SURAH AL-A RAAF (AYA 21 to 30)
وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ
النَّاصِحِينَ {7:21}
[Q7:21] Wa qaasamahumaaa innee lakumaa
laminan naasiheen.
[Q7:21] And he swore to them both: Most surely I am a sincere adviser to you.
[Q7:21] And he swore to them both: Most surely I am a sincere adviser to you.
[Q7:21] Dan dia bersumpah kepada keduanya (dengan
berkata): Sesungguhnya aku adalah dari mereka yang memberi nasihat kepada kamu
berdua.
(see
commentary for verse 10)
______________________________________________________________________________________________
(7:21) And he swore to them both: 'Surely I am your
sincere adviser.'
فَدَلَّاهُمَا بِغُرُورٍ ۚ فَلَمَّا ذَاقَا
الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ
وَرَقِ الْجَنَّةِ ۖ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَنْ تِلْكُمَا
الشَّجَرَةِ وَأَقُلْ لَكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُبِينٌ {7:22}
[Q7:22] Fadallaahumaa bighuroor;
falammaa zaaqash shajarata badat lahumaa saw aatuhumaa wa tafiqaa yakhsifaani
'alaihimaa minw waraqil jannati wa naadaahumaa Rabbuhumaaa alam anhakumaa 'an
tilkumash shajarati wa aqul lakumaaa innash Shaitaana lakumaa 'aduwwum mubeen.
[Q7:22] Then he caused them to fall by deceit; so when they tasted of the tree, their evil inclinations became manifest to them, and they both began to cover themselves with the leaves of the garden; and their Lord called out to them: Did I not forbid you both from that tree and say to you that the Shaitan is your open enemy?
[Q7:22] Then he caused them to fall by deceit; so when they tasted of the tree, their evil inclinations became manifest to them, and they both began to cover themselves with the leaves of the garden; and their Lord called out to them: Did I not forbid you both from that tree and say to you that the Shaitan is your open enemy?
[Q7:22] Dengan sebab itu dapatlah dia menjatuhkan mereka
berdua (ke dalam larangan) dengan tipu dayanya. Setelah mereka memakan (buah)
pohon itu, terdedahlah kepada mereka berdua aurat masing-masing dan mereka
mulailah menutupnya dengan daun-daun (dari) Syurga. Serta Tuhan mereka menyeru
mereka: Bukankah Aku telah melarang kamu berdua dari pokok itu dan Aku katakan
kepada kamu, bahawa Syaitan itu adalah musuh kamu yang nyata?
(see
commentary for verse 10)
______________________________________________________________________________________________
(7:22) Thus Satan brought about their fall by deceit.
And when they tasted of the tree, their shame became vislible to them, and both
began to cover themselves with leaves from the Garden. Then their Lord called
out to them: 'Did I not forbid you from that tree, and did I not warn you that
Satan 'is your declared enemy?'
قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ
تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ {7:23}
[Q7:23] Qaalaa Rabbanaa zalamnaaa
anfusanaa wa illam taghfir lanaa wa tarhamnaa lanakoonanna minal khaasireen.
[Q7:23]
They said: Our Lord! We have been unjust to ourselves, and if Thou forgive
us not, and have (not) mercy on us, we shall certainly be of the losers.
[Q7:23] Mereka berdua merayu: Wahai Tuhan kami, kami telah menganiaya diri kami sendiri, dan kalau Engkau tidak mengampunkan kami dan memberi rahmat kepada kami, nescaya menjadilah kami dari orang-orang yang rugi.
[Q7:23] Mereka berdua merayu: Wahai Tuhan kami, kami telah menganiaya diri kami sendiri, dan kalau Engkau tidak mengampunkan kami dan memberi rahmat kepada kami, nescaya menjadilah kami dari orang-orang yang rugi.
(see
commentary for verse 10)
______________________________________________________________________________________________
(7:23) Both
cried out: 'Our Lord! We have wronged ourselves. If You do not forgive us and
do not have mercy on us, we shall surely be among the losers.' *13
*13. The narrative sheds light on the following
significant points:
(i) Modesty and bashfulness are inherent in human nature. The primary manifestation of this instinct is seen in the sense of shame that one feels when one is required to expose the private parts of one's body in the presence of others. According to the Qur'an, this bashfulness is not artificial, nor an outcome of advancement in human culture and civilization. Nor is it something acquired as some misguided thinkers contend. On the contrary, modesty has been an integral part of human nature from the very beginning.
(ii) The very first stratagem adopted by Satan in his bid to lead man astray from the Right Path consisted of undermining man's sense of modesty, to direct him towards lewdness and make him sexually deviant. In other words, the sexual instincts of man were taken by Satan as the most vulnerable aspect of human nature. Accordingly, he sought to weaken man's natural instincts of modesty and bashfulness. This devilish stratagem is still followed by the disciples of Satan in our time. For them, progress is inconceivable without exposing woman to the gaze of all and making her strip before others in one form or another.
(iii) Such is human nature that man scarcely responds to an unambiguous invitation to evil. Those who seek to propagate evil are, therefore, forced to present themselves as sincere well-wishers of humanity.
(iv) Man is naturally, drawn towards lofty ideals such as the attainment of superhuman positions and the securing of immortality. Satan achieved his first victory in his bid to mislead man by appealing to the latter's inherent desire to attain immortality. Satan's most effective weapon is to promise man a more elevated position than his present one, and then set him on a course that leads instead to his degradation.
(v) Here the Qur'an refutes the fairly popular view that Satan first misled Eve and later used her as an instrument to mislead Adam. (See Ibn Kathir's comments on verses 22-3 - Ed.) The Qur'anic version of the story is that Satan attempted to mislead both Adam and Eve, and in fact both fell prey to his guile. At first sight, this might seem of trivial significance. However, all those who are acquainted with the impact of this version of Adam's fall on the moral, legal and social degradation of women will appreciate the significance of this Qur'anic statement.
(vi) There is hardly any basis to assume that the forbidden tree had certain inherent qualities which could result in the exposure of Adam and Eve's private parts as soon as they had tasted its fruit. Instead of the forbidden tree possessing any extraordinary qualities, it was rather man's disobedience to God which led to his fall from his original state. Initially, Adam and Eve's private parts had remained hidden on account of special arrangements made by God. Once they disobeyed, they were deprived of that special Divine arrangement, and were left to themselves to cover their nakedness if they so wished.
(vii) This was a way, of conveying to mankind for all time that whenever he disobeys God, he will sooner or later be exposed; that man will enjoy God's support and protection only so long as he remains obedient to Him. Once man transgresses the bounds of his obedience, he will be deprived of God's care and protection and left to his own self. This idea is also embodied in many traditions from the Prophet (peace be on him). According to a tradition, the Prophet (peace be on him) prayed:
'O God! I seek Your Mercy. Do not leave me to my own care even for the wink of an eye!' (Ahmad b. Hanbal, Musnad, vol. 5, P. 421 - Ed.)
(vii) Satan wanted to prove that man did not deserve, not even for a moment, the superior status which had been granted to him by God. However, Satan failed in the very first round of his efforts to discredit man. Granted, man did not fully succeed in obeying God's command; rather, he fell prey to the machinations of his arch-enemy, Satan, and deviated from the path of obedience. Nevertheless, it is evident even in the course of this first encounter that man is a morally superior being. This is clear from many a thing. First, whereas Satan laid claim to superiority, man made no such claim rather a superior status was bestowed upon him by God. Second, Satan disobeyed God out of sheer pride and arrogance. But far from openly revolting against God out of his own prompting, man was disobedient under Satan's evil influence. Third, when man disobeyed God, he did so unwittingly, not realizing that he was committing a sin. 'Man was beguiled into disobedience by Satan,who appeared in the garb of man's well-wisher. It was Satan who persuaded him to believe that in the fruit of the forbidden tree lay his good, that his action would lead him to the heights of goodness, not to the depths of evil. Fourth, when Satan was warned, rather than confessing his mistake and repenting, he clung even more adamantly to disobedience. But when man was told that he had sinned, he did not resort to continued transgression as Satan did. As soon as man realized his mistake, he confessed his fault, returned to the course of obedience and sought refuge in God's mercy.
THIS STORY DRAWS A CLEAR LINE BETWEEN THE WAY OF SATAN AND THE WAY THAT BEFITS MAN. Satan's way is characterized by rebellion against God, by arrogantly persisting in that rebellion even after having been warned, and by trying to mislead the righteously disposed towards sin and disobedience. As opposed to this, the way that befits man is to resist the evil promptings of Satan and to be constantly vigilant against Satanic machinations. But, if in spite of all these precautions, a man does swerve from the course of obedience, he should turn, as soon as he realizes his fault, to God in penitence and remorse and make amends.
This is the lesson that God conveys to man through this anecdote. The Qur'an seeks to impress upon the opponents of the Prophet (peace be on him) that the way, they are following is the way of Satan. To become indifferent to God's Guidance, to take satans among men and jinn as their protectors and to persist in disobedience despite repeated warnings, amounts to adopting a Satanic attitude. It demonstrates that they have fallen prey to the snares of the arch-enemy and have been totally overpowered by him. This attitude will lead to their total undoing just as it led to Satan's undoing. Anyone who has even an iota of understanding should heed and emulate the example of his foreparents - Adam and Eve - who repented and made amends after their disobedience.
(i) Modesty and bashfulness are inherent in human nature. The primary manifestation of this instinct is seen in the sense of shame that one feels when one is required to expose the private parts of one's body in the presence of others. According to the Qur'an, this bashfulness is not artificial, nor an outcome of advancement in human culture and civilization. Nor is it something acquired as some misguided thinkers contend. On the contrary, modesty has been an integral part of human nature from the very beginning.
(ii) The very first stratagem adopted by Satan in his bid to lead man astray from the Right Path consisted of undermining man's sense of modesty, to direct him towards lewdness and make him sexually deviant. In other words, the sexual instincts of man were taken by Satan as the most vulnerable aspect of human nature. Accordingly, he sought to weaken man's natural instincts of modesty and bashfulness. This devilish stratagem is still followed by the disciples of Satan in our time. For them, progress is inconceivable without exposing woman to the gaze of all and making her strip before others in one form or another.
(iii) Such is human nature that man scarcely responds to an unambiguous invitation to evil. Those who seek to propagate evil are, therefore, forced to present themselves as sincere well-wishers of humanity.
(iv) Man is naturally, drawn towards lofty ideals such as the attainment of superhuman positions and the securing of immortality. Satan achieved his first victory in his bid to mislead man by appealing to the latter's inherent desire to attain immortality. Satan's most effective weapon is to promise man a more elevated position than his present one, and then set him on a course that leads instead to his degradation.
(v) Here the Qur'an refutes the fairly popular view that Satan first misled Eve and later used her as an instrument to mislead Adam. (See Ibn Kathir's comments on verses 22-3 - Ed.) The Qur'anic version of the story is that Satan attempted to mislead both Adam and Eve, and in fact both fell prey to his guile. At first sight, this might seem of trivial significance. However, all those who are acquainted with the impact of this version of Adam's fall on the moral, legal and social degradation of women will appreciate the significance of this Qur'anic statement.
(vi) There is hardly any basis to assume that the forbidden tree had certain inherent qualities which could result in the exposure of Adam and Eve's private parts as soon as they had tasted its fruit. Instead of the forbidden tree possessing any extraordinary qualities, it was rather man's disobedience to God which led to his fall from his original state. Initially, Adam and Eve's private parts had remained hidden on account of special arrangements made by God. Once they disobeyed, they were deprived of that special Divine arrangement, and were left to themselves to cover their nakedness if they so wished.
(vii) This was a way, of conveying to mankind for all time that whenever he disobeys God, he will sooner or later be exposed; that man will enjoy God's support and protection only so long as he remains obedient to Him. Once man transgresses the bounds of his obedience, he will be deprived of God's care and protection and left to his own self. This idea is also embodied in many traditions from the Prophet (peace be on him). According to a tradition, the Prophet (peace be on him) prayed:
'O God! I seek Your Mercy. Do not leave me to my own care even for the wink of an eye!' (Ahmad b. Hanbal, Musnad, vol. 5, P. 421 - Ed.)
(vii) Satan wanted to prove that man did not deserve, not even for a moment, the superior status which had been granted to him by God. However, Satan failed in the very first round of his efforts to discredit man. Granted, man did not fully succeed in obeying God's command; rather, he fell prey to the machinations of his arch-enemy, Satan, and deviated from the path of obedience. Nevertheless, it is evident even in the course of this first encounter that man is a morally superior being. This is clear from many a thing. First, whereas Satan laid claim to superiority, man made no such claim rather a superior status was bestowed upon him by God. Second, Satan disobeyed God out of sheer pride and arrogance. But far from openly revolting against God out of his own prompting, man was disobedient under Satan's evil influence. Third, when man disobeyed God, he did so unwittingly, not realizing that he was committing a sin. 'Man was beguiled into disobedience by Satan,who appeared in the garb of man's well-wisher. It was Satan who persuaded him to believe that in the fruit of the forbidden tree lay his good, that his action would lead him to the heights of goodness, not to the depths of evil. Fourth, when Satan was warned, rather than confessing his mistake and repenting, he clung even more adamantly to disobedience. But when man was told that he had sinned, he did not resort to continued transgression as Satan did. As soon as man realized his mistake, he confessed his fault, returned to the course of obedience and sought refuge in God's mercy.
THIS STORY DRAWS A CLEAR LINE BETWEEN THE WAY OF SATAN AND THE WAY THAT BEFITS MAN. Satan's way is characterized by rebellion against God, by arrogantly persisting in that rebellion even after having been warned, and by trying to mislead the righteously disposed towards sin and disobedience. As opposed to this, the way that befits man is to resist the evil promptings of Satan and to be constantly vigilant against Satanic machinations. But, if in spite of all these precautions, a man does swerve from the course of obedience, he should turn, as soon as he realizes his fault, to God in penitence and remorse and make amends.
This is the lesson that God conveys to man through this anecdote. The Qur'an seeks to impress upon the opponents of the Prophet (peace be on him) that the way, they are following is the way of Satan. To become indifferent to God's Guidance, to take satans among men and jinn as their protectors and to persist in disobedience despite repeated warnings, amounts to adopting a Satanic attitude. It demonstrates that they have fallen prey to the snares of the arch-enemy and have been totally overpowered by him. This attitude will lead to their total undoing just as it led to Satan's undoing. Anyone who has even an iota of understanding should heed and emulate the example of his foreparents - Adam and Eve - who repented and made amends after their disobedience.
قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ
وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ {7:24}
[Q7:24] Qaalah
bitoo ba'dukum liba'din aduwwunw wa lakum fil ardi mmustaqarrunw wa mataa'un
ilaaheen.
[Q7:24] He said: Get forth, some of you, the enemies of others, and there is for you in the earth an abode and a provision for a time.
[Q7:24] He said: Get forth, some of you, the enemies of others, and there is for you in the earth an abode and a provision for a time.
[Q7:24] ALLAH (SwT) berfirman: Turunlah kamu semuanya,
dengan keadaan setengah kamu menjadi musuh bagi setengahnya yang lain dan bagi
kamu disediakan tempat kediaman di bumi dan juga diberi kesenangan hingga ke
suatu ketika (mati).
(see
commentary for verse 10)
______________________________________________________________________________________________
(7:24) Allah
said: 'Go down; *14 you
are enemies one of the other. For you there is dwelling and provision on the
earth for a while.'
*14. God's command that Adam and Eve 'go down'
should not be misunderstood to mean that their departure from Paradise was by
way of punishment. The Qur'an has made it clear many a time that God accepted
Adam and Eve's repentance and pardoned them. Thus the order does not imply
punishment. It rather signifies the fulfilment of the purpose for which man was
created. (For elaboration see Towards Understanding the Qur'an, vol. 1, al-Baqarh
2: nn. 48 and 53, pp. 63-4 and 66 - Ed.)
قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ
وَمِنْهَا تُخْرَجُونَ {7:25}
[Q7:25] Qaala feehaa tahyawna wa feehaa
tamootoona wa minhaa tukhrajoon.
[Q7:25]
He (also) said: Therein shall you live, and therein shall you die, and from
it shall you be raised.
[Q7:25] ALLAH (SwT) berfirman lagi: Di bumi itu kamu hidup
dan di situ juga kamu mati dan daripadanya pula kamu akan dikeluarkan
(dibangkitkan hidup semula pada hari kiamat).
(see
commentary for verse 10)
______________________________________________________________________________________________
(7:25) He continued: 'You shall live there, and there
shall you die, and from it you shall be raised to life.'
SECTION 3
Mankind warned against its enemy---Satan.
Mankind warned against
Satan and his Tribe---Sincerity in prayer---Justice in dealings enjoined.
يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ
لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ
ذَٰلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ{7:26}
[Q7:26] Yaa Baneee Aadama qad anzalnaa
'alaikum libaasany yuwaaree saw aatikum wa reeshanw wa libaasut taqwaa zaalika
khair; zaalika min Aayaatil laahi la'allahum yaz zakkaroon.
[Q7:26]
O children of Adam! We have indeed sent down to you clothing to cover your
shame, and (clothing) for beauty and clothing that guards (against evil), that
is the best. This is of the communications of ALLAH (SWT) that they may be
mindful.
[Q7:26] Wahai anak-anak Adam! Sesungguhnya Kami telah menurunkan kepada kamu (bahan-bahan untuk) pakaian menutup aurat kamu dan pakaian perhiasan dan pakaian yang berupa takwa itulah yang sebaik-baiknya. Yang demikian itu adalah dari tanda-tanda (limpah kurnia) ALLAH (SwT) (dan rahmatNya kepada hamba-hambaNya) supaya mereka mengenangnya (dan bersyukur).
[Q7:26] Wahai anak-anak Adam! Sesungguhnya Kami telah menurunkan kepada kamu (bahan-bahan untuk) pakaian menutup aurat kamu dan pakaian perhiasan dan pakaian yang berupa takwa itulah yang sebaik-baiknya. Yang demikian itu adalah dari tanda-tanda (limpah kurnia) ALLAH (SwT) (dan rahmatNya kepada hamba-hambaNya) supaya mereka mengenangnya (dan bersyukur).
ALLAH (SWT) CREATED MAN
"BARE AND ALONE" (An-am 6:94).
The soul in its naked purity knew no shame BECAUSE there was no guilt, BUT after it was touched by guilt, covering
(garment) became necessary.
THE BEST CLOTHING AND
ADORNMENT IS RIGHTEOUSNESS WHICH
COVERS THE NAKEDNESS OF SIN AND ADORNS MAN WITH VIRTUE.
______________________________________________________________________________________________
(7:26) 0
Children of Adam! *15 Indeed
We have sent down to you a garment which covers your shame and provides
protection and adornment. But the finest of all is the garment of piety. That
is one of the signs of Allah so that they may take heed.
*15. By referring to an important aspect of Adam and
Eve's story, the attention of the people of Arabia of those days was drawn to
the evil influence of Satan upon their lives. Under Satan's influence they had
begun to see dress merely as a shield of protection against the inclemencies of
the weather and as a means of adornment. The basic purpose of dress to cover
the private parts of the body - had receded into the background. People had no
inhibition about the immodest exposure of the private parts of their body in
public. To publicly take a bath absolutely naked, to attend to the call of
nature on thoroughfares, were the order of the day. To crown it all, in the
course of Pilgrimage they used to circumambulate around the Ka'bah in stark
nakedness. Women even surpassed men in immodesty. In their view, the
performance of religious rites in complete nudity was an act of religious
merit.
Immodesty, however, was not an exclusive characteristic of the people of Arabia. Many nations indulged in it in the past, and many nations continue to indulge in it even now. Hence the message embodied in these verses is not directed just to the people of Arabia. It is rather directed to all men. Mankind, which is the progeny of Adam, is warned against this particular aspect of Satanic influence on their lives. When men show indifference to God's Guidance and turn away from the Message of the Prophets, they virtually place themselves at the mercy of Satan. For it is Satan who makes them abandon way's that are consistent with true human nature and who leads them to immodesty in the same way he did with Adam and Eve. Were man to reflect on this, it would become quite evident that when he is deprived of the guidance of the Prophets, he cannot even appreciate, let alone fulfil, the primary requirements of his true nature.
Immodesty, however, was not an exclusive characteristic of the people of Arabia. Many nations indulged in it in the past, and many nations continue to indulge in it even now. Hence the message embodied in these verses is not directed just to the people of Arabia. It is rather directed to all men. Mankind, which is the progeny of Adam, is warned against this particular aspect of Satanic influence on their lives. When men show indifference to God's Guidance and turn away from the Message of the Prophets, they virtually place themselves at the mercy of Satan. For it is Satan who makes them abandon way's that are consistent with true human nature and who leads them to immodesty in the same way he did with Adam and Eve. Were man to reflect on this, it would become quite evident that when he is deprived of the guidance of the Prophets, he cannot even appreciate, let alone fulfil, the primary requirements of his true nature.
يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ
كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا
لِيُرِيَهُمَا سَوْآتِهِمَا ۗ إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا
تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا
يُؤْمِنُونَ {7:27}
[Q7:27] Yaa Banee Aadama laa
yaftinannnakumush Shaitaanu kamaaa akhraja abawaikum minal Jannati yanzi'u
'anhumaa libaasahumaa liyuriyahumaa saw aatihimaaa; innahoo yaraakum huwa wa
qabeeluhoo min haisu laa tarawnahum; innaa ja'alnash Shayaateena awliyaaa'a
lillazeena laa yu'minoon.
[Q7:27] O children of Adam! let not the Shaitan cause you to fall into affliction as he expelled your parents from the garden, pulling off from them both their clothing that he might show them their evil inclinations, he surely sees you, he as well as his host, from whence you cannot see them; surely We have made the Shaitans to be the guardians of those who do not believe.
[Q7:27] O children of Adam! let not the Shaitan cause you to fall into affliction as he expelled your parents from the garden, pulling off from them both their clothing that he might show them their evil inclinations, he surely sees you, he as well as his host, from whence you cannot see them; surely We have made the Shaitans to be the guardians of those who do not believe.
[Q7:27] Wahai anak-anak Adam! Janganlah kamu diperdayakan
oleh Syaitan sebagaimana ia telah mengeluarkan kedua ibu bapa kamu dari Syurga,
sambil dia menyebabkan terlucutnya pakaian mereka berdua untuk memperlihatkan
kepada mereka: Aurat mereka (yang sebelum itu tertutup). Sesungguhnya Syaitan
dan kaumnya melihat kamu dengan keadaan yang kamu tidak dapat melihat mereka.
Sesungguhnya Kami telah menjadikan Syaitan-syaitan itu teman rapat bagi
orang-orang yang tidak beriman.
THESE VERSES ARE A WARNING TO MANKIND THAT
SHAYTAN along with his associates and their followers involves them into conflict and
discord BECAUSE he and his confederates through *power, *influence
and *riches MAKE FAIR-SEEMING TO THEM THE
PROGRESS IN THE FIELD OF MATERIAL GAINS, having no trace of godliness, and obtained by total rejection of ALLAH
(SWT)'s commands pertaining to the lawful and the unlawful.
It is a disguise, THEREFORE, MAN DOES NOT SEE SHAYTAN'S PLAN
OF ACTION. His activities engender willingness to carry out his mischief only
in those people who possess the in-built complex of his characteristics.
The irrationality of the devils PROMPTS
THE DISBELIEVERS TO PUT FORWARD THE LAME EXCUSE (FOR
THEIR REJECTION OF TRUE FAITH) THAT
THEY ARE FOLLOWING AGE-OLD CUSTOMS AND THEORIES.
______________________________________________________________________________________________
(7:27) Children
of Adam! Let not Satan deceive you in the manner he deceived your parents out
of Paradise, pulling off from them their clothing to reveal to them their
shame. He and his host surely see you from whence you do not see them. We have
made satans the guardians of those who do not believe. *16
*16. These verses bring into focus several important
points.
First, that the need to cover oneself is not an artificial urge in man; rather it is an important dictate of human nature. Unlike animals, God did not provide man with the protective covering that He provided to animals. God rather endowed man with the natural instincts of modesty and bashfulness. Moreover, the private parts of the body are not only, related to sex, but also constitute 'sawat' that is, something the exposure of which is felt to be shameful. Also, God did not provide man with a natural covering in response to man's modesty and bashfulness, but has inspired in him (see verse 26) the urge to cover himself. This is in order that man might use his reason to understand the requirements of his nature, use the resources made available by God, and provide himself a dress.
Second, man instinctively knows that the moral purpose behind the use of dress takes precedence over the physical purpose. Hence the idea that man should resort to dress in order to cover his private parts precedes the mention of dress as a means of providing protection and adornment to the human body. In this connection man is altogether different from animals, With regard to the latter, the natural covering that has been granted serves to protect them from the inclemencies of weather and also to beautify their bodies. However, that natural covering is altogether unrelated to the purpose of concealing their sexual organs. The exposure of those organs is not a matter of shame for them and hence their nature is altogether devoid of the urge to cover them. However, as men fell prey to Satanic influences, they developed a false and unhealthy notion about the function of dress. They were led to believe that the function of dress for human beings is no different from that for animals, viz., to protect them from the inclemencies of weather and to make them look attractive. As for concealing the private parts of the body, the importance of that function has been belittled. For men have been misled into believing that their private parts are, in fact, like other organs of their body. As in the case of animals, there is little need for human beings to conceal their sex organs.
Third, the Qur'an emphasizes that it is not enough for the dress to cover the private parts and to provide protection and adornment to the human body. Man's dress ought to be the dress of piety. This means that a man's dress ought to conceal his private parts. It should also render a man reasonably presentable - the dress being neither too shabby and cheap nor overly expensive and extravagant relative to his financial standing. Nor should dress smack of pride or hauteur, or reflect that pathological mental state in which men prefer characteristically feminine dresses and vice versa: or that the people belonging to one nation mimic people of other nations so as to resemble them, thereby becoming a living emblem of collective humiliation and abasement. The Qur'anic ideal can only be achieved by those who truly believe in the Prophets and sincerely try to follow God's Guidance. For as soon as man decides to reject God's Guidance, Satan assumes his patronage and by one means or another manages to lead him into error after error.
Fourth, the question of dress constitutes one of the numerous signs of God which is visible virtually throughout the world. When the facts mentioned above are carefully considered it will be quite clear as to why dress is an important sign of God.
First, that the need to cover oneself is not an artificial urge in man; rather it is an important dictate of human nature. Unlike animals, God did not provide man with the protective covering that He provided to animals. God rather endowed man with the natural instincts of modesty and bashfulness. Moreover, the private parts of the body are not only, related to sex, but also constitute 'sawat' that is, something the exposure of which is felt to be shameful. Also, God did not provide man with a natural covering in response to man's modesty and bashfulness, but has inspired in him (see verse 26) the urge to cover himself. This is in order that man might use his reason to understand the requirements of his nature, use the resources made available by God, and provide himself a dress.
Second, man instinctively knows that the moral purpose behind the use of dress takes precedence over the physical purpose. Hence the idea that man should resort to dress in order to cover his private parts precedes the mention of dress as a means of providing protection and adornment to the human body. In this connection man is altogether different from animals, With regard to the latter, the natural covering that has been granted serves to protect them from the inclemencies of weather and also to beautify their bodies. However, that natural covering is altogether unrelated to the purpose of concealing their sexual organs. The exposure of those organs is not a matter of shame for them and hence their nature is altogether devoid of the urge to cover them. However, as men fell prey to Satanic influences, they developed a false and unhealthy notion about the function of dress. They were led to believe that the function of dress for human beings is no different from that for animals, viz., to protect them from the inclemencies of weather and to make them look attractive. As for concealing the private parts of the body, the importance of that function has been belittled. For men have been misled into believing that their private parts are, in fact, like other organs of their body. As in the case of animals, there is little need for human beings to conceal their sex organs.
Third, the Qur'an emphasizes that it is not enough for the dress to cover the private parts and to provide protection and adornment to the human body. Man's dress ought to be the dress of piety. This means that a man's dress ought to conceal his private parts. It should also render a man reasonably presentable - the dress being neither too shabby and cheap nor overly expensive and extravagant relative to his financial standing. Nor should dress smack of pride or hauteur, or reflect that pathological mental state in which men prefer characteristically feminine dresses and vice versa: or that the people belonging to one nation mimic people of other nations so as to resemble them, thereby becoming a living emblem of collective humiliation and abasement. The Qur'anic ideal can only be achieved by those who truly believe in the Prophets and sincerely try to follow God's Guidance. For as soon as man decides to reject God's Guidance, Satan assumes his patronage and by one means or another manages to lead him into error after error.
Fourth, the question of dress constitutes one of the numerous signs of God which is visible virtually throughout the world. When the facts mentioned above are carefully considered it will be quite clear as to why dress is an important sign of God.
وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا
عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ
بِالْفَحْشَاءِ ۖ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ {7:28}
[Q7:28] Wa izaa fa'aloo faahishatan
qaaloo wajadnaa 'alaihaaa aabaaa'ana wallaahu amaranaa bihaa; qul innal laaha
laa yaamuru bilfahshaaa'i a-taqooloona 'alal laahi mmaa laa ta'lamoon.
[Q7:28]
And when they commit an indecency they say: We found our fathers doing this,
and ALLAH (SWT) has enjoined it on us. Say: Surely ALLAH (SWT) does not enjoin
indecency; do you say against ALLAH (SWT) what you do not know?
[Q7:28] Dan (orang-orang yang tidak beriman itu) apabila mereka melakukan sesuatu perbuatan yang keji, mereka berkata: Kami dapati datuk nenek kami mengerjakannya dan ALLAH (SwT) perintahkan kami mengerjakannya. Katakanlah (wahai Muhammad): Sesungguhnya ALLAH (SwT) tidak sekali-kali menyuruh mengerjakan perbuatan yang keji. Patutkah kamu mengatakan terhadap ALLAH (SwT) apa yang kamu tidak mengetahuinya?
[Q7:28] Dan (orang-orang yang tidak beriman itu) apabila mereka melakukan sesuatu perbuatan yang keji, mereka berkata: Kami dapati datuk nenek kami mengerjakannya dan ALLAH (SwT) perintahkan kami mengerjakannya. Katakanlah (wahai Muhammad): Sesungguhnya ALLAH (SwT) tidak sekali-kali menyuruh mengerjakan perbuatan yang keji. Patutkah kamu mengatakan terhadap ALLAH (SwT) apa yang kamu tidak mengetahuinya?
(see
commentary for verse 27)
______________________________________________________________________________________________
(7:28) And
when such people commit an indecent act they say: 'We found our fathers doing
that, and Allah has enjoined it on us. *17 Say: 'Surely Allah never enjoins any indecency. *18 Do
you say things regarding Allah that you do not know?'
*17. This refers to the pre-islamic Arabian practice
of circumambulating around the Ka'bah in stark nakedness. The people of those
day's thought that nakedness during circumambulation had been enjoined by
God.
*18. The simple and succinct Qur'anic statement that 'Allah never enjoins any, indecency' (verse 29) stands as the overwhelming argument against many false beliefs that were entertained by the people of Arabia. For a fuller appreciation of this argument the following points should be kept in mind:
First that the people of Arabia totally stripped themselves while performing certain religious rites under the mistaken notion that it had been so enjoined. But on the other hand they were agreed that nudity was a shameful thing so that no Arab of any standing could ever approve of appearing naked in any respectable assembly or market-place.
Second, notwithstanding their reservation about nudity, they strippeel themselves totally while performing certain religious rites on the ground that religion was from God. Hence there was nothing objectionable about performing a religious act in a state of nakedness for God had so enjoined them regarding the performance of that rite. Here the Qur'an confronts them with a clear question: How can they believe that God could order them to do something which involves nakedness and which they know to be inherently shameful? What is implied is that God could not command them to commit indecency, and if their religion contained elements of indecency then this is positive proof of its not being from God.
*18. The simple and succinct Qur'anic statement that 'Allah never enjoins any, indecency' (verse 29) stands as the overwhelming argument against many false beliefs that were entertained by the people of Arabia. For a fuller appreciation of this argument the following points should be kept in mind:
First that the people of Arabia totally stripped themselves while performing certain religious rites under the mistaken notion that it had been so enjoined. But on the other hand they were agreed that nudity was a shameful thing so that no Arab of any standing could ever approve of appearing naked in any respectable assembly or market-place.
Second, notwithstanding their reservation about nudity, they strippeel themselves totally while performing certain religious rites on the ground that religion was from God. Hence there was nothing objectionable about performing a religious act in a state of nakedness for God had so enjoined them regarding the performance of that rite. Here the Qur'an confronts them with a clear question: How can they believe that God could order them to do something which involves nakedness and which they know to be inherently shameful? What is implied is that God could not command them to commit indecency, and if their religion contained elements of indecency then this is positive proof of its not being from God.
قُلْ أَمَرَ رَبِّي بِالْقِسْطِ ۖ وَأَقِيمُوا
وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ ۚ كَمَا
بَدَأَكُمْ تَعُودُونَ {7:29}
[Q7:29] Qul amara Rabbee bilqisti wa
aqeemoo wujoohakum 'inda kulli masjidin wad'oohu mukhliseena lahud deen; kamaa
bada akum ta'oodoon.
[Q7:29] Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience; as He brought you forth in the beginning, so shall you also return.
[Q7:29] Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience; as He brought you forth in the beginning, so shall you also return.
[Q7:29] Katakanlah: Tuhanku menyuruh berlaku adil (pada
segala perkara) dan (menyuruh supaya kamu) hadapkan muka (dan hati) kamu
(kepada ALLAH (SwT)) dengan betul pada tiap-tiap kali mengerjakan sembahyang
dan beribadatlah dengan mengikhlaskan amal agama kamu kepadaNya semata-mata;
(kerana) sebagaimana Dia telah menjadikan kamu pada mulanya, (demikian pula)
kamu akan kembali (kepadaNya).
See commentary of al Baqarah 2:142
and 144 for "setting faces
to ALLAH (SWT) at every time and place of worship"-qibla; and
see commentary of Ali Imran 3:18 for
justice (qist) - ALLAH (SWT) IS JUST, THEREFORE, HE ENJOINS
JUSTICE. Refer to the commentary of nufkhus sur in al Fatihah 1:4 for
ultimate return to ALLAH (SWT).
______________________________________________________________________________________________
(7:29) Say
to them (0 Muhammad): 'My Lord enjoins justice; and that you set your faces
aright at the time of every Prayer; and that you call upon Him, exclusively
dedicating your faith to Him. You shall return to Him as you were
created.' *19
*19. The verse seeks to suggest that God has nothing
to do with their foolish rituals. So far as the religion truly prescribed by
Him is concerned, its fundamental principles are the following:
(1) That man should base his life on justice and righteousness.
(2) That man's worship should have the right orientation, i.e. that it should he directed to God alone and should be free of every trace of devotion to others than God, that man should reserve his absolute enthralment and bondage for the One True God alone. All these should have only one direction - the One that is truly worthy of worship.
(3) Man should invoke God alone to keep him rightly directed, to grant him help and succour, to favour him with protection and security. This should be done provided one's life is oriented to serving God. Invoking help from God would be ludicrous if man's life is based on unbelief, polytheism, disobedience to God, or serving a variety of gods other than the One True God. Such a prayer would amount to asking God's help in strengthening one in one's rebellion against Him.
(4) That man should have full conviction that in the same way as God caused him to he born in the world, He will also restore him to life after death and will make him stand before Himself so as to render an account of his life.
(1) That man should base his life on justice and righteousness.
(2) That man's worship should have the right orientation, i.e. that it should he directed to God alone and should be free of every trace of devotion to others than God, that man should reserve his absolute enthralment and bondage for the One True God alone. All these should have only one direction - the One that is truly worthy of worship.
(3) Man should invoke God alone to keep him rightly directed, to grant him help and succour, to favour him with protection and security. This should be done provided one's life is oriented to serving God. Invoking help from God would be ludicrous if man's life is based on unbelief, polytheism, disobedience to God, or serving a variety of gods other than the One True God. Such a prayer would amount to asking God's help in strengthening one in one's rebellion against Him.
(4) That man should have full conviction that in the same way as God caused him to he born in the world, He will also restore him to life after death and will make him stand before Himself so as to render an account of his life.
فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ
الضَّلَالَةُ ۗ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ
اللَّهِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ {7:30}
[Q7:30] Fareeqan hadaa wa fareeqan haqqa
'alaihimud dalaalah; innahumut takhazush Shayaateena awliyaaa'a min doonil
laahi wa yahsaboona annnahum muhtadoon.
[Q7:30] A part has He guided aright and (as for another) part, error is justly their due, surely they took the Shaitans for guardians beside ALLAH (SWT), and they think that they are followers of the right.
[Q7:30] A part has He guided aright and (as for another) part, error is justly their due, surely they took the Shaitans for guardians beside ALLAH (SWT), and they think that they are followers of the right.
[Q7:30] Sebahagian (dari umat manusia) diberi hidayat
petunjuk oleh ALLAH (SwT) (dengan diberi taufiq untuk beriman dan beramal
soleh) dan sebahagian lagi (yang ingkar) berhaklah mereka ditimpa kesesatan
(dengan pilihan mereka sendiri), kerana sesungguhnya mereka telah menjadikan
Syaitan-syaitan itu pemimpin-pemimpin (yang ditaati) selain ALLAH (SwT). Serta
mereka pula menyangka, bahawa mereka berada dalam petunjuk hidayat.
Those who take Shaytan AND his agents as their
guardians have been described in the commentary of verses 10 to 28
of this surah.
______________________________________________________________________________________________
(7:30) A party He has guided to the Right Way, and for
another party straying is justly its due for they have taken satans, rather than
Allah, as their guardians, even though they think that they are rightly-guided.
No comments:
Post a Comment