and he begins to swing either towards one extreme or the other. Gradually, this deviation assumes intolerable proportions. A reaction sets in, and justice is demanded for the neglected aspects of human life. Still, human life remains deprived of justice. THE REASON FOR THIS FAILURE IS THAT MAN'S REACTION TO IMBALANCE IS ITSELF DEVOID OF BALANCE. The new dispensation in turn persists in excessive preoccupation with either one specific aspect, problem or requirement of human life at the expense of all the others. Thus human life is denied judicious and balanced progress. Man continues to stumble hither and thither; from one form of self-destruction to another. All courses of life charted by man himself are winding and crooked. They move in the wrong direction, reach the wrong end and then turn back in another wrong direction.
Among these numerous ways - all false - THERE IS JUST ONE WAY THAT LIES EXACTLY IN THE MIDDLE. This way alone does full justice to all of man's various potentialities and urges, to all his instincts and predispositions, to all the multifarious claims of both the body and the spirit; in short, to all aspects of his life. In this way there is no crookedness; it is the one course of life in which nothing is given either too much consideration or too little, and nothing suffers inequity and injustice. MAN'S VERY NATURE THIRSTS FOR SUCH A WAY, AND THE SUCCESSION OF REVOLTS AGAINST FALSE WAYS OF LIFE IS MERELY A MANIFESTATION OF HIS CONSTANT QUEST FOR THIS RIGHT AND STRAIGHT WAY. Left to himself, man is incapable of charting this way. It is God alone Who can direct him to it; and indeed the Prophets were sent for this very purpose.
The Qur'an designates this way as sawa al-sabil ('the right way') in the present verse and elsewhere as al-sirat al-mustaqim ('the straight way'). (See Towards Understanding the Qur'an, vol. I, Surah 1, verse 5, and n. 8.) This is the road which goes amidst the countless winding and crooked paths of life; the road which leads man, disregarding all the curved and crooked paths, straight on to his success, right from this world to the Hereafter. Whoever goes along it enjoys rectitude in this world and success and felicity in the Next, but whoever loses this road is bound to become a victim of false beliefs and false ways of conduct and thus comes to have a wrong orientation in life. This will lead him to Hell, where all bent and crooked paths end. THE FOLLOWING ILLUSTRATES MAN'S DILEMMA.
In modern times some philosophers have been so impressed by this constant swinging in human life, from one extreme to another, as to have mistakenly argued that the dialectical process is the natural course of human life. They conclude, therefore, that the only way for human life to progress is that a thesis should first swing it in one direction, and then an antithesis swing it in the opposite direction, after which there will emerge a synthesis which constitutes the course of human progress. These curved lines from one extreme to the other do not indicate the correct course of human progress. Rather they represent the tragic stumblings which again and again obstruct the true progress of human life. Every extreme thesis sets life on a certain course and continues to pull it in that direction for some time. When human life is thus thrown off its 'right course' the result is that certain realities of life - which had not received their due - rise up in revolt, and this revolt often assumes the form of an antithesis. This revolt begins to pull life in the opposite direction. As the 'right way' is approached the conflicting ideas - the thesis and antithesis - begin to effect some kind of mutual compromise, leading to the emergence of a synthesis. This synthesis comprises many elements conducive to the good of mankind. But since societies which do not submit to the guidance of the Prophets are deprived both of the signposts that might indicate the 'right way' and of faith to help steady man's feet thereon this synthesis does not permit human life to maintain the golden mean. Its momentum is so powerful that it once more pushes life to the opposite extreme. At this point, certain realities are once again denied their due, with the result that another antithesis emerges in reaction to the iniquities of the earlier ideology. Had the light of the Qur'an been available to these short-sighted philosophers, and had they been able to perceive the 'right way' envisaged by the Qur'an, they would have realized that this was the true course of human progress.
فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ
وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ۖ يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ ۙ
وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ
خَائِنَةٍ مِنْهُمْ إِلَّا قَلِيلًا مِنْهُمْ ۖ فَاعْفُ عَنْهُمْ وَاصْفَحْ ۚ
إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ {5:13}
[Q5:13] Fabimaa naqdihim meesaa qahum
la'annaahum wa ja'alnaa quloobahum qaasiyatany yuharrifoonal kalima
'ammawaadi'ihee wa nasoo hazzam mimmaa zukkiroo bih; khaaa'inatim minhum illaa
qaleelam minhum fa'fu 'anhum wasfah; innal laaha yuhibbul muhsineen.
[Q5:13]
But on account of their breaking their covenant We cursed them and made
their hearts hard; they altered the words from their places and they neglected
a portion of what they were reminded of; and you shall always discover
treachery in them excepting a few of them; so pardon them and turn away; surely
ALLAH (SWT) loves those who do good (to others).
[Q5:13] Maka dengan sebab mereka mencabuli perjanjian setia mereka, Kami laknatkan mereka, dan Kami jadikan hati mereka keras membatu (tidak mahu menerima kebenaran). Mereka sentiasa mengubah Kalimah-kalimah (yang ada di dalam kitab Taurat dengan memutarnya) dari tempat-tempatnya (dan maksudnya) yang sebenar dan mereka melupakan (meninggalkan) sebahagian dari apa yang diperingatkan mereka dengannya dan engkau (wahai Muhammad) sentiasa dapat melihat perbuatan khianat yang mereka lakukan, kecuali sedikit dari mereka (yang tidak berlaku khianat). Oleh itu, maafkanlah mereka (jika mereka sedia bertaubat) dan janganlah dihiraukan kerana sesungguhnya ALLAH (SwT) suka kepada orang-orang yang berusaha supaya baik amalannya.
[Q5:13] Maka dengan sebab mereka mencabuli perjanjian setia mereka, Kami laknatkan mereka, dan Kami jadikan hati mereka keras membatu (tidak mahu menerima kebenaran). Mereka sentiasa mengubah Kalimah-kalimah (yang ada di dalam kitab Taurat dengan memutarnya) dari tempat-tempatnya (dan maksudnya) yang sebenar dan mereka melupakan (meninggalkan) sebahagian dari apa yang diperingatkan mereka dengannya dan engkau (wahai Muhammad) sentiasa dapat melihat perbuatan khianat yang mereka lakukan, kecuali sedikit dari mereka (yang tidak berlaku khianat). Oleh itu, maafkanlah mereka (jika mereka sedia bertaubat) dan janganlah dihiraukan kerana sesungguhnya ALLAH (SwT) suka kepada orang-orang yang berusaha supaya baik amalannya.
Refer to al Baqarah 2:40 for [a] the covenant
taken from Bani Israil to accept the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
as the promised prophet, which they did not fulfil; AND TO [b] deny the
genuineness of his divine mission they corrupted the
books sent to their prophets.
ALLAH (SWT) CURSES THE PEOPLE WHO BREAK THEIR PLEDGE.
1.
So the Muslims should take
precaution and avoid to act like the Jews. IT
IS INCUMBENT UPON THE MUSLIMS TO REMAIN ATTACHED WITH THE COVENANT THE HOLY
PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) BOUND
THEM WITH AT GHADIR KHUM.
2.
THEY MUST ALSO SAFEGUARD THEMSELVES FROM
MISINTERPRETING THE QUR’AN IN ORDER TO KEEP AWAY THE CURSE OF ALLAH (SWT) which
will certainly be upon them if they, like the Jews,
distort the true meanings of the book of ALLAH (SWT) to serve their worldly
interests.
______________________________________________________________________________________________
(5:13) Then, for their breach of the covenant We cast
them away from Our mercy and caused their hearts to harden. (And now they are
in such a state that) they pervert the words from their context and thus
distort their meaning, and have forgotten a good portion of the teaching they
were imparted, and regarding all except a few of them you continue to learn
that they committed acts of treachery. Pardon them, then, and overlook their
deeds. Surely Allah loves those who do good deeds.
وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ أَخَذْنَا
مِيثَاقَهُمْ فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ فَأَغْرَيْنَا بَيْنَهُمُ
الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ
اللَّهُ بِمَا كَانُوا يَصْنَعُونَ {5:14}
[Q5:14] Wa minal lazeena qaalooo innaa nasaaraaa akhaznaa
meesaaqahum fanasoo hazzam mimmaa zukkiroo bihee fa aghrainaa binahumul
'adaawata walbaghdaaa'a ilaa yawmil Qiyaamah; wa sawfa yunabbi'uhumul laahu
bimaa kaanoo yasna'oon.
[Q5:14] And with those who say, We are Christians, We made a covenant, but they neglected a portion of what they were reminded of, therefore We excited among them enmity and hatred to the day of resurrection; and ALLAH (SWT) will inform them of what they did.
[Q5:14] And with those who say, We are Christians, We made a covenant, but they neglected a portion of what they were reminded of, therefore We excited among them enmity and hatred to the day of resurrection; and ALLAH (SWT) will inform them of what they did.
[Q5:14] Dan di antara orang-orang yang berkata: Bahawa kami ini orang-orang
Nasrani, Kami juga telah mengambil perjanjian setia mereka, maka mereka juga
melupakan (meninggalkan) sebahagian dari apa yang diperingatkan mereka
dengannya, lalu Kami tanamkan perasaan permusuhan dan kebencian di antara
mereka, sampai ke hari kiamat dan ALLAH (SwT) akan memberitahu mereka dengan
apa yang telah mereka kerjakan.
Please refer to John 14: 16, 17;
15: 26; and 16: 7 to 13 mentioned
in the commentary of al Baqarah 2:253, according to which ‘the comforter’, ‘the advocate’ and ‘the spirit of truth’
(THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)) WILL BE WITH MANKIND FOR EVER- THROUGH HIS DESCENDANTS (THE TWELVE
HOLY IMAMS), BECAUSE THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) SAID:
“The first of us is Muhammad,
the middle of us is Muhammad the last of us is Muhammad, everyone of us is
Muhammad.”
Please refer to the
commentary of al
Fatihah 1:6, 7; al Baqarah 2:2 to 5, 27, 30 to 39, 51, 83, 93, 124 to 126, 207,
247 to 251; Ali Imran 3:7, 13, 61.
v All of them (the twelth holy imam) had been
born fountainheads of knowledge though they had no tutoring by any mortal on
earth. They were all divinely inspired heavenly guides. The Last Muhammad Al-Mahdi, the
Twelfth Imam is still alive and at ALLAH (SWT)’s will continue to live until he
appears before the last day of the life of this world.
The covenant with the Christians is implied in the
prophecy made about the advent of the Spirit of Truth.
22
“For Moses truly said unto the father. A Prophet shall the Lord your ALLAH
(SWT) raise up unto you of your brethren, like unto me; him shall ye hear in
all things whatsoever he shall say unto you.
23
“And it shall come to pass, that
every soul, which will not hear that prophet, shall be destroyed from among the
people.“
24
”Yea, and all the prophets, and those that follow after, as many as have
spoken, have likewise foretold of these days.
25
“Ye are the children of the prophets, and of the covenant which ALLAH
(SWT) made with our fathers, saying unto Abraham, And in thy seed shall all the
kindreds of the earth be blessed.”
Acts 3:22-25
1.
“But now I go my way to Him that sent me; and none of you asketh me,
Whither goest thou?
2.
“But because I have said these things unto you, sorrow hath filled your
heart.
3.
“Nevertheless I tell you the truth; It is expedient for you that I go
away: for if I go not away, the Comforter will not come unto you; but if I
depart, I will send him unto you.
4.
“And when he is come, he will reprove the world of sin, and of
righteousness, and of judgment:
5.
“Of sin, because they belief not on me;
6.
“Of righteousness, because I go to my Father, and ye see me no more.
7.
“Of judgment, because the prince of the world is judged.
8.
I have yet many things to say unto you, but ye cannot bear them now.
9.
“Howbeit when the Spirit of Truth, is me, he will guide you into all
truth: for he shall not speak of himself; but whatsoever he shall hear, that
shall he speak; and he will shew you things to come.” John 16
THE JEWS HAD
CORRUPTED THEIR WRITTEN BOOK REVEALED TO MUSA,
AND THE CHRISTIANS HAD FORGOTTEN THE VERBAL ANNOUNCEMENTS OF ISA.
______________________________________________________________________________________________
(5:14) We
also took a covenant from those who said: 'We are Christians'; *36 but they
forgot a good portion of the teaching they had been imparted with. Wherefore We
aroused enmity and spite between them till the Day of Resurrection, and
ultimately Allah will tell them what they had contrived.
*36. Some are of the opinion that the word Nasara
(meaning Christians) is derived from Nasirah (Nazareth), the birth-place of the
Messiah. In fact this word is not derived from Nasirah (Nazareth) but from the
word nusrah, and the basis of this derivation is the question posed by the
Messiah to his disciples: 'Who are my supporters (ansari) in the way of God?'
In response to this they had said: 'We are the supporters (ansar) (in the way)
of God.' Christian authors have been misled by the resemblance between the
words Nasirah and Nasara into believing that the name of the sect founded in
the early history of Christianity, and contemptuously characterized as either
Nazarenes or Ebonites served as the basis of the Qur'anic designation of the
Christians. But here the Qur'ijo categorically states that they had declared
that they were 'Nasara' and it is obvious that the Christians never called
themselves 'Nazarenes'.
In this connection it should be recalled that Jesus never called his followers 'Christians' for he had not come to found a new religion named after him. His mission was to revive the religion of Moses and of all the Prophets who preceded him as well as of the one who was to appear after him. Hence, he neither formed any cult divorced from the Israelites and the followers of the Mosaic Law nor designated his followers by any distinctive name. Likewise, his early followers neither considered themselves to be separate from the Israelite community nor developed into an independent group nor adopted any distinctive symbol and name. They worshipped in the temple of Jerusalem along with other Jews and considered themselves to be followers of the Mosaic Law (see Acts 3:1-10; 21: 14-15,21). Later on the process of alienation began to operate on both sides. On the one hand, Paul, one of the followers of Jesus, declared independence from the Mosaic Law holding that faith in Christ was all that one needed for salvation. On the other hand, the Jewish rabbis declared the followers of Christ to be heretics and excommunicated them. Despite this, for some time the new sect had no distinct appellation of its own. The followers of Christ variously described themselves as 'disciples', as 'brethren', as 'those who believed', and as 'saints' (see Acts 2: 44; 4: 32; 9: 26; 11: 29; 13: 52; 15: 1; 23: 1 and Romans 15: 25 and Colossians 1: 2). The Jews sometimes designated them as 'Galileans' and as 'the sect of Nazarenes' (see Acts 24: 5; Luke 13: 2). These nicknames, which were originally contrived in, order to ridicule them, referred to Nazareth, the home town of Jesus in the district of Galilee. These names, however, did not gain sufficient popularity to become the permanent names of the followers of Christ. They were called 'Christians' for the first time by the people of Antioch in 43 A.D. or 44 A.D. when Paul and Barnabas went there and began to preach their religion (Acts 11: 26). This appellation was flung at them by the opponents of the followers of Christ precisely in order to tease them by using an appellation which was unacceptable to them. But when their enemies began to call them consistently by this name their leaders reacted by saying that if they were called Christians because of their allegiance to Christ they had no reason to be ashamed of it (1 Peter 4: 16). It was thus that the followers of Christ also gradually began to call themselves by the same name which had originally been conferred upon them sarcastically. In the course of time the Christians ceased to realize that theirs had originally been a derogatory appellation chosen for them by outsiders rather than by themselves.
The Qur'an, therefore, does not refer to the followers of Christ as Christians. It reminds them rather that they belong to those who responded to the query of Jesus: 'Who are my supporters (ansari) in the way of God?' by saying that they were his ansar (supporters) in God's cause. (See Surah al-Saff 61: 14 - Ed.) It is an irony of fate that far from feeling grateful at being referred to by a dignified appellation Christian missionaries take offence at the fact that the Qur'an designates them as Nasara rather than as 'Christians'.
In this connection it should be recalled that Jesus never called his followers 'Christians' for he had not come to found a new religion named after him. His mission was to revive the religion of Moses and of all the Prophets who preceded him as well as of the one who was to appear after him. Hence, he neither formed any cult divorced from the Israelites and the followers of the Mosaic Law nor designated his followers by any distinctive name. Likewise, his early followers neither considered themselves to be separate from the Israelite community nor developed into an independent group nor adopted any distinctive symbol and name. They worshipped in the temple of Jerusalem along with other Jews and considered themselves to be followers of the Mosaic Law (see Acts 3:1-10; 21: 14-15,21). Later on the process of alienation began to operate on both sides. On the one hand, Paul, one of the followers of Jesus, declared independence from the Mosaic Law holding that faith in Christ was all that one needed for salvation. On the other hand, the Jewish rabbis declared the followers of Christ to be heretics and excommunicated them. Despite this, for some time the new sect had no distinct appellation of its own. The followers of Christ variously described themselves as 'disciples', as 'brethren', as 'those who believed', and as 'saints' (see Acts 2: 44; 4: 32; 9: 26; 11: 29; 13: 52; 15: 1; 23: 1 and Romans 15: 25 and Colossians 1: 2). The Jews sometimes designated them as 'Galileans' and as 'the sect of Nazarenes' (see Acts 24: 5; Luke 13: 2). These nicknames, which were originally contrived in, order to ridicule them, referred to Nazareth, the home town of Jesus in the district of Galilee. These names, however, did not gain sufficient popularity to become the permanent names of the followers of Christ. They were called 'Christians' for the first time by the people of Antioch in 43 A.D. or 44 A.D. when Paul and Barnabas went there and began to preach their religion (Acts 11: 26). This appellation was flung at them by the opponents of the followers of Christ precisely in order to tease them by using an appellation which was unacceptable to them. But when their enemies began to call them consistently by this name their leaders reacted by saying that if they were called Christians because of their allegiance to Christ they had no reason to be ashamed of it (1 Peter 4: 16). It was thus that the followers of Christ also gradually began to call themselves by the same name which had originally been conferred upon them sarcastically. In the course of time the Christians ceased to realize that theirs had originally been a derogatory appellation chosen for them by outsiders rather than by themselves.
The Qur'an, therefore, does not refer to the followers of Christ as Christians. It reminds them rather that they belong to those who responded to the query of Jesus: 'Who are my supporters (ansari) in the way of God?' by saying that they were his ansar (supporters) in God's cause. (See Surah al-Saff 61: 14 - Ed.) It is an irony of fate that far from feeling grateful at being referred to by a dignified appellation Christian missionaries take offence at the fact that the Qur'an designates them as Nasara rather than as 'Christians'.
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا
يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو
عَنْ كَثِيرٍ ۚ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ {5:15}
[Q5:15] yaaa Ahlal kitaabi qad jaaa'akum
Rasoolunaa yubaiyinu lakum kaseeram mimmmaa kuntum tukhfoona minal Kitaabi wa
ya'foo 'an kaseer; qad jaaa'akum minal laahi noorunw wa Kitaabum Mubeen,
[Q5:15]
O followers of the Book! Indeed Our Messenger has come to you making clear
to you much of what you concealed of the Book and passing over much; indeed,
there has come to you light and a clear Book from ALLAH (SWT);
[Q5:15] Wahai Ahli Kitab! Sesungguhnya telah datang kepada kamu Rasul Kami
(Muhammad, s.a.w) dengan menerangkan kepada kamu banyak dari
(keterangan-keterangan dan hukum-hukum) yang telah kamu sembunyikan dari Kitab
Suci dan Dia memaafkan kamu (dengan tidak mendedahkan) banyak perkara (yang
kamu sembunyikan). Sesungguhnya telah datang kepada kamu cahaya kebenaran (Nabi
Muhammad) dari ALLAH (SwT) dan sebuah Kitab (Al-Quran) yang jelas nyata
keterangannya.
"Hide"
implies both SUPPRESSION or CONCEALMENT and DISTORTION
or MISINTERPRETATION, which the Jews and the Christians
employed to deny the prophethood of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad); and "you"
refers to them and their forefathers.
Ø
In their books there were many clear prophecies of the advent of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad),
but they changed some and disguised others. There
were also other truths, concealed by them, which have been again revealed in
the Qur’an, omitting those which pertained to the particular age of their earlier
prophets, and were not needed for mankind any more.
The "light"
stands for that light about which the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) had said: "I and Ali
are of one and the same light which ALLAH (SWT) created as the first
creation."
v Kitabun mubin refers to the samit (silent) --Qur’an
as well the natiq (speaking) --Muhammad
and ali Muhammad.
v See
commentary of al
Baqarah 2:2. Through the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt and the Qur’an ALLAH (SWT) guides those who follow His pleasure to the
path of peace, out of darkness into light, by His will (bi-idhnihi).
"Darkness"
implies ghulu and taqsir
-refer to the commentary al Fatihah 1:7.
______________________________________________________________________________________________
(5:15) People
of the Book! Now Our Messenger has come to you: he makes clear to you a good
many things of the Book which you were wont to conceal, and also passes over
many things. *37 There
has now come to you a light from Allah, and a clear Book.
*37. God discloses some of the dishonest and
treacherous dealings of theirs where He deems it necessary in order to
strengthen the cause of the true religion, and ignores the disclosure of those
which are not truly indispensable.
يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ
سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ
وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {5:16}
[Q5:16] Yahdee bihil laahu manit taba'a
ridwaanahoo subulas salaami wa yukhrijuhum minaz zulumaati ilan noori bi
iznihee wa yahdeehim ilaa Siraatim Mustaqeem.
[Q5:16] With it ALLAH (SWT) guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.
[Q5:16] With it ALLAH (SWT) guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.
[Q5:16] Dengan (Al-Quran) itu ALLAH (SwT) menunjukkan
jalan-jalan keselamatan serta kesejahteraan kepada sesiapa yang mengikut
keredaanNya dan (dengannya) Tuhan keluarkan mereka dari gelap-gelita (kufur)
kepada cahaya (iman) yang terang-benderang, dengan izinNya dan (dengannya juga)
Tuhan menunjukkan mereka ke jalan yang lurus.
(see
commentary for verse 15)
_____________________________________________________________________________________
(5:16) through
which Allah shows to all who seek to please Him the paths leading to
safety. *38 He
brings them out, by His leave, from darkness to light and directs them on to
the straight way.
*38. The word 'safety' here denotes safety from false perception and
outlook, safety from misdeeds and their consequences. Whoever seeks guidance
from the Book of God and from the example of the Messenger (peace be on him)
can find out how to keep himself safe from errors at each of life's
crossroads.
لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ
الْمَسِيحُ ابْنُ مَرْيَمَ ۚ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئًا إِنْ
أَرَادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَنْ فِي الْأَرْضِ
جَمِيعًا ۗ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۚ
يَخْلُقُ مَا يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ{5:17}
[Q5:17] Laqad kafaral lazeena qaalooo
innal laaha huwal maseehub nu Maryam; qul famany-yamliku minal laahi shai'an in
araada ai yuhlikal Maseehab na Maryama wa ummahoo wa man fil ardi jamee'aa, wa
lillaahi mulkus samaawaati wal ardi wa maa bainahumaa; yakhluqu maa Yashaaa';
wakhluqu maa yashaaa'; wallaahu 'alaa kulli shai'in Qadeer.
[Q5:17]
Certainly they disbelieve who say: Surely, ALLAH (SWT) -- He is the Messiah,
son of Marium. Say: Who then could control anything as against ALLAH (SWT) when
He wished to destroy the Messiah son of Marium and his mother and all those on
the earth? And ALLAH (SWT)'s is the kingdom of the heavens and the earth and
what is between them; He creates what He pleases; and ALLAH (SWT) has power
over all things,
[Q5:17] Demi sesungguhnya, kafirlah orang-orang yang berkata: Bahawasanya ALLAH (SwT) ialah Al-Masih Ibni Mariam) katakanlah (wahai Muhammad): (Dakwaan itu tidak benar) kerana siapakah yang dapat menahan (seksa) dari ALLAH (SwT) sedikit jua pun kalau Ia mahu membinasakan Al-Masih Ibni Mariam berserta ibunya dan orang-orang yang ada di muka bumi semuanya? Dan (ingatlah) bagi ALLAH (SwT) jualah kuasa pemerintahan langit dan bumi dan segala yang ada di antara keduanya. Dia menciptakan apa jua yang dikehendakiNya dan (ingatlah) ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu.
[Q5:17] Demi sesungguhnya, kafirlah orang-orang yang berkata: Bahawasanya ALLAH (SwT) ialah Al-Masih Ibni Mariam) katakanlah (wahai Muhammad): (Dakwaan itu tidak benar) kerana siapakah yang dapat menahan (seksa) dari ALLAH (SwT) sedikit jua pun kalau Ia mahu membinasakan Al-Masih Ibni Mariam berserta ibunya dan orang-orang yang ada di muka bumi semuanya? Dan (ingatlah) bagi ALLAH (SwT) jualah kuasa pemerintahan langit dan bumi dan segala yang ada di antara keduanya. Dia menciptakan apa jua yang dikehendakiNya dan (ingatlah) ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu.
Please refer to the commentary
of al
Baqarah 2:253, 255; Ali Imran 3:2, 3, 7, 42 to 55, 59 to 63; and al Nisa 4:171,
to know about the hayyal qayyam ALLAH
(SWT) and the false beliefs of the Christians regarding Isa in the form of trinity.
ISA WAS A MAN, A CREATED BEING, LIKE ADAM (Ali Imran 3:59) OR ANY
OTHER PROPHET. **HE WAS NEITHER THE SOUL-INCARNATE OF ALLAH
(SWT), **NOR THE SON OF ALLAH (SWT), **NOR THE REDEEMER OF THE SINS OF MANKIND.
In fact
trinitarianism is a flagrant variety of polytheism.
THE RELATIONSHIP BETWEEN ALLAH (SWT) AND HIS CREATED BEINGS IS, AS PER VERSES 19:91 to
93 OF MARYAM, OF THE MASTER AND HIS SLAVES, WITH NO EXCEPTION; the highest and
the lowest among them are equal in submission to His lordship, BECAUSE they
all come before the beneficent Lord in all obedience, AND the most
obedient is nearest to Him.
Ë BESIDES, Isa
(Jesus) himself declares that he by himself cannot do anything: John 8:49 &
50:
“For I have not spoken of myself, but the Father which sent me, he gave
me a commandment, what I should say, and what I should speak.
“And I know that his commandment is life everlasting; whatsoever I
speak, therefore, even as the Father said unto me, so I speak.”
THE ABSOLUTE UNITY OF ALLAH
(SWT) preached by Isa is still
manifest from a few uncorrupted or less corrupted fragments of the pages of the
Gospel. See what is said in Ephesians:-
“There is one body, and one spirit, even as ye are called in one hope of
your calling:
“One Lord, One faith, One
baptism,
“one God and Father of all, who is above all, and through all, and in
you all.” (Ephesians 4:4 to
6)
______________________________________________________________________________________________
(5:17)
Indeed those who said: 'Christ, the son of Mary, he
is indeed God', disbelieved. *39 Say (O
Muhammad!): 'Who could have overruled Allah had He so willed to destroy Christ,
the son of Mary, and his mother, and all those who are on earth?' For to Allah
belongs the dominion of the heavens and the earth and all that is between them;
He creates what He wills. *40 Allah
is All-Powerful.
*39.
The original mistake committed by
the Christians in declaring Jesus to be a combination of human and divine
essences turned Jesus into a mystery for them, and the more the Christian
scholars tried to solve this mystery by resorting to conjecture and rhetorical
extravagance the more involved the whole matter became. Those who were more
impressed by the humanity of Jesus stressed his being the son of God and
considered him to be one of the three gods. Those who were more impressed by
the divinity of Jesus considered him to be none other than God, stressing that
he was the human incarnation of God, and worshipped him as God. Those who tried
to strike a middle path spent all their efforts hammering out subtle verbal
formulations of the Trinity that would allow people to consider the Messiah to
be God and man at one and the same time, to affirm that God and the Messiah are
independent and simultaneously constitute an inseparable whole (see Surah 4,
nn. 212, 213, 215 above).
*40. This statement hints at the childishness of those who have been misled into believing that the Messiah himself is God either because of his miraculous birth or because of his flawless moral character or because of the miracles which he performed. The Messiah is merely a sign of the innumerable wonders of God's creation; a sign which somehow dazzled the eyes of those superficial people. Had their perception been wider they would have been able to see that there are even more inspiring examples of His creation and infinite power. If anything their attitude was indicative of the intellectual puerility of those who were so overawed by the excellence of a creature as to mistake him for the Creator. Those whose intelligence penetrates through the excellence of creatures, who look upon them merely as signs of the magnificent power of God, and who are led by such observations to a reinforcement of faith in the Creator are truly wise.
*40. This statement hints at the childishness of those who have been misled into believing that the Messiah himself is God either because of his miraculous birth or because of his flawless moral character or because of the miracles which he performed. The Messiah is merely a sign of the innumerable wonders of God's creation; a sign which somehow dazzled the eyes of those superficial people. Had their perception been wider they would have been able to see that there are even more inspiring examples of His creation and infinite power. If anything their attitude was indicative of the intellectual puerility of those who were so overawed by the excellence of a creature as to mistake him for the Creator. Those whose intelligence penetrates through the excellence of creatures, who look upon them merely as signs of the magnificent power of God, and who are led by such observations to a reinforcement of faith in the Creator are truly wise.
وَقَالَتِ الْيَهُودُ وَالنَّصَارَىٰ نَحْنُ
أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ ۚ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ ۖ
بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ
يَشَاءُ ۚ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ
وَإِلَيْهِ الْمَصِيرُ {5:18}
[Q5:18] Wa qaalatil Yahoodu wan Nasaaraa
nahnu abnaaa'ul laahi wa ahibbaaa'uh; qul falima yu'azzibukum bizunoobikum bal
antum basharum mimmman khalaq; yaghfiru limai yashaaa'u wa yu'azzibu mai
yashaaa'; wa lillaahi mulkus samaawaati wal ardi wa maa bainahumaa wa ilaihil
maseer.
[Q5:18]
And the Jews and the Christians say: We are the sons of ALLAH (SWT) and His
beloved ones. Say: Why does He then chastise you for your faults? Nay, you are
mortals from among those whom He has created, He forgives whom He pleases and
chastises whom He pleases; and ALLAH (SWT)'s is the kingdom of the heavens and
the earth and what is between them, and to Him is the eventual coming.
[Q5:18] Orang-orang Yahudi dan Nasrani berkata: Kami adalah anak-anak ALLAH (SwT) dan yang amat disayangiNya. Katakanlah (wahai Muhammad): (Kalau betul demikian), maka mengapakah Dia menyeksa kamu dengan sebab dosa-dosa kamu? (Sebenarnya bukanlah sebagaimana yang kamu dakwakan) bahkan kamu semuanya adalah manusia biasa di antara manusia-manusia lain yang diciptakanNya. Dia mengampunkan bagi sesiapa yang dikehendakiNya (menurut aturan serta hukum SyariatNya), demikian juga Dia menyeksa sesiapa yang dikehendakiNya dan (ingatlah) bagi ALLAH (SwT) jualah kuasa pemerintahan langit dan bumi serta segala yang ada di antara keduanya dan kepada ALLAH (SwT) jualah tempat kembali.
[Q5:18] Orang-orang Yahudi dan Nasrani berkata: Kami adalah anak-anak ALLAH (SwT) dan yang amat disayangiNya. Katakanlah (wahai Muhammad): (Kalau betul demikian), maka mengapakah Dia menyeksa kamu dengan sebab dosa-dosa kamu? (Sebenarnya bukanlah sebagaimana yang kamu dakwakan) bahkan kamu semuanya adalah manusia biasa di antara manusia-manusia lain yang diciptakanNya. Dia mengampunkan bagi sesiapa yang dikehendakiNya (menurut aturan serta hukum SyariatNya), demikian juga Dia menyeksa sesiapa yang dikehendakiNya dan (ingatlah) bagi ALLAH (SwT) jualah kuasa pemerintahan langit dan bumi serta segala yang ada di antara keduanya dan kepada ALLAH (SwT) jualah tempat kembali.
THE THEORY OF ATONEMENT OF SINS BY ISA IS A FANCIFUL
CONJECTURE. **IT HAS NO EFFECT. **IT
CANNOT AND **DOES NOT CHANGE THE LAW OF RETRIBUTION.
HIS MERCY IS AVAILABLE TO HIS
CREATED BEINGS. HE FORGIVES WHOMSOEVER HE WILLS AND PUNISHES WHOMSOEVER HE
WILLS. HE IS JUST. THE
KINGDOM (SOVEREIGNTY) OF THE WHOLE UNIVERSE BELONGS TO HIM, AND EVERYTHING WILL
GO BACK TO HIM.
Verses 99:7 and 8 of al Zilzal render the doctrine of atonement null and
void.
“Whomsoever had done (even) an atom's weight of good will behold it; and
whosoever has done (even) an atom's weight of evil will behold it.”
ISLAM
IS A RELIGION OF JUSTICE, RIGHTNESS AND EXACTITUDE.
______________________________________________________________________________________________
(5:18) The Jews and the Christians say: 'We are
Allah's children and His beloved ones.' Ask them: 'Why, then, does He chastise
you for your sins?' You are the same as other men He has created. He forgives
whom He wills and chastises whom He wills. And to Allah belongs the dominion of
the heavens and the earth, and all that is between them. To Him is the eventual
return.
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا
يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا مَا جَاءَنَا
مِنْ بَشِيرٍ وَلَا نَذِيرٍ ۖ فَقَدْ جَاءَكُمْ بَشِيرٌ وَنَذِيرٌ ۗ وَاللَّهُ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {5:19}
[Q5:19] Yaaa Ahlal Kitaabi qad jaaa'akum
Rasoolunaa yubaiyinu lakum 'alaa fatratim minal Rusuli an taqooloo maa
jaaa'anaa mim basheerinw wa laa nazeerin faqad jaaa'akum basheerunw wa nazeer;
wallaahu 'alaa kulli shai'in Qadeer.
[Q5:19] O followers of the Book! indeed Our Messenger has come to you explaining to you after a cessation of the (mission of the) messengers, lest you say: There came not to us a giver of good news or a warner, so indeed there has come to you a giver of good news and a warner; and ALLAH (SWT) has power over all things.
[Q5:19] O followers of the Book! indeed Our Messenger has come to you explaining to you after a cessation of the (mission of the) messengers, lest you say: There came not to us a giver of good news or a warner, so indeed there has come to you a giver of good news and a warner; and ALLAH (SWT) has power over all things.
[Q5:19] Wahai Ahli Kitab! Sesungguhnya telah datang kepada
kamu Rasul kami (Muhammad, s.a.w) yang menerangkan kepada kamu (akan syariat
Islam) ketika terputusnya (kedatangan) Rasul-rasul (yang diutus), supaya kamu
tidak (berdalih) dengan berkata (pada hari kiamat): Tidak datang kepada kami
seorang (Rasul) pun pembawa berita gembira dan juga pembawa amaran (yang
mengingatkan kami). Kerana sesungguhnya telah datang kepada kamu seorang
(rasul) pembawa berita gembira dan juga pembawa amaran dan (ingatlah) ALLAH
(SwT) Maha Kuasa atas tiap-tiap sesuatu.
Fatratin means an interval in the process of preaching, NOT discontinuation or breakdown of the institution of
vicegerency of ALLAH (SWT) on the earth. Refer to the commentary of al Baqarah 2:30.
ä The promise of sending the
comforter or the
spirit of ALLAH (SWT) was
fulfilled in the advent of the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) but the Jews and the
Christians disbelieved in him.
______________________________________________________________________________________________
(5:19) People
of the Book! After a long interlude during which no Messengers have appeared
there has come to you Our Messenger to elucidate the teaching of the true faith
lest you say: 'No bearer of glad tidings and no warner has come to us.' For now
there indeed has come to you a bearer of glad tidings and a warner, Allah is
All-Power-ful. *41
*41. In the present context this
sentence is extremely eloquent and subtle. It signifies that the same God who
had sent warners and bearers of glad tidings to men in the past has now sent
Muhammad (peace be on him) with the same task. At the same time it also means
that they {should not treat the message of this warner and bearer of glad
tidings lightly. They should bear in mind that if they disregard the
injunctions of God, He can chastise them as He wills, for He is All-Powerful
and All-Mighty.
SECTION 4
The Israelites breaking the Covenants.
People of Moses commanded to march into the
Holy Land---The people’s refusal to act---The punishment.
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ
اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ
وَجَعَلَكُمْ مُلُوكًا وَآتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ
الْعَالَمِينَ {5:20}
[Q5:20] Qa iz qaala Moosaa liqawmihee
yaa qawmiz kuroo ni'matal laahi 'alaikum iz ja'ala feekum mulookanw wa aataakum
maa lam yu'ti ahadam minal 'aalameen.
[Q5:20] And when Musa said to his people: O my people! Remember the favor of ALLAH (SWT) upon you when He raised prophets among you and made you kings and gave you what He had not given to any other among the nations.
[Q5:20] And when Musa said to his people: O my people! Remember the favor of ALLAH (SWT) upon you when He raised prophets among you and made you kings and gave you what He had not given to any other among the nations.
[Q5:20] Dan (ingatkanlah mereka wahai Muhammad), ketika Nabi Musa berkata kepada
kaumnya: Wahai kaumku! Kenanglah nikmat ALLAH (SwT) (Yang diberikan) kepada
kamu ketika Ia menjadikan dalam kalangan kamu beberapa orang Nabi dan Dia
menjadikan kamu bebas merdeka (setelah kamu diperhamba oleh Firaun dan
orang-orangnya) dan Dia memberikan kepada kamu barang yang tidak pernah
diberikan kepada seseorang pun dari umat-umat (yang ada pada masa itu).
Please refer to the commentary of al Baqarah 2:40
to 147 to know the favours and bounties ALLAH (SWT) had bestowed on Bani
Israil, AND HOW THEY always rebelled against ALLAH
(SWT) and His messengers, earning (in consequence) His displeasure.
¥ [1] The order to enter a holy land, or [2] turn from
one direction to another (change of qibla), or [3] to remain
stationed at a certain place (battle of
Uhad), WAS GIVEN TO TEST THE DEGREE
OF SUBMISSION TO THE DIVINE COMMANDS. THE QUR’AN REFERS TO SUCH INSTANCES TO WARN THE MUSLIMS TO AVOID DISOBEDIENCE DISPLAYED BY THE JEWS IN SIMILAR
CIRCUMSTANCES.
Ø THE FOLLOWING EXTRACT IS GIVEN FROM MILMAN'S HISTORY OF THE JEWS:-
"At length the
nation arrived on the southern frontier of the promised land (Verse 21). Twelve spies, one from each tribe, are
sent out to make observations on the fruitfulness of the land, the character of
the inhabitants and the strength of their fortifications. Among these the most
distinguished are Caleb of the tribe of Judah and Joshua of Ephraim-In one
respect their report is most satisfactory: Canaan had undergone vast
improvements, since the time when Abraham and Isaac had pastured their flocks
in the open and unoccupied plains. But on the other hand, the intelligence,
exaggerated by the fears of the rest of the twelve spies, overwhelms the people
with terror. Their treasures were guarded by fierce and warlike tribes, not
likely to abandon their native plains without an obstinate bloody conquest.
Their cities were strongly fortified, and above all the first enemies they
would have to encounter would be men of colossal stature, the descendants of
the gigantic people, celebrated in their early national traditions, people
before whom they would be grasshoppers (Verse 22)-The
confidence in the divine protection gave way at once before their sense of
physical inferiority, and the total deficiency of moral courage, 'Back' to
Egypt' is the general cry. The brave Joshua and Caleb in vain reprove the
general pusillanimity (Verse 23); their own
lives are in danger; and in bitter disappointment the great law-giver perceives
that a people- inured to slavery from their birth, are not the z material from
which he can construct a bold conquering and independent nation. (Verse 25)
The decision
instantly formed-they are neither to return to Egypt nor assail an easier
conquest; but they are condemned to wander for a definite period of forty
years, in the barren and dismal regions through which they had marched (Verse 26)."
Ø Some quotations from the Old Testament are given
below:
Thus their report to the Israelites about the land which they had
explored was discouraging: "The country we
explored", they said "will swallow up any who go to live in it. All
the people we saw there are men of gigantic size." (Numbers 13: 32)
And two
of those who had explored the land, Joshua son of Nun and Caleb son of
Jephunneh, rent their clothes and addressed the whole community: "The
country we penetrated and explored", they said, "is very good land in
deed. If the Lord is pleased with us, He will bring us into this land which flows
with milk and honey, and give it to us. But you must not rebel against the
Lord. You need not fear the people of the land; for there we shall find food.
They have lost the protection that they had; the Lord is with us. (Numbers
14: 6 to 9)
In Minhaj us
Sadiqin it is stated that rabbuka before faqatila (fight you two) implies Harun
because he was the elder brother of Musa, which has been made clear in verse 25 when Musa mentions the name of Harun.
ß Only two god-fearing
men (Joshua and Caleb), from among the several followers of Musa, believed in ALLAH
(SWT) and His Prophet and relied upon them. SIMILARLY a large majority of the
Muslims, present at Ghadir Khum also turned disloyal to the covenant they bound
themselves with on that day and till the day of zahur (appearance of the living Imam and Isa) their followers
shall continue to do as the Jews and their own leaders did.
ß The impertinent
disobedience of the Muslims to the order of the Holy
Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) [1] to march under the command of Usamah,
or of some of the companions to [2] his order to bring paper and pen (hadith al qirtas), bears SIMILARITY to the conduct of
the followers of Musa.
NOT ONLY the paper and pen
demanded by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) was
not provided to him BUT ALSO it was observed that the old man (Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)) was in a delirium, uttering nonsense. **Like Musa the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) said: “Go away. Leave me alone.”
Ä The forty years wandering of
the Bani Israil lasted, according to Sir Charles Marston's
computation, from 1440 B.C. to 1400 B.C. Refer to Numbers 14: 29 to 34.
Ä The wandering of
the children of Israil was for forty years, BUT
THE WANDERING of those who have broken the covenant made at
Ghadir Khum shall last till the
reappearance of the last Imam of the house of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
"Do not grieve for (these) rebellious
people." shows
that Musa, inspite of all the
injuries and slanders heaped upon him, pitied his rebellious people, and was
moved at their miseries.
______________________________________________________________________________________________
(5:20) Remember
when Moses said to his people: 'My people, remember Allah's favour upon you
when He raised Prophets amongst you and appointed you rulers, and granted to
you what He had not granted to anyone else in the world. *42
*42. This refers to the glory the Israelites enjoyed
before the time of Moses. There had appeared among them such great Prophets as
Abraham, Isaac, Jacob and Joseph. Moreover, from the time of Joseph they were
able to achieve very considerable power and authority in Egypt. For a considerable
period they were the greatest rulers of the civilized world, reigning supreme
in Egypt and the surrounding territories. People are generally inclined to
regard the time of Moses as the starting point for the rise of the Israelites.
The Qur'an, however, states categorically that the truly glorious period of
their history had passed long before Moses, and that Moses himself drew the
attention of his people to that period as their time of glory.
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