SURAH AL-A RAAF (AYA 151 to 170)
قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي
رَحْمَتِكَ ۖ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ {7:151}
[Q7:151] Qaala
Rabbigh fir lee wa li akhee wa adkhilnaa fee rahmatika wa Anta arhamur
raahimeen.
[Q7:151] He said: My Lord! Forgive me and my brother and cause us to enter into Thy mercy, and Thou art the most Merciful of the merciful ones.
[Q7:151] He said: My Lord! Forgive me and my brother and cause us to enter into Thy mercy, and Thou art the most Merciful of the merciful ones.
[Q7:151] Nabi Musa berdoa dengan
berkata: Wahai Tuhanku, ampunkanlah bagiku dan bagi saudaraku dan masukkanlah
kami ke dalam rahmatMu, kerana Engkaulah sahaja Yang Maha Mengasihani dari
segala yang lain mengasihani.
(see commentary for verse 148)
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(7:151) Thereupon
Moses said: 'O Lord! Grant forgiveness upon me and my brother and admit us to
Your Mercy, for You are most merciful of the merciful.'
SECTION 19
Mercy promised to those who accept the
Apostle (Muhammad)
Repentance
and forgiveness accepted---Mercy promised to those who followed the Apostle
(Muhammad) and the Light sent down along with him.
إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ
غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا ۚ وَكَذَٰلِكَ نَجْزِي
الْمُفْتَرِينَ {7:152}
[Q7:152]
Innal lazeenat takhazul 'ijla-sa yanaaluhum ghadabum mir Rabbihim wa
zillatun fil hayaatid dunyaa; wa kazaalika najzil muftareen.
[Q7:152] (As for) those who took the calf (for a god), surely wrath from their Lord and disgrace in this world's life shall overtake them, and thus do We recompense the devisers of lies.
[Q7:152] (As for) those who took the calf (for a god), surely wrath from their Lord and disgrace in this world's life shall overtake them, and thus do We recompense the devisers of lies.
[Q7:152] Sesungguhnya orang-orang yang
menyembah (patung) anak lembu itu, akan ditimpa kemurkaan dari Tuhan mereka dan
kehinaan dalam kehidupan dunia dan demikianlah kami membalas orang-orang yang
mengada-adakan perkara yang tidak benar.
(see commentary for verse 148)
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(7:152) In
reply they were told: 'Verily those who worshipped the calf will certainly
incur indignation from their Lord, and will be abased in the life of this
world. Thus do We reward those who fabricate lies.
وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا
مِنْ بَعْدِهَا وَآمَنُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ {7:153}
[Q7:153] Wallazeena
'amilus saiyiaati summa taaboo mim ba'dihaa wa aamanooo inna Rabbaka mim
ba'dihaa la Ghafoorur Raheem.
[Q7:153] And (as to) those who do evil deeds, then repent after that and believe, your Lord after that is most surely Forgiving, Merciful.
[Q7:153] And (as to) those who do evil deeds, then repent after that and believe, your Lord after that is most surely Forgiving, Merciful.
[Q7:153] Dan orang-orang yang melakukan
kejahatan kemudian mereka bertaubat sesudah itu dan beriman, (maka)
sesungguhnya Tuhanmu sesudah itu Maha Pengampun, lagi Maha Mengasihani.
(see commentary for verse 148)
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(7:153) As
for those who do evil, and later repent and have faith, such shall find their
Lord All-Forgiving, All-Compassionate after (they repent and believe)
وَلَمَّا سَكَتَ عَنْ مُوسَى الْغَضَبُ أَخَذَ
الْأَلْوَاحَ ۖ وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِلَّذِينَ هُمْ لِرَبِّهِمْ
يَرْهَبُونَ {7:154}
[Q7:154]
Wa lammaa sakata 'am Moosal ghadabu akhazal al waaha wa fee nnuskhatihaa
hudanw wa rahmatul lillazeena hum li Rabbihim yarhaboon.
[Q7:154] And when Musa's anger calmed down he took up the tablets, and in the writing thereof was guidance and mercy for those who fear for the sake of their Lord.
[Q7:154] And when Musa's anger calmed down he took up the tablets, and in the writing thereof was guidance and mercy for those who fear for the sake of their Lord.
[Q7:154] Dan apabila kemarahan Nabi Musa
itu reda, dia pun mengambil Luh-luh Taurat itu yang dalam naskhahnya terkandung
petunjuk dan rahmat, bagi orang-orang yang bersungguh-sungguh takut kepada
Tuhan mereka (daripada melanggar perintahNya).
It is clearly mentioned in this verse THAT MUSA DID
NOT BREAK THE TABLETS as mentioned in Exodus 32: 19.
He took up the tablets which were a
guidance and mercy from ALLAH (SWT), and guided the people through the laws
written on them.
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(7:154) And
when the anger of Moses was stilled, he took up the Tablets again, the text of
which comprised guidance and mercy to those who fear their Lord.
وَاخْتَارَ مُوسَىٰ قَوْمَهُ سَبْعِينَ رَجُلًا
لِمِيقَاتِنَا ۖ فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ
أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ
مِنَّا ۖ إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ
تَشَاءُ ۖ أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا ۖ وَأَنْتَ خَيْرُ
الْغَافِرِينَ {7:155}
[Q7:155]
Wakhtaara Moosaa qawmahoo sab'eena rajjulal limeeqaatinaa falammaa
akhazat humur rajfatu qaala Rabbi law shi'ta ahlaktahum min qablu wa iyyaaya
atuhlikunna bimaa fa'alas sufahaaa'u minnaa in hiya illaa fitnatuka tudillu
bihaa man tashaaa'u wa tahdee man tashaaa'u Anta waliyyunaa faghfir lanaa
warhammnaa wa Anta khairul ghaafireen.
[Q7:155] And Musa chose out of his people seventy men for Our appointment; so when the earthquake overtook them, he said: My Lord! If Thou hadst pleased, Thou hadst destroyed them before and myself (too); wilt Thou destroy us for what the fools among us have done? It is naught but Thy trial, Thou makest err with it whom Thou pleasest and guidest whom Thou pleasest: Thou art our Guardian, therefore forgive us and have mercy on us, and Thou art the best of the forgivers.
[Q7:155] And Musa chose out of his people seventy men for Our appointment; so when the earthquake overtook them, he said: My Lord! If Thou hadst pleased, Thou hadst destroyed them before and myself (too); wilt Thou destroy us for what the fools among us have done? It is naught but Thy trial, Thou makest err with it whom Thou pleasest and guidest whom Thou pleasest: Thou art our Guardian, therefore forgive us and have mercy on us, and Thou art the best of the forgivers.
[Q7:155] Dan Nabi Musa memilih tujuh
puluh orang lelaki dari kaumnya (untuk di bawa bersama ke Gunung Tursina) pada
waktu yang telah kami tentukan. Maka ketika mereka digegar oleh gempa, Nabi
Musa merayu dengan berkata: Wahai Tuhanku! Jika Engkau kehendaki, Engkau boleh
binasakan mereka bersama-sama denganku sebelum ini. Adakah Engkau hendak
membinasakan kami disebabkan apa yang telah dilakukan oleh orang-orang yang
bodoh di antara kami? (Apa yang mereka telah lakukan) itu hanyalah cubaanMu.
Dengan cubaan itu Engkau sesatkan sesiapa yang Engkau kehendaki dan Engkau beri
petunjuk kepada sesiapa yang Engkau kehendaki. Engkau jualah Pelindung kami;
oleh itu ampunkanlah kami dan berilah rahmat kepada kami, kerana Engkau jualah
sebaik-baik Pemberi ampun.
Refer
to the commentary of al Baqarah: 55. Seventy (70) of the elders were taken up to the mountain, BUT when they insisted upon seeing ALLAH (SWT), they were dazed with lightning and thunder,
AND were
raised up on the intercession of Musa.
IT WAS A TRIAL TO
ESTABLISH THE FACT THAT THERE IS FREEDOM OF CHOICE BY WHICH SOME GO
ASTRAY AND SOME WALK ON THE RIGHT PATH.
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(7:155) And out of his people Moses singled out seventy men for Our
appointment. *109 Then, when violent shaking seized them, he addressed his Lord: 'Had You
willed, O my Lord, You could have destroyed them and me long ago. Will You
destroy us for what the fools amongst us did? That was nothing but a trial from
You whereby You mislead whom You will and guide whom You will. *110 You alone are our guardian. Forgive us, then, and have mercy upon us.
You are the best of those who forgive.
*109. Moses was summoned for the second time to Mount
Sinai along with seventy chiefs of the nation in order that they might seek
pardon for their calf-worship and renew their covenant with God. Reference to
this event is not found in the Bible and Talmud. They simply mention that Moses
was summoned to receive new tablets as replacements for the ones he had thrown
down and broken. (Cf. Exodus 34.)
*110. When a people are put to the test it is an occasion of crucial importance for it helps to distinguish the righteous from the wicked. Like a winnow, it separates out of the mass the useful from the useless. Hence in his wisdom God subjects people to tests. Those who successfully pass through them, owe their success to the support and guidance they receive from God. As for those who are unsuccessful, their failure is the result of their not receiving that support and guidance. This does not detract from the fact that men neither arbitrarily receive or are denied God's support and guidance. Both extending and withholding support and guidance follow a rule which is based on wisdom and justice. The fact, however, remains that man can succeed in the test to which he is put only if God supports and guides him.
*110. When a people are put to the test it is an occasion of crucial importance for it helps to distinguish the righteous from the wicked. Like a winnow, it separates out of the mass the useful from the useless. Hence in his wisdom God subjects people to tests. Those who successfully pass through them, owe their success to the support and guidance they receive from God. As for those who are unsuccessful, their failure is the result of their not receiving that support and guidance. This does not detract from the fact that men neither arbitrarily receive or are denied God's support and guidance. Both extending and withholding support and guidance follow a rule which is based on wisdom and justice. The fact, however, remains that man can succeed in the test to which he is put only if God supports and guides him.
وَاكْتُبْ لَنَا فِي هَٰذِهِ الدُّنْيَا حَسَنَةً
وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ ۚ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ
أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ
يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا
يُؤْمِنُونَ {7:156}
[Q7:156] Waktub lanaa fee haazi hid dunyaa hasanatanw wa fil
Aakhirati innnaa hudnaaa ilaik; qaala 'azaabee useebu bihee man ashaaa'u wa
rahmatee wasi'at kulla shai'; fasa aktubuhaa lillazeena yattaqoona wa yu'toonaz
Zakaata wallazeena hum bi Aayaatinaa yu'minoon.
[Q7:156] And ordain for us good in this world's life and in the hereafter, for surely we turn to Thee. He said: (As for) My chastisement, I will afflict with it whom I please, and My mercy encompasses all things; so I will ordain it (specially) for those who guard (against evil) and pay the poor-rate, and those who believe in Our communications.
[Q7:156] And ordain for us good in this world's life and in the hereafter, for surely we turn to Thee. He said: (As for) My chastisement, I will afflict with it whom I please, and My mercy encompasses all things; so I will ordain it (specially) for those who guard (against evil) and pay the poor-rate, and those who believe in Our communications.
[Q7:156] Dan tetapkanlah untuk Kami kebaikan dalam dunia ini dan juga di
akhirat, sesungguhnya kami kembali (bertaubat) kepadaMu. ALLAH (SwT) berfirman:
AzabKu akan Aku timpakan kepada sesiapa yang Aku kehendaki dan rahmatKu
meliputi tiap-tiap sesuatu; maka Aku akan menentukannya bagi orang-orang yang
bertakwa dan yang memberi zakat, serta orang-orang yang beriman kepada
ayat-ayat Kami.
"My mercy encompasses everything" SHOWS THAT THE
CANVAS OF ALLAH (SWT)'S MERCY ENFOLDS ALL THOSE SINNERS WHO TURN REPENTANT UNTO
HIM as mentioned in verse 153. While warning people in Bani Israil 17:15 (No one shall
carry another's burden), and in Zilzal 99:7 (whosoever
has done even an atom's weight of good shall be rewarded), ISLAM ASSURES THE SINNERS THAT THE DOORS OF
ALLAH (SWT)'S MERCY ALWAYS REMAIN OPEN FOR THOSE WHO SINCERELY TURN REPENTANT
TO ALLAH (SWT) (see commentary of al Fatihah 1:3).
The theory
of a general and unconditional pardon propagated by any religion that the price of the sins committed, being
committed and to be committed by all the human beings has been paid by a
prophet, gives birth to evil, disorder
and corruption. It becomes a licence to sin and make mischief in the world. See Jathiyah
45:21 and 22.
»
Verse 157 says that the divine mercy is available to those
who safeguard themselves against evil and follow the teachings of the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), again repeated in verse
158. See commentary of Nisa 4:80.
»
For ummi see
commentary of al
Baqarah 2:78.
»
The advent of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) had been announced by Musa and Isa. See
commentary of al
Baqarah 2:40.
»
For amr bil maruf and nahya anil
munkar see commentary
of Ali Imran
3:101 to 115.
THE HOLY PROPHET (ALLAHUMA SALI
ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS SENT TO THE WHOLE MANKIND AS A MESSENGER OF ALLAH
(SWT) FOR ALL TIMES. See also Nisa 4:7; Anbiya 21:107 and Saba 34:28. Matthew 10: 5, 6; and 15: 22 to 26 confirm that Isa
was sent to the lost sheep of the children of Israil.
v
See commentary of al Baqarah 2:255 for "There is no
ALLAH (SWT) but He and to Him belongs the kingdom of the heavens and the
earth"; and for "He gives life
and death" refer to the
commentary of al
Baqarah 2:259 and 260.
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(7:156) And ordain for us what is good in this world and in the World to Come
for to You have we turned.'He replied: 'I afflict whomsoever I wish with My
chastisement. As for My mercy, it encompasses everything. *111 will show mercy to those who abstain from evil, pay Zakat and have faith
in Our signs.'
*111. It is false to assume that the general rule
underlying God's governance of His realm is that of wrath which is occasionally
tempered with mercy and benevolence. On the contrary, the general rule is that
of mercy and benevolence and wrath is the exception which is aroused when man's
transgression and rebellion exceed all reasonable limits.
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ
الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ
وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ
وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ
عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ
آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ
مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ {7:157}
[Q7:157] Allazeena yattabi'oonar Rasoolan Nabiyyal ummiyyal
lazee yajidoonahoo maktooban 'indahum fit Tawraati wal Injeeli yaa muruhum
bilma'roofi wa yanhaahum 'anil munkari wa yuhillu lahumul taiyibaati wa
yuharrimu 'alaihimul khabaaa'isa wa yada'u 'anhum israhum wal aghlaalal latee
kaanat 'alaihim; fallazeena aamanoo bihee wa 'azzaroohu wannasaroohu wattaba'un
nooral lazeee unzila ma'ahooo ulaaa'ika humul muflihoon.
[Q7:157] Those who follow the Messenger-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful.
[Q7:157] Those who follow the Messenger-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful.
[Q7:157] Iaitu orang-orang yang mengikut Rasulullah (Muhammad s.a.w) Nabi yang
Ummi, yang mereka dapati tertulis (namanya dan sifat-sifatnya) di dalam Taurat
dan Injil yang ada di sisi mereka. Dia menyuruh mereka dengan perkara-perkara
yang baik dan melarang mereka daripada melakukan perkara-perkara yang keji dan
dia menghalalkan bagi mereka segala benda yang baik dan mengharamkan kepada
mereka segala benda yang buruk dan dia juga menghapuskan dari mereka
beban-beban dan belenggu-belenggu yang ada pada mereka. Maka orang-orang yang
beriman kepadanya, dan memuliakannya, juga menolongnya, serta mengikut nur
(cahaya) yang diturunkan kepadanya (Al-Quran), mereka itulah orang-orang yang
berjaya.
(see commentary for verse 156)
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(7:157) [To-day this mercy is for] those who follow the ummi Prophet *112 whom they find mentioned in the Torah and the Gospel with them. *113 He enjoins upon them what is good and forbids them what is evil. He
makes the clean things lawful to them and prohibits all corrupt things, *114 and removes from them their burdens and the shackles that were upon
them. *115 So those who believe in him and assist him, and succour him and follow
the Light which has been sent down with him, it is they who shall prosper.
*112. The preceding verse concludes God's response to
Moses' prayer. This was the appropriate moment to invite the Israelites to
follow the Message preached by the Prophet Muhammad (peace be on him). The upshot
of what is being said here is that people can even now attain God's mercy
exactly as they could in the past. THESE CONDITIONS REQUIRE THAT PEOPLE SHOULD
NOW FOLLOW THE PROPHET MUHAMMAD (PEACE BE ON HIM), SINCE REFUSAL TO FOLLOW A
PROPHET AFTER HIS ADVENT AMOUNTS TO GROSS DISOBEDIENCE TO GOD. Those who do not commit themselves to
follow the Prophet (peace be on him) cannot attain the essence of piety, no
matter how hard they try to make a pretence of it by observing the minor
details of religious rituals generally associated with piety.
Likewise, the Israelites had been told that paying Zakah was essential to win God's mercy. However, payment of Zakah is meaningless unless one supports the struggle to establish the hegemony of truth which was being carried on under the leadership of the Prophet (peace be on him). For unless one spends money to exalt the word of God, the very foundation of Zakah are lacking, even if a person spends huge amounts in the way of charity. They were also reminded that they had been told in the past that God's mercy was exclusively for those who believed in His Revelation. Now those who rejected the Revelation received by Muhammad (peace be on him) could never be considered believers in Revelation no matter how zealously they claim to believe in the Torah.
Reference to the Prophet (peace be on him) in this verse as umimi is significant as the Israelites branded all other nations as Gentiles (ummis). Steeped in racial prejudice, they did not consider members of other nations as their equals, let alone accept any person not belonging to them as a Prophet. The Qur'an also states the Jewish belief that they would not be taken to ask for whatever they might do to non-Jews. (See Al'Imran 3: 75.) Employing the same term which they themselves had used, the Qur'an tells them that their destiny was linked with the ummi Prophet. By obeying him they would become deserving of God's mercy. As for disobedience to the Prophet (peace be on him). it would continue to arouse God's wrath which had been afflicted upon them for centuries.
*113. Pointed and repeated reference to the coming of the Prophet Muhammad (peace be on him) is made in the Bible. (See Deuteronomy 8: 15-19; Matthew 21: 33-46; John 1: 19-25; 14: 15-17, 25-30; 15: 25-6; 6: 7-15.)
*114. The Prophet declares the pure things which they had forbidden as lawful, and the impure things which they had legitimized as unlawful.
*115. The Israelites had fettered their lives by undue restrictions which had been placed on them by the legal hair-splitting of their jurists, the pietistic exaggerations of their spiritual leaders, the introduction of superstitions and self-contrived laws and regulations by, their masses. The Prophet, by relieving them of every unnecessary burden and releasing them from every unjustified restriction, in fact liberated their shackled lives.
Likewise, the Israelites had been told that paying Zakah was essential to win God's mercy. However, payment of Zakah is meaningless unless one supports the struggle to establish the hegemony of truth which was being carried on under the leadership of the Prophet (peace be on him). For unless one spends money to exalt the word of God, the very foundation of Zakah are lacking, even if a person spends huge amounts in the way of charity. They were also reminded that they had been told in the past that God's mercy was exclusively for those who believed in His Revelation. Now those who rejected the Revelation received by Muhammad (peace be on him) could never be considered believers in Revelation no matter how zealously they claim to believe in the Torah.
Reference to the Prophet (peace be on him) in this verse as umimi is significant as the Israelites branded all other nations as Gentiles (ummis). Steeped in racial prejudice, they did not consider members of other nations as their equals, let alone accept any person not belonging to them as a Prophet. The Qur'an also states the Jewish belief that they would not be taken to ask for whatever they might do to non-Jews. (See Al'Imran 3: 75.) Employing the same term which they themselves had used, the Qur'an tells them that their destiny was linked with the ummi Prophet. By obeying him they would become deserving of God's mercy. As for disobedience to the Prophet (peace be on him). it would continue to arouse God's wrath which had been afflicted upon them for centuries.
*113. Pointed and repeated reference to the coming of the Prophet Muhammad (peace be on him) is made in the Bible. (See Deuteronomy 8: 15-19; Matthew 21: 33-46; John 1: 19-25; 14: 15-17, 25-30; 15: 25-6; 6: 7-15.)
*114. The Prophet declares the pure things which they had forbidden as lawful, and the impure things which they had legitimized as unlawful.
*115. The Israelites had fettered their lives by undue restrictions which had been placed on them by the legal hair-splitting of their jurists, the pietistic exaggerations of their spiritual leaders, the introduction of superstitions and self-contrived laws and regulations by, their masses. The Prophet, by relieving them of every unnecessary burden and releasing them from every unjustified restriction, in fact liberated their shackled lives.
SECTION 20
The Holy Prophet Muhammad, the Apostle
unto the whole Mankind
Muhammad
commanded by ALLAH to declared his ministry unto mankind as a whole---The
Israelites’ rebellious behaviour---The Miracle of water caused by Moses to gush out of a Rock.
قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ
إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ
إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ
الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ
تَهْتَدُونَ {7:158}
[Q7:158] Qul yaaa aiyuhan naasu innee Rasoohul laahi ilaikum
jamee'anil lazee lahoo mulkus samaawaati wal ardi laaa ilaaha illaa Huwa yuhyee
wa yumeetu fa aaminoo billaahi wa Rasoolihin Nabiyyil ummiy yil lazee yu'minu
billaahi wa Kalimaatihee wattabi'oohu la'allakum tahtadoon.
[Q7:158] Say: O people! surely I am the Messenger of ALLAH (SWT) to you all, of Him Whose is the kingdom of the heavens and the earth there is no ALLAH (SWT) but He; He brings to life and causes to die therefore believe in ALLAH (SWT) and His messenger, the Ummi Prophet who believes in ALLAH (SWT) and His words, and follow him so that you may walk in the right way.
[Q7:158] Say: O people! surely I am the Messenger of ALLAH (SWT) to you all, of Him Whose is the kingdom of the heavens and the earth there is no ALLAH (SWT) but He; He brings to life and causes to die therefore believe in ALLAH (SWT) and His messenger, the Ummi Prophet who believes in ALLAH (SWT) and His words, and follow him so that you may walk in the right way.
[Q7:158] Katakanlah (wahai Muhammad):
Wahai sekalian manusia! Sesungguhnya aku adalah Pesuruh ALLAH (SwT) kepada kamu
semuanya, (di utus oleh ALLAH (SwT)) yang menguasai langit dan bumi, tiada
Tuhan (yang berhak disembah) melainkan Dia; Yang menghidupkan dan mematikan.
Oleh itu, berimanlah kamu kepada ALLAH (SwT) dan RasulNya, Nabi yang Ummi yang
beriman kepada ALLAH (SwT) dan Kalimah-kalimahNya (Kitab-kitabNya) dan ikutilah
dia, supaya kamu beroleh hidayat petunjuk.
(see commentary for verse 156)
______________________________________________________________________________________________
(7:158) [Say,
O Muhammad]: 'O men! I am Allah's Messenger to you all - of Him to Whom belongs
the dominion of the heavens and the earth. There is no god but He. He grants
life and deals death. Have faith then, in Allah and in His Messenger, the ummi
Prophet who believes in Allah and His words; and follow him so that you may be guided
aright.'
وَمِنْ قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ
وَبِهِ يَعْدِلُونَ {7:159}
[Q7:159] Wa min qawmi Moosaaa ummatuny yahdoona bilhaqqi wa
bihee ya'diloon.
[Q7:159] And of Musa's people was a party
who guided (people) with the truth, and thereby did they do justice.
[Q7:159] Dan di antara kaum Nabi Musa, ada satu golongan yang memberi petunjuk (kepada orang ramai) dengan perkara-perkara yang hak dan dengannya mereka menjalankan keadilan.
[Q7:159] Dan di antara kaum Nabi Musa, ada satu golongan yang memberi petunjuk (kepada orang ramai) dengan perkara-perkara yang hak dan dengannya mereka menjalankan keadilan.
Incidents in Jewish history have been referred to in many verses of the Qur’an. Here they have special
reference to their bearing when Islam was preached.
Ø See commentary of al Baqarah 2:60 for
water gushed forth from the rock for the twelve tribes of the Jews when Musa used
his staff as directed by ALLAH (SWT).
Ø al Baqarah
2:57 for the shades of clouds and manna and quails.
Ø al Baqarah:
57 for the injustice they had done to themselves;
and
Ø al Baqarah:
58 for entering the gate bowing; and
Ø al Baqarah:
59 for wrongfully changing the words;
and
Ø al Baqarah:
65 for exceeding the limits of the Sabbath.
______________________________________________________________________________________________
(7:159) Among the people of Moses' *116 there
was a party who guided others in the way of the truth and established justice
in its light. *117
*116. This marks the resumption of the main theme of
the discourse which had been interrupted by the parenthesis (see verses 157-8)
calling people to affirm the prophethood of Muhammad (peace be on him).
*117. The translators generally render the verse as the following:
Of the people of Moses there is a section who guide and do justice in the light of truth. (Translation by Abdullah Yusuf Ali.)
They do so because, in their view, the present verse describes the moral and intellectual state of the Israelites at the time when the Qur'an was revealed. However, the context seems to indicate that the above account refers to the state of the Israelites at the time of the Prophet Moses. Thus, the purpose of the verse is to emphasize that even in the days of their calf-worship when God rebuked them, all members of Israel were not corrupt; that a sizeable section of them was righteous.
*117. The translators generally render the verse as the following:
Of the people of Moses there is a section who guide and do justice in the light of truth. (Translation by Abdullah Yusuf Ali.)
They do so because, in their view, the present verse describes the moral and intellectual state of the Israelites at the time when the Qur'an was revealed. However, the context seems to indicate that the above account refers to the state of the Israelites at the time of the Prophet Moses. Thus, the purpose of the verse is to emphasize that even in the days of their calf-worship when God rebuked them, all members of Israel were not corrupt; that a sizeable section of them was righteous.
وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا
أُمَمًا ۚ وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ
بِعَصَاكَ الْحَجَرَ ۖ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ
عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ
وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِنْ طَيِّبَاتِ مَا
رَزَقْنَاكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ
يَظْلِمُونَ {7:160}
[Q7:160] Wa qatta' naahumus natai 'ashrata asbaatan umamaa;
wa awhainaa ilaa Moosaaa izis tasqaahu qawmuhooo anid rib bi'asaakal hajara
fambajasat minhus nata 'ashrata 'ainan qad 'alima kullu unaasim mashrabahm; wa
zallalnaa 'alaihimul ghammaamma wa anzalnaa 'alaihimul Manna was Salwaa kuloo
min taiyibaati maa razaqnaakum; wa maa zalamoonaa wa laakin kaanooo anfusahum
yazlimoon.
[Q7:160] And We divided them into twelve tribes, as nations; and We revealed to Musa when his people asked him for water: Strike the rock with your staff, so outnowed from it twelve springs; each tribe knew its drinking place; and We made the clouds to give shade over them and We sent to them manna and quails: Eat of the good things We have given you. And they did not do Us any harm, but they did injustice to their own souls.
[Q7:160] And We divided them into twelve tribes, as nations; and We revealed to Musa when his people asked him for water: Strike the rock with your staff, so outnowed from it twelve springs; each tribe knew its drinking place; and We made the clouds to give shade over them and We sent to them manna and quails: Eat of the good things We have given you. And they did not do Us any harm, but they did injustice to their own souls.
[Q7:160] Dan kami membahagikan mereka
(Bani Israil) menjadi dua belas suku, sebagai golongan-golongan besar dan Kami
wahyukan kepada Nabi Musa, ketika kaumnya meminta air kepadanya: Pukullah batu
itu dengan tongkatmu. Maka terpancarlah daripadanya dua belas mata air.
Tiap-tiap golongan (di antara mereka) mengetahui tempat masing-masing dan Kami
naungi mereka dengan awan dan Kami turunkan kepada mereka "Manna" dan
"Salwa". (Lalu Kami berfirman): Makanlah dari benda yang baik-baik
yang kami telah kurniakan kepada kamu dan tidaklah mereka menganiaya Kami
(dengan kekufuran mereka), tetapi mereka adalah menganiaya diri mereka
sendiri.
(see commentary for verse 159)
______________________________________________________________________________________________
(7:160) And We divided them into twelve tribes, forming them into communities. *118 When his people asked Moses for water We directed him: 'Smite the rock
with your rod.' Then twelve springs gushed forth from the rock and every people
knew their drinking-places. And We caused thick clouds to provide them shade,
and We sent down upon them manna and quails, *119 saying: 'Eat of the clean things that We have provided you.' They
wronged not Us, but it was themselves that they wronged.
*118. This refers to the organization of the people
of Israel which has been mentioned in the Qur'an in al-Ma'idah 5:12 and also
described, at length, in the Bible in Numbers. According to these sources, in
compliance with God's command the Prophet Moses first conducted the census of
the Israelites in the wilderness of Sinai. HE REGISTERED THEIR TWELVE TRIBES,
TEN OF WHOM WERE DESCENDANTS OF THE PROPHET JACOB, AND THE REMAINING TWO
DESCENDANTS OF THE PROPHET JOSEPH, AS SEPARATE AND DISTINCT TRIBES. He
appointed a chief for each tribe and assigned to him the duty to maintain
moral, religious, social and military discipline within each tribe and to
enforce the Law. The Levites, who were descendants of the Prophets Moses and Aaron,
however, were organized as a distinct group entrusted with the task of
providing religious guidance to all tribes.
*119. This organization was one of the numerous favours which God had bestowed upon the Israelites. Mention is made of three other favours bestowed upon them. First, an extraordinary arrangement for their water supply was made in the otherwise arid Sinai peninsula. Second, the sky was covered with clouds such that they were protected from the scorching heat of the sun. Third, a unique meal, consisting of manna and quails was sent down on them. Had this Divine arrangement, catering as it did for the millions of wandering Israelites' basic necessities of life, not been made, they would certainly have perished.
On visiting that land even today it is difficult to visualize how such an arrangement providing shelter, food and water for millions of people was made. The population of this peninsula standseven today at a paltry, 55,000 people. (it may be noted that this statement was made in the fifties of the present century. However, the present population of the Sinai is 200,000 - Ed.) If a five or six hundred thousand strong army, were to camp there today, it would be quite a task for those at the helm to provide the necessary supplies for the army. Little wonder, then, that many scholars who belive neither in the Scripture nor in miracles, rule out the historical accuracy of the event. For them, the people of Israel camped in an area lying south of Palestine and north of Arabia. In view of the physical and economic geography of the Sinai peninsula, they consider it totally incredible that such a large population could have stayed there for years. What has made these scholars even more sceptical about the event is the fact that the Israelites were not then in a position to procure supplies from either the Egyptians or the 'Amaliqah' who inhabited respectively the eastern and northern parts of the peninsula, since both groups were hostile to them. It is against this background that one may appreciate the immense importance of the favours God conferred on the Israelites. Likewise, it also gives one some idea of the blatant ingratitude of the people of Israel since they consistently defied and betrayed God even though they had witnessed a great many divine signs. (See Towards Understanding the Qur'an, vol. 1, al-Baqarah 2: nn. 72-3 and 76, pp. 76-7 - Ed.)
*119. This organization was one of the numerous favours which God had bestowed upon the Israelites. Mention is made of three other favours bestowed upon them. First, an extraordinary arrangement for their water supply was made in the otherwise arid Sinai peninsula. Second, the sky was covered with clouds such that they were protected from the scorching heat of the sun. Third, a unique meal, consisting of manna and quails was sent down on them. Had this Divine arrangement, catering as it did for the millions of wandering Israelites' basic necessities of life, not been made, they would certainly have perished.
On visiting that land even today it is difficult to visualize how such an arrangement providing shelter, food and water for millions of people was made. The population of this peninsula standseven today at a paltry, 55,000 people. (it may be noted that this statement was made in the fifties of the present century. However, the present population of the Sinai is 200,000 - Ed.) If a five or six hundred thousand strong army, were to camp there today, it would be quite a task for those at the helm to provide the necessary supplies for the army. Little wonder, then, that many scholars who belive neither in the Scripture nor in miracles, rule out the historical accuracy of the event. For them, the people of Israel camped in an area lying south of Palestine and north of Arabia. In view of the physical and economic geography of the Sinai peninsula, they consider it totally incredible that such a large population could have stayed there for years. What has made these scholars even more sceptical about the event is the fact that the Israelites were not then in a position to procure supplies from either the Egyptians or the 'Amaliqah' who inhabited respectively the eastern and northern parts of the peninsula, since both groups were hostile to them. It is against this background that one may appreciate the immense importance of the favours God conferred on the Israelites. Likewise, it also gives one some idea of the blatant ingratitude of the people of Israel since they consistently defied and betrayed God even though they had witnessed a great many divine signs. (See Towards Understanding the Qur'an, vol. 1, al-Baqarah 2: nn. 72-3 and 76, pp. 76-7 - Ed.)
وَإِذْ قِيلَ لَهُمُ اسْكُنُوا هَٰذِهِ الْقَرْيَةَ
وَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ
سُجَّدًا نَغْفِرْ لَكُمْ خَطِيئَاتِكُمْ ۚ سَنَزِيدُ الْمُحْسِنِينَ {7:161}
[Q7:161] Wa iz qeela lahumuskunoo haazihil qaryata wa kuloo
minhaa haisu shi'tum wa qooloo hittatunw wadkhulul baaba sujjadan naghfir lakum
khateee'aatikum; sanazeedul muhsineen.
[Q7:161] And when it was said to them: Reside in this town and eat from it wherever you wish, and say, Put down from us our heavy burdens: and enter the gate making obeisance, We will forgive you your wrongs: We will give more to those who do good (to others).
[Q7:161] And when it was said to them: Reside in this town and eat from it wherever you wish, and say, Put down from us our heavy burdens: and enter the gate making obeisance, We will forgive you your wrongs: We will give more to those who do good (to others).
[Q7:161] Dan (ingatlah) ketika dikatakan
kepada mereka: Tinggallah dalam bandar ini dan makanlah dari makanannya apa
sahaja yang kamu sukai dan berdoalah dengan berkata: (Wahai Tuhan kami),
gugurkanlah (dosa kami) dan masuklah melalui pintu (bandar) itu dengan tunduk
merendah diri, supaya Kami mengampunkan dosa-dosa kamu. Kami akan menambah
(balasan) bagi orang-orang yang berbuat kebaikan.
(see commentary for verse 159)
_____________________________________________________________________________________
(7:161) And recall *120 when it was said to them: 'Dwell in this town and eat plentifully of
whatever you please, and say: "Repentance", and enter the gate
prostrate. We shall forgive you your sins and shall bestow further favours on
those who do good.'
*120. This alludes to their constant defiance and
rebellion in face of God' favours which eventually brought about their
destruction.
فَبَدَّلَ الَّذِينَ ظَلَمُوا مِنْهُمْ قَوْلًا غَيْرَ
الَّذِي قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِنَ السَّمَاءِ بِمَا
كَانُوا يَظْلِمُونَ {7:162}
[Q7:162] Fabaddalal lazeena zalamoo minhum qawlan ghairal
lazee qeela lahum fa arsalnaa 'alaihim rijzam minas samaaa'i bimaa kaanoo
yazlimoon.
[Q7:162] But those who were unjust among them changed it for a saying other than that which had been spoken to them; so We sent upon them a pestilence from heaven because they were unjust.
[Q7:162] But those who were unjust among them changed it for a saying other than that which had been spoken to them; so We sent upon them a pestilence from heaven because they were unjust.
[Q7:162] Maka orang-orang yang zalim di
antara mereka menukarkan perintah itu dengan perkataan yang tidak dikatakan
kepada mereka. Oleh itu, Kami turunkan azab dari langit menimpa mereka, dengan
sebab kezaliman yang mereka lakukan.
(see commentary for verse 159)
______________________________________________________________________________________________
(7:162) Then the wrong-doers among them substituted another word in place of the
one told them. So We sent upon them a scourge from the heaven as a punishment
for their Wrong-doing. *121
*121. For details see Towards Understanding the
Qur'an, vol. 1, al-Baqarah 2: nn. 74-5, pp. 76-7.
SECTION 21
Punishment for transgressing the limits
Punishment
for exceeding the limits of Sabbath---The later generations---The Covenant made
with the Jews.
وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ
حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ
يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ
كَذَٰلِكَ نَبْلُوهُمْ بِمَا كَانُوا يَفْسُقُونَ {7:163}
[Q7:163] Was'alhum 'anil qaryatil latee kaanat haadiratal
bahri iz ya'doona fis Sabt iz taateehim heetaanuhum yawma Sabtihim shurra'anw
wa yawma laa yasbitoona laa taateehim; kazaalika nabloohum bimaa kaanoo yafsuqoon.
[Q7:163] And ask them about the town which stood by the sea; when they exceeded the limits of the Sabbath, when their fish came to them on the day of their Sabbath, appearing on the surface of the water, and on the day on which they did not keep the Sabbath they did not come to them; thus did We try them because they transgressed.
[Q7:163] And ask them about the town which stood by the sea; when they exceeded the limits of the Sabbath, when their fish came to them on the day of their Sabbath, appearing on the surface of the water, and on the day on which they did not keep the Sabbath they did not come to them; thus did We try them because they transgressed.
[Q7:163] Dan bertanyalah kepada mereka
(wahai Muhammad) mengenai (penduduk) bandar yang letaknya di tepi laut, semasa
mereka melanggar larangan pada hari Sabtu, ketika datang kepada mereka pada
hari Sabtu itu ikan-ikan (yang menjadi cubaan kepada) mereka, yang kelihatan
timbul di muka air; sedang pada hari-hari lain, ikan-ikan itu tidak pula datang
kepada mereka. Demikianlah kami menguji mereka (dengan cubaan itu) kerana
mereka sentiasa berlaku fasik.
(see commentary for verse 159)
______________________________________________________________________________________________
(7:163) And ask the people of Moses concerning the town situated along the
sea *122 how its people profaned the Sabbath when fish came to them breaking the
water's surface on Sabbath days, *123 and
would not come to them on other than Sabbath-days. Thus did We try them because
of their disobedience. *124
*122. Most scholars identify this place with Eilat,
Eilath or Eloth. (Cf. Encyclopaedia Britannica, XV edition, 'Macropaedia', vol.
3, art. 'Elat' -Ed.) The seaport called Elat which has been built by the
present state of Israel (which is close to the Jordanian seaport, Aqaba),
stands on the same site. It lies at the end of that long inlet of the Red Sea
situated between the eastern part of the Sinai peninsula and the western part
of Arabia. It was a major trading centre in the time of Israelite ascendancy.
The PROPHET SOLOMON took this city as the chief port for his fleet in the Red
Sea.
The event referred to in the above verse is not reported in Jewish Scriptures. Nor do historical accounts shed any light on it. Nonetheless, it appears from the way it has been mentioned in the above verse and in al-Baqarah that the Jews of the early days of Islam were quite familiar with the event. (See Towards Understanding the Qur'an, vol. 1, al-Baqarah 2: 65 and n. 83, pp. 81-2 - Ed.) This view is further corroborated by the fact that even the Madinan Jews who spared no opportunity to criticize the Prophet (peace be on him) did not raise any objection against this (Qur'anic account.
*123. 'Sabbath', which means Saturday, was declared for the Israelites as the holiday of the week. God declared the Sabbath as a sign of the perpetual covenant between God and Israel. (Exodus 31: 12-16.) The Israelites were required to strictly keep the Sabbath which meant that they may not engage in any worldly activity; they may not cook, nor make their slaves or cattle serve them. Those who violated these rules were to be put to death. The Israelites, however, publicly violated these rules. In the days of the PROPHET JEREMIAH (between 628 and 586 B.C.), the Israelites carried their merchandise through the gates of Jerusalem on the Sabbath day itself. Jeremiah, therefore, warned them that if they persisted in their flagrant violation of the Law, Jerusalem would be set on fire. (Jererniah 17: 21-7.) The same complaint is voiced in the Book of the PROPHET EZEKIEL (595-536 B.C.) who referred to their violation of the Sabbath rules as their major sin. (Ezekiel 20: 12-24.) In view of these Scriptural references it seems plausible that the event mentioned in the above Qur'anic verse is related to the same period.
*124. Men are tested by God in a variety of ways. When a person or group of people begin to turn away from God and incline themselves towards disobedience, God provides abundant opportunities for them to disobey. This is done in order that the full potential for disobedience, which had remained hidden because of lack of such an opportunity, might come to the surface.
The event referred to in the above verse is not reported in Jewish Scriptures. Nor do historical accounts shed any light on it. Nonetheless, it appears from the way it has been mentioned in the above verse and in al-Baqarah that the Jews of the early days of Islam were quite familiar with the event. (See Towards Understanding the Qur'an, vol. 1, al-Baqarah 2: 65 and n. 83, pp. 81-2 - Ed.) This view is further corroborated by the fact that even the Madinan Jews who spared no opportunity to criticize the Prophet (peace be on him) did not raise any objection against this (Qur'anic account.
*123. 'Sabbath', which means Saturday, was declared for the Israelites as the holiday of the week. God declared the Sabbath as a sign of the perpetual covenant between God and Israel. (Exodus 31: 12-16.) The Israelites were required to strictly keep the Sabbath which meant that they may not engage in any worldly activity; they may not cook, nor make their slaves or cattle serve them. Those who violated these rules were to be put to death. The Israelites, however, publicly violated these rules. In the days of the PROPHET JEREMIAH (between 628 and 586 B.C.), the Israelites carried their merchandise through the gates of Jerusalem on the Sabbath day itself. Jeremiah, therefore, warned them that if they persisted in their flagrant violation of the Law, Jerusalem would be set on fire. (Jererniah 17: 21-7.) The same complaint is voiced in the Book of the PROPHET EZEKIEL (595-536 B.C.) who referred to their violation of the Sabbath rules as their major sin. (Ezekiel 20: 12-24.) In view of these Scriptural references it seems plausible that the event mentioned in the above Qur'anic verse is related to the same period.
*124. Men are tested by God in a variety of ways. When a person or group of people begin to turn away from God and incline themselves towards disobedience, God provides abundant opportunities for them to disobey. This is done in order that the full potential for disobedience, which had remained hidden because of lack of such an opportunity, might come to the surface.
وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ
قَوْمًا ۙ اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا
مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ {7:164}
[Q7:164] Wa iz qaalat ummatum minhum lima ta'izoona qaw
manil laahu muhlikuhum aw mu'azzibuhum 'azaaban shadeedan qaaloo ma'ziratan
ilaa Rabbikum wa la'allahum tattaqoon.
[Q7:164] And when a party of them said: Why do you admonish us with a severe chastisement? They said: To be free from blame before your Lord, and that haply they may guard (against evil).
[Q7:164] And when a party of them said: Why do you admonish us with a severe chastisement? They said: To be free from blame before your Lord, and that haply they may guard (against evil).
[Q7:164] Dan (ingatlah) ketika
segolongan di antara mereka berkata: Mengapa kamu menasihati kaum yang ALLAH
(SwT) akan membinasakan mereka atau mengazabkan mereka dengan azab yang amat
berat? Orang-orang (yang memberi nasihat) itu menjawab: (Nasihat itu ialah)
untuk melepaskan diri dari bersalah kepada Tuhan kamu dan supaya mereka
bertakwa.
THIS
VERSE REFERS TO AMR
BIL MARUF and
NAHYAL
ANIL MUNKAR. See commentary of Ali Imran 3:101 to 115
______________________________________________________________________________________________
(7:164) And
recall when a party of them said: 'Why do you admonish a people whom Allah is
about to destroy or punish severely?' They said: 'We admonish them in order to
be able to offer an excuse before Your Lord, and in the hope that they will
guard against disobedience.'
فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَنْجَيْنَا
الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ
بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ {165}
[Q7:165] Falammaa nasoo maa zukkiroo bihee anjainal lazeena
yanhawna 'anis sooo'i wa akhaznal lazeena zalamoo bi'azaabim ba'eeim bimaa
kaanoo yafsuqoon.
[Q7:165] So when they neglected what they had been reminded of, We delivered those who forbade evil and We overtook those who were unjust with an evil chastisement because they transgressed.
[Q7:165] So when they neglected what they had been reminded of, We delivered those who forbade evil and We overtook those who were unjust with an evil chastisement because they transgressed.
[Q7:165] Maka ketika mereka melupakan
(tidak menghiraukan) apa yang telah diperingatkan kepada mereka, Kami
selamatkan orang-orang yang melarang daripada perbuatan jahat itu dan Kami
timpakan orang-orang yang zalim dengan azab seksa yang amat berat, disebabkan
mereka berlaku fasik (derhaka).
______________________________________________________________________________________________
(7:165) Then, when they forgot what they had been
exhorted, We delivered those who forbade evil and afflicted the wrong-doers
with a grievous chastisement *125 because of their evildoing.
*125. This
shows that the people in that town were of three categories. One, those who flagrantly
violated God's commands. Two, those who were silent spectators to such
violations and discouraged those who admonished the criminals, pleading that
their efforts were fruitless. Three, those who, moved by their
religious commitment, ACTIVELY ENJOINED GOOD AND FORBADE EVIL SO THAT THE
EVIL-DOERS MIGHT MAKE AMENDS. In so doing, they were prompted by, a sense of
duty, to bring back the evil-doers to the right path, and if the latter did not
respond to their call, they would at least be able to establish before their
Lord that for their part they had fulfilled their duty to admonish the evil-doers.
So, when the town was struck by God's punishment, only the people belonging to
the last category were spared for they had displayed God-consciousness and
performed the duties incumbent upon them. As for the people of the other two
categories, they were reckoned as transgressors and were punished in proportion
to their crimes.
Some commentators on the Qur'an are of the opinion that whereas the Qur'an specifically, describes the fate of the people belonging to the first and third categories, it is silent about the treatment meted out to the people of the second category. It cannot be said, therefore, with certainty, whether they were spared or punished. It is reported that Ibn 'Abba's initially believed that God's punishment included the second category as well. It is believed that later his disciple Ikramah convinced him that only the people of the second category would be delivered in the same manner as the people of the third category.
A closer study of the Qur'anic account, however, shows that Ibn 'Abba's earlier viewpoint is sound. It is evident that the people of the town would inevitably have been grouped into two categories on the eve of God's punishment: those who were spared and those who were not. Since the Qur'an states that the people of the third category, had been spared, it may be legitimately assumed that the people belonging to both the first and the second categories were punished. This view is also corroborated by the preceding verse: Also recall when a party of them said: 'Why do you admonish a people whom Allah is about to destroy or punish severely? They said: 'We admonish them in order to he able to offer an excuse before your Lord, and in the hope that they will guard against disobedience.' (Verse 164.)
Thus it clearly emerges from the above discussion that all the people of the place where evil deeds are publicly committed stand guilty, ONE CANNOT BE ABSOLVED MERELY ON THE BASIS THAT ONE HAD NOT COMMITTED ANY EVIL. ONE MAY BE ACQUITTED ONLY, IN THE EVENT THAT ONE MADE EVERY POSSIBLE EFFORT TO BRING ABOUT REFORM AND ACTIVELY WORKED IN THE CAUSE OF THE TRUTH. This constitutes the divine law pertaining to collective evil as is evident from the teachings of the Qur'an and Hadith. The Qur'an says: And guard against the mischief that will not only bring punishment to the wrong-doers among you. Know well that Allah is severe in punishment (Al-Anfal 8: 15).
Explaining the above verse the Prophet (peace be on him) remarked: 'God does not punish the generality of a people for the evil committed by a particular section of that people until they observe others committing evil and do not denounce it even though they are in a position to do so. And when they do that, God punishes all, the evil-doers and the people in general.' (Ahmad b. Hanbal. Musnad, vol. 4, p. 192 - Ed.)
Moreover the verse in question seems to suggest that God's punishment afflicted the town concerned in two stages. The first stage is referred to as 'grevious chastisement', for in the next stage they were turned into apes. We may, therefore, hold that people belonging to both the first and the second categories were subjected to punishment. But the punishment of transforming the persistent evil-doers into apes was confined only to the people of the second category. (God knows best. If I am right that is from God. If I err, that is from me alone. God is All-Forgiving, All-Merciful.)
Some commentators on the Qur'an are of the opinion that whereas the Qur'an specifically, describes the fate of the people belonging to the first and third categories, it is silent about the treatment meted out to the people of the second category. It cannot be said, therefore, with certainty, whether they were spared or punished. It is reported that Ibn 'Abba's initially believed that God's punishment included the second category as well. It is believed that later his disciple Ikramah convinced him that only the people of the second category would be delivered in the same manner as the people of the third category.
A closer study of the Qur'anic account, however, shows that Ibn 'Abba's earlier viewpoint is sound. It is evident that the people of the town would inevitably have been grouped into two categories on the eve of God's punishment: those who were spared and those who were not. Since the Qur'an states that the people of the third category, had been spared, it may be legitimately assumed that the people belonging to both the first and the second categories were punished. This view is also corroborated by the preceding verse: Also recall when a party of them said: 'Why do you admonish a people whom Allah is about to destroy or punish severely? They said: 'We admonish them in order to he able to offer an excuse before your Lord, and in the hope that they will guard against disobedience.' (Verse 164.)
Thus it clearly emerges from the above discussion that all the people of the place where evil deeds are publicly committed stand guilty, ONE CANNOT BE ABSOLVED MERELY ON THE BASIS THAT ONE HAD NOT COMMITTED ANY EVIL. ONE MAY BE ACQUITTED ONLY, IN THE EVENT THAT ONE MADE EVERY POSSIBLE EFFORT TO BRING ABOUT REFORM AND ACTIVELY WORKED IN THE CAUSE OF THE TRUTH. This constitutes the divine law pertaining to collective evil as is evident from the teachings of the Qur'an and Hadith. The Qur'an says: And guard against the mischief that will not only bring punishment to the wrong-doers among you. Know well that Allah is severe in punishment (Al-Anfal 8: 15).
Explaining the above verse the Prophet (peace be on him) remarked: 'God does not punish the generality of a people for the evil committed by a particular section of that people until they observe others committing evil and do not denounce it even though they are in a position to do so. And when they do that, God punishes all, the evil-doers and the people in general.' (Ahmad b. Hanbal. Musnad, vol. 4, p. 192 - Ed.)
Moreover the verse in question seems to suggest that God's punishment afflicted the town concerned in two stages. The first stage is referred to as 'grevious chastisement', for in the next stage they were turned into apes. We may, therefore, hold that people belonging to both the first and the second categories were subjected to punishment. But the punishment of transforming the persistent evil-doers into apes was confined only to the people of the second category. (God knows best. If I am right that is from God. If I err, that is from me alone. God is All-Forgiving, All-Merciful.)
فَلَمَّا عَتَوْا عَنْ مَا نُهُوا عَنْهُ قُلْنَا
لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ {7:166}
[Q7:166] Falammaa 'ataw 'ammmaa nuhoo 'anhu qulna lahum
kkoonoo qiradatan khaasi'een.
[Q7:166] Therefore when they revoltingly persisted in what they had been forbidden, We said to them: Be (as) apes, despised and hated.
[Q7:166] Therefore when they revoltingly persisted in what they had been forbidden, We said to them: Be (as) apes, despised and hated.
[Q7:166] Maka setelah mereka berlaku
sombong takbur (tidak mengambil indah) kepada apa yang telah dilarang mereka
melakukannya, Kami katakan kepada mereka: Jadilah kamu kera yang hina.
See
commentary of al
Baqarah 2:65.
______________________________________________________________________________________________
(7:166) And when they persisted in pursuing that which had been forbidden We
said: 'Become despised apes.' *126
*126. For details see Towards Understanding the Q
ur'an, vol. 1, alBaqarah 2: n. 83, pp. 81-2,
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ
إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ يَسُومُهُمْ سُوءَ الْعَذَابِ ۗ إِنَّ رَبَّكَ
لَسَرِيعُ الْعِقَابِ ۖ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ{7:167}
[Q7:167] Wa iz ta azzana Rabbuka la yab'asannna 'alaihim
ilaa Yawmil Qiyaamati mai yasoomuhum sooo'al 'azaab; inna Rabbaka lasaree'ul
'iqaab; wa innahoo la Ghafoorur Raheem.
[Q7:167] And when your Lord announced that He would certainly send against them to the day of resurrection those who would subject them to severe torment; most surely your Lord is quick to requite (evil) and most surely He is Forgiving, Merciful.
[Q7:167] And when your Lord announced that He would certainly send against them to the day of resurrection those who would subject them to severe torment; most surely your Lord is quick to requite (evil) and most surely He is Forgiving, Merciful.
[Q7:167] Dan (ingatlah wahai Muhammad)
ketika Tuhanmu memberitahu: Bahawa sesungguhnya Dia akan menghantarkan kepada
kaum Yahudi itu, (terus menerus) hingga hari kiamat, kaum-kaum yang akan
menimpakan mereka dengan azab sengsara yang seburuk-buruknya (disebabkan
kejahatan dan kekufuran mereka). Sesungguhnya Tuhanmu amat cepat azab seksaNya
dan sesungguhnya Dia juga Maha Pengampun, lagi Maha Mengasihani.
THE BELIERS [1] of the signs of ALLAH
(SWT) AND [2] the prophethood of the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), in spite of clear prophecies in their book, among the Jews are an accursed group whom ALLAH
(SWT) shall
continue to punish till the day of resurrection in this world, and a painful
torment awaits them in the hereafter.
______________________________________________________________________________________________
(7:167) And recall when Your Lord proclaimed *127 that 'He would continually set in authority over them, till the Day of
Judgement, those who would ruthless oppress thern.' *128 Surely, your Lord is swift in chastising; and yet He is All-Forgiving,
All-Merciful.
*127. The Qur'anic expression 'ta'adhdhana' means almost the same 'he warned; he
proclaimed'.
*128. Since the 8th century B.C. the Israelites were warned consistently. This is borne out by the contents of the Books of the Prophets Isaiah, Jeremiah, and their successors. Jesus too administered the same warning which is borne out by many of his orations in the New Testament, This was also later confirmed by the Qur'an. History bears out the veracity of the statement made both in the Qur'an and the earlier scriptures. For throughout history, since the time the Jews were warned, they have continually been subjected to abject persecution in one part of the world or another.
*128. Since the 8th century B.C. the Israelites were warned consistently. This is borne out by the contents of the Books of the Prophets Isaiah, Jeremiah, and their successors. Jesus too administered the same warning which is borne out by many of his orations in the New Testament, This was also later confirmed by the Qur'an. History bears out the veracity of the statement made both in the Qur'an and the earlier scriptures. For throughout history, since the time the Jews were warned, they have continually been subjected to abject persecution in one part of the world or another.
وَقَطَّعْنَاهُمْ فِي الْأَرْضِ أُمَمًا ۖ مِنْهُمُ
الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ ۖ وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ
وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ {7:168}
[Q7:168] Wa qatta'naahum fil ardi umamam minhumus aalihoona
wa min hum doona zaalika wa balawnaahum bilhasanaati wassaiyi aati la'allahum
yarji'oon.
[Q7:168] And We cut them up on the earth into parties, (some) of them being righteous and (others) of them falling short of that, and We tried them with blessings and misfortunes that they might turn.
[Q7:168] And We cut them up on the earth into parties, (some) of them being righteous and (others) of them falling short of that, and We tried them with blessings and misfortunes that they might turn.
[Q7:168] Dan Kami pecah-pecahkan mereka
(kaum Yahudi itu) berpuak-puak (yang bertaburan di merata-rata) dunia ini. Di
antara mereka ada yang soleh dan di antaranya juga yang tidak demikian dan kami
uji mereka dengan nikmat pemberian yang baik-baik dan bala bencana yang buruk,
supaya mereka kembali (bertaubat).
(see commentary for verse 167)
______________________________________________________________________________________________
(7:168) And
We dispersed them through the earth in communities - some were righteous,
others were not -and We tested them with prosperity and adversity that they may
turn back (to righteousness).
فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ
يَأْخُذُونَ عَرَضَ هَٰذَا الْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِنْ
يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ ۚ أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ
الْكِتَابِ أَنْ لَا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ وَدَرَسُوا مَا
فِيهِ ۗ وَالدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ ۗ أَفَلَا
تَعْقِلُونَ {7:169}
[Q7:169] Fakhalafa mim ba'dihim khalfunw warisul Kitaaba yaa
khuzoona 'arada haazal adnaa wa yaqooloona sayughfaru lanaa wa iny yaatihim
'aradum misluhoo yaakhuzooh; alam yu'khaz 'alaihim 'aradum misluhoo yaakhuzooh;
alam yu'khaz 'alaihim meesaaqul Kitaabi al laa yaqooloo 'alal laahi illal haqqa
wa darasoo maa feeh; wad Daarul Aakhirtu khairul lillazeena yattaqoon; afalaa
ta'qiloon.
[Q7:169] Then there came after them an evil posterity who inherited the Book, taking only the frail good of this low life and saying: It will be forgiven us. And if the like good came to them, they would take it (too). Was not a promise taken from them in the Book that they would not speak anything about ALLAH (SWT) but the truth, and they have read what is in it; and the abode of the hereafter is better for those who guard (against evil). Do you not then understand?
[Q7:169] Then there came after them an evil posterity who inherited the Book, taking only the frail good of this low life and saying: It will be forgiven us. And if the like good came to them, they would take it (too). Was not a promise taken from them in the Book that they would not speak anything about ALLAH (SWT) but the truth, and they have read what is in it; and the abode of the hereafter is better for those who guard (against evil). Do you not then understand?
[Q7:169] Maka mereka kemudiannya
digantikan oleh keturunan-keturunan yang jahat yang mewarisi Kitab (Taurat).
Mereka mengambil kebendaan yang hina di dunia ini sambil berkata: Akan
diampunkan kelak dosa kami padahal jika datang kepada mereka kebendaan yang
hina seperti itu mereka akan mengambilnya lagi. Bukankah telah diambil
perjanjian setia daripada mereka di dalam kitab Taurat bahawa mereka tidak
memperkatakan terhadap ALLAH (SwT) melainkan yang benar? Dan mereka pula telah
mempelajari apa yang terkandung di dalamnya? Dan juga (mereka mengetahui
bahawa) negeri akhirat itu lebih baik bagi orang-orang yang bertakwa. Tidakkah
kamu mahu mengerti?
See commentary of al
Baqarah 2:80 and 2:88.
______________________________________________________________________________________________
(7:169) Then others succeeded them who inherited the scriptures, and yet kept
themselves occupied in acquiring the goods of this world and kept saying: 'We
shall be forgiven.' And when there comes to them an opportunity for acquiring
more of those goods, they seize it. *129 Was
not the covenant of the Book taken from them that they would not ascribe to
Allah anything but the truth? And they have read what is in the Book *130 and know that the abode of the Hereafter is better for the
God-fearing. *131 Do you not understand?
*129. The Jews knowingly commit sins in the belief
that being God's chosen people they will necessarily be pardoned and spared
God's punishment. As a result of this misconception, they neither repent nor
refrain from committing sins. How unfortunate the Jews are! They received the
Scriptures which could have made them leaders of all mankind. But they were so
petty-minded that they aspired to nothing higher than paltry worldly benefits.
Thus even though they had the potential of becoming the upholders of justice
and righteousness across the world they ended up merely as worshippers of this
world.
*130. The people of Israel know well that the Torah does not unconditionally assure them salvation. They have never been promised by God or any of His Prophets that they will attain deliverance no matter what they do. Therefore they have absolutely no right to ascribe to God something which He never told them. What makes their crime even worse is that their claim to unconditional salvation constitutes a sacrilege of their covenant with God whereby they pledged never to attribute any false statement to God.
*131. The above verse has two renderings. It may be either translated as above or it may be rendered thus: 'For the righteous, only the home in the Hereafter is the best.' Going by the first rendering, the verse means that salvation is not the exclusive privilege of a particular person or a family. It is absolutely out of the question that one will attain deliverance even if one commits sins, simply on account of being a Jew. A little reflection will help one realize that only the righteous and God-fearing will be rewarded in the Hereafter. In the light of the second rendering, only the unrighteous prefer worldly, gains to reward in the Hereafter. As for the righteous, they are conscious of the importance of the Hereafter and hence forego worldly benefits for the sake of reward in the Next World.
*130. The people of Israel know well that the Torah does not unconditionally assure them salvation. They have never been promised by God or any of His Prophets that they will attain deliverance no matter what they do. Therefore they have absolutely no right to ascribe to God something which He never told them. What makes their crime even worse is that their claim to unconditional salvation constitutes a sacrilege of their covenant with God whereby they pledged never to attribute any false statement to God.
*131. The above verse has two renderings. It may be either translated as above or it may be rendered thus: 'For the righteous, only the home in the Hereafter is the best.' Going by the first rendering, the verse means that salvation is not the exclusive privilege of a particular person or a family. It is absolutely out of the question that one will attain deliverance even if one commits sins, simply on account of being a Jew. A little reflection will help one realize that only the righteous and God-fearing will be rewarded in the Hereafter. In the light of the second rendering, only the unrighteous prefer worldly, gains to reward in the Hereafter. As for the righteous, they are conscious of the importance of the Hereafter and hence forego worldly benefits for the sake of reward in the Next World.
وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُوا
الصَّلَاةَ إِنَّا لَا نُضِيعُ أَجْرَ الْمُصْلِحِينَ {7:170}
[Q7:170] Wallazeena yumas sikoona bil Kitaabi wa aqaamus
Salaata innaa laa nudee'uajral musliheen.
[Q7:170] And (as for) those who hold fast by the Book and keep up prayer, surely We do not waste the reward of the right doers.
[Q7:170] And (as for) those who hold fast by the Book and keep up prayer, surely We do not waste the reward of the right doers.
[Q7:170] Dan orang-orang yang berpegang
teguh dengan Kitab ALLAH (SwT) serta mendirikan sembahyang, sesungguhnya Kami
tidak akan menghilangkan pahala orang-orang yang berusaha memperbaiki (keadaan
hidupnya).
"Hold fast by the book" REFERS TO [1] THE QUR’AN and [2] THE AHLUL BAYT OF THE HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) -see hadith al
thaqalayn. Also refer to al Baqarah
2:2 for kitab (the book).
______________________________________________________________________________________________
(7:170) Those
who hold fast to the Book and establish Prayer - We shall not allow the reward
of such righteous men to go to waste.
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