SURAH (10) YUNUS (AYA 21 to 40)
آيَاتِنَا ۚ قُلِ اللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ
رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ{10:21}
[Q10:21] Wa izaaa azaqnan naasa rahmatam mim ba'di darraaa'a
massat hum izaa lahum makrun feee aayaatinaa; qulil laahu asra'u makraa; inna
rusulanaa yaktuboona maa tamkuroon.
[Q10:21] And when We make people taste of mercy after an affliction touches them, Lo! They devise plans against Our communication. Say: ALLAH (SWT) is quicker to plan; surely Our messengers write down what you plan.
[Q10:21] And when We make people taste of mercy after an affliction touches them, Lo! They devise plans against Our communication. Say: ALLAH (SWT) is quicker to plan; surely Our messengers write down what you plan.
[Q10:21] Dan
apabila Kami beri manusia merasai sesuatu rahmat sesudah mereka ditimpa sesuatu
kesusahan, mereka dengan serta-merta melakukan rancangan mereka menentang
ayat-ayat keterangan Kami dengan mendustakannya dan mengingkarinya. Katakanlah
(wahai Muhammad): ALLAH (SwT) lebih cepat melakukan rancangan menentangnya!
Sesungguhnya malaikat-malaikat utusan Kami sentiasa menulis akan rancangan tipu
daya yang kamu jalankan itu.
This verse is of a general application, BUT it also refers to a particular event.
The
unruly people of Makka were afflicted with a severe famine, but, no sooner were they relieved by the mercy of ALLAH (SWT) on
the petitioning of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), they again began to
charge him with imposture.
Ì Rusulana refers to the
recording angels.
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(10:21) No sooner than We bestow mercy on a people after hardship has hit them
than they begin to scheme against Our signs. *29 Tell them: 'Allah is swifter in scheming. Our angels are recording all
your intriguing. *30
*29. This again alludes to the famine which was
referred to earlier in verses 11-12 of the present surah. The unbelievers are
virtually being told that it did not behove them to ask for any miraculous
sign. For, not long ago they had suffered from a famine during which they had
abjured faith in those very deities whom they had earlier considered their
intercessors with God. They had seen with their own eyes how their cherished
deities had failed them. They had clearly seen the extent of the supernatural
powers of those very deities at whose altars they made offerings and sacrifices
in the firm belief that their prayers would be answered and their wishes
realized. They had seen - and that too in the recent past-that, one of those
deities had any power; that all power in fact lay with God alone.
It was because of this experience that they had begun to address all their prayers to God alone. Was all this not enough of a sign to convince the unbelievers about the truth of the teachings of the Prophet Muhammad (peace be on him)? And yet, despite clear signs, the unbelievers waxed arrogant. No sooner was the famine over and they were blessed with outpourings of rain which put an end to their misery than they reverted to their unbelief. They also sought to offer a wide variety of fanciful explanations about why the famine had hit them and why they were subsequently delivered from it. They resorted to all this in order that they might rationalize their adherence to polytheistic beliefs and practices and evade believing in the One True God. Quite obviously what good can any miraculous sign be to those who had corrupted their conscience so thoroughly?
*30. It needs to he clearly understood as to what is meant by attributing 'scheming' to God in the present verse. It simply means that if the unbelievers refuse to accept the truth and to alter their conduct accordingly. God will still grant them the respite to go about their rebellious ways. God will also lavish upon them the means of subsistence and other bounties as long as they live. All this will keep them in a state of intoxication. However, whatever thev do during their state of intoxication will be imperceptibly recorded by the angels of God. All this will go on till the very last moments of their lives and then they will be seized by death and will be asked to render an account of their deeds.
It was because of this experience that they had begun to address all their prayers to God alone. Was all this not enough of a sign to convince the unbelievers about the truth of the teachings of the Prophet Muhammad (peace be on him)? And yet, despite clear signs, the unbelievers waxed arrogant. No sooner was the famine over and they were blessed with outpourings of rain which put an end to their misery than they reverted to their unbelief. They also sought to offer a wide variety of fanciful explanations about why the famine had hit them and why they were subsequently delivered from it. They resorted to all this in order that they might rationalize their adherence to polytheistic beliefs and practices and evade believing in the One True God. Quite obviously what good can any miraculous sign be to those who had corrupted their conscience so thoroughly?
*30. It needs to he clearly understood as to what is meant by attributing 'scheming' to God in the present verse. It simply means that if the unbelievers refuse to accept the truth and to alter their conduct accordingly. God will still grant them the respite to go about their rebellious ways. God will also lavish upon them the means of subsistence and other bounties as long as they live. All this will keep them in a state of intoxication. However, whatever thev do during their state of intoxication will be imperceptibly recorded by the angels of God. All this will go on till the very last moments of their lives and then they will be seized by death and will be asked to render an account of their deeds.
هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ
ۖ حَتَّىٰ إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ
وَفَرِحُوا بِهَا جَاءَتْهَا رِيحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِنْ كُلِّ
مَكَانٍ وَظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ
الدِّينَ لَئِنْ أَنْجَيْتَنَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ
الشَّاكِرِينَ {10:21}
[Q10:22] Huwal lazee yusaiyirukum fil barri walbahri hattaaa
izaa kuntum fil fulki wa jaraina bihim bireeh in taiyibatinw wa farihoo bihaa
jaaa'at haa reehun 'aasifunw wa jaaa'ahumul mawju min kulli makaaninw wa
zannooo annahum uheeta bihim da'awul laaha mukhliseena lahud deena la'in
anjaitanaa min haazihee lanakoonannna minash shaakireen.
[Q10:22] He it is Who makes you travel by land and sea; until when you are in the ships, and they sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them and the billows surge in on them from all sides, and they become certain that they are encompassed about, they pray to ALLAH (SWT), being sincere to Him in obedience: If Thou dost deliver us from this, we will most certainly be of the grateful ones.
[Q10:22] He it is Who makes you travel by land and sea; until when you are in the ships, and they sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them and the billows surge in on them from all sides, and they become certain that they are encompassed about, they pray to ALLAH (SWT), being sincere to Him in obedience: If Thou dost deliver us from this, we will most certainly be of the grateful ones.
[Q10:22] Dialah
yang menjalankan kamu di darat dan di laut (dengan diberi kemudahan menggunakan
berbagai jenis kenderaan); sehingga apabila kamu berada di dalam bahtera dan
bahtera itu pula bergerak laju membawa penumpang-penumpangnya dengan tiupan
angin yang baik dan mereka pun bersukacita dengannya; tiba-tiba datanglah
kepadanya angin ribut yang kencang dan mereka pula didatangi ombak menimpa dari
segala penjuru, serta mereka percaya bahawa mereka diliputi oleh bahaya; pada
saat itu mereka semua berdoa kepada ALLAH (SwT) dengan mengikhlaskan kepercayaan
mereka kepadaNya semata-mata (sambil merayu dengan berkata): Demi sesungguhnya!
jika Engkau (Ya ALLAH (SwT)) selamatkan kami dari bahaya ini, kami tetap
menjadi orang-orang yang bersyukur.
Refer
to the commentary of al An-am 6:63 and 64.
ALLAH (SWT) HAS FREELY GIVEN [1] INTELLIGENCE, [2] POWER OF
OBSERVATION and [3] CONTEMPLATION TO MAN, OUT OF HIS GRACE, on which the
disbelievers pride themselves and remain petty and boastful, as is illustrated
by the parable from the sea. In their insolence and pride they do
not see how small and ephemeral is that which is mortal. By their pretensions
they only hurt themselves.
VERSE 25 says that
in contrast with the mortal life of this world, there is a higher life to which
ALLAH (SWT) is always calling. There is
no fear, nor disappointment, nor sorrow there. All are called BUT ONLY THOSE will be chosen who
have sought, not material advantages, but the good pleasure of ALLAH (SWT).
v Salam (peace) is from the same root as Islam, the
religion of unity, harmony and bliss. Salam is also one of the holy names ALLAH
(SWT) is addressed with.
TO BECOME A MUSLIM MEANS TO
LIVE IN PEACE WITH THE CREATOR-LORD BY SUBMITTING TO HIS WILL AND TO BE
IN PEACE WITH HIS CREATION, PARTICULARLY MANKIND. THE PEACE OF THIS
WORLD LEADS TO THE PEACE OR BLISS OF THE HEREAFTER. Refer to the
commentary of al
Fatihah 1:6 and 7 for the "right
path."
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(10:22) He it is Who enables you to journey through the land and the sea. And so
it happens that when you have boarded the ships and they set sail with a
favourable wind, and the passengers rejoice at the pleasant voyage, then
suddenly a fierce gale appears, and wave upon wave surges upon them from every
side, and people believe that they are surrounded from all directions, and all
of them cry out to Allah in full sincerity of faith: 'If You deliver us from
this we shall surely be thankful. *31
*31. This particular 'sign' which testifies to the
truth of belief in the One True God is innate in human nature and hence can be
witnessed by all. However, as long as the means of self-indulgence are
plentiful, man tends to forget God and exults in his worldly enjoyment. But as
soon as the means which have led him to his worldly efflorescence are gone,
even the most die-hard polytheists and atheists begin to appreciate this innate
sign testifying that there indeed is a God Who has His firm grip over the
universe, and that it is the One True God alone Who is all-powerful and Who
holds sway over all that exists. (For details see Towards Understanding the
Qur'an, vol. II, al-An 'am 6, n. 29, pp. 231-3-Ed.)
فَلَمَّا أَنْجَاهُمْ إِذَا هُمْ يَبْغُونَ فِي
الْأَرْضِ بِغَيْرِ الْحَقِّ ۗ يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ
أَنْفُسِكُمْ ۖ مَتَاعَ الْحَيَاةِ الدُّنْيَا ۖ ثُمَّ إِلَيْنَا مَرْجِعُكُمْ
فَنُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ {10:23}
[Q10:23] Falammaaa anjaahum izaa hum yabghoona fil ardi
bighairil haqq; yaaa aiyuhannaasu innamaa bagh yukum 'alaaa anfusikum mataa'al
hayaatid dunyaa summa ilainaa marji'ukum fanunabbi 'ukum bimaa kuntum ta'maloon.
[Q10:23] But when He delivers them, lo! They are unjustly rebellious in the earth. O men! Your rebellion is against your own souls-- provision (only) of this world's life-- then to Us shall be your return, so We will inform you of what you did.
[Q10:23] But when He delivers them, lo! They are unjustly rebellious in the earth. O men! Your rebellion is against your own souls-- provision (only) of this world's life-- then to Us shall be your return, so We will inform you of what you did.
[Q10:23] Kemudian
bila sahaja ALLAH (SwT) selamatkan mereka, mereka dengan serta-merta merebakkan
perbuatan derhaka di bumi dengan tidak ada sebarang alasan yang benar. Wahai
manusia! Sesungguhnya perbuatan kamu menderhaka itu hanyalah bala bencana
terhadap diri kamu sendiri. (Dengan itu kamu hanya dapat merasai) kesenangan
hidup di dunia (bagi sementara); kemudian kepada kamilah tempat kembalinya
kamu, maka Kami akan memberitahu apa yang kamu telah lakukan.
(see commentary for verse 22)
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(10:23) But
no sooner than He delivers them than they go about committing excesses on the
earth, acting unjustly. Men! The excesses you commit will be of harm only to
yourselves, (Enjoy, if you will) the fleeting pleasure of this world; in me end
you shall all return to Us, and then We shall tell you what you did.
إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ
أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا
يَأْكُلُ النَّاسُ وَالْأَنْعَامُ حَتَّىٰ إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا
وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا
أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ
بِالْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ {10:24}
[Q10:24] Innamaa masalul hayaatid dunyaa kammaaa'in
anzalnaahu minas sammaaa'i fakhtalata bihee nabaatul ardi mimmaa yaakulun naasu
wal an'aam; hattaaa izaaa akhazatil ardu zukhrufahaa wazziyanat wa zanna
ahluhaaa annahum qaadiroona 'alaihaaa ataahaaa amrunaa lailan aw nahaaran
faja'alnaahaa haseedan ka allam taghna bil-ams; kazaalika nufassilul aayaati
liqawminy yatafakkaroon.
[Q10:24] The likeness of this world's life is only as water which We send down from the cloud, then the herbage of the earth of which men and cattle eat grows luxuriantly thereby, until when the earth puts on its golden raiment and it becomes garnished, and its people think that they have power over it, Our command comes to it, by night or by day, so We render it as reaped seed; produce, as though it had not been in existence yesterday; thus do We make clear the communications for a people who reflect.
[Q10:24] The likeness of this world's life is only as water which We send down from the cloud, then the herbage of the earth of which men and cattle eat grows luxuriantly thereby, until when the earth puts on its golden raiment and it becomes garnished, and its people think that they have power over it, Our command comes to it, by night or by day, so We render it as reaped seed; produce, as though it had not been in existence yesterday; thus do We make clear the communications for a people who reflect.
[Q10:24] Sesungguhnya
bandingan kehidupan dunia hanyalah seperti air hujan yang Kami turunkan dari
langit, lalu (tumbuhlah dengan suburnya) tanaman-tanaman di bumi dari
jenis-jenis yang dimakan oleh manusia dan binatang bercampur-aduk dan
berpaut-pautan (pokok-pokok dan pohonnya) dengan sebab air itu hingga apabila
bumi itu lengkap sempurna dengan keindahannya dan berhias (dengan bunga-bungaan
yang berwarna-warni) dan penduduknya pun menyangka bahawa mereka dapat
berbagai-bagai tanaman serta menguasainya (mengambil hasilnya) datanglah
perintah Kami menimpakannya dengan bencana pada waktu malam atau pada siang
hari lalu Kami jadikan ia hancur-lebur, seolah-olah ia tidak ada sebelum itu.
Demikianlah Kami menjelaskan ayat-ayat keterangan Kami satu persatu bagi kaum
yang mahu berfikir (dan mengambil iktibar daripadanya).
(see commentary for verse 22)
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(10:24) The
example of the life of this world (which has enamoured you into becoming
heedless to Our signs) is that of water that We sent down from the heaven which
causes the vegetation of the earth, which sustains men and cattle, to grow
luxuriantly. But when the earth took on its golden raiment and became well
adorned and the owners believed that they had full control over their lands Our
command came upon them by night or by day, and We convened it into a stubble,
as though it had not blossomed yesterday. Thus do We expound the signs for a
people who reflect.
وَاللَّهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ وَيَهْدِي
مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {10:15}
[Q10:25] Wallaahu yad'ooo ilaa daaris salaami wa yahdee mai
yashaaa'u ilaa Siraatim Mustaqeem.
[Q10:25] And ALLAH (SWT) invites to the abode of peace and guides whom He pleases into the right path.
[Q10:25] And ALLAH (SWT) invites to the abode of peace and guides whom He pleases into the right path.
[Q10:25] (Itulah
dia kesudahan kehidupan dunia) dan sebaliknya ALLAH (SwT) menyeru manusia ke
tempat kediaman yang selamat sentosa dan Dia sentiasa memberi petunjuk
hidayatNya kepada sesiapa yang dikehendakiNya (menurut undang-undang
peraturanNya) ke jalan yang betul lurus (yang selamat itu).
¥ ‘Salam’,
i.e., Peace and Bliss, refers to the state in
the paradise where prevails bliss-perfect. ‘Salam’
is one of the holy names with which ALLAH (SWT) is addressed.
APPLYING THIS INTERPRETATION, ALLAH (SWT) INVITES
MANKIND TO HIM WITH WHOM NOTHING BUT BLISS PREVAILS. IT
IS SAID THAT THE LIFE on this earth starts [1] with crying (a
human child immediately as it lands on earth its life is crying), [2] passes through miseries and sorrows of life AND [3] ends it with effacement. ALLAH (SWT) invites from this abode of misery
and effacement, to the abode of bliss-perfect and of life–eternal.
v ‘Salam’ and ‘Islam’--- both words are of one and the same root. ‘Salamat’, i.e., peace--- Islam means also peace.
v And embracing
Islam means: to live in peace with the Creator by submitting one’s self to His
will and to be in peace with creation, particularly mankind, offering peace to
one and all.
WITH ISLAM AS THE RELIGION THERE COULD BE NOTHING
BUT PEACE ON EARTH. A TRUE MUSLIM IS DEFINED AS THE
ONE WHO’S TONGUE AS WELL AS HIS HANDS WORK ONLY FOR PEACE TO HURT NONE OF THE
PEACEFUL ONES.
The
peace in this world leads to the peace or bliss in the life hereafter. ‘Siratu-Mustaqeem’,
i.e., the
straight or the Right Path--- meaning to walk in obedience or submission to the
Law of the Lord (i.e., ‘Shariat’
which was revealed through the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) which is the only
straight or the correct or the Right way to Salvation and no other (i.e., the obedience only to ALLAH (SWT)’s
commands AND NOT
the delusions caused by Satan--- which is straying away from the path). See verse 36:60-61. AND THE DAILY
PRAYER OF MAN TO BE MAINLY THIS. See verse 1:5.
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(10:25) (You are being lured by this ephemeral world)
although Allah calls you to the abode of peace *32 and
guides whomsoever He wills to a straightway.
*32. God
calls man to the path which would ensure for him his entry into the 'Abode of
Peace’ in the Hereafter. The expression Dar al-salam which literally means the
'Abode of Peace', stands for Paradise, whose inhabitants shall be secure
against every calamity, loss, sorrow or suffering.
لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ
وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ ۚ أُولَٰئِكَ أَصْحَابُ
الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ {10:26}
[Q10:26] Lillazeena ahsanul husnaa wa ziyaadahtunw wa laa
yarhaqu wujoohahum qatarunw wa laa zillah; ulaaa'ika ashaabul jannnati hum
feehaa khaalidoun.
[Q10:26] For those who do good is good (reward) and more (than this); and blackness or ignominy shall not cover their faces; these are the dwellers of the garden; in it they shall abide.
[Q10:26] For those who do good is good (reward) and more (than this); and blackness or ignominy shall not cover their faces; these are the dwellers of the garden; in it they shall abide.
[Q10:26] Untuk
orang-orang yang berusaha menjadikan amalnya baik dikurniakan segala kebaikan
serta satu tambahan yang mulia dan air muka mereka pula (berseri-seri) tidak
diliputi oleh sebarang kesedihan dan kehinaan. Mereka itulah ahli Syurga,
mereka kekal di dalamnya selama-lamanya.
THE REWARD OF THE RIGHTEOUS WILL
BE FAR MORE THAN IN PROPORTION TO THEIR MERITS. While the blessed will be rewarded
beyond their merits, The condemned, who earn
evil (bring it on themselves by the deliberate choice of evil), will receive their punishment only with
exact justice.
§
Night is the negation of light (bliss).
Refer
to the commentary of al An-am 6:22 to 24.
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(10:26) For those who do good there is good reward and more besides; *33 neither gloom nor humiliation shall cover their faces. They are the
people of the Garden and in it they shall abide.
*33. Apart from rewarding human beings in proportion
to the good deeds that they have done, God also confers upon them, out of His
sheer grace and bounty, a reward which is far in excess of their good
deeds.
وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ
سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَا لَهُمْ مِنَ اللَّهِ مِنْ
عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ
أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {10:27}
[Q10:27] Wallazeena kasabus saiyi aati jazaaa'u saiyi'atim
bimislihaa wa tarhaquhum zillah; maa lahum minal laahi min 'aasimin ka annamaaa
ughshiyat wujoohuhum qita 'am minal laili muzlimaa; ulaaa'ika Ashaabun Naari
hum feeha khaalidoun.
[Q10:27] And (as for) those who have earned evil, the punishment of an evil is the like of it, and abasement shall come upon them-- they shall have none to protect them from ALLAH (SWT) -- as if their faces had been covered with slices of the dense darkness of night; these are the inmates of the fire; in it they shall abide.
[Q10:27] And (as for) those who have earned evil, the punishment of an evil is the like of it, and abasement shall come upon them-- they shall have none to protect them from ALLAH (SWT) -- as if their faces had been covered with slices of the dense darkness of night; these are the inmates of the fire; in it they shall abide.
[Q10:27] Dan
untuk orang-orang yang melakukan kejahatan (syirik dan maksiat), balasan
tiap-tiap satu kejahatan mereka ialah kejahatan yang sebanding dengannya serta
akan ditimpakan kehinaan; tiadalah bagi mereka pelindung dari (seksa) ALLAH
(SwT); muka mereka (hitam legam) seolah-olahnya ditutup dengan beberapa
bahagian (yang gelap-gelita) dari malam yang gelap-gelita. Mereka itulah ahli
Neraka, mereka kekal di dalamnya.
(see commentary for verse 26)
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(10:27) Those who do evil deeds, the recompense of an evil deed is its
like, *34 and humiliation shall spread over them and there will be none to protect
them from Allah. Darkness will cover their faces as though they were veiled
with the dark blackness of night. *35 These
are the people of the Fire and in it they shall abide.
*34. The manner in which the evil ones will be
treated is quite different from the way in which the righteous will be treated.
As we have seen, the reward of the righteous will be far in excess of their
good deeds. However, so far as the evil-doers are concerned, their punishment
will be strictly in proportion to the evil they have committed, not even an
iota more than that. (For further elaboration see a!-Nahl 16, n. 109a.)
*35. This refers to the darkness and gloom that covers the faces of the criminals after they have been seized and after they have lost all hope of escaping God's punishment.
*35. This refers to the darkness and gloom that covers the faces of the criminals after they have been seized and after they have lost all hope of escaping God's punishment.
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ
لِلَّذِينَ أَشْرَكُوا مَكَانَكُمْ أَنْتُمْ وَشُرَكَاؤُكُمْ ۚ فَزَيَّلْنَا
بَيْنَهُمْ ۖ وَقَالَ شُرَكَاؤُهُمْ مَا كُنْتُمْ إِيَّانَا تَعْبُدُونَ {10:28}
[Q10:28] Wa yawma nahshuruhum jamee'an summa naqoolu
lillazeena ashrakoo makaanakum antum wa shurakaaa'ukum; fazaiyalnaa bainahum wa
qaala shurakaaa'uhum maa kuntum iyyaanaa ta'budoon.
[Q10:28] And on the day when We will gather them all together, then We will say to those who associated others (with ALLAH (SWT): Keep where you are, you and your associates; then We shall separate them widely one from another and their associates would say: It was not us that you served:
[Q10:28] And on the day when We will gather them all together, then We will say to those who associated others (with ALLAH (SWT): Keep where you are, you and your associates; then We shall separate them widely one from another and their associates would say: It was not us that you served:
[Q10:28] Dan
(ingatlah) masa Kami himpunkan mereka semua (pada hari kiamat), kemudian Kami
berfirman kepada orang-orang musyrik: Tunggulah di tempat kamu semua, kamu dan
makhluk-makhluk yang kamu jadikan sekutu; sesudah itu kami putuskan perhubungan
baik di antara mereka dan berkatalah makhluk-makhluk yang mereka sembah itu
(sebagai berlepas diri): Bukanlah kami yang kamu puja dan taat (sebenarnya kamu
hanya memuja dan mentaati hawa nafsu kamu sendiri)!
(see commentary for verse 26)
______________________________________________________________________________________________
(10:28) And the Day when We shall muster them all together, We shall say to
those who associated others with Allah in His divinity: 'Keep to your places -
you and those whom you associated with Allah.' Then We shall remove the veil of
foreignness separating them. *36 Those whom they had associated with
Allah will say. 'It was not us that you worshipped.
*36. The words of the Qur'anic text are **** Some
Qur'an- commentators have
interpreted these words to signify that God will sunder the relationship that
has come to exist in the worldly life between false deities and their polytheistic
devotees with the result that one will not show any solicitude to the other.
But such an interpretation is not consistent with the Arabic literary usage.
According to Arabic usage, the words suggest that God will cause the one to
become distinct from the other. It is this sense which is reflected in our
translation: '. . . We shall remove the veil of strangeness from among them'.
What is meant by this is that false deities and their devotees will confront
each other, and it will become quite clear as to what distinguishes one group
from the other. The polytheists will come to know those they considered to be
their gods, and the false deities will also come to know those who had
worshipped them.
فَكَفَىٰ بِاللَّهِ شَهِيدًا بَيْنَنَا وَبَيْنَكُمْ
إِنْ كُنَّا عَنْ عِبَادَتِكُمْ لَغَافِلِينَ {10:29}
[Q10:29] Fakafaa billaahi shaheedam bainanaa wa bainakum in
kunnaa 'an 'ibaadatikum laghaafileen.
[Q10:29] Therefore ALLAH (SWT) is sufficient as a witness between us and you that we were quite unaware of your serving (us).
[Q10:29] Therefore ALLAH (SWT) is sufficient as a witness between us and you that we were quite unaware of your serving (us).
[Q10:29] (ALLAH
(SwT) mengetahui apa yang sebenarnya); oleh itu, cukuplah ALLAH (SwT) sebagai
saksi antara kami dengan kamu, bahawa sesungguhnya kami tidak menyedari pujaan
atau penyembahan kamu (kepada kami).
(see commentary for verse 26)
______________________________________________________________________________________________
(10:29) Allah's witness suffices between you and us that (even if you worshipped
us) we were totally unaware of your worshipping us. *37
*37. This shows how the false gods will react to
their worshippers. Angels who had been declared gods and goddesses and
therefore, worshipped, the jinn, the spirits, the forefathers of yore, the
Prophets, and the saints and martyrs who were considered to share with God some
of His attributes, will all disavow their devotees. They will tell the latter
in quite plain terms that they were not even aware that they were being
worshipped; that even if they had been prayed to, called upon or cried out to,
or had had offerings or sacrifices made in their name, or who had had
reverence, adoration, prostration, rituals or ceremonies performed out of
devotion for them, none of these had ever reached them.
هُنَالِكَ تَبْلُو كُلُّ نَفْسٍ مَا أَسْلَفَتْ ۚ
وَرُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۖ وَضَلَّ عَنْهُمْ مَا كَانُوا
يَفْتَرُونَ {10:30}
[Q10:30] Hunaalika tabloo kullu nafsim maaa aslafat; wa
ruddoo ilal laahi mawlaahu mul haqqi wa dalla 'anhum maa kaanoo yaftaroon.
[Q10:30] There shall every soul become acquainted with what it sent before, and they shall be brought back to ALLAH (SWT), their true Patron, and what they devised shall escape from them.
[Q10:30] There shall every soul become acquainted with what it sent before, and they shall be brought back to ALLAH (SWT), their true Patron, and what they devised shall escape from them.
[Q10:30] Pada
masa itu tiap-tiap diri dapatlah mengetahui (dan merasai) akan apa yang telah
dikerjakan dan mereka dikembalikan kepada ALLAH (SwT) Tuhan mereka yang
sebenar-benarnya (yang akan membalas dengan adilnya) dan (dengan itu) hilang
lenyaplah dari mereka apa yang mereka ada-adakan.
(see commentary for verse 26)
______________________________________________________________________________________________
(10:30) Thereupon
everyone shall taste the recompense of his past deeds. All shall be sent back
to Allah, their true Lord, and then all the falsehoods they had fabricated will
have forsaken them.
SECTION 4
The Divine Gifts
A few
of the Divine Gifts given in the physical body of man referred to---The idolaters
asked to make their own made gods effect a creation---The Qur’an a Book from
ALLAH.
قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ
أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ
الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ ۚ
فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ {10:31}
[Q10:31] Qul mai yarzuqukum minas samaaa'i wal ardi ammany
yamlikus sam'a wal absaara wa mai yukhrijul haiya minal maiyiti wa yikhrijul
maiyita minal haiyi wa mai yudabbirul amr; fasa yaqooloonal laah; faqul afalaa
tattaqoon.
[Q10:31] Say: Who gives you sustenance from
the heaven and the earth? Or Who controls the hearing and the sight? And Who
brings forth the living from the dead, and brings forth the dead from the
living? And Who regulates the affairs? Then they will say: ALLAH (SWT). Say
then: Will you not then guard (against evil)?
[Q10:31] Bertanyalah kepada mereka (yang musyrik itu): Siapakah Yang memberi rezeki kepada kamu dari langit dan bumi? Atau siapakah yang menguasai pendengaran dan penglihatan? Dan siapakah yang mengeluarkan makhluk yang hidup dari benda yang mati dan mengeluarkan benda yang mati dari makhluk yang hidup? Dan siapakah pula yang mentadbirkan urusan sekalian alam? (Dengan pertanyaan-pertanyaan itu) maka mereka (yang musyrik) tetap akan menjawab (mengakui) dengan berkata: ALLAH (SwT) jualah yang menguasai segala-galanya! Oleh itu, katakanlah: (Jika kamu mengakui yang demikian), maka mengapa kamu tidak mahu bertakwa?
[Q10:31] Bertanyalah kepada mereka (yang musyrik itu): Siapakah Yang memberi rezeki kepada kamu dari langit dan bumi? Atau siapakah yang menguasai pendengaran dan penglihatan? Dan siapakah yang mengeluarkan makhluk yang hidup dari benda yang mati dan mengeluarkan benda yang mati dari makhluk yang hidup? Dan siapakah pula yang mentadbirkan urusan sekalian alam? (Dengan pertanyaan-pertanyaan itu) maka mereka (yang musyrik) tetap akan menjawab (mengakui) dengan berkata: ALLAH (SwT) jualah yang menguasai segala-galanya! Oleh itu, katakanlah: (Jika kamu mengakui yang demikian), maka mengapa kamu tidak mahu bertakwa?
Refer to the commentary of Ali Imran 3:27;
An-am 6:96 for "bringing
forth the living from the dead and the dead from the living." It also implies that ALLAH (SWT) brings
whomsoever He wills out of the darkness (ignorance) into the light
(wisdom) and takes whomsoever He wills out
of the light into the darkness---see commentary of al Baqarah 2:257.
The Qur’an draws
the attention of mankind to the following:
(1)
The co-ordination
of the forces of the heavens and the earth in the production
of provisions for sustenance of life on the earth.
(2)
Matter is
subservient to mind. It is the mind which controls and
employs the matter. The possessor of a finite mind cannot
be universal and infinite.
(3)
Neither life nor
death is a necessary property of matter because it is an effect, not a cause,
though it is controlled by life and death. The cause of life is life; and
absence of life is death.
THE
ORDER FOUND IN THE OPERATION OF THE UNIVERSE CANNOT BE AN OUTCOME OF DISORDER. IT IS THE WISDOM WHICH REGULATES IT.
THEREFORE THE ANSWER TO EVERY QUESTION IS ALLAH (SWT).
______________________________________________________________________________________________
(10:31) Ask
them: 'Who provides you with sustenance out of the heavens and the earth? Who
holds mastery over your hearing and sight? Who brings forth the living from the
dead and the dead from the living? Who governs all affairs of the universe?'
They will surely say: 'Allah.' Tell them: 'Will you, then, not shun (going
against reality)?"
فَذَٰلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ ۖ فَمَاذَا
بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ ۖ فَأَنَّىٰ تُصْرَفُونَ {10:32}
[Q10:32] Fazaalikumul laahu Rabbukumul haqq; famaazaa ba'dal
haqqi illad dalaalu fa annnaa tusrafoon.
[Q10:32] This then is ALLAH (SWT), your true Lord; and what is there after the truth but error; how are you then turned back?
[Q10:32] This then is ALLAH (SWT), your true Lord; and what is there after the truth but error; how are you then turned back?
[Q10:32] Maka
yang demikian (sifatNya dan kekuasaanNya) ialah ALLAH (SwT), Tuhan kamu yang
sebenar-benarnya; sesudah nyatanya sesuatu yang betul dan benar, maka tidakkah
yang lain daripada itu salah dan karut sahaja? Oleh itu, bagaimana kamu dapat
dipesongkan dari kebenaran?
THE WISDOM OF ALLAH (SWT) DEMONSTRATED IN THE
WORKING OF THE UNIVERSE IS THE REAL TRUTH as against the false worship and false gods that the
disbelieving men and women set up.
______________________________________________________________________________________________
(10:32) Such, then, is Allah, your true Lord. *38 And what is there after truth but error? How, then, are you being turned
away? *39
*38. Since it is God alone Who has the power to do
all that has been mentioned here - the provision of livelihood, the bestowing
of vision and hearing, the granting of life and causing death, and since even
the unbelievers affirmed that it is Allah alone Who causes all that, then it is
obvious that He alone deserves to be held as the true Lord, Provider and Master
of man, and hence the Only One Who deserves to be worshipped. How, then, can
any others than Allah - those who have no share in any of the things mentioned
above - be considered to have any share in His Lordship?
*39. Addressing the generality of the unbelievers, the Qur'an inquires: 'How then, are you, being turned away?' THE QUESTION THAT IS POSED HERE MAKES IT CLEAR THAT IT IS NOT THE UNBELIEVERS THEMSELVES WHO ARE GUILTY OF TURNING AWAY, RATHER THEY ARE BEING MADE TO TURN AWAY FROM THE RIGHT WAY AND THAT THIS IS HAPPENING UNDER THE INFLUENCE OF SOME PERSON OR GROUP WHO IS ENGAGED IN MISLEADING PEOPLE, IT IS FOR THIS REASON THAT IN EFFECT PEOPLE ARE BEING ASKED: 'Why should they go about blindly following those who are out to mislead people? Why should they not use their brains and think for themselves why they are being turned in a direction which is contrary to reality?'
This mode of questioning, with some modifications, appears on a number of occasions in the Qur'an. On all such occasions the question has been asked in the passive voice. This was presumably to avoid a pointed reference to those who were actually engaged in misleading people. This should make it possible for people who had held these leaders of misguidance in considerable esteem to consider the matter dispassionately. Such a mode should also spare them any provocation that might impair their capacity to think about the issue coolly. For it is quite obvious that pointed references to specific persons might have been exploited so as to provoke people by pointing out that their venerated forefathers and religious mentors were being maliciously criticized and attacked.
This manner of address - the use of the passive rather than the active voice and the avoidance of pointed references to specific persons as the ringleaders of misguidance and mischief - embodies a valuable piece of wisdom for those who seek to invite others to accept the Message of Islam.
*39. Addressing the generality of the unbelievers, the Qur'an inquires: 'How then, are you, being turned away?' THE QUESTION THAT IS POSED HERE MAKES IT CLEAR THAT IT IS NOT THE UNBELIEVERS THEMSELVES WHO ARE GUILTY OF TURNING AWAY, RATHER THEY ARE BEING MADE TO TURN AWAY FROM THE RIGHT WAY AND THAT THIS IS HAPPENING UNDER THE INFLUENCE OF SOME PERSON OR GROUP WHO IS ENGAGED IN MISLEADING PEOPLE, IT IS FOR THIS REASON THAT IN EFFECT PEOPLE ARE BEING ASKED: 'Why should they go about blindly following those who are out to mislead people? Why should they not use their brains and think for themselves why they are being turned in a direction which is contrary to reality?'
This mode of questioning, with some modifications, appears on a number of occasions in the Qur'an. On all such occasions the question has been asked in the passive voice. This was presumably to avoid a pointed reference to those who were actually engaged in misleading people. This should make it possible for people who had held these leaders of misguidance in considerable esteem to consider the matter dispassionately. Such a mode should also spare them any provocation that might impair their capacity to think about the issue coolly. For it is quite obvious that pointed references to specific persons might have been exploited so as to provoke people by pointing out that their venerated forefathers and religious mentors were being maliciously criticized and attacked.
This manner of address - the use of the passive rather than the active voice and the avoidance of pointed references to specific persons as the ringleaders of misguidance and mischief - embodies a valuable piece of wisdom for those who seek to invite others to accept the Message of Islam.
كَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ
فَسَقُوا أَنَّهُمْ لَا يُؤْمِنُونَ {10:33}
[Q10:33] Kazaalika haqqat Kalimatu Rabbika 'alal lazeena
fasaqooo annahum laa yu'minoon.
[Q10:33] Thus does the word of your Lord
prove true against those who transgress that they do not believe.
[Q10:33] (Sebagaimana benarnya ketuhanan itu bagi ALLAH (SwT) sahaja) demikianlah benarnya kalimah ketetapan hukum Tuhanmu, terhadap orang-orang yang fasik kerana bahawasanya mereka tidak beriman.
[Q10:33] (Sebagaimana benarnya ketuhanan itu bagi ALLAH (SwT) sahaja) demikianlah benarnya kalimah ketetapan hukum Tuhanmu, terhadap orang-orang yang fasik kerana bahawasanya mereka tidak beriman.
______________________________________________________________________________________________
(10:33) Thus the word of your Lord is fulfilled
concerning the transgressors that they shall not believe. *40
*40. Even
though God's Message has been elaborated with the help of clear and
easy-to-understand arguments, those who have already made up their minds
against it will continue in their stubbornness and will simply refuse to accept
it.
قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَبْدَأُ
الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ قُلِ اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۖ
فَأَنَّىٰ تُؤْفَكُونَ {10:34}
[Q10:34] Qul hal min shurakaaa 'ikum mai yabda'ul khalqa
suma yu'eeduh; qulil laahu yabda'ul khalqa summa yu'eeduhoo fa annaa tu'fakoon.
[Q10:34] Say: Is there any one among your associates who can bring into existence the creation in the first instance, then reproduce it? Say: ALLAH (SWT) brings the creation into existence, then He reproduces it; how are you then turned away?
[Q10:34] Say: Is there any one among your associates who can bring into existence the creation in the first instance, then reproduce it? Say: ALLAH (SWT) brings the creation into existence, then He reproduces it; how are you then turned away?
[Q10:34] Bertanyalah
(kepada mereka wahai Muhammad): Adakah di antara makhluk-makhluk yang kamu
sekutukan dengan Tuhan itu, sesiapa yang mula menciptakan sesuatu kejadian
kemudian dia mengembalikan adanya semula (pada hari kiamat)? Katakanlah: ALLAH
(SwT) jualah yang mula menciptakan sekalian makhluk kemudian Dia mengembalikan
adanya semula (untuk menerima balasan); oleh itu, mengapa kamu rela dipalingkan
(kepada menyembah yang lain)?
The false gods can neither create out of nothing nor sustain the creative energy which maintains the universe.
______________________________________________________________________________________________
(10:34) Ask them: 'Is there any among those whom you associate with Allah in His
divinity who brings about the creation of all beings in the first instance and
will then repeat it?' Tell them: 'It is Allah Who brings about the creation of
all beings and will then repeat it. *41 How
are you, then, being misled? *42
*41. The unbelievers did acknowledge that God alone
had brought everything into existence in the first instance, that none of those
who had been associated with God in His divinity had any part in it. As for
resurrection, which simply amounts to repeating the initial act of creation, it
is quite evident that He Who has the power to create, also has the power to
repeat; anything else would be inconceivable. All this is so reasonable and
clear that in their heart of hearts even rank polytheists were convinced of its
truth. Yet they were hesitant to affirm it for if they did so, it would make it
difficult for them to deny the existence of the Hereafter.
It is for this reason that in response to the earlier question (see verse 31 above) it has been mentioned that the unbelievers acknowledge that God alone brought about the creation. But with regard to the question of repeating that creation, it is the Prophet (peace be on him) who has been asked here to proclaim that it is God alone Who brought about the original creation and it is He Who will create again.
*42.The unbelievers are being asked to see reason. For on the one hand they themselves recognize that it is Allah alone Who causes their birth and death, and on the other, they are being misdirected by their so-called religious leaders into believing that they ought to worship and adore others than Allah.
It is for this reason that in response to the earlier question (see verse 31 above) it has been mentioned that the unbelievers acknowledge that God alone brought about the creation. But with regard to the question of repeating that creation, it is the Prophet (peace be on him) who has been asked here to proclaim that it is God alone Who brought about the original creation and it is He Who will create again.
*42.The unbelievers are being asked to see reason. For on the one hand they themselves recognize that it is Allah alone Who causes their birth and death, and on the other, they are being misdirected by their so-called religious leaders into believing that they ought to worship and adore others than Allah.
قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَهْدِي إِلَى
الْحَقِّ ۚ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ ۗ أَفَمَنْ يَهْدِي إِلَى الْحَقِّ
أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَىٰ ۖ فَمَا لَكُمْ
كَيْفَ تَحْكُمُونَ {10:35}
[Q10:35] Qul hal min shurakaaa 'ikum mai yahdeee ilal haqq;
qulil laahu yahdee lilhaqq; afamai yahdeee ilal haqqi ahaqqu ai yuttaba'a ammal
laa yahiddeee illaaa ai yuhdaa famaa lakum kaifa tahkumoon.
[Q10:35] Say: Is there any of your associates who guides to the truth? Say: ALLAH (SWT) guides to the truth. Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?
[Q10:35] Say: Is there any of your associates who guides to the truth? Say: ALLAH (SWT) guides to the truth. Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?
[Q10:35] Bertanyalah
(wahai Muhammad): Adakah di antara makhluk-makhluk yang kamu sekutukan dengan
Tuhan itu, sesiapa yang dengan memberi petunjuk kepada kebenaran? Katakanlah: ALLAH
(SwT) jualah yang memberi hidayat petunjuk kepada kebenaran; (kalau sudah
demikian) maka adakah yang dapat memberi hidayat petunjuk kepada kebenaran itu,
lebih berhak diturut ataupun yang tidak dapat memberi sebarang petunjuk
melainkan sesudah dia diberi hidayat petunjuk? Maka apakah alasan sikap kamu
itu? Bagaimana kamu sanggup mengambil keputusan (dengan perkara yang salah,
yang tidak dapat diterima oleh akal)?
The questions asked in this verse contain
the following answers:
Only those, guided by the divine guidance bestowed on
them, and are not therefore in need of any guidance whatsoever from any agency
other than ALLAH (SWT), are the true guides
who should be followed.
As stated in the commentary, of al Baqarah 2:78 the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) is the perfect
example of such a guide. In view of the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad)'s saying: "I am the city of knowledge and Ali is its
gate", Ali enjoys the same
status. The source of his unique wisdom (glimpses of which are found in the Nahjal Balagha) was either the divine
endowment OR
his constant companionship with the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
LIKEWISE every one of the holy Imams from among the Ahlul Bayt of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was a guide for mankind. Imam Muhammad bin Ali al
Baqir said
that the guides referred to in this verse
are the twelve holy Imams from among the Ahlul Bayt of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), whom ALLAH (SWT) has thoroughly purified (Ahzab 33:33). All other claimants are impostors.
ALLAH (SWT) HAS MADE AVAILABLE TO
MANKIND THE GUIDANCE AND THE GUIDES. THERE
IS NO COMPULSION IN THE MATTER OF FAITH as has been made clear in verse 76:3 of
Ad Dahr: "Verily we
have shown him the (right) path that he may either be grateful (accept it) or
ungrateful (reject it)."
IF GUIDED BY THIS VERSE, THE MUSLIMS CAN NEVER ACCEPT
THE IMMAH OR WILAYAH OF ANY OTHER THAN ALI IBNE ABI TALIB, AS THE TRUE SUCCESSOR OF THE
HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).
Jalal al Din al Suyuti, in Tarikh al Khulafa, says:
(1)
Ahmad
ibn Hanbal says: "There has
not come down to us regarding the merits of anyone of the companions of the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) what has been
transmitted concerning Ali."
(2)
Ibn
Asakir from Ibn Abbas says: "There
has not been revealed in the book of ALLAH (SWT), the Qur’an, regarding any one
what has been revealed concerning Ali and that 300 verses have been revealed
concerning Ali."
(3)
Tabarani
and
Ibn Abi Hatim relate from Ibn Abbas that he said: "ALLAH (SWT) never revealed the words 'O True believers'
but Ali was understood to be the lord and chief of them, and verily ALLAH (SWT)
has reproved the various people but has never mentioned Ali save with
approval."
(4)
Tirmidhi,
Nisa-i and
Ibn Maja relate from Habshi Bin Junada that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: "Ali
is part of me and I am part of Ali."
(5)
Tabarani relates in Awsat
that Ummi Salmah narrated: 'I heard the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) say: "Ali is with Qur’an and Qur’an is with Ali, they shall not be
separated until they arrive at the fountain of Kawthar in paradise."
(6)
Tabarani relates in Awsat
from Jabir bin Abdullah that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said, "The
people are of various stocks but I and Ali are of one stock."
(7)
Ibn
Sad records on the authority of
Ali that he said: "By ALLAH
(SWT) a verse of the Qur’an was never revealed but I know for what it was
revealed, where it was revealed, and for whom it was revealed, because my Lord
has given unto me a wise heart and an eloquent tongue."
(8)
Ibn
Sad and others relate on the
authority of Abu Tufayl that Ali said: "Ask me
regarding the book of ALLAH (SWT), for verily there is not a verse but I know
whether it was revealed by night or by day, in the plains or on the
mountains."
(9)
Tirmidhi and Al-Hakim relate
from Ali that the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) said: "I am the city of knowledge and
Ali is its gate."
(10) Tabarani relates from Ummi Salmah that the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) said: "He who loves Ali verily loves
me, and he who hates Ali verily hates me, and he who hates me, verily hates ALLAH
(SWT)."
(11) Abu Yula and Al-Bazzaz relate
from Sad bin Abi Waqqas that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: "He who
grieves Ali, grieves me."
(12) Ahmad
relates and Al-Hakim confirms it on the
authority of Ummi Salmah, who narrated: "I heard
the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) say: 'verily he who
reviles Ali, reviles me.'
(13) Sad Ibn Al-Musayyib says that Umar bin Khattab used to pray to ALLAH
(SWT) to save him from a perplexing case for which Abul Hasan (Ali) was not
present to decide, and that Umar said: "None of
the companions used to throw the challenge "Ask me" except Ali."
(14) Tabarani says in the Awsat
that Ibn Abbas said: "Ali possessed 18 eminent
qualities which belonged to no other of the people."
(15) The two Shaykhs (Bukhari
and Muslim) relate on the authority of Sad bin Abi Waqqas that the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) left Ali bin Abi Talib
behind him as his vicegerent during the expedition to Tabuk, and Ali said: "O Prophet of ALLAH (SWT), do you leave me
behind, among the women and children?" He replied: "Are you not content to be to me in the
relation of Harun to Musa save that there shall be no prophet after me?"
Please refer to the
commentary of al
Ma-idah 5:67 to know about the
open and clear declaration of the imamah and wilayah of Ali ibne Abu Talib by the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) under the
command of ALLAH (SWT), after which there remains no excuse to accept and
follow any other guide after the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
All
men have to obey ALLAH (SWT) alone, BUT ALLAH
(SWT) has not created all men as believers. Most of them are beguiled by
Shaytan.
µ Verse 29:2 of Ankabut clearly says that whosoever professes
belief shall be tried and tested.
µ Verse 67:2 of al Mulk says that ALLAH (SWT) created life and
death in order to try and test mankind to see who of them are best by way of
deeds.
SO THE DIVINE PLAN IS [*] TO MAKE AVAILABLE GUIDANCE
AND GUIDES TO MANKIND IN THE LIFE OF THIS WORLD AND [*] GIVE
THEM FREEDOM OF CHOICE IN ORDER TO TEST AND TRY THE TRUE METTLE OF EACH AND
EVERY INDIVIDUAL. IT IS EVERY PERSON'S OWN RESPONSIBILITY TO FIND OUT THE
TRUE GUIDANCE AND GUIDES BY MAKING USE OF HIS OR HER KNOWLEDGE, OBSERVATION AND
INTELLIGENCE, BECAUSE THERE IS NO COMPULSION IN RELIGION (Baqarah 2:256).
Those
who hold fast to the rope of ALLAH (SWT) (the
thoroughly purified Ahlul Bayt) make a correct judgment and follow the
right path (see commentary of Ali Imran 3:103).
µ ALLAH (SWT) INVITES MAN TO ACCEPT HIS CREATIVE AUTHORITY. As
soon as man does so HE HAS TO FOLLOW AND
OBEY HIS LEGISLATIVE
AUTHORITY which implies obedience to His messenger, and in
his absence, to the divinely appointed Imam (refer to
the commentary of al Ma-idah 5:55), AND to the
institution of "ijtihad and taqlid' based
upon the teachings of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt.
***In her address to the then ruling authority, Bibi Fatimah had pointed out and established
the necessity of prophethood
and imamat on the
basis of this verse. The authority to administer the affairs of mankind should be vested in a
person who is divinely endowed to guide people to the truth, AND NOT in a person who cannot distinguish between right and wrong or
between good and evil (see commentary of Ali Imran 3:101
to 115).
v Imam Jafar bin Muhammad al Sadiq had
rejected the theory of Mutazilites (that khilafah should
be elected by adult franchise) by quoting the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (who
said):
"Whoever draws the sword and calls people to
obey him while there is a more learned man among the Muslims than he, is a
straying impostor."
This verse and verse 43:24 of Zukhruf prove that one should always
follow the guidance of the best and the most learned authority -the basis of
the doctrine of "ijtihad and taqlid".
______________________________________________________________________________________________
(10:35) Ask them: 'Are there among ones whom you associate with Allah in His
divinity those who can guide to the truth? *43 Say:
'It is Allah alone Who guides to the truth.' Then, who is more worthy to be
followed - He Who guides to the truth, or he who cannot find the right way
unless others guide him to it? What is wrong with you? How ill do you judge!
*43. This verse raises an important issue which
should be grasped well. Man's necessities in his worldly life are not confined
to subsistence, to the provision of shelter and clothing, to protection from
calamities, hardships and losses. Man also needs something else, and this is
his direst need. This is the need to know how to live in the world; how he
should relate with himself and the powers and potentialities with which he has
been endowed; how he should relate with the resources of the world which have
been placed under his control, with the innumerable human beings with whom he
comes into contact, and with the order of the universe as a whole within which,
willy-nilly, he has to operate.
Man needs to know all this so as to ensure the achievement of overall success in his life and to see to it that his energies and efforts do not count for naught. To ensure that his energies and efforts are not misdirected or employed in a manner that would lead to his destruction. This right way - the way that provides guidance concerning all the above questions -constitutes 'the truth', and the guidance which directs man to this truth is 'the true guidance'. Now, the Qur'an asks the unbelievers, who had rejected the Prophet's Message, whether any of their deities whom they worshipped besides God, could direct them to 'the truth".The answer to this question is obviously in the negative. In order to understand this it must be remembered that the deities they worshipped besides God can be divided into two broad categories;
1. The first category consists of the gods and goddesses, and those living or dead persons, whom people worship. People turn to them believing that they are capable of satisfying their needs in a supernatural way and of protecting them from calamities. But as far as guiding people to the right way is concerned, it is quite obvious that false gods had never provided any such guidance. Even the worshippers of those gods had never sought such guidance from them, nor did the polytheists ever claim that those gods taught them anything relating to morality, social conduct, culture, economy, polity, law and justice.
2. THE SECOND CATEGORY consists of those outstanding people who lay down the principles and laws which others follow. Such persons are doubtlessly leaders of others. But are they really those who lead people to the truth? Does the knowledge of any of those leaders encompass all that needs to be known in order to lay down sound principles for the guidance of mankind? Do any of them possess the breadth of vision that takes into account the whole gamut of issues relating to human life? Can any one of them claim to be free of those biases, those personal or national pre-occupations, those interests and desires, inclinations and predilections which prevent people from laying down perfectly just laws for human society? As it is, since the answer to these questions is in the negative - and .since the answer of any sensible person to these questions could never be in the positive - how can any of those human beings be considered to be dependable sources of guidance to the truth?
IT IS FOR THIS REASON THAT THE QUR'AN ASKS PEOPLE WHETHER ANY OF THEIR GODS COULD LEAD THEM TO THE TRUTH. THIS QUESTION, COMBINED WITH THE PREVIOUS ONES, HELPS MAN TO ARRIVE AT A DEFINITIVE CONCLUSION CONCERNING THE WHOLE QUESTION OF RELIGION. If one were to face the question with a clear mind, it is evident that man stands in dire need of One to Whom he could look up to as his Lord; One in Whom he could seek refuge and Whose protection he could solicit; One Who might answer his prayer and grant his supplication; One to Whom notwithstanding the undependable nature of the worldly means of support, he could turn to for effective help and support. The questions posed above inevitably lead to the conclusion that this need can be met by none other than God.
In addition, man also stands in need of a guide who might teach him the principles of righteous conduct, who might teach him the laws that he might follow with full confidence. Even here it is quite clear that God alone can meet this need of man. Once these matters become clear, there remains no justification to adhere either to polytheistic religions or to secular principles of morality, culture and polity.
Man needs to know all this so as to ensure the achievement of overall success in his life and to see to it that his energies and efforts do not count for naught. To ensure that his energies and efforts are not misdirected or employed in a manner that would lead to his destruction. This right way - the way that provides guidance concerning all the above questions -constitutes 'the truth', and the guidance which directs man to this truth is 'the true guidance'. Now, the Qur'an asks the unbelievers, who had rejected the Prophet's Message, whether any of their deities whom they worshipped besides God, could direct them to 'the truth".The answer to this question is obviously in the negative. In order to understand this it must be remembered that the deities they worshipped besides God can be divided into two broad categories;
1. The first category consists of the gods and goddesses, and those living or dead persons, whom people worship. People turn to them believing that they are capable of satisfying their needs in a supernatural way and of protecting them from calamities. But as far as guiding people to the right way is concerned, it is quite obvious that false gods had never provided any such guidance. Even the worshippers of those gods had never sought such guidance from them, nor did the polytheists ever claim that those gods taught them anything relating to morality, social conduct, culture, economy, polity, law and justice.
2. THE SECOND CATEGORY consists of those outstanding people who lay down the principles and laws which others follow. Such persons are doubtlessly leaders of others. But are they really those who lead people to the truth? Does the knowledge of any of those leaders encompass all that needs to be known in order to lay down sound principles for the guidance of mankind? Do any of them possess the breadth of vision that takes into account the whole gamut of issues relating to human life? Can any one of them claim to be free of those biases, those personal or national pre-occupations, those interests and desires, inclinations and predilections which prevent people from laying down perfectly just laws for human society? As it is, since the answer to these questions is in the negative - and .since the answer of any sensible person to these questions could never be in the positive - how can any of those human beings be considered to be dependable sources of guidance to the truth?
IT IS FOR THIS REASON THAT THE QUR'AN ASKS PEOPLE WHETHER ANY OF THEIR GODS COULD LEAD THEM TO THE TRUTH. THIS QUESTION, COMBINED WITH THE PREVIOUS ONES, HELPS MAN TO ARRIVE AT A DEFINITIVE CONCLUSION CONCERNING THE WHOLE QUESTION OF RELIGION. If one were to face the question with a clear mind, it is evident that man stands in dire need of One to Whom he could look up to as his Lord; One in Whom he could seek refuge and Whose protection he could solicit; One Who might answer his prayer and grant his supplication; One to Whom notwithstanding the undependable nature of the worldly means of support, he could turn to for effective help and support. The questions posed above inevitably lead to the conclusion that this need can be met by none other than God.
In addition, man also stands in need of a guide who might teach him the principles of righteous conduct, who might teach him the laws that he might follow with full confidence. Even here it is quite clear that God alone can meet this need of man. Once these matters become clear, there remains no justification to adhere either to polytheistic religions or to secular principles of morality, culture and polity.
وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا ۚ إِنَّ
الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا
يَفْعَلُونَ {10:36}
[Q10:36] Wa maa yattabi'u aksaruhum illaa zannaa; innaz
zanna laa yughnee minal haqqi shai'aa; innal laaha 'Aleemum bimaa yaf'aloun.
[Q10:36] And most of them do not follow (anything) but conjecture; surely conjecture will not avail aught against the truth; surely ALLAH (SWT) is cognizant of what they do.
[Q10:36] And most of them do not follow (anything) but conjecture; surely conjecture will not avail aught against the truth; surely ALLAH (SWT) is cognizant of what they do.
[Q10:36] Dan
kebanyakan mereka, tidak menurut melainkan sesuatu sangkaan sahaja, (padahal)
sesungguhnya sangkaan itu tidak dapat memenuhi kehendak menentukan sesuatu dari
kebenaran (iktiqad). Sesungguhnya ALLAH (SwT) Maha Mengetahui akan apa yang
mereka lakukan.
This verse refers to those who, being unmindful of the
preceding verse, rely upon their own conjecture AND TRY to
[1] distort the truth AND [2] upset
the divine plan of guidance.
______________________________________________________________________________________________
(10:36) Most of them only follow conjectures; *44 and surely conjecture can be no substitute for truth. Allah is well
aware of whatever they do.
*44. Those who, in disregard of God's guidance,
invented religions, developed philosophies and prescribed laws to govern human
life did not do this with the help of any definite knowledge that they
possessed; rather, it would be the result of their conjecture and fancy. Likewise,
those who followed their religious and worldly leaders did so not because they
fully knew and fully understood all that the latter espoused. Rather, they
followed those leaders merely on the gratuitous assumption that whatever was
being taught by those great people, and whatever had been recognized as 'right
by their own forefathers, must indeed be true.
وَمَا كَانَ هَٰذَا الْقُرْآنُ أَنْ يُفْتَرَىٰ مِنْ
دُونِ اللَّهِ وَلَٰكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ
الْكِتَابِ لَا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ {10:37}
[Q10:37] Wa maa
kaana haazal Quraanu ai yuftaraa min doonil laahi wa laakin tasdeeqal lazee
baina yadaihi wa tafseelal Kitaabi laa raiba fee mir Rabbil 'aalameen.
[Q10:37] And this Qur’an is not such as could be forged by those besides ALLAH (SWT), but it is a verification of that which is before it and a clear explanation of the book, there is no doubt in it, from the Lord of the worlds.
[Q10:37] And this Qur’an is not such as could be forged by those besides ALLAH (SWT), but it is a verification of that which is before it and a clear explanation of the book, there is no doubt in it, from the Lord of the worlds.
[Q10:37] Dan
bukanlah Al-Quran ini sesuatu yang boleh diada-adakan oleh yang lain dari ALLAH
(SwT); tetapi Al-Quran itu diturunkan oleh ALLAH (SwT) untuk membenarkan
Kitab-kitab yang diturunkan sebelumnya dan untuk menjelaskan satu persatu
hukum-hukum Syarak yang diwajibkan (atas kamu); tidak ada sebarang syak dan
ragu-ragu pada Al-Quran itu tentang datangnya dari ALLAH (SwT), Tuhan yang
mencipta dan mentadbirkan sekalian alam.
Refer
to the commentary of al Baqarah 2:2 and this verse clearly exposes the position of those who [1] do
not follow the phenomenon or the
note of guidance laid down in the last Verse 35 and
[2] abide by their own imaginary conceptions which in the words
of the Holy Qur’an are nothing but conjectures.
______________________________________________________________________________________________
(10:37) And this Qur'an is such that it could not be composed by any unless it
be revealed from Allah. It is a confirmation of the revelation made before it
and a detailed exposition of the Book. *45 Beyond
doubt it is from the Lord of the universe.
*45.The statement that it is 'a confirmation of the
revelation made before it' underscores that the Qur'an lays no claim of
introducing anything novel, of coming forth with any innovation at variance
with the fundamental teachings already communicated to man through the Prophets
(peace be on them). The Qur'anic claim merely consists of confirming and
authenticating those teachings. Had the Qur'an been the product of the
imagination of the founder of an altogether new religion, the outcome of a
creative brain, it would have borne traces of novelty in order to emphasize its
distinctiveness.
The second part of the statement, namely that the Qur'an is a 'detailed exposition of the Book' is equally significant. What this means is that the Qur'an elaborates those fundamental teachings which constitute the core and essence of all the scriptures (al-Kitab); that is, those teachings which have been sufficiently elucidated in the Qur'an so that they might be grasped by people and penetrate their hearts; and additionally, it has been shown how those teachings could be applied to practical life.
The second part of the statement, namely that the Qur'an is a 'detailed exposition of the Book' is equally significant. What this means is that the Qur'an elaborates those fundamental teachings which constitute the core and essence of all the scriptures (al-Kitab); that is, those teachings which have been sufficiently elucidated in the Qur'an so that they might be grasped by people and penetrate their hearts; and additionally, it has been shown how those teachings could be applied to practical life.
أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا
بِسُورَةٍ مِثْلِهِ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ
كُنْتُمْ صَادِقِينَ {10:38}
[Q10:38] Am yaqooloonaf taraahu qul faatoo bisooratim
mislihee wad'oo manis tata'tum min doonil laahi in kuntum saadiqeen.
[Q10:38] Or do they say: He has forged it? Say: Then bring a chapter like this and invite whom you can besides ALLAH (SWT), if you are truthful.
[Q10:38] Or do they say: He has forged it? Say: Then bring a chapter like this and invite whom you can besides ALLAH (SWT), if you are truthful.
[Q10:38] (Orang-orang
kafir tidak mengakui hakikat yang demikian itu) bahkan mereka mengatakan:
Dialah (Muhammad) yang mengada-adakan Al-Quran menurut rekaannya. Katakanlah
(wahai Muhammad): Kalau demikian, datangkanlah satu surah yang sebanding dengan
Al-Quran itu dan panggilah siapa sahaja yang kamu dapat memanggilnya, yang lain
dari ALLAH (SwT) (untuk membantu kamu), jika betul kamu orang-orang yang benar!
Refer
to the commentary of al Baqarah 2:23.
______________________________________________________________________________________________
(10:38) Do they say that the Messenger has himself
composed the Qur'an? Say: 'In that case bring forth just one surah like it and
call on all whom you can, except Allah, to help you if you are truthful. *46
*46. It is generally believed that the challenge
embodied in this verse has a reference merely to the eloquence, rhetoric and
other literary qualities of the Qur'an. Were one to read the writings of Muslim
scholars in connection with the explanation of this verse, it is not surprising
that people should entertain such a misunderstanding.
However, the Qur'an is far above claiming its uniqueness and inimitability merely on the grounds of its literary merits. Although there can be no doubt about the literary excellence of the Qur'an, the main ground on which it is claimed that no human being could produce a book like it has to do with its contents and teaching. The Qur'an alludes, in many places, to those characteristics of its inimitability which could not have been conferred upon it by man, thus hinting that those characteristics could have no other source but God Himself. We have explained, in the course of this work, all such allusions in the Qur'an. In order to avoid repetition, we would like at this stage to avoid engaging in any discussion on that subject. (For further explanation see al-Tur 52, nn. 26-7.)
However, the Qur'an is far above claiming its uniqueness and inimitability merely on the grounds of its literary merits. Although there can be no doubt about the literary excellence of the Qur'an, the main ground on which it is claimed that no human being could produce a book like it has to do with its contents and teaching. The Qur'an alludes, in many places, to those characteristics of its inimitability which could not have been conferred upon it by man, thus hinting that those characteristics could have no other source but God Himself. We have explained, in the course of this work, all such allusions in the Qur'an. In order to avoid repetition, we would like at this stage to avoid engaging in any discussion on that subject. (For further explanation see al-Tur 52, nn. 26-7.)
بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ
وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ ۚ كَذَٰلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ ۖ
فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ {10:39}
[Q10:39] Bal kazzaboo bimaa lam yuheetoo bi'ilmihee wa
lammaa yaatihim taaweeluh; kazaalika kazzabal lazeena min qablihim fanzur kaifa
kaana 'aaqibatuz zaalimeen.
[Q10:39] Nay, they reject that of which they have no comprehensive knowledge, and the final sequel of it has not yet come to them; even thus did those before them reject (the truth); see then what was the end of the unjust.
[Q10:39] Nay, they reject that of which they have no comprehensive knowledge, and the final sequel of it has not yet come to them; even thus did those before them reject (the truth); see then what was the end of the unjust.
[Q10:39] Bahkan
mereka pula terburu-buru mendustakan Al-Quran yang fahaman mereka tidak dapat
meliputi segala isi pengetahuannya dan belum datang kepada mereka kenyataan
yang menjelaskan kebenarannya. Demikianlah juga orang-orang sebelum mereka
mendustakan (Kitab-kitab ALLAH (SwT) yang diturunkan kepada mereka). Maka
lihatlah bagaimana akibat orang-orang yang zalim itu (berakhir dengan berbagai
bencana yang membinasakan mereka).
The materialist disbelievers cannot comprehend the meaningfulness of the divine revelations.
______________________________________________________________________________________________
(10:39) In fact they arbitrarily rejected as false whatever they failed to
comprehend and whose final sequel was not apparent to them. *47 Likewise had their predecessors rejected the truth, declaring it
falsehood. Do observe, then, what was the end of the wrong-doers.
*47. There can only be two justifiable grounds for
those who wish to reject the Qur'an as a false scripture: either they should
have definite knowledge to the effect that it is a fabrication or they should
be able to demonstrate that the statements made by, or the information
contained in it, are false. But as things stand, neither of these two reasons
is available. For none can contend, on the basis of definite knowledge, that
the Book had been authored by someone who, in his turn, falsely attributed it
to God. Nor has anyone been able to penetrate the realms of the suprasensory
world and claim, on that basis, that they know for sure that this Book contains
false information; that whereas in fact there are several gods, this Book
claims that there is none other than the One God; that all its statements about
matters such as the existence of God and angels are counter to reality. Nor has
anyone returned to life after having suffered death to contend that the
Qur'anic statement about the reckoning and reward and punishment in the Next
Life is false. Those who continue to decry the Qur'an as false are in fact
doing so merely on grounds of conjecture, even though they do this with an air
of confidence which at times creates the impression that statements about the
fakeness and falsity of the Qur'anic teachings are scientifically established
facts.
وَمِنْهُمْ مَنْ يُؤْمِنُ بِهِ وَمِنْهُمْ مَنْ لَا
يُؤْمِنُ بِهِ ۚ وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ {10:40}
[Q10:40] Wa minhum mai yu'minu bihee wa minhum mal laa
yu'minu bih; wa Rabbuka a'lamu bilmufsideen.
[Q10:40] And of them is he who believes in it, and of them is he who does not believe in it, and your Lord best knows the mischief-makers.
[Q10:40] And of them is he who believes in it, and of them is he who does not believe in it, and your Lord best knows the mischief-makers.
[Q10:40] Dan di
antara mereka ada yang beriman kepada Al-Quran dan ada di antaranya yang tidak
beriman langsung kepadanya dan (ingatlah), Tuhanmu lebih mengetahui akan
orang-orang yang melakukan kerosakan.
______________________________________________________________________________________________
(10:40) Of those some will believe and others will not.
Your Lord knows best the mischief-makers. *48
*48. The
statement that 'Your Lord knows best the mischief-makers' underscores art
important fact about unbelievers. Those unbelievers could certainly silence
others into not carrying the discussion any further by openly admitting that
they had failed to grasp the teaching of the Qur'an and hence it was not
possible for them to sincerely believe in it. God, however, is well aware even
of the things that are hidden, even those that are in the deepest recesses of
their hearts and minds. He knows how each person has sealed his mind and heart
against accepting any truth; how he has sought to immerse himself in
heedlessness; how he has managed to suppress his conscience; how he has
prevented the testimony of the truth from affecting his heart; how he has
destroyed the innate capacity of his mind to accept the truth; how he has heard
the call of the truth and has turned a deaf ear to it; and how, despite his
ability to understand the Message of God, he has made no effort to do so. Such
people cherish their biases and prejudices, their lusts and desires, their
worldly advantages and the interests which can be procured only by supporting
falsehood, much more than by accepting the truth. Such people can hardly be
considered to have innocently succumbed to a 'mistake'. On the contrary, they
are rank 'mischief-makers'.
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