SURAH (10) YUNUS (AYA 41 to 60)
SECTION 5
Every People had an Apostle from ALLAH
The
Rejectors of the Truth and their punishment---Every people had an Apostle from
ALLAH.
وَإِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَلَكُمْ
عَمَلُكُمْ ۖ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا
تَعْمَلُونَ {10:41}
[Q10:41] Wa in kazzabooka faqul lee 'amalee wa lakum
'amalukum antum bareee'oona mimmaaa a'malu wa ana bareee'um mimmaa ta'maloon.
[Q10:41] And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do.
[Q10:41] And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do.
[Q10:41] Dan jika mereka terus-menerus
mendustakanmu (wahai Muhammad), maka katakanlah: Bagiku amalku dan bagi kamu
pula amal kamu. Kamu tidak bertanggungjawab akan apa yang aku kerjakan dan aku
juga tidak bertanggungjawab akan apa yang kamu kerjakan.
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(10:41) And if they reject you as false, tell them: 'My
deeds are for myself and your deeds for yourselves. You will not be held
responsible for my deeds, nor I for your deeds. *49
*49. Since
every individual is himself accountable for his deeds, there is no point in
engaging in unnecessary discussions which are often actuated by obduracy. For
if the Prophet (peace be on him) was indeed inventing lies, he would bear the
evil consequence of such an action. On the other hand, if his opponents were
denying the truth, their action will not hurt the Prophet (peace be on him),
but rather hurt themselves.
وَمِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ ۚ أَفَأَنْتَ
تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لَا يَعْقِلُونَ {10:42}
[Q10:42] Wa minhum mai yastami'oona iliak; afa anta tusmi'us
summa wa law kaanoo la ya'qiloun.
[Q10:42] And there are those of them who hear you, but can you make the deaf to hear though they will not understand?
[Q10:42] And there are those of them who hear you, but can you make the deaf to hear though they will not understand?
[Q10:42] Dan di antara mereka (yang
ingkar) itu, ada yang datang mendengar ajaranmu (dengan tidak mendapat faedah
sedikitpun sebagai orang pekak); maka engkau (wahai Muhammad) tidak berkuasa
menjadikan orang-orang yang pekak itu mendengar, juga kalau mereka menjadi
orang-orang yang tidak mahu memahami perkara yang didengarnya.
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(10:42) Of them some seem to give heed to you; will
you, then, make the deaf hear even though they understand nothing? *50
*50. In
its most elementary sense even animals are possessed of the faculty of hearing.
But 'hearing' in its true sense is applicable only when the act of hearing is
accompanied with the attention required to grasp the meaning of what one hears,
and with the readiness to accept it if it is found reasonable. Those who have
fallen prey to prejudices, who have made up their minds that they will not
hear, let alone accept anything, howsoever reasonable it might be, if it goes
against their inherited beliefs and behaviour-patterns, or is opposed to living
a life of heedlessness, as the animals do, or who focus all their attention on
the gratification of their palate, or who recklessly pursue their lusts in
total disregard of all consideration of right and wrong may also be rightly
characterized as incapable of hearing. Such people are not deaf of hearing, but
their minds and hearts are certainly deaf to the truth.
وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ ۚ أَفَأَنْتَ
تَهْدِي الْعُمْيَ وَلَوْ كَانُوا لَا يُبْصِرُونَ {10:43}
[Q10:43] Wa minhum mai yanzuru ilaik; afa anta tahdil 'umya
wa law kaanoo laa yubsiroun.
[Q10:43] And there are those of them who look at you, but can you show the way to the blind though they will not see?
[Q10:43] And there are those of them who look at you, but can you show the way to the blind though they will not see?
[Q10:43] Dan di antara mereka pula ada
yang memandang kepada perkara-perkara yang engkau tunjukkan (tetapi mereka
tidak nampak kebenarannya sebagai orang buta); maka engkau (wahai Muhammad)
tidak berfaedah menunjuk jalan kepada orang-orang yang buta, juga kalau mereka
menjadi orang-orang yang tidak mahu melihat (perkara yang engkau tunjukkan
itu).
Refer
to the commentary of An-am 6:25.
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(10:43) And of them some look towards you; will you, then, guide the blind, even
though they can see nothing? *51
*51. The import of the statement is substantially
the same as that made above. The limb called the 'eye' is of little service if
it serves no other purpose than that of observation. For the eye, as an
instrument of observation, is also available to animals and they use it solely
for that purpose. What is of true worth is the mental eye which ought to enable
man to see not only that which is apparent and evident, but also that which is
beyond that. If a man is not possessed of this mental eye - which is the true
eye - then even though he might be able to observe in the literal sense of the
word, he cannot be considered to be one who truly sees.
Both these verses are addressed to the Prophet (peace be on him). But it is to those whom he wanted to reform rather than directly to himself that the reproach was directed. Moreover, the purpose of the statement is not just to reproach. The pinching sarcasm which has been employed in the statement aims at awakening the slumbering humanity of people so that they may be able to take heed.
The manner of the discourse brings to mind the image of a righteous man who lives in the midst of a corrupt people. He is a man who maintains for himself extremely high standards of character and conduct. At the same time, he attempts, out of sincerity and goodwill, to awaken his fellow-beings to realize the low depths to which they have sunk. He also seeks to explain to them, out of sincere concern for them, how evil their ways of life are. And above all, he highlights for them the contours of the right way of life. But the people around him are such that they are neither inspired to righteousness by his practical and righteous example, nor do they pay any heed to his earnest counsel and admonition. The purpose of what has been said here, viz.'... will you, then, make the deaf hear even though they understand nothing?' should be understood in the above context.
This statement resembles the remark of someone who, feeling disgusted when he finds his friend fails to make people hear his earnest exhortations, throws up his hands in exasperation and says: 'Are you not wasting your time, my friend, trying to make the deaf hear, or trying to direct the blind to the right path? The ears that would make them listen to the voice of the truth are sealed; the eyes that could have made them perceive the truth have been blinded.' The purpose of so saying is not to reproach that righteous person for his sincere exhortation nor to prevent him from making his efforts to reform people.
Both these verses are addressed to the Prophet (peace be on him). But it is to those whom he wanted to reform rather than directly to himself that the reproach was directed. Moreover, the purpose of the statement is not just to reproach. The pinching sarcasm which has been employed in the statement aims at awakening the slumbering humanity of people so that they may be able to take heed.
The manner of the discourse brings to mind the image of a righteous man who lives in the midst of a corrupt people. He is a man who maintains for himself extremely high standards of character and conduct. At the same time, he attempts, out of sincerity and goodwill, to awaken his fellow-beings to realize the low depths to which they have sunk. He also seeks to explain to them, out of sincere concern for them, how evil their ways of life are. And above all, he highlights for them the contours of the right way of life. But the people around him are such that they are neither inspired to righteousness by his practical and righteous example, nor do they pay any heed to his earnest counsel and admonition. The purpose of what has been said here, viz.'... will you, then, make the deaf hear even though they understand nothing?' should be understood in the above context.
This statement resembles the remark of someone who, feeling disgusted when he finds his friend fails to make people hear his earnest exhortations, throws up his hands in exasperation and says: 'Are you not wasting your time, my friend, trying to make the deaf hear, or trying to direct the blind to the right path? The ears that would make them listen to the voice of the truth are sealed; the eyes that could have made them perceive the truth have been blinded.' The purpose of so saying is not to reproach that righteous person for his sincere exhortation nor to prevent him from making his efforts to reform people.
إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا
وَلَٰكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ {10:44}
[Q10:44] Innal laaha laa yazlimun naasa shai'anw wa laakin
nannaasa anfusahum yazlimoon.
[Q10:44] Surely ALLAH (SWT) does not do any injustice to men, but men are unjust to themselves.
[Q10:44] Surely ALLAH (SWT) does not do any injustice to men, but men are unjust to themselves.
[Q10:44] Sesungguhnya ALLAH (SwT) tidak
menganiaya manusia sedikitpun, akan tetapi manusia jualah yang menganiaya diri
mereka sendiri.
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(10:44) Surely Allah does not wrong men; they rather
wrong themselves. *52
*52. God
has generously endowed people with all that is needed to help them distinguish
between truth and falsehood - ears, eyes, and hearts. But some people have
become virtual slaves to their lusts and are utterly spellbound by the
allurements of a worldly life. By so doing, they have caused their eyes to go
blind, their ears to become deaf, and have perverted their hearts to such a
degree that they have become bereft of the capacity to distinguish between what
is good and what is evil, what is right and what is wrong, and have debilitated
their conscience to such a degree that it has ceased to have any effect on
their lives.
وَيَوْمَ يَحْشُرُهُمْ كَأَنْ لَمْ يَلْبَثُوا إِلَّا
سَاعَةً مِنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ ۚ قَدْ خَسِرَ الَّذِينَ
كَذَّبُوا بِلِقَاءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ{10:45}
[Q10:45] Wa Yawma yahshuruhum ka al lam yalbasooo illaa
saa'atam minan nahaari yata'aarafoona bainahum; qad khasiral lazeena kazzaboo
biliqaaa'il laahi wa maa kaanoo muhtadeen.
[Q10:45] And on the day when He will gather them as though they had not stayed but an hour of the day, they will know each other. They will perish indeed who called the meeting with ALLAH (SWT) to be a lie, and they are not followers of the right direction.
[Q10:45] And on the day when He will gather them as though they had not stayed but an hour of the day, they will know each other. They will perish indeed who called the meeting with ALLAH (SWT) to be a lie, and they are not followers of the right direction.
[Q10:45] Dan (ingatlah) masa Tuhan himpunkan mereka (pada hari kiamat kelak),
dengan keadaan mereka merasai seolah-olah mereka tidak tinggal di dunia
melainkan sekadar satu saat sahaja dari siang hari. Mereka akan
berkenal-kenalan sesama sendiri. Sesungguhnya rugilah orang-orang yang telah
mendustakan hari menemui ALLAH (SwT) untuk menerima balasan dan yang tidak
mendapat petunjuk (ke jalan mencari untung semasa hidup di dunia).
Labth means stay or halt. [*] It may refer to the life on the
earth OR to [*] the period starting from death
up to the day of resurrection. Verses 23:112 to 114 of Muminun also assert that MEN WILL READILY CALL TO MIND WHAT
TOOK PLACE IN THE WORLD AND RECOGNISE THEIR OWN COMRADES AND ASSOCIATES AS IF
THEY WERE SEPARATED A FEW HOURS BEFORE.
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(10:45) (But today they are oblivious of everything except enjoyment of worldly
life.) And on the Day when He will muster all men together, they will feel as
though they had been in the world no more than an hour of the day to get
acquainted with one another. *53 (It
will then become evident that) those who called the lie to meeting with
Allah *54 were utter losers and were not rightly-directed underlies this sharp
remark is the faint hope that perhaps such people would be shaken out of their
slumber.
*53. A time will come when such people will, on the
one hand, come face to face with the infinite life of the Hereafter, and on the
other, they will took back at their past worldly life and realize how puny it
was as compared to the life ahead. It is then that they will comprehend what
folly they have committed by ruining their eternal future for the sake of
ephemeral pleasures and benefits in this worldly life.
*54. This refers to the unbelievers' rejection that a time will come when everyone will have to stand before God for His judgement.
*54. This refers to the unbelievers' rejection that a time will come when everyone will have to stand before God for His judgement.
وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ
نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَىٰ مَا
يَفْعَلُونَ {10:46}
[Q10:46] Wa imma nuriyannaka ba'dal lazee na'iduhum aw
natawaffayannaka fa ilainaa marji'uhum summal laahu shaheedun 'alaa maa yaf'aloon.
[Q10:46] And if We show you something of what We threaten them with, or cause you to die, yet to Us is their return, and ALLAH (SWT) is the bearer of witness to what they do.
[Q10:46] And if We show you something of what We threaten them with, or cause you to die, yet to Us is their return, and ALLAH (SWT) is the bearer of witness to what they do.
[Q10:46] Dan jika Kami perlihatkan
kepadamu (wahai Muhammad) akan sebahagian dari balasan azab yang Kami janjikan
kepada mereka atau jika Kami wafatkan engkau sebelum itu, maka kepada Kamilah
tempat kembali mereka; kemudian ALLAH (SwT) yang memberi keterangan mengenai
apa yang mereka lakukan.
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(10:46) Whether We let you see (during your lifetime)
some of the chastisement with which We threaten them, or We call you unto Us
(before the chastisement strikes them), in any case they are bound to return to
Us. Allah is witness to all what they do.
وَلِكُلِّ أُمَّةٍ رَسُولٌ ۖ فَإِذَا جَاءَ
رَسُولُهُمْ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لَا يُظْلَمُونَ {10:47}
[Q10:47] Wa likulli ummatir Rasoolun fa izaa jaaa'a
Rasooluhum qudiya bainahum bilqisti wa hum laa yuzlamoon.
[Q10:47] And every nation had a messenger; so when their messenger came, the matter was decided between them with justice and they shall not be dealt with unjustly.
[Q10:47] And every nation had a messenger; so when their messenger came, the matter was decided between them with justice and they shall not be dealt with unjustly.
[Q10:47] Dan bagi tiap-tiap satu umat
ada seorang Rasul (yang diutuskan kepadanya); setelah datang Rasul
masing-masing (menerangkan apa yang mesti diterangkan) maka hukuman pun
dijalankan di antara mereka dengan adil dan mereka tetap tidak dianiaya.
Refer
to the commentary of al Ma-idah 5:48.
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(10:47) A Messenger is sent to every people; *55 and when their Messenger comes, the fate of that people is decided with
full justice; they are subjected to no wrong. *56
*55. The Qur'anic expression ummah is not to be
taken in the narrow sense in which the word 'nation' is used. The word ummah
embraces all those who receive the message of a Messenger of God after his
advent. Furthermore, this word embraces even those among whom no Messenger is
physically alive, provided that they have received his message. All those who,
after the advent of a Messenger, happen to live in an age when the teachings of
that Messenger are extant or at least it is possible for people to know about
what he had taught, constitute the ummah of that Messenger, Besides, all such
people will be subject to the law mentioned here (see verse 47 and n. 56). In
this respect all human beings who happen to live in the age which commences
with the advent of Muhammad (peace be on him) onwards are his ummah and will
continue to be so as long as the Qur'an is available in its pristine purity.
Hence the verse does not say: 'Among every people there is a Messenger.' It
rather says: 'There is a Messenger for every people.'
*56. When the message of a Messenger of God reaches a people the stage is set and they are left with no valid excuse for not believing. Everything has already been done to communicate the truth to these people and so all that remains is to wait for God's decision to inflict His punishment upon them. And so far as God's judgement is concerned, it is marked with absolute justice. All those who obey that Messenger and mend their behaviour are deemed worthy of God's mercy. On the contrary, those who reject his teaching are considered deserving of His punishment, depending on God's will, both in this world and the Hereafter.
*56. When the message of a Messenger of God reaches a people the stage is set and they are left with no valid excuse for not believing. Everything has already been done to communicate the truth to these people and so all that remains is to wait for God's decision to inflict His punishment upon them. And so far as God's judgement is concerned, it is marked with absolute justice. All those who obey that Messenger and mend their behaviour are deemed worthy of God's mercy. On the contrary, those who reject his teaching are considered deserving of His punishment, depending on God's will, both in this world and the Hereafter.
وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ
صَادِقِينَ {10:48}
[Q10:48] Wa yaqooloona mataa haazal wa'du in kuntum saadiqeen.
[Q10:48] And they say: When will this threat come about, if you are truthful?
[Q10:48] And they say: When will this threat come about, if you are truthful?
[Q10:48] Dan mereka (yang kafir)
bertanya: Bilakah berlakunya azab yang telah dijanjikan itu, jika betul kamu
orang-orang yang benar?
Refer
to the commentary of Araf 7:187 and 188.
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(10:48) They
say: 'If what you promise is true, when will this threat be fulfilled?'
قُلْ لَا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا
إِلَّا مَا شَاءَ اللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَاءَ أَجَلُهُمْ
فَلَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ {10:49}
[Q10:49] Qul laaa amliku linafsee darranw wa laa naf'an
illaa maa shaaa'al laah; likulli ummatin ajalun izaa jaaa'a ajaluhum falaaa
yastaakhiroona saa'a tanw wa laa yastaqdimoon.
[Q10:49] Say: I do not control for myself any harm, or any benefit except what ALLAH (SWT) pleases; every nation has a term; when their term comes, they shall not then remain behind for an hour, nor can they go before (their time).
[Q10:49] Say: I do not control for myself any harm, or any benefit except what ALLAH (SWT) pleases; every nation has a term; when their term comes, they shall not then remain behind for an hour, nor can they go before (their time).
[Q10:49] Katakanlah (wahai Muhammad):
Aku tidak berkuasa menolak mudarat dan tidak juga berkuasa mendatangkan manfaat
bagi diriku kecuali apa yang dikehendaki ALLAH (SwT). Bagi tiap-tiap umat ada
tempoh yang ditetapkan; maka apabila tempohnya tiba, tidak dapat mereka
melambatkannya sesaatpun dan tidak dapat mereka menyegerakannya.
(see commentary for verse 48)
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(10:49) Tell them: 'I have no power to harm or benefit even myself, except what
Allah may will. *57 There is an appointed term for every people; and when the end of their
term comes, neither can they put it off for an hour, nor can they bring it an
hour before. *58
*57. In response to the unbelievers' query, the
Prophet (peace be on him) makes it clear that he had never claimed that he
himself would come forth with the judgement mentioned above, or that it lay in
his power to afflict people with punishment. There was no point, therefore, in
asking him when the final judgement against them would come to pass. The
warning of punishment had been given by God rather than by the Messenger. Hence
it lay only in God's power to decide when His judgement should come to pass,
and in which form God would execute His warning to punish unbelievers.
*58. God does not act in haste in judging a people. He does not summarily punish or reward people the very moment they reject or accept a Messenger's call. Instead, God grants a long respite both to individuals and to nations. He once that term - which has been determined by God with full justice - is over, and the individual or nation concerned does not give up its rebellious attitude, God's judgement is enforced. The time for the enforcement of such judgement can never come a moment before or after the time fixed for it by God.
*58. God does not act in haste in judging a people. He does not summarily punish or reward people the very moment they reject or accept a Messenger's call. Instead, God grants a long respite both to individuals and to nations. He once that term - which has been determined by God with full justice - is over, and the individual or nation concerned does not give up its rebellious attitude, God's judgement is enforced. The time for the enforcement of such judgement can never come a moment before or after the time fixed for it by God.
قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا
أَوْ نَهَارًا مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ {10:50}
[Q10:50] Qul ara'aitum in ataakum 'azaabuhoo bayaatan aw nahaaram maazaa
yasta'jilu minhul mujrimoon.
[Q10:50] Say: Tell me if His punishment overtakes you by night or by day! What then is there of it that the guilty would hasten on?
[Q10:50] Say: Tell me if His punishment overtakes you by night or by day! What then is there of it that the guilty would hasten on?
[Q10:50] Katakanlah: Sudahkah kamu
nampak jalan keluar jika datang kepada kamu azab Tuhan itu, pada waktu malam
atau pada waktu siang? Azab manakah yang orang-orang berdosa itu minta
disegerakan (sedang sebarang azab wajib ditakuti)?
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(10:50) Tell them: 'Did you consider (what you would
do) were His chastisement to fall upon you suddenly by night or by day? So why
are the culprits seeking to hasten its coming?
أَثُمَّ إِذَا مَا وَقَعَ آمَنْتُمْ بِهِ ۚ آلْآنَ
وَقَدْ كُنْتُمْ بِهِ تَسْتَعْجِلُونَ {10:51}
[Q10:51] Asumma izaa maa waqa'a aamantum bih; aaal'aana wa
qad kuntum bihee tasta'jiloon.
[Q10:51] And when it comes to pass, will you believe in it? What! Now (you believe), and already you wished to have it hastened on.
[Q10:51] And when it comes to pass, will you believe in it? What! Now (you believe), and already you wished to have it hastened on.
[Q10:51] Patutkah (kamu mengingkari azab
itu), kemudian apabila ia menimpa kamu, kamu mengakui benarnya? (Sedang
pengakuan pada masa itu tidak diterima bahkan dikatakan kepada kamu):
Sekarangkah baru kamu mengakui benarnya, padahal sebelum ini kamu telah
menunjukkan keingkaran dengan meminta disegerakan kedatangannya?
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(10:51) Is it only when this chastisement has actually
overtaken you that you will believe in it? (And when the chastisement will
surprise you), you will try to get away from it, although it is you who had
sought to hasten its coming.'
ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ
الْخُلْدِ هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنْتُمْ تَكْسِبُونَ {10:52}
[Q10:52] Summa qeela lillazeena zalamoo zooqoo 'azaabal
khuld hal tujzawna illaa bimaa kuntum taksiboon.
[Q10:52] Then it shall be said to those who were unjust: Taste abiding chastisement; you are not requited except for what you earned.
[Q10:52] Then it shall be said to those who were unjust: Taste abiding chastisement; you are not requited except for what you earned.
[Q10:52] Kemudian dikatakan lagi kepada
orang-orang yang berlaku zalim itu: Rasakanlah azab yang kekal. Tidaklah kamu
dibalas melainkan dengan apa yang kamu usahakan (di dunia).
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(10:52) The wrong-doers will then be told: 'Suffer now
the abiding chastisement. How else can you be rewarded except according to your
deeds?'
وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي
وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ {10:53}
[Q10:53] Wa yastambi'oonaka ahaqqun huwa qul ee wa Rabbeee
innahoo lahaqq; wa maaa antum bimu'jizeen.
[Q10:53] And they ask you: Is that true?
Say: Aye! By my Lord! It is most surely the truth, and you will not escape.
[Q10:53] Dan
mereka (yang meminta disegerakan azab) itu akan bertanya kepadamu (wahai
Muhammad): Adakah kedatangan azab yang dijanjikan itu benar? Jawablah: Ya, demi
Tuhanku! Sesungguhnya ia adalah benar! Dan kamu tidak sekali-kali berkuasa
menahan kedatangannya.
When
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) was in Makka, before hijrat, a
Jew trader from Madina named Hayy bin
Akhtab used to visit Makka. Once he heard the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
reciting the verses of the Qur’an, and asked him: "Are
you reciting the true words of ALLAH (SWT), or just jesting?" IN REPLY THIS VERSE
WAS REVEALED.
______________________________________________________________________________________________
(10:53) They
ask you if what you say is true? Tell them: 'Yes, by my Lord, this is
altogether true, and you have no power to prevent the chastisement from
befalling.'
SECTION 6
The Divine Mercy Precedes the Warth
All
things of this world put together will never be accepted as ransoms for any
guilty one---The Qur’an is an exhortation, cure for the internal diseases, a
Guidance and a Mercy for Mankind.
وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا
فِي الْأَرْضِ لَافْتَدَتْ بِهِ ۗ وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا
الْعَذَابَ ۖ وَقُضِيَ بَيْنَهُمْ بِالْقِسْطِ ۚ وَهُمْ لَا يُظْلَمُونَ {10:54}
[Q10:54] Wa law anna likulli nafsin zalamat maa fil ardi
laftadat bih; wa asarrun nadaamata lammaa ra awul 'azaab, wa qudiya bainahum
bilqist; wa hum laa yuzlamoon.
[Q10:54] And if every soul that has done injustice had all that is in the earth, it would offer it for ransom, and they will manifest regret when they see the chastisement and the matter shall be decided between them with justice and they shall not be dealt with unjustly.
[Q10:54] And if every soul that has done injustice had all that is in the earth, it would offer it for ransom, and they will manifest regret when they see the chastisement and the matter shall be decided between them with justice and they shall not be dealt with unjustly.
[Q10:54] Dan pada masa itu sekiranya tiap-tiap
seorang yang berlaku zalim (kepada dirinya sendiri atau kepada orang lain) itu
mempunyai segala yang ada di bumi, tentulah dia rela menebus dirinya dengan
semuanya itu (dari azab yang akan menimpanya); dan mereka tetap akan merasa
sesal serta kecewa manakala mereka melihat azab itu dan ALLAH (SwT) putuskan
hukum di antara mereka dengan adil serta mereka tidak akan dianiaya dengan
keputusan itu.
THIS VERSE IMPLIES THAT IF
ALL THAT IS IN THE EARTH IS OFFERED BY THE UNJUST AS A RANSOM, IT SHALL NOT BE ACCEPTED. THEY SHALL BE PUNISHED.
Asarru may either mean (i) declare
or reveal, or (ii) conceal
or hide. In the former case the verse is:
[A] When they see punishment
they will offer anything to escape it and may declare their repentance which
will be a disgrace for them; AND in the
latter case: [B] The most difficult
thing for them will be to openly confess or repent, therefore they will conceal
remorse and ignominy.
Ø Ali ibne Abi Talib said:
"By ALLAH (SWT), to pass a whole night, awake on the poisonous thorns
of a desert and be drawn in chains round the neck, is more pleasant than to
meet ALLAH (SWT) if I have done injustice even to a single person or have
usurped anything belonging to any one. If I am given all that is in the heavens
and on the earth, in the seven continents, to do injustice to an ant by taking
away from its mouth the husk of a grain or an oat, while it is going to its
abode, l shall refuse it." (Nahj al Balagha)
______________________________________________________________________________________________
(10:54) If a wrong-doer had all that is in the earth he would surely offer it to
ransom himself. When the wrong-doers perceive the chastisement, they will feel
intense remorse in their hearts. *59 But
a judgement shall be made with full justice about them. They shall not be
wronged.
*59. Throughout their lives the unbelievers denied
that they would be resurrected and called to account by God. Considering the
Next Life a mere illusion, they wasted their lives on vain pursuits and
levelled all kinds of allegations against the Prophets who had forewarned them
that the Next Life would inevitably come to pass. All this notwithstanding, a
moment will come when they will find themselves face to face with the Next
Life. When such a moment comes they will be totally unnerved. In view of their
evil deeds, their conscience will intimate to them the end they are going to
meet. Speechless and haggard, their hearts will begin to sink out of remorse
and regret. Those who had staked their all on vain fancies, and had refused to
take any heed of the admonition of their well-wishers, whom else can they blame
except themselves for the catastrophe that will confront them?
أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ
وَالْأَرْضِ ۗ أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا
يَعْلَمُونَ {10:55}
[Q10:55] Alaaa inna lillaahi maa fis samaawaati wal ard;
alaaa inna wa'dal laahi haqqunw wa laakinna aksarahum laa ya'lamoon.
[Q10:55] Now surely ALLAH (SWT)'s is what is in the heavens and the earth; now surely ALLAH (SWT)'s promise is true, but most of them do not know.
[Q10:55] Now surely ALLAH (SWT)'s is what is in the heavens and the earth; now surely ALLAH (SWT)'s promise is true, but most of them do not know.
[Q10:55] Ingatlah! Sesungguhnya segala
yang ada di langit dan di bumi adalah kepunyaan ALLAH (SwT). Awaslah!
Sesungguhnya janji ALLAH (SwT) itu adalah benar, tetapi kebanyakan manusia
tidak mengetahui.
______________________________________________________________________________________________
(10:55) Indeed all that is in the heavens and the earth
belongs to Allah. And most certainly Allah's promise will be fulfilled, though
most men are not aware.
هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ {10:56}
[Q10:56] Huwa yuhyee wa yumeetu wa ilaihi turja'oon.
[Q10:56] He gives life and causes death, and to Him you shall be brought back.
[Q10:56] He gives life and causes death, and to Him you shall be brought back.
[Q10:56] Dialah yang menghidupkan dan
yang mematikan dan kepadaNyalah kamu akan dikembalikan untuk menerima
balasan.
______________________________________________________________________________________________
(10:56) He it is Who gives life and causes death, and
to Him shall you all be returned.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ
مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ
لِلْمُؤْمِنِينَ {10:57}
[Q10:57] Yaaa aiyuhan naasu qad jaaa'atkum maw 'izatum mir
Rabbikum wa shifaaa'ul limaa fis sudoori wa hudanw wa rahmatul lilmu'mineen.
[Q10:57] O men! There has come to you indeed an admonition from your Lord and a healing for what is in the breasts and a guidance and a mercy for the believers.
[Q10:57] O men! There has come to you indeed an admonition from your Lord and a healing for what is in the breasts and a guidance and a mercy for the believers.
[Q10:57] Wahai umat manusia!
Sesungguhnya telah datang kepada kamu Al-Quran yang menjadi nasihat pengajaran
dari Tuhan kamu dan yang menjadi penawar bagi penyakit-penyakit batin yang ada
di dalam dada kamu dan juga menjadi hidayat petunjuk untuk keselamatan, serta
membawa rahmat bagi orang-orang yang beriman.
ALLAH
(SWT) HAS SENT THE REMINDER (QUR’AN) AS A MERCY.
Ø Ali ibne Abi Talib said:
"Seek remedy as well as answers to all questions and difficulties
from the Qur’an. It cures the worst diseases like infidelity, hypocrisy and
deviation." (Nahj al Balagha).
HEART IS THE SEAT OF ALL FEELINGS AND EMOTIONS. WHAT IS FELT BY
THE COGNITIVE SELF HAS AN IMMEDIATE EFFECT ON THE HEART. In case of extreme grief, or envy, or
hatred etcetera, the nervous system is effected so as to cause strain in the
breast. The Qur’an refers to such
feelings when it is said: "What is in the
breast", and invites man to get rid of them by following the
guidance given in its verses.
ä Sharah sadr, to expand the
breast, ACTUALLY means
EXPANSION OF THE HUMAN VISION.
______________________________________________________________________________________________
(10:57) Men!
Now there has come to you an exhortation from your Lord, a healing for the
ailments of the hearts, and a guidance and mercy for those who believe.
قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ
فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ {10:58}
[Q10:58] Qul bifadlil laahi wa birahmatihii fabizaalika
falyaf rahoo huwa khairum mimmaa yajma'oon.
[Q10:58] Say: In the grace of ALLAH (SWT) and in His mercy-- in that they should rejoice; it is better than that which they gather.
[Q10:58] Say: In the grace of ALLAH (SWT) and in His mercy-- in that they should rejoice; it is better than that which they gather.
[Q10:58] Katakanlah (wahai Muhammad):
Kedatangan Al-Quran itu adalah semata-mata dengan limpah kurnia ALLAH (SwT) dan
kasih sayangNya, maka dengan isi kandungan Al-Quran itulah hendaknya mereka
bersukacita (bukan dengan yang lainnya) kerana ia lebih baik daripada apa yang
mereka himpunkan dari segala benda dan perkara yang tidak kekal).
Imam Muhammad bin Ali al Baqir said:
'The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) is "fazl" and Ali ibne Abi Talib is "rahmah."'
______________________________________________________________________________________________
(10:58) Tell
them (O Prophet!): 'Let them rejoice in Allah's grace and mercy through which
this (Book) has come to you. It is better than all the riches that they
accumulate.
قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ
رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ ۖ
أَمْ عَلَى اللَّهِ تَفْتَرُونَ {10:59}
[Q10:59] Qul ara'aitum maaa anzalal laahu lakum mir rizqin
faja'altum minhu haraamanw wa halaalan qul aaallaahu azina lakum am 'alal laahi
taftaroon.
[Q10:59] Say: Tell me what ALLAH (SWT) has
sent down for you of sustenance, then you make (a part) of it unlawful and (a
part) lawful. Say: Has ALLAH (SWT) commanded you, or do you forge a lie against
ALLAH (SWT)?
[Q10:59] Katakanlah (kepada kaum yang mengada-adakan sesuatu hukum): Sudahkah kamu nampak baik-buruknya sesuatu yang diturunkan ALLAH (SwT) untuk manfaat kamu itu sehingga dapat kamu jadikan sebahagian daripadanya haram dan sebahagian lagi halal? Katakanlah lagi (kepada mereka): Adakah ALLAH (SwT) izinkan bagi kamu berbuat demikian atau kamu hanya mengada-adakan secara dusta terhadap ALLAH (SwT)?
[Q10:59] Katakanlah (kepada kaum yang mengada-adakan sesuatu hukum): Sudahkah kamu nampak baik-buruknya sesuatu yang diturunkan ALLAH (SwT) untuk manfaat kamu itu sehingga dapat kamu jadikan sebahagian daripadanya haram dan sebahagian lagi halal? Katakanlah lagi (kepada mereka): Adakah ALLAH (SwT) izinkan bagi kamu berbuat demikian atau kamu hanya mengada-adakan secara dusta terhadap ALLAH (SwT)?
______________________________________________________________________________________________
(10:59) Did you consider that the sustenance which
Allah had sent down for you *60 of your own accord you have declared
some of it as unlawful and some as lawful? *61 Ask them: 'Did Allah bestow
upon you any authority for this or do you forge lies against Allah? *62
وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ
الْكَذِبَ يَوْمَ الْقِيَامَةِ ۗ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ
وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ {10:60}
[Q10:60] Wa maa
zannul lazeena yaftaroona 'alal laahil kaziba Yawmal Qiyaamah; innal laaha
lazoo fadlin 'alan naasi wa laakinna aksarahum laa yashkuroon.
[Q10:60] And what will be the thought of those who forge lies against ALLAH (SWT) on the day of resurrection? Most surely ALLAH (SWT) is the Lord of grace towards men, but most of them do not give thanks.
[Q10:60] And what will be the thought of those who forge lies against ALLAH (SWT) on the day of resurrection? Most surely ALLAH (SWT) is the Lord of grace towards men, but most of them do not give thanks.
[Q10:60] Dan apakah sangkaan orang-orang
yang mengada-adakan kata-kata dusta terhadap ALLAH (SwT), (tidakkah mereka akan
diazabkan) hari kiamat kelak? Sebenarnya ALLAH (SwT) jualah yang melimpahkan
kurnia kepada manusia (meliputi rezeki pemberianNya dan hukum-hukum Syarak yang
diturunkanNya), tetapi kebanyakan mereka tidak bersyukur.
______________________________________________________________________________________________
(10:60) Think how those who invent lies against Him
will be treated on, the Day of Judgement? Allah is bountiful to men yet most of
them do not give thanks. *63
*60. The
word rizq is often used in daily parlance to denote
'eatables'. Hence, many people think that the reproach embodied in the present
verse is directed merely against the wrong customs that have come into vogue in
that narrow realm of behaviour which is confined to the dining room. It is not
only those who are ignorant but also those who are learned about Islam that are
victims of this misconception.
However, use of the word rizq in Arabic is not confined to eatables. It is used in a broad sense, and covers all the things that are granted to man by God for his use. Whatever God has conferred on man thus constitutes his rizq, including his offspring. In the works of the branch of knowledge called Asma al-Rijal (which is part of the Hadith Sciences), we find, among the transmitters of traditions, several names such as Rizq, Ruzayq, and Rizq Allah which signify the recipients of God's bounty. In the famous invocative prayer ****. 'O God: Show us the truth and grant us the strength (urzuqna) to follow it', the rizq that a person seeks from God is the strength to follow the truth after God has enabled him to perceive it. Here rizq has been used to mean the conferment of the bounty of knowledge on someone. In a tradition we have been told that Allah sends an angel to the womb of every expectant mother and that he writes down what the rizq, the life-span, and deeds of the to-be-born child are to be (see al-Bukhari, Kitab Bad' al-Khalq, Bad Dhikr al-Mala' ikah -Ed.). It is quite obvious that the word rizq here does not signify merely the eatables that child will receive during its life-lime; it rather signifies the totality of the things that it will receive. We also find the expression ****j in the Qur'an. (See al-Baqarah 2: 3; al-Anfal 8: 3 - Ed.)
IT IS, THEREFORE, A SERIOUS MISTAKE TO CONSIDER RIZQ AS BEING CONFINED TO THE REALM OF THE KITCHEN AND THE DINING TABLE. LIKEWISE, IT IS A MISTAKE, AND QUITE A SERIOUS ONE TO THINK THAT GOD DISAPPROVES ONLY IF THOSE RULES IN THE DOMAIN OF FOOD ARE BROKEN AND DOES NOT MIND IF PEOPLE DO SO IN OTHER DOMAINS OF LIFE.
The error that people so commit has very grave consequences. As a result of this misconception, an important principle of Islam has been lost sight of. For it is owing to this misconception that while lawfulness or otherwise in regard to eating and drinking is considered a seriously religious issue, even highly religious people, let alone ordinary Muslims, feel no serious repugnance about the notion that in the collective sphere of life man has the right to lay down the rules of his behaviour. Even the most learned and pious religious scholars feel no revulsion against legislating without reference to God and His Book. Nor do they feel that such legislation is as sharply in conflict with Islam as one's laying down what is lawful and what is unlawful in matters of food and drink.
*61. The purpose of the verse is to make people realize what an enormous act of rebellion people are committing by laying down, of their own accord, the limits that are lawful and those that are unlawful. Are they not conscious of the fact that human beings and all that they possess belong to Allah? If they are conscious of it, how can it be considered justifiable for men to lay down as to how they should use the possessions bestowed upon them by Allah? What would their own opinion be about the servant who claims that he has the full right to lay down the rules for the disposal of his master's property, and who believes that his master has no right to determine anything? Were a person's own servant to make such a claim about his master, how would the latter react to it? As for the servant who goes so far as even to deny that he is a servant or denies that he is answerable to a master, or who denies that the property under his care belongs to his master, he is guilty of an even greater monstrosity, and is beyond the scope of our discussion here. What is being discussed is the case of one who, on the one hand, acknowledges that he is the servant of a master and that the property in his possession has been entrusted to him by the master, and rightfully belongs to the master. Notwithstanding this acknowledgement, the servant claims that he has the right to lay down, independently of the master, the rules for using that properly.
*62. If the master had authorized the servant to use his property as the latter wished and to lay down the rules for so doing as he pleased, the servant, would have been justified in doing so. But do these people really have any evidence to prove that they had been granted any such authorization by their master? Or is it that such a claim was backed by no such authorization? If they do nut have any evidence to produce such an authorization, they are guilty not only of rebellious behaviour, but also of lies and fabrications.
*63. It is indeed an act of utmost favour on the part of the master that he informs his servant of the attitude he should adopt to the master's house and to other belongings and even with regard to his own self as he is able to obtain God's good pleasure and how he would be able to escape his wrath and punishment, But many servants are not sufficiently grateful to their master for this favour. It seems that the right thing would have been for the master to have left his properties at the servant's disposal without informing him of what would lead to reward and what would lead to punishment. He should then have kept a secret watch over his servants and punished those who work contrary to his desire - a desire which had not even been made known to them. The fact is that if the master had put his servants to such a severe test none would have escaped his punishment.
However, use of the word rizq in Arabic is not confined to eatables. It is used in a broad sense, and covers all the things that are granted to man by God for his use. Whatever God has conferred on man thus constitutes his rizq, including his offspring. In the works of the branch of knowledge called Asma al-Rijal (which is part of the Hadith Sciences), we find, among the transmitters of traditions, several names such as Rizq, Ruzayq, and Rizq Allah which signify the recipients of God's bounty. In the famous invocative prayer ****. 'O God: Show us the truth and grant us the strength (urzuqna) to follow it', the rizq that a person seeks from God is the strength to follow the truth after God has enabled him to perceive it. Here rizq has been used to mean the conferment of the bounty of knowledge on someone. In a tradition we have been told that Allah sends an angel to the womb of every expectant mother and that he writes down what the rizq, the life-span, and deeds of the to-be-born child are to be (see al-Bukhari, Kitab Bad' al-Khalq, Bad Dhikr al-Mala' ikah -Ed.). It is quite obvious that the word rizq here does not signify merely the eatables that child will receive during its life-lime; it rather signifies the totality of the things that it will receive. We also find the expression ****j in the Qur'an. (See al-Baqarah 2: 3; al-Anfal 8: 3 - Ed.)
IT IS, THEREFORE, A SERIOUS MISTAKE TO CONSIDER RIZQ AS BEING CONFINED TO THE REALM OF THE KITCHEN AND THE DINING TABLE. LIKEWISE, IT IS A MISTAKE, AND QUITE A SERIOUS ONE TO THINK THAT GOD DISAPPROVES ONLY IF THOSE RULES IN THE DOMAIN OF FOOD ARE BROKEN AND DOES NOT MIND IF PEOPLE DO SO IN OTHER DOMAINS OF LIFE.
The error that people so commit has very grave consequences. As a result of this misconception, an important principle of Islam has been lost sight of. For it is owing to this misconception that while lawfulness or otherwise in regard to eating and drinking is considered a seriously religious issue, even highly religious people, let alone ordinary Muslims, feel no serious repugnance about the notion that in the collective sphere of life man has the right to lay down the rules of his behaviour. Even the most learned and pious religious scholars feel no revulsion against legislating without reference to God and His Book. Nor do they feel that such legislation is as sharply in conflict with Islam as one's laying down what is lawful and what is unlawful in matters of food and drink.
*61. The purpose of the verse is to make people realize what an enormous act of rebellion people are committing by laying down, of their own accord, the limits that are lawful and those that are unlawful. Are they not conscious of the fact that human beings and all that they possess belong to Allah? If they are conscious of it, how can it be considered justifiable for men to lay down as to how they should use the possessions bestowed upon them by Allah? What would their own opinion be about the servant who claims that he has the full right to lay down the rules for the disposal of his master's property, and who believes that his master has no right to determine anything? Were a person's own servant to make such a claim about his master, how would the latter react to it? As for the servant who goes so far as even to deny that he is a servant or denies that he is answerable to a master, or who denies that the property under his care belongs to his master, he is guilty of an even greater monstrosity, and is beyond the scope of our discussion here. What is being discussed is the case of one who, on the one hand, acknowledges that he is the servant of a master and that the property in his possession has been entrusted to him by the master, and rightfully belongs to the master. Notwithstanding this acknowledgement, the servant claims that he has the right to lay down, independently of the master, the rules for using that properly.
*62. If the master had authorized the servant to use his property as the latter wished and to lay down the rules for so doing as he pleased, the servant, would have been justified in doing so. But do these people really have any evidence to prove that they had been granted any such authorization by their master? Or is it that such a claim was backed by no such authorization? If they do nut have any evidence to produce such an authorization, they are guilty not only of rebellious behaviour, but also of lies and fabrications.
*63. It is indeed an act of utmost favour on the part of the master that he informs his servant of the attitude he should adopt to the master's house and to other belongings and even with regard to his own self as he is able to obtain God's good pleasure and how he would be able to escape his wrath and punishment, But many servants are not sufficiently grateful to their master for this favour. It seems that the right thing would have been for the master to have left his properties at the servant's disposal without informing him of what would lead to reward and what would lead to punishment. He should then have kept a secret watch over his servants and punished those who work contrary to his desire - a desire which had not even been made known to them. The fact is that if the master had put his servants to such a severe test none would have escaped his punishment.
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