SURAH AL-AN AAM (AYA 150 to 165)
قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ
أَنَّ اللَّهَ حَرَّمَ هَٰذَا ۖ فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ ۚ وَلَا
تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ
بِالْآخِرَةِ وَهُمْ بِرَبِّهِمْ يَعْدِلُونَ {6:150}
[Q6:150] Qul halumma shuhadaaa'akumul
lazeena yash hadoona annal laaha harrama haazaa fa in shahidoo falaa tashhad
ma'ahum; wa laa tattabi' ahwaaa'al lazeena kazzaboo bi Aayaatinaa wallazeena
laa yu'minoona bil Aakhirati wa hum bi Rabbihim ya'diloon.
[Q6:150]
Say: Bring your witnesses who should bear witness that ALLAH (SWT) has
forbidden this, then if they bear witness, do not bear witness with them; and
follow not the low desires of those who reject Our communications and of those
who do not believe in the hereafter, and they make (others) equal to their
Lord.
[Q6:150] Katakanlah: Bawalah saksi-saksi kamu memberi keterangan bahawa ALLAH (SwT) mengharamkan (benda-benda yang kamu haramkan) ini. Kemudian jika mereka (tergamak) menjadi saksi (secara dusta), maka janganlah engkau turut sama membenarkan mereka; dan janganlah engkau turut hawa nafsu orang-orang yang mendustakan ayat-ayat keterangan Kami dan orang-orang yang tidak beriman kepada hari akhirat, sedang mereka pula menyamakan (sesuatu yang lain) dengan Tuhan mereka.
[Q6:150] Katakanlah: Bawalah saksi-saksi kamu memberi keterangan bahawa ALLAH (SwT) mengharamkan (benda-benda yang kamu haramkan) ini. Kemudian jika mereka (tergamak) menjadi saksi (secara dusta), maka janganlah engkau turut sama membenarkan mereka; dan janganlah engkau turut hawa nafsu orang-orang yang mendustakan ayat-ayat keterangan Kami dan orang-orang yang tidak beriman kepada hari akhirat, sedang mereka pula menyamakan (sesuatu yang lain) dengan Tuhan mereka.
The pagan
superstitions were baseless, harmful and debasing. If ALLAH (SWT)'s
name was pronounced to support their falsehood, no true believer in ALLAH (SWT)
could be deceived.
THOSE WHO SET UP FALSE GODS FAIL TO UNDERSTAND ALLAH (SWT)'S
TRUE AUTHORITY AND
THEIR OWN TRUE DESTINY.
______________________________________________________________________________________________
(6:150) Say
to them: 'Call your witnesses to testify that Allah forbade such-and-such.'
Then if they do testify, neither testify with them *126 nor follow
the desires of those who have given the lie to Our signs and who do not believe
in the Hereafter and set up equals with their Lord.
*126. A person who is conscious that he should
testify only to that which he knows, can never testify that the taboos
regarding food and other customs prevalent in their society had been enjoined
by God. But if some people are brazen enough to feel no compunction in bearing
false witness, then at least the believers should not become their partners in
lying. The real purpose in asking them to testify honestly whether their
customs and practices had in fact been sanctioned by God, is to stimulate those
with some sense of honesty to reflect on the character of their customs and
practices. Perhaps when they realize that there is no evidence of those
prohibitions having been prescribed by God, some of them may decide to get rid
of them.
SECTION 19
The Guiding Regulations of Life
Duties to ALLAH, kindred,
self and others---allied laws in the scriptures given to Moses.
قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ
عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ
وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ ۖ نَحْنُ نَرْزُقُكُمْ
وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ
وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۚ
ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ {6:151}
[Q6:151] Qul ta'aalaw atlu maa harrama
Rabbukum 'alaikum allaa tushrikoo bihee shai'anw wa bilwaalidaini ihsaananw wa
laa taqtulooo aw alaadakum min imlaaq; nahnu narzuqukum wa iyyaahum wa laa
taqrabul fawaahisha maa zahara minhaa wa maa batana wa laa taqtulun nafsal
latee harramal laahu illaa bilhaqq; zaalikum wassaakum bihee la'allakum
ta'qiloon.
[Q6:151]
Say: Come I will recite what your Lord has forbidden to you-- (remember)
that you do not associate anything with Him and show kindness to your parents,
and do not slay your children for (fear of) poverty-- We provide for you and
for them-- and do not draw nigh to indecencies, those of them which are
apparent and those which are concealed, and do not kill the soul which ALLAH
(SWT) has forbidden except for the requirements of justice; this He has
enjoined you with that you may understand.
[Q6:151] Katakanlah: Marilah, supaya aku bacakan apa yang telah diharamkan oleh Tuhan kamu kepada kamu, iaitu janganlah kamu sekutukan dengan ALLAH (SwT) sesuatupun dan hendaklah (kamu) membuat baik kepada ibu bapa dan janganlah kamu membunuh anak-anak kamu kerana kepapaan, (sebenarnya) Kamilah yang memberi rezeki kepada kamu dan kepada mereka dan janganlah kamu hampiri kejahatan-kejahatan (zina) yang terang daripadanya dan yang tersembunyi dan janganlah kamu membunuh jiwa yang telah diharamkan ALLAH (SwT) (membunuhnya) melainkan dengan jalan yang hak (yang dibenarkan oleh Syarak). Dengan yang demikian itulah ALLAH (SwT) perintahkan kamu, supaya kamu memahaminya.
[Q6:151] Katakanlah: Marilah, supaya aku bacakan apa yang telah diharamkan oleh Tuhan kamu kepada kamu, iaitu janganlah kamu sekutukan dengan ALLAH (SwT) sesuatupun dan hendaklah (kamu) membuat baik kepada ibu bapa dan janganlah kamu membunuh anak-anak kamu kerana kepapaan, (sebenarnya) Kamilah yang memberi rezeki kepada kamu dan kepada mereka dan janganlah kamu hampiri kejahatan-kejahatan (zina) yang terang daripadanya dan yang tersembunyi dan janganlah kamu membunuh jiwa yang telah diharamkan ALLAH (SwT) (membunuhnya) melainkan dengan jalan yang hak (yang dibenarkan oleh Syarak). Dengan yang demikian itulah ALLAH (SwT) perintahkan kamu, supaya kamu memahaminya.
Instead of
following pagan superstitions, and being in constant terror of imaginary taboos, WE SHOULD
STUDY, UNDERSTAND AND FOLLOW THE LAWS MADE BY ALLAH (SWT). HE IS THE ONE AND
ONLY LORD - CHERISHER.
1.
The mention of goodness to parents immediately after "belief in one ALLAH
(SWT)" suggests that ALLAH (SWT)'s love of us and care for us - in a higher sense - MUST BE UNDERSTOOD BY
REFERENCE TO THE PARENTAL LOVE, WHICH IS PURELY UNSELFISH; THEREFORE, our first duty among our fellow creatures is to our
father and mother, whose love leads us to the conception of divine love.
2.
Arising
from our goodness to parents is our duty and love to our children. As
said in verse
142 of this surah, the bounties of the
Lord are in abundance, so, for fear of poverty, it is ungodly to slay our
children.
THEN COMES THE moral prohibitions against [1]the
lewdness and all unseemly acts, relating to sex or otherwise, **open or secret; and the [2]prohibition
of killing and fighting.
ALL THESE INJUNCTIONS ARE IN OUR OWN INTEREST, IF
WE UNDERSTAND THE DIVINE PLAN.
______________________________________________________________________________________________
(6:151) Say
to them (O Muhammad!):'Come, let me recite what your Lord has laid down to
you: *127 (i)
that you associate nothing with Him; *128 (ii) and
do good to your parents; *129 (iii)
and do not slay your children out of fear of poverty. We provide you and
will likewise provide them with sustenance; (iv) and do not
even draw to things shameful *130 - be they open or secret; (v) and do not
slay the soul santified by Allah except in just cause; *131 this He has
enjoined upon you so that you may understand;
*127. The restrictions which had shackled their lives
were not those imposed by God. The really worthwhile restrictions are those
prescribed by God in order to regulate human life. These have always served as
the essential basis of all God-given codes (cf. Exodus. chapter 20).
*128. The first principle is that they should ASSOCIATE NONE WITH GOD IN HIS DIVINITY: NEITHER IN HIS ESSENCE, NOR IN HIS ATTRIBUTES, NOR IN HIS POWERS AND AUTHORITY, NOR IN THE RIGHTS He has against His creatures.
To associate someone with God in His divinity is to declare that the former shares the essence of God's divinity. Instances of associating others in God's essence are the Christian doctrine of the Trinity, the belief of the pagan Arabs that angels are daughters of God, and the belief of other polytheists in the divine character of their self-styled gods and goddesses and, in some cases, of their royalty. Likewise, a person associates others in the attributes of God when he considers someone other than God to be invested with those attributes which belong exclusively to God. One becomes guilty of this kind of polytheism if one believes somebody either to know all the mysteries of the Unseen or to be all-seeing and all-hearing or to be free of all defects and weaknesses and thus infallible. Again, a person associates others in the authority of God when he recognizes someone to be possessed of authority which belongs to God alone by virtue of His godhead; for example, the power to either benefit or harm people in a supernatural manner, to fulfil the needs of people and rescue them from distress. to protect and shield them, to hear their prayers, to make or mar their fate. A person is guilty of the same when he recognizes someone as possessing the rightful authority to determine what is lawful and what is unlawful, and to make laws for the regulation of human life. Such authority belongs to God alone, and recognizing anyone other than God as possessing it is tantamount to associating others with God in His authority.
Moreover, to associate others with God in His divine rights means that one recognizes someone beside God as legitimately deserving that which may he asked of man by God alone, viz. bowing and prostrating, standing in awe and reverence with folded hands, devotional greeting and kissing the earth, slaughtering animals and making any other offerings in thanksgiving for his grace and benevolence and in acknowledgement of his overlordship, vowing offerings in his name, calling him to rescue one from one's affliction and misfortune, and all the other forms of worship, adoration and reverence which are exclusively for God. In the same way, no one has the-right to be loved to the exclusion of all other attachments, or to be held in such awe that one always fears his wrath and dreads the violation of his command, both openly and in secret. Likewise, it is God - and God alone - Who has the right to be obeyed unconditionally, and Whose guidance should be considered the only criterion of right and wrong. In the same way, man should not commit himself to obey any authority which is either independent of obedience to God or whose command lacks the sanction of God.
If someone accords any of these rights to anyone other than God, he is guilty of associating others with God in His divinity. His guilt is the same whether or not he calls such beings divine.
*129. Accordingly, good treatment of one's parents includes showing them respect and reverence, obeying them, trying to keep them pleased, and serving them. The Qur'an always mentions this right of the parents immediately after mentioning the duty one owes to God alone. This makes it quite clear that the rights of parents have precedence over those of other human beings.
*130. The word fawahish applies to all those acts whose abominable character is self-evident. In the Qur'an all extra-marital sexual relationships, sodomy, nudity, false accusations of unchastity, and taking as one's wife a woman who had been married to one's father, are specifically reckoned as 'shameful deeds' (fawahish). In Hadith, theft, taking intoxicating drinks and begging have been characterized as fawahish, as have many other brazenly indecent acts. Man is required to abstain from them both openly and in secret.
*131. This means that human life, which has been declared inviolable by God, can only be destroyed for just cause. As for what is meant by 'just cause', we ought to remember that three cases are embodied in the Qur'an whereas two additional cases have been stated by the Prophet (peace be on him). The cases mentioned by the Qur'an are the following:
*128. The first principle is that they should ASSOCIATE NONE WITH GOD IN HIS DIVINITY: NEITHER IN HIS ESSENCE, NOR IN HIS ATTRIBUTES, NOR IN HIS POWERS AND AUTHORITY, NOR IN THE RIGHTS He has against His creatures.
To associate someone with God in His divinity is to declare that the former shares the essence of God's divinity. Instances of associating others in God's essence are the Christian doctrine of the Trinity, the belief of the pagan Arabs that angels are daughters of God, and the belief of other polytheists in the divine character of their self-styled gods and goddesses and, in some cases, of their royalty. Likewise, a person associates others in the attributes of God when he considers someone other than God to be invested with those attributes which belong exclusively to God. One becomes guilty of this kind of polytheism if one believes somebody either to know all the mysteries of the Unseen or to be all-seeing and all-hearing or to be free of all defects and weaknesses and thus infallible. Again, a person associates others in the authority of God when he recognizes someone to be possessed of authority which belongs to God alone by virtue of His godhead; for example, the power to either benefit or harm people in a supernatural manner, to fulfil the needs of people and rescue them from distress. to protect and shield them, to hear their prayers, to make or mar their fate. A person is guilty of the same when he recognizes someone as possessing the rightful authority to determine what is lawful and what is unlawful, and to make laws for the regulation of human life. Such authority belongs to God alone, and recognizing anyone other than God as possessing it is tantamount to associating others with God in His authority.
Moreover, to associate others with God in His divine rights means that one recognizes someone beside God as legitimately deserving that which may he asked of man by God alone, viz. bowing and prostrating, standing in awe and reverence with folded hands, devotional greeting and kissing the earth, slaughtering animals and making any other offerings in thanksgiving for his grace and benevolence and in acknowledgement of his overlordship, vowing offerings in his name, calling him to rescue one from one's affliction and misfortune, and all the other forms of worship, adoration and reverence which are exclusively for God. In the same way, no one has the-right to be loved to the exclusion of all other attachments, or to be held in such awe that one always fears his wrath and dreads the violation of his command, both openly and in secret. Likewise, it is God - and God alone - Who has the right to be obeyed unconditionally, and Whose guidance should be considered the only criterion of right and wrong. In the same way, man should not commit himself to obey any authority which is either independent of obedience to God or whose command lacks the sanction of God.
If someone accords any of these rights to anyone other than God, he is guilty of associating others with God in His divinity. His guilt is the same whether or not he calls such beings divine.
*129. Accordingly, good treatment of one's parents includes showing them respect and reverence, obeying them, trying to keep them pleased, and serving them. The Qur'an always mentions this right of the parents immediately after mentioning the duty one owes to God alone. This makes it quite clear that the rights of parents have precedence over those of other human beings.
*130. The word fawahish applies to all those acts whose abominable character is self-evident. In the Qur'an all extra-marital sexual relationships, sodomy, nudity, false accusations of unchastity, and taking as one's wife a woman who had been married to one's father, are specifically reckoned as 'shameful deeds' (fawahish). In Hadith, theft, taking intoxicating drinks and begging have been characterized as fawahish, as have many other brazenly indecent acts. Man is required to abstain from them both openly and in secret.
*131. This means that human life, which has been declared inviolable by God, can only be destroyed for just cause. As for what is meant by 'just cause', we ought to remember that three cases are embodied in the Qur'an whereas two additional cases have been stated by the Prophet (peace be on him). The cases mentioned by the Qur'an are the following:
(1) That a man is convicted of deliberate homicide
and thus the claim of retaliation is established against him.
(2) That someone resists the establishment of the true faith so that fighting against him might become necessary.
(3) That someone is guilty of spreading disorder in the Domain of Islam and strives to overthrow the Islamic order of government.
The two cases mentioned in the Hadith are:
(1) That a person commits illegitimate sexual intercourse even after marriage.
(2) That a Muslim is guilty of apostasy and rebellion against the Muslim body-politic.
Except for these five reasons, slaying a human being is not permissible, regardless of whether he is a believer, a protected non-Muslim (dhimmi) or an ordinary unbeliever.
(2) That someone resists the establishment of the true faith so that fighting against him might become necessary.
(3) That someone is guilty of spreading disorder in the Domain of Islam and strives to overthrow the Islamic order of government.
The two cases mentioned in the Hadith are:
(1) That a person commits illegitimate sexual intercourse even after marriage.
(2) That a Muslim is guilty of apostasy and rebellion against the Muslim body-politic.
Except for these five reasons, slaying a human being is not permissible, regardless of whether he is a believer, a protected non-Muslim (dhimmi) or an ordinary unbeliever.
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي
هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۖ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ
بِالْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ
فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ اللَّهِ أَوْفُوا ۚ ذَٰلِكُمْ
وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ {6:152}
[Q6:152] Wa laa taqraboo maalal yateemi
illaa billatee hiyaa ahsanu hattaa yablugha ashuddahoo wa awful kaila
walmeezaana bilqisti laa nukallifu nafsan illaa wus'ahaa wa izaa qultum
fa'diloo wa law kaana zaa qurbaa wa bi 'ahdil laahi awfoo; zaalikum wassaakum
bihee la'allakum tazakkarron.
[Q6:152]
And do not approach the property of the orphan except in the best manner
until he attains his maturity, and give full measure and weight with justice-- We
do not impose on any soul a duty except to the extent of its ability; and
when you speak, then be just though it be (against) a relative, and fulfill ALLAH
(SWT)'s covenant; this He has enjoined you with that you may be mindful;
[Q6:152] Dan janganlah kamu hampiri harta anak yatim melainkan dengan cara yang baik (untuk mengawal dan mengembangkannya), sehingga dia baligh (dewasa, serta layak mengurus hartanya dengan sendiri) dan sempurnakanlah segala sukatan dan timbangan dengan adil. Kami tidak memberatkan seseorang dengan kewajipan melainkan sekadar kesanggupannya dan apabila kamu mengatakan sesuatu (semasa membuat apa-apa keterangan) maka hendaklah kamu berlaku adil, sekalipun orang itu ada hubungan kerabat (dengan kamu) dan perjanjian (perintah-perintah) ALLAH (SwT) hendaklah kamu sempurnakan. Dengan yang demikian itulah ALLAH (SwT) perintahkan kamu, supaya kamu beringat (mematuhiNya).
[Q6:152] Dan janganlah kamu hampiri harta anak yatim melainkan dengan cara yang baik (untuk mengawal dan mengembangkannya), sehingga dia baligh (dewasa, serta layak mengurus hartanya dengan sendiri) dan sempurnakanlah segala sukatan dan timbangan dengan adil. Kami tidak memberatkan seseorang dengan kewajipan melainkan sekadar kesanggupannya dan apabila kamu mengatakan sesuatu (semasa membuat apa-apa keterangan) maka hendaklah kamu berlaku adil, sekalipun orang itu ada hubungan kerabat (dengan kamu) dan perjanjian (perintah-perintah) ALLAH (SwT) hendaklah kamu sempurnakan. Dengan yang demikian itulah ALLAH (SwT) perintahkan kamu, supaya kamu beringat (mematuhiNya).
Please refer to the
commentary of an
Nisa 4:6. And for "fulfil ALLAH
(SWT)'s covenant" refer
to the last covenant taken from the people by ALLAH (SWT) through His Prophet
at Ghadir Khum. Please refer to
the commentary of al Ma-idah 5:67.
______________________________________________________________________________________________
(6:152)
(vi) and do not even draw near to the property of
the orphan in his minority except in the best manner; *132 (vii) and
give full measures and weight with justice; We do not burden anyone beyond his
capacity; *133 (viii) When you speak, be just, even though it concern
a near of kin; (ix) and fulfil the covenant of Allah. *134 That is what
He has enjoined upon you so that you may take heed.
*132. That is, one's handling of the property of orphans
should be based on maximum selflessness, sincerity and well-wishing for the
orphans; it should be of a kind which lends itself to no reproach, either from
God or man.
*133. Even though this is a full-fledged postulate of the law of God, it is mentioned here in order to stress that one who tries to remain fair and just to the utmost of his ability, in giving weight and measure and in his dealings with people, will be acquitted of responsibility for error. If any mistakes in weight or measure occur out of oversight, and thus involuntarily, he will not be punished.
*134. 'Covenant of Allah' signifies, in the first place, the commitment to God, as well as to human beings, to which man binds himself in His name. It also signifies that covenant between man and God, as well as between one human being and another which automatically takes place the moment a person is born onto God's earth and into human society. The first two covenants mentioned are voluntary and deliberate whereas the last one is natural. The last one is no less binding than the first two, even though man does not make it of his own volition. For when man enjoys his own existence, makes use of his physical and mental energy, benefits from the means of sustenance and natural resources - in other words, when he benefits from the world created by God and avails himself of the opportunities provided for him by the operation of natural laws - he incurs certain obligations towards God. In the same way, when one derives nourishment and sustenance from the blood of one's mother while in her womb, when one opens one's eyes in a family which is supported by the toil of one's father, when one benefits from the various institutions of human society, one is placed in varying degrees of obligation towards those individuals and institutions. This covenant between man and God and between man and society is inscribed, not on a piece of paper, but on every fibre of man's being. Man has not entered into this covenant consciously and deliberately, yet the whole of his being owes itself to it. Surah al-Baqarah 2:27 alludes to this covenant when it says that it is the transgressors 'who break the covenant of Allah after its firm binding, and cut asunder what Allah has commanded to be joined, and spread mischief on earth'. It is also mentioned in Surah al-A'raf 7:172 in the following words: 'And recall when your Lord took the children of Adam from their loins and made them testify as to themselves saying, "Am I not your Lord?" (to which) they answered, "Yes, we do bear witness thereto. "
*133. Even though this is a full-fledged postulate of the law of God, it is mentioned here in order to stress that one who tries to remain fair and just to the utmost of his ability, in giving weight and measure and in his dealings with people, will be acquitted of responsibility for error. If any mistakes in weight or measure occur out of oversight, and thus involuntarily, he will not be punished.
*134. 'Covenant of Allah' signifies, in the first place, the commitment to God, as well as to human beings, to which man binds himself in His name. It also signifies that covenant between man and God, as well as between one human being and another which automatically takes place the moment a person is born onto God's earth and into human society. The first two covenants mentioned are voluntary and deliberate whereas the last one is natural. The last one is no less binding than the first two, even though man does not make it of his own volition. For when man enjoys his own existence, makes use of his physical and mental energy, benefits from the means of sustenance and natural resources - in other words, when he benefits from the world created by God and avails himself of the opportunities provided for him by the operation of natural laws - he incurs certain obligations towards God. In the same way, when one derives nourishment and sustenance from the blood of one's mother while in her womb, when one opens one's eyes in a family which is supported by the toil of one's father, when one benefits from the various institutions of human society, one is placed in varying degrees of obligation towards those individuals and institutions. This covenant between man and God and between man and society is inscribed, not on a piece of paper, but on every fibre of man's being. Man has not entered into this covenant consciously and deliberately, yet the whole of his being owes itself to it. Surah al-Baqarah 2:27 alludes to this covenant when it says that it is the transgressors 'who break the covenant of Allah after its firm binding, and cut asunder what Allah has commanded to be joined, and spread mischief on earth'. It is also mentioned in Surah al-A'raf 7:172 in the following words: 'And recall when your Lord took the children of Adam from their loins and made them testify as to themselves saying, "Am I not your Lord?" (to which) they answered, "Yes, we do bear witness thereto. "
وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ
ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ۚ ذَٰلِكُمْ
وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ {6:153}
[Q6:153] Wa annna haazaa Siraatee
mustaqeeman fattabi'oohu wa laa tattabi'us subula fatafarraqa bikum 'an
sabeelih; zaalikum wassaakum bihee la'allakum tattaqoon.
[Q6:153] And (know) that this is My path, the right one therefore follow it, and follow not (other) ways, for they will lead you away from His way; this He has enjoined you with that you may guard (against evil).
[Q6:153] And (know) that this is My path, the right one therefore follow it, and follow not (other) ways, for they will lead you away from His way; this He has enjoined you with that you may guard (against evil).
[Q6:153] Dan bahawa sesungguhnya inilah jalanKu (agama Islam) yang betul lurus,
maka hendaklah kamu menurutnya dan janganlah kamu menurut jalan-jalan (yang
lain dari Islam), kerana jalan-jalan (yang lain itu) mencerai-beraikan kamu
dari jalan ALLAH (SwT), Dengan yang demikian itulah ALLAH (SwT) perintahkan
kamu, supaya kamu bertakwa.
THE RELIGION OF ISLAM, WHEN PERFECTED AND COMPLETED AFTER THE
DECLARATION OF THE WILAYAH OR IMAMAH OF IMAM
ALI IBNE ABI TALIB, AT GHADIR KHUM,
BECAME THE ONLY RIGHT PATH FOR ALL MANKIND TILL ETERNITY (Please
refer to the commentary of al Ma-idah 5:67 and 3) and according to hadith al
thaqalayn and as verified by
Ahzab 33:33 and Waqi-ah 56:77 to 79 the Qur’an and the Ahlul Bayt together are the
right path, THEREFORE,
WHOEVER GOES IN ANOTHER DIRECTION, OTHER THAN WHAT HAS BEEN SHOWN BY THE HOLY
PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) AT GHADIR
KHUM, WILL DEVIATE FROM THE TRUE PATH OF ALLAH (SWT) .
______________________________________________________________________________________________
(6:154) Then
We gave to Moses the Book, completing the benediction of Allah upon the one who
acts righteously, spelling out everything clearly, a guidance and a mercy; so
that they may believe in their meeting with their Lord. *136
*136. To believe in 'meeting with the Lord' signifies
the conviction that one is answerable to God, and which leads one to adopt
responsible behaviour in life.
The statement made here could mean two things. It might mean that the teachings of the heavenly Book vouchsafed to Moses could itself create a sense of responsibility among the Israelites. Alternatively, it might mean that when ordinary people observe the wonderful way of life prescribed by God, and note the beneficial effects of its merciful dispensation in the lives of righteous people, they will come to realize that belief in the After-life is, in all respects, a better basis for human life than its denial. In this way, their observation and study might turn them from rejection to true faith.
The statement made here could mean two things. It might mean that the teachings of the heavenly Book vouchsafed to Moses could itself create a sense of responsibility among the Israelites. Alternatively, it might mean that when ordinary people observe the wonderful way of life prescribed by God, and note the beneficial effects of its merciful dispensation in the lives of righteous people, they will come to realize that belief in the After-life is, in all respects, a better basis for human life than its denial. In this way, their observation and study might turn them from rejection to true faith.
ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى
الَّذِي أَحْسَنَ وَتَفْصِيلًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ
بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ {6:154}
[Q6:154] Summa aatainaa Moosal Kitaaba
tammaaman 'alal lazeee ahsana wa tafseelal likulli shai'inw wa hudanw wa
rahmatal la'allahum biliqaaa'i Rabbihim yu'minoon.
[Q6:154] Again, We gave the Book to Musa to complete (Our blessings) on him who would do good (to others), and making plain all things and a guidance and a mercy, so that they should believe in the meeting of their Lord.
[Q6:154] Again, We gave the Book to Musa to complete (Our blessings) on him who would do good (to others), and making plain all things and a guidance and a mercy, so that they should believe in the meeting of their Lord.
[Q6:154] Kemudian (ketahuilah pula bahawa) Kami telah memberikan kepada Nabi Musa
Kitab Taurat untuk menyempurnakan (kemuliaan dan nikmat Kami) kepada orang yang
telah berbuat baik (menjalankan ajaran Kitab itu iaitu Nabi Musa) dan untuk
menerangkan tiap-tiap sesuatu, serta menjadi petunjuk dan rahmat, supaya mereka
beriman kepada pertemuan dengan Tuhan mereka (pada hari akhirat kelak).
**THE
TAWRAT
WAS GIVEN TO MUSA
FOR THE GUIDANCE OF THE JEWS. ISA, **WITH THE
INJIL,
WAS ALSO SENT FOR THE GUIDANCE OF THE CHILDREN OF ISRAIL. Isa said: "I was sent to the lost sheep of the house of Israil, and to them alone (Matthew 15:24
and 25)."
ä Please
refer to the commentary of al Baqarah 2:40 to
know that both these prophets gave the glad tidings of the advent of THE HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) who finally brought the
eternally blessed (mubarak) book of ALLAH
(SWT), THE QUR’AN.
AFTER THE REVELATION OF THE FINAL WORD OF ALLAH (SWT) TO THE LAST
PROPHET OF ALLAH (SWT), NO MAN OF ANY RACE, COLOUR
OR CLIME CAN EVER SAY AT ANY TIME THAT HE HAS NOT BEEN GUIDED.
v "The signs of ALLAH (SWT)", which the
disbelievers belie, include, in addition to **the
verses of the Qur’an, **the lives and teachings
of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) and his Ahlul Bayt. A SIGN IS THE MANIFESTATION OF ALLAH (SWT)'S
WILL. There is nothing in the universe
which does not point to the eternal and self-subsisting (hayy al qayyum) existence
of ALLAH (SWT), THEREFORE, whatever there is in the universe is a sign of ALLAH
(SWT), but all signs are not alike in their manifestation of the original
cause. Some are direct and clear.
Others are vague and unclear.
°
For
example, there are many things which a man uses in his
day-to-day life. It is very difficult for another man who has not seen the user
of these things to positively describe him by looking at his clothes etcetera
used by him when they are separated from him, BUT if one sees his portrait or
image he is at once identified.
v As the attributes and the glory of the Lord are manifested to their
possible perfection only in His messengers and His chosen representatives, they
are His direct, clear and perfect signs. The
foremost among them are the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt.
The [1] verses of the Qur’an, [2] the miracles displayed by ALLAH (SWT)'s chosen
representatives AND [3] all the divine commandments and decrees ARE ALSO THE SIGNS OF ALLAH (SWT).
______________________________________________________________________________________________
(6:154) Then
We gave to Moses the Book, completing the benediction of Allah upon the one who
acts righteously, spelling out everything clearly, a guidance and a mercy; so
that they may believe in their meeting with their Lord. *136
*136. To believe in 'meeting with the Lord' signifies
the conviction that one is answerable to God, and which leads one to adopt
responsible behaviour in life.
The statement made here could mean two things. It might mean that the teachings of the heavenly Book vouchsafed to Moses could itself create a sense of responsibility among the Israelites. Alternatively, it might mean that when ordinary people observe the wonderful way of life prescribed by God, and note the beneficial effects of its merciful dispensation in the lives of righteous people, they will come to realize that belief in the After-life is, in all respects, a better basis for human life than its denial. In this way, their observation and study might turn them from rejection to true faith.
The statement made here could mean two things. It might mean that the teachings of the heavenly Book vouchsafed to Moses could itself create a sense of responsibility among the Israelites. Alternatively, it might mean that when ordinary people observe the wonderful way of life prescribed by God, and note the beneficial effects of its merciful dispensation in the lives of righteous people, they will come to realize that belief in the After-life is, in all respects, a better basis for human life than its denial. In this way, their observation and study might turn them from rejection to true faith.
SECTION 20
Prayer, Sacrifice, Life and Death to the only for
ALLAH
The Qur’an sent down for
the guidance of mankind---The law of requital---The object of life of mankind
must be only to please ALLAH---The believers in ALLAH will be the rulers of the
earth.
وَهَٰذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ
فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ {6:155}
[Q6:155] Wa haazaa Kitaabun anzalnaahu
Mubaarakun fattabi'oohu wattaqoo la'al lakum urhamoon.
[Q6:155] And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you.
[Q6:155] And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you.
[Q6:155] Dan ini sebuah Kitab (Al-Quran) yang Kami turunkan, yang ada berkatnya
(banyak manfaatnya). Oleh itu, hendaklah kamu menurutnya dan bertakwalah
(kepada ALLAH (SwT)), mudah-mudahan kamu beroleh rahmat.
(see
commentary for verse 154)
_____________________________________________________________________________________
(6:155) And likewise We revealed this (Book) - a
blessed one. Follow it, then, and become God-fearing; you may be shown mercy.
أَنْ تَقُولُوا إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَىٰ
طَائِفَتَيْنِ مِنْ قَبْلِنَا وَإِنْ كُنَّا عَنْ دِرَاسَتِهِمْ
لَغَافِلِينَ {6:156}
[Q6:156] An taqooloo innammaaa unzilal
Kitaabu 'alaa taaa'ifataini min qablinaa wa in kunnaa 'an diraasatihim
laghaafileen.
[Q6:156] Lest you say that the Book was only revealed to two parties before us and We were truly unaware of what they read.
[Q6:156] Lest you say that the Book was only revealed to two parties before us and We were truly unaware of what they read.
[Q6:156] Supaya kamu tidak mengatakan: Bahawa Kitab (agama) itu hanya diturunkan
kepada dua golongan (Yahudi dan Nasrani) dahulu sebelum kami dan sesungguhnya
kami lalai (tidak faham) akan apa yang dibaca dan dipelajari oleh mereka.
(see
commentary for verse 154)
_____________________________________________________________________________________
(6:156) (You may no longer) say now that the Book was
revealed only to two groups of people before Us *137 and that we
had indeed been unaware of what they read.
*137. The allusion is to the Jews and the
Christians.
أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا
الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ
رَبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّنْ كَذَّبَ بِآيَاتِ اللَّهِ
وَصَدَفَ عَنْهَا ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ
الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ {6:157}
[Q6:157] Aw taqooloo law annaaa unzila
'alainal kitaabu lakunnaaa ahdaa minhum; faqad jaaa'akum baiyinatum mir
Rabbikum wa hudanw wa rahmah; faman azlamu mimman kazzaba bi Aayaatil laahi wa
sadaf 'anhaa; sanajzil lazeena yasdifoona 'an Aayaatinaa sooo'al 'azaabi bimaa
kaanoo yasdifoon.
[Q6:157] Or lest you should say: If the Book had been revealed to us, we would certainly have been better guided than they, so indeed there has come to you clear proof from your Lord, and guidance and mercy. Who then is more unjust than he who rejects ALLAH (SWT)'s communications and turns away from them? We will reward those who turn away from Our communications with an evil chastisement because they turned away.
[Q6:157] Or lest you should say: If the Book had been revealed to us, we would certainly have been better guided than they, so indeed there has come to you clear proof from your Lord, and guidance and mercy. Who then is more unjust than he who rejects ALLAH (SWT)'s communications and turns away from them? We will reward those who turn away from Our communications with an evil chastisement because they turned away.
[Q6:157] Atau supaya kamu (tidak) mengatakan: Sesungguhnya kalau diturunkan Kitab
kepada kami tentulah kami mendapat petunjuk hidayat lebih daripada mereka.
(Kamu tidak akan dapat berdalih lagi) kerana sesungguhnya telah datang kepada
kamu keterangan (yang cukup) dari Tuhan kamu dan petunjuk hidayat serta
rahmatNya (yang melimpah-limpah). Oleh itu, siapakah yang lebih zalim lagi
daripada orang yang mendustakan ayat-ayat keterangan ALLAH (SwT) dan berpaling
daripadanya? Kami akan membalas orang-orang yang berpaling dari ayat-ayat
keterangan Kami (dengan) azab seksa yang seburuk-buruknya, disebabkan mereka
sentiasa berpaling (mengingkarinya).
(see
commentary for verse 154)
_____________________________________________________________________________________
(6:157) Nor
may you claim that: 'Had the Book been revealed to us, we would have been
better guided than they.' Surely clear evidence has come to you from your Lord,
which is both a guidance and a mercy. Who, then, is more unjust than he who
gave the lie to the signs of Allah and turned away from them? *138 And
We shall soon requite those who turn away from Our signs with a severe
chastisement for having turned away.
*138. 'Signs of Allah' include the teachings
embodied in the Qur'an. They are also manifest in the noble life of the Prophet
(peace be on him), and the pure lives of those who believed in him. Tley also
include the natural phenomena to which the Qur'an refers in support of its
message.
هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ
الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ ۗ
يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ
تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا ۗ قُلِ
انْتَظِرُوا إِنَّا مُنْتَظِرُونَ {6:158}
[Q6:158] hal yanzuroona illaaa an
taatiyahumul malaaa'ikatu aw yaatiya Rabbuka aw yaatiya ba'du Aayaati Rabbik;
yawma yaatee ba'du Aayaati Rabbika laa yanfa'u nafsan eemaanuhaa lam takun
aamanat min qablu aw kasabat feee eemaanihaa khairaa; qulin tazirooo innaa
muntaziroon.
[Q6:158]
They do not wait aught but that the angels should come to them, or that your
Lord should come, or that some of the signs of your Lord should come. On the
day when some of the signs of your Lord shall come, its faith shall not profit
a soul which did not believe before, or earn good through its faith. Say: Wait;
we too are waiting.
[Q6:158] Apakah (yang ditunggu-tunggu oleh mereka yang tidak beriman itu?) mereka tidak menunggu melainkan kedatangan malaikat (yang mencabut nyawa mereka) atau kedatangan (azab) Tuhanmu atau kedatangan sebahagian dari tanda-tanda Tuhanmu (yang menjadi alamat hari kiamat). Pada hari datangnya sebahagian dari tanda-tanda Tuhanmu itu, tidak berfaedah lagi iman seseorang yang tidak beriman sebelum itu atau yang tidak berusaha mengerjakan kebaikan mengenai imannya. Katakanlah: Tunggulah kamu (akan apa yang kamu berhak mendapatnya) dan kami pun sebenarnya menunggu (akan apa yang telah dijanjikan oleh Tuhan kepada kami).
[Q6:158] Apakah (yang ditunggu-tunggu oleh mereka yang tidak beriman itu?) mereka tidak menunggu melainkan kedatangan malaikat (yang mencabut nyawa mereka) atau kedatangan (azab) Tuhanmu atau kedatangan sebahagian dari tanda-tanda Tuhanmu (yang menjadi alamat hari kiamat). Pada hari datangnya sebahagian dari tanda-tanda Tuhanmu itu, tidak berfaedah lagi iman seseorang yang tidak beriman sebelum itu atau yang tidak berusaha mengerjakan kebaikan mengenai imannya. Katakanlah: Tunggulah kamu (akan apa yang kamu berhak mendapatnya) dan kami pun sebenarnya menunggu (akan apa yang telah dijanjikan oleh Tuhan kepada kami).
Through the Jews and the
Christians the pagans had heard about the coming of the angels, and the Lord
and His signs in the times of their prophets. SO THEY PRETENDED that if these types of events would take place they also
would believe in the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad)'s preaching.
THROUGH THIS VERSE ALLAH (SWT) has made clear to them that nothing of this sort would
happen, BUT CERTAINLY the angel of death
will come and the day of final judgement will come when belief in them will not
do any good to the disbelievers, who had not believed in them before. Please
refer to the commentary of al Baqarah 2:255 to have a clear understanding of the words
in the Qur’an OR in the traditions which refer to the movement or visibility of
ALLAH (SWT). HIS ABSOLUTE UNITY AND INFINITE EXISTENCE RENDERS NULL AND VOID
THE CONJECTURAL IDEA OF HIS CORPOREALITY.
THE BELIEVER IS WAITING FOR THE
FRUITS OF TRUE BELIEF AND RIGHTEOUSNESS - WHICH, IN A HIGHER STATE OF SPIRITUAL ELEVATION, IS NEARNESS TO ALLAH
(SWT), A SURE THING TO HAPPEN.
______________________________________________________________________________________________
(6:158) What!
Do they wait either for the angels to appear before them or for your Lord to
come unto them or for some clear signs of your Lord *139 to appear
before them? When some clear signs of your Lord will appear, believing will be
of no avail to anyone who did not believe before, or who earned no good deeds
through his faith. *140 Say: 'Wait on; we too are waiting.'
*139. That is, either tokens of the approach of the
Day of Reckoning or God's scourge or any other sign that will uncover the
Truth, after which there will be no reason left for testing man.
*140. Those tokens will be so clear that after their appearance it will neither avail the unbeliever to repent of his unbelief nor the disobedient to forsake his disobedience. For faith and obedience have meaning and value only as long as the Truth remains hidden, as long as the tenure of life granted to people does not seem to have approached its end and the world with all its vanities continues to delude man that, as there may neither be God nor After-life, one should eat, drink and enjoy oneself as best one can.
*140. Those tokens will be so clear that after their appearance it will neither avail the unbeliever to repent of his unbelief nor the disobedient to forsake his disobedience. For faith and obedience have meaning and value only as long as the Truth remains hidden, as long as the tenure of life granted to people does not seem to have approached its end and the world with all its vanities continues to delude man that, as there may neither be God nor After-life, one should eat, drink and enjoy oneself as best one can.
إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا
شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ
يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ {6:159}
[Q6:159] Innal lazeena farraqoo deenahum
wa kaanoo shiya'allasta minhum fee shai'; innamaaa amruhum ilallaahi summma
yunabbi'uhum bimaa kaanoo yaf'aloon.
[Q6:159]
Surely they who divided their religion into parts and became sects, you
have no concern with them; their affair is only with ALLAH (SWT), then He
will inform them of what they did.
[Q6:159] Bahawasanya orang-orang yang mencerai-beraikan agama mereka (dengan perselisihan-perselisihan yang berdasarkan hawa nafsu) dan mereka menjadi berpuak-puak, tiadalah engkau terkait sedikitpun dalam (perbuatan) mereka. Sesungguhnya perkara mereka hanya terserah kepada ALLAH (SwT). Kemudian Dia akan menerangkan kepada mereka (pada hari kiamat kelak), apa yang telah mereka lakukan (dan membalasnya).
[Q6:159] Bahawasanya orang-orang yang mencerai-beraikan agama mereka (dengan perselisihan-perselisihan yang berdasarkan hawa nafsu) dan mereka menjadi berpuak-puak, tiadalah engkau terkait sedikitpun dalam (perbuatan) mereka. Sesungguhnya perkara mereka hanya terserah kepada ALLAH (SwT). Kemudian Dia akan menerangkan kepada mereka (pada hari kiamat kelak), apa yang telah mereka lakukan (dan membalasnya).
According to Imam Muhammad bin Ali al Baqir this verse is in
continuation of verse 154. THOSE
WHO ABANDONED THE PATH SHOWN BY THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) THROUGH HADITH AL THAQALAYN AND HIS FINAL
ANNOUNCEMENT AT GHADIR KHUM, IN FACT SOWED THE
SEEDS OF DISCORD AND SECTARIANISM IN ISLAM, OTHERWISE THE DIRECTIONS GIVEN
BY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD), AS COMMANDED BY ALLAH (SWT), WERE CLEAR.
1.
"My Ahlul Bayt are like the ark of Nuh. Whoso gets into it is
saved, and whoso stays away is drowned and lost" said
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
2.
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) also said:
"Out of the
seventy-one sects of the followers of Musa, only one was on the right path. The
followers of Isa also divided their religion into seventy two sects, out of
which only one was on the right path. Likewise there will be seventy three
sects among my followers, out of which only one will be on the right path."
THE FOLLOWERS OF TRUE ISLAM HOLD FAST TO THE QUR’AN
AND THE IMAMS OF THE AHLUL BAYT AS
HAD BEEN DIRECTED BY THE HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad).
______________________________________________________________________________________________
(6:159) Surely
you have nothing to do with those who have made divisions in their religion and
become factions. *141 Their matter is with Allah and He will indeed
tell them (in time) what they have been doing.
*141. This is addressed to the Prophet (peace be on him) and through him to
all followers of the true faith. THE IMPORT OF THIS STATEMENT IS THAT TRUE
FAITH HAS ALWAYS CONSISTED, AND STILL CONSISTS, IN RECOGNIZING THE ONE TRUE GOD
AS ONE'S GOD AND LORD; IN ASSOCIATING NONE WITH GOD IN HIS DIVINITY - NEITHER
IN RESPECT OF HIS ESSENCE, NOR OF HIS ATTRIBUTES, NOR OF HIS CLAIMS UPON HIS
CREATURES; IN BELIEVING IN THE HEREAFTER AND HENCE CONSIDERING ONESELF
ANSWERABLE BEFORE GOD; and in living according to those principles and values
which have been communicated by God to mankind through His Prophets and Books.
This was the religion entrusted to man at the beginning of human life. The religions which emerged later stemmed
from the perverted ingenuity of man, from his baser lusts, and from an
exaggerated sense of devotion to venerable personalities. Such factors
corrupted the original religion and overlaid it with harmful innovations. HENCE,
people modified and distorted the
original beliefs by mixing them with products of their conjecture and
philosophical thinking. More and more innovations were added to the original
laws of the true religion. Putting aside the Law of God, men set themselves
up as their own law-makers, indulged in hair-splitting elaborations, and
exaggerated the importance of disagreements in minor legal problems. They
showed excessive veneration for some Prophets of God and some standard-bearers
of the true religion, and directed their rancour and hatred against the others.
Thus there emerged innumerable religions and sects, the birth of each leading
to the fragmentation of humanity into an ever-increasing number of mutually
hostile groups. Anyone who decides to follow the true religion must therefore
cut himself off from all factions and chart an independent course.
مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا
ۖ وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا
يُظْلَمُونَ {6:160}
[Q6:160] man jaaa'a bilhasanati falahoo
'ashru amsaalihaa wa man jaaa'a bissaiyi'ati falaa yujzaaa illaa mislahaa wa
hum laa yuzlamoon.
[Q6:160]
Whoever brings a good deed, he shall have ten like it, and whoever brings an
evil deed, he shall be recompensed only with the like of it, and they shall not
be dealt with unjustly.
[Q6:160] Sesiapa yang membawa amal kebaikan (pada hari kiamat), maka baginya (balasan) sepuluh kali ganda (dari kebaikan) yang sama dengannya dan sesiapa yang membawa amal kejahatan, maka ia tidak dibalas melainkan (kejahatan) yang sama dengannya; sedang mereka tidak dianiaya (sedikitpun).
[Q6:160] Sesiapa yang membawa amal kebaikan (pada hari kiamat), maka baginya (balasan) sepuluh kali ganda (dari kebaikan) yang sama dengannya dan sesiapa yang membawa amal kejahatan, maka ia tidak dibalas melainkan (kejahatan) yang sama dengannya; sedang mereka tidak dianiaya (sedikitpun).
ALLAH (SWT) IS JUST AS WELL AS GENEROUS. TO THE GOOD the
reward is multiplied ten times (far above merits) by virtue of His generosity. TO THE EVIL, the punishment
is no more than commensurate with their sin; AND EVEN SO the
door of mercy is always open to those who sincerely repent and show it
by their conduct.
______________________________________________________________________________________________
(6:160) Whoever will come to Allah with a good deed
shall have ten times as much, and whoever will come to Allah with an evil deed,
shall be requited with no more than the like of it. They shall not be wronged.
قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ
مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ
الْمُشْرِكِينَ {6:161}
[Q6:161] Qul innanee hadaanee Rabbeee
ilaa Siraatim Mustaqeemin deenan qiyamam Millata Ibraaheema haneefaa; wa maa
kaana minal mushrikeen.
[Q6:161] Say: Surely, (as for) me, my Lord has guided me to the right path; (to) a most right religion, the faith of Ibrahim the upright one, and he was not of the polytheists.
[Q6:161] Say: Surely, (as for) me, my Lord has guided me to the right path; (to) a most right religion, the faith of Ibrahim the upright one, and he was not of the polytheists.
[Q6:161] Katakanlah (wahai Muhammad): Sesungguhnya aku telah diberikan petunjuk
hidayat oleh Tuhanku ke jalan yang betul lurus, (kepada) agama yang tetap
teguh, iaitu agama Nabi Ibrahim yang ikhlas dan tiadalah ia dari orang-orang
musyrik.
Please refer to the
commentary of al
Baqarah 2:124 to 129.
______________________________________________________________________________________________
(6:161) Say:
'As for me, my Lord has guided me on to a straight way, a right religion, the
way of Abraham *142 who
adopted it in exclusive devotion to Allah, and he was not of those who
associated others with Allah in His divinity.'
*142. The 'Way of Abraham' is one further indication of the way of true
religion which one is required to follow. This way could also have been
designated as the way of Moses or of Jesus But since their names have become
falsely associated with Judaism and Christianity respectively, it was necessary
to call it the 'Way of Abraham'. Moreover, Abraham was acknowledged by both the
Jews and the Christians as rightly-guided and both knew, of course, that he
lived long before either Judaism or Christianity was born. In the same way, the
polytheists of Arabia also considered Abraham to be rightly-guided. Despite
their ignorance, they at least acknowledged that that righteous man, who had
founded the Ka'bah, was a worshipper of God exclusively and no idolator.
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ
وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ {6:162}
[Q6:162] Qul inna Salaatee wa nusukee wa
mahyaaya wa mamaatee lillaahi Rabbil 'aalameen;
[Q6:162] Say. Surely my prayer and my sacrifice and my life and my death are (all) for ALLAH (SWT), the Lord of the worlds;
[Q6:162] Say. Surely my prayer and my sacrifice and my life and my death are (all) for ALLAH (SWT), the Lord of the worlds;
[Q6:162] Katakanlah: Sesungguhnya sembahyangku dan ibadatku, hidupku dan matiku,
hanyalah untuk ALLAH (SwT) Tuhan yang memelihara dan mentadbirkan sekalian
alam.
THE HIGHEST ACHIEVEMENT OF A HUMAN BEING IS TO
UNDERSTAND AND FOLLOW THE LAWS DECREED BY ALLAH (SWT), WHICH ALONE GENERATE
GOOD IN INDIVIDUAL AND COLLECTIVE LIFE. All the aspects of living with reference to *self, *family, *relatives and *possessions
should be employed in the service of ALLAH (SWT), out of His love, if one
completely surrenders oneself to the will of ALLAH (SWT).
THERE WAS NO BETTER OR GREATER MANIFESTATION OF A PERFECT SUBMISSION TO ALLAH
(SWT) THAN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA
ALI MUHAMMAD) AND HIS AHLUL BAYT.
THEY WERE DIVINELY COMMISSIONED TO ESTABLISH THEMSELVES AS EVERLASTING IDEALS
OR MODELS FOR MANKIND TILL THE DAY OF JUDGEMENT.
An
all-comprehensive manifestation of such a perfect submission was seen in Karbala, where the grandson of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad),
Imam Husayn, had sacrificed all that
he had in the way of ALLAH (SWT).
©
The Bible informs us that Isa said on the cross: "O my Lord! Why Thou has forsaken me?"
©
Ibrahim covered his eyes before going to
slaughter his son.
µ
Imam
Husayn, every pour of his body a bleeding wound, slid
over the burning sand of Naynawa from his horse at the time of Asr prayers,
rested his forehead on the ground in prostration and said:
"O Merciful Lord of the worlds! Husayn,
Your servant, has given You everything he had received from You, in Your
way.
Accept the humble sacrifice of your servant.
If the grandson of your messenger had more, he would have given it to
you willingly.
O my Lord! Be merciful and oft-forgiving to the faithfuls."
THERE WAS **NO DESPAIR, **NO REMORSE, **NO SENSE OF LOSS IN HIS LAST WORDS. HE DID NOT ASK ANYTHING FOR HIMSELF. HE ONLY REMEMBERED THE FAITHFULS
AND ASKED FORGIVENESS FOR THEM. HE IS AN IDEAL WHO
EVERY REFINED, HIGH-MINDED AND VIRTUOUS PERSON FOLLOWS AND GLORIFIES.
______________________________________________________________________________________________
(6:162) Say:
'Surely my Prayer, all my acts of worship, *143 and my
living and my dying are for Allah alone, the Lord of the whole universe.
*143. 'The Arabic word nusuk
used here signifies ritual sacrifice as well as the other forms of devotion and
worship.
لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا
أَوَّلُ الْمُسْلِمِينَ {6:163}
[Q6:163] Laa shareeka lahoo wa bizaalika
umirtu wa ana awwalul muslimeen.
[Q6:163] No associate has He; and this am I commanded, and I am the first of those who submit.
[Q6:163] No associate has He; and this am I commanded, and I am the first of those who submit.
[Q6:163] Tiada sekutu bagiNya dan dengan yang demikian sahaja aku diperintahkan
dan aku (di antara seluruh umatku) adalah orang Islam yang awal pertama (yang
berserah diri kepada ALLAH (SwT) dan mematuhi perintahNya).
THE
HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS THE FIRST IDEAL AND PERFECT MODEL OF A TRUE MUSLIM.
______________________________________________________________________________________________
(6:163) He
has no associate. Thus have I been bidden, and I am the foremost of those who
submit themselves (to Allah).
قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا وَهُوَ رَبُّ
كُلِّ شَيْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ
وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ
بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ {6:164}
[Q6:164] Qul aghairal laahi abhee Rabbanw
wa Huwa Rabbu kulli shai'; wa laa taksibu kullu nafsin illaa 'alaihaa; wa laa
taziru waaziratunw wizra ukhraa; summa ilaa Rabbikum marji'ukum fa yunabbi'ukum
bimaa kuntum feehi takhtalifoon.
[Q6:164] Say: What! Shall I seek a Lord other than ALLAH (SWT)? And He is the Lord of all things; and no soul earns (evil) but against itself, and no bearer of burden shall bear the burden of another; then to your Lord is your return, so He will inform you of that in which you differed.
[Q6:164] Say: What! Shall I seek a Lord other than ALLAH (SWT)? And He is the Lord of all things; and no soul earns (evil) but against itself, and no bearer of burden shall bear the burden of another; then to your Lord is your return, so He will inform you of that in which you differed.
[Q6:164] Katakanlah: (Sesudah aku mentauhidkan ALLAH (SwT) dan berserah diri
kepadaNya) patutkah aku mencari Tuhan selain ALLAH (SwT), padahal Dialah Tuhan
bagi tiap-tiap sesuatu? Dan tiadalah (kejahatan) yang diusahakan oleh tiap-tiap
seorang melainkan orang itulah sahaja yang menanggung dosanya dan seseorang
yang boleh memikul tidak akan memikul dosa perbuatan orang lain (bahkan dosa
usahanya sahaja); kemudian kepada Tuhan kamulah tempat kamu kembali, lalu Dia
menerangkan kepada kamu akan apa yang kamu berselisihan padanya.
After the emphatic denunciations of
idolatry there
remains no alternative but to say: "There is no ALLAH (SWT) save ALLAH (SWT), the Lord
of the worlds".
THE DOCTRINE
OF PERSONAL RESPONSIBILITY IS DECISIVE. [1] We ourselves are responsible for our deeds. [2] We
cannot transfer the consequences to someone else. [3] Nor can any one vicariously
atone for our sins.
£ THE IDEA OF REDEMPTION renders ALLAH (SWT) helpless against the evil done freely in His
kingdom. BECAUSE OF THIS CONCEPTION the evil-doers run scot-free,
without fear of punishment, and destroy peace, harmony and rule of law in the
world.
IN ISLAM EVERY INDIVIDUAL IS ANSWERABLE FOR HIS FAITH
AND DEEDS WHEN HE RETURNS TO ALLAH (SWT) ON THE DAY OF RECKONING.
Ø
The faithful who have done good and followed the teachings of ALLAH
(SWT) and his Prophet shall be rewarded and the
disbelievers and the sinners will be punished.
Ø
Those believers who made mistakes BUT sincerely repented and amended
their conduct shall receive His mercy and forgiveness.
THIS
SYSTEM OF ACCOUNTABILITY CREATES A VIABLE DISCIPLINE IN THE HUMAN SOCIETY.
The Christians
have a misconceived idea that
Ä THE INTERCESSOR bears the burden of the sins of the
person whom he has saved from
punishment.
Ä BUT INTERCESSION does not
mean bearing the burden of the sinner,
THEREFORE, all the prophets are able to intercede on
behalf of the sinners for obtaining ALLAH (SWT)'s forgiveness, BECAUSE no prophet had ever committed a sin.
Ä THEY ALSO SAY THAT
ALL THE PROPHETS WERE SINNERS EXCEPT ISA
WHO ALONE WILL BEAR THE SINS OF THE SINNERS.
The tradition
attributed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) that the dead will be punished IF his friends and relatives weep and mourn over his death is disapproved by this verse.
_____________________________________________________________________________________________
(6:164) Say:
'Shall I seek someone other than Allah as Lord when He is the Lord of
everything?' *144 Everyone
will bear the consequence of what he does, and no one shall bear the burden of
another. *145 Thereafter,
your return will be to your Lord, whereupon He will let you know what you
disagreed about.
*144. Since God is the Lord of the entire universe, how
could anyone be His lord? Since the entire universe is yoked to obedience to
God, man is an integral part of the universe, how can he reasonably, look for
another lord in that area of his life in which he uses his own volition,ind
judgement? Is it appropriate for him to move in diametrical opposition to the
entire universe?
*145. Every person is responsible for whatever he does; and no one is responsible for the deeds of others.
*145. Every person is responsible for whatever he does; and no one is responsible for the deeds of others.
وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ
وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۗ
إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ {6:165}
[Q6:165] Wa Huwal lazee ja'alakum
khalaaa'ifal ardi wa rafa'a ba'dakum fawqa ba'din darajaatil liyabluwakum fee
maaa aataakum; inna Rabbaka saree'ul 'iqaab; wa innahoo la Ghafoorur Raheem.
[Q6:165] And He it is Who has made you successors in the land and raised some of you above others by (various) grades, that He might try you by what He has given you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful.
[Q6:165] And He it is Who has made you successors in the land and raised some of you above others by (various) grades, that He might try you by what He has given you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful.
[Q6:165] Dan Dialah yang menjadikan kamu khalifah di
bumi dan meninggikan setengah kamu atas setengahnya yang lain beberapa darjat,
kerana Dia hendak menguji kamu pada apa yang telah dikurniakanNya kepada kamu.
Sesungguhnya Tuhanmu amatlah cepat azab seksaNya dan sesungguhnya Dia Maha
Pengampun, lagi Maha Mengasihani.
The
word khala-if, in
this verse, means deputies. EVERY HUMAN BEING HAS BEEN CREATED TO MANIFEST THE
DIVINE ATTRIBUTES IN HIS OR HER LIFE. If one lives in this world, keeping in view this
sacred assignment, it will make man reach the glorious heights of divine
perfection.
THE THEORY THAT EVERY BELIEVER IS A VICEGERENT OF ALLAH
(SWT) CANNOT BE USED to assume that men have the right to select or elect anyone from among themselves to exercise authority on
their behalf.
THE VERSE CLEARLY SAYS THAT ALLAH
(SWT) HAS RAISED SOME OF HIS DEPUTIES OVER OTHERS IN RANKS, ON ACCOUNT OF **THEIR WISDOM, **PIETY AND **TOTAL
DEDICATION TO THE CAUSE OF ALLAH (SWT) (JIHAD); THEREFORE THEY
SHOULD BE ALLOWED TO EXERCISE THE DIVINELY DELEGATED AUTHORITY, FOLLOWED AND
OBEYED.
_______________________________________________________________________________________
(6:165) For
He it is Who has appointed you vicegerent over the earth, and has exalted some
of you over others in rank that He may try you in what He has bestowed is upon
you. *146 Indeed
your Lord is swift in retribution, and He is certainly All-Forgiving,
All-Compassionate.
*146. This statement embodies three important truths:
First, that human beings as such are vicegerents of God on earth, so that God
has entrusted them with many things and endowed them with the power to use
them. Second, it is God Himself Who has created differences
of rank among His vicegerents. The trust placed in some is more than that of
others. Some men have been granted control of more resources than others. Some
are more gifted in respect of their abilities. Likewise, some human beings have
been placed under the trust of others. Third, all this is indeed designed to test man. The entire life. of man is in
fact, a vast examination wherein man is being tested about the trust he has
received from God: how sensitive he is to that trust, to what extent he lives
up to it, and to what extent he proves to be competent with it. What position
man will be able to attain in the Next Life depends on the result of this test.
**************************************
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