SURAH (10) YUNUS (AYA 61 to 80)
SECTION 7
No Fear of Grief for the Friends of ALLAH
Everything
in the earth and the heavens is contained in the Open Book---There shall not be
any fear or grief for any friend of ALLAH.
وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِنْ
قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ
تُفِيضُونَ فِيهِ ۚ وَمَا يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقَالِ ذَرَّةٍ فِي
الْأَرْضِ وَلَا فِي السَّمَاءِ وَلَا أَصْغَرَ مِنْ ذَٰلِكَ وَلَا أَكْبَرَ
إِلَّا فِي كِتَابٍ مُبِينٍ {10:61}
[Q10:61] Wa maa takoonu fee shaaninw wa maa tatloo
minhu min quraaninw wa laa ta'maloona min 'amalin illaa kunnaa 'alaikum
shuhoodan iz tufeedoona feeh; wa maa ya'zubu 'ar Rabbika mim mis qaali zarratin
fil ardi wa laa fis samaaa'i wa laaa asghara min zaalika wa laaa akbara illaa
fee Kitaabim Mubeen.
[Q10:61] And you are not (engaged) in any affair, nor do you recite concerning it any portion of the Qur’an, nor do you do any work but We are witnesses over you when you enter into it, and there does not lie concealed from your Lord the weight of an atom in the earth or in the heaven, nor any thing less than that nor greater, but it is in a clear book.
[Q10:61] And you are not (engaged) in any affair, nor do you recite concerning it any portion of the Qur’an, nor do you do any work but We are witnesses over you when you enter into it, and there does not lie concealed from your Lord the weight of an atom in the earth or in the heaven, nor any thing less than that nor greater, but it is in a clear book.
[Q10:61] Dan tidaklah engkau (wahai
Muhammad) dalam menjalankan sesuatu urusan dan tidaklah engkau membaca dalam
sesuatu surah atau sesuatu ayat dari Al-Quran dan tidaklah kamu (wahai umat
manusia) dalam mengerjakan sesuatu amal usaha, melainkan adalah Kami menjadi
saksi terhadap kamu, ketika kamu mengerjakannya dan tidak akan hilang lenyap
dari pengetahuan Tuhanmu sesuatu dari sehalus-halus atau seringan-ringan yang
ada di bumi atau di langit dan tidak ada yang lebih kecil dari itu dan tidak
ada yang lebih besar, melainkan semuanya tertulis di dalam Kitab yang terang
nyata.
In
the sacred tablet (lawh mahfuz) the knowledge
of every thing (the tiniest of objects) in
the universe is preserved TOGETHER WITH the will of the omnipresent and
omniscient almighty Lord. The
omnipresent's constant watchfulness embraces all His creatures. It is a warning to those who forge lies and show hostility
against ALLAH (SWT) and His last messenger by making changes in the law of ALLAH (SWT) (shari-ah) conveyed
to mankind through the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad).
WHATEVER
THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) DECLARED
LAWFUL OR UNLAWFUL SHALL REMAIN BINDING, UNCHANGEABLE, TILL ETERNITY.
Refer to the commentary of An Nisa 4:24 to know about those who changed the law of ALLAH
(SWT) and sunnah of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad).
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(10:61) (O Prophet!) Whatever you may be engaged in, whether you recite any
portion of the Qur'an, or whatever else all of you are doing, We are witnesses
to whatever you may be occupied with. Not even an atom's weight escapes your
Lord on the earth or in the heaven, nor is there anything smaller or bigger
than that, except that it is on record in a Clear Book. *64
*64. The purpose of the statement is to console the
Prophet (peace be on him) and to warn his enemies. On the one hand, the Prophet
(peace be on him) is being reassured that the resoluteness, diligence and
perseverance which characterize his efforts in preaching the truth and
attempting to reform people is well known to God. It can hardly be conceived
that after entrusting to the Prophet (peace be on him) a perilous task that God
would leave him alone, unassisted. God knows full well all what the Prophet
(peace be on him) does, and is also well aware of how others behave towards
him. At the same time what is being said also constitutes a warning to the
Prophet's opponents. If they obstruct the efforts of the Messenger of the
truth, of one engaged in reforming mankind out of sincerity and goodwill, there
is no reason for them to assume that no one is observing their deeds, or that
they will never be called to account. They ought to take heed for all their
deeds are being duly recorded on the Divine Scroll.
أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ
عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {10:62}
[Q10:62] Alaa innaa awliyaaa'al laahi laa khawfun 'alaihim
wa laa hum yahzanoon.
[Q10:62] Now surely the friends of ALLAH (SWT) -- they shall have no fear nor shall they grieve.
[Q10:62] Now surely the friends of ALLAH (SWT) -- they shall have no fear nor shall they grieve.
[Q10:62] Ketahuilah! Sesungguhnya
wali-wali ALLAH (SwT), tidak ada kebimbangan (dari sesuatu yang tidak baik)
terhadap mereka dan mereka pula tidak akan berdukacita.
ACCORDING TO ALI IBNE ABI TALIB THE TWELVE HOLY IMAMS ARE THE AWLIYA-ALLAH, AND ALSO THOSE WHO SINCERELY FOLLOW THEM.
ß The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) said:
The friends of ALLAH (SWT) are those who reflect His attributes in their
character. -
Their devotion to ALLAH (SWT) and godliness inspire others to create in them
the same spirit of submission to the Lord.
- At all hours they
remember ALLAH (SWT).
- Their every action is a
lesson.
- Whatever they say is based
upon wisdom.
- Among men they are a
blessing of ALLAH (SWT).
- They are restless with
the fear of ALLAH (SWT), lest any action of theirs may attract the wrath of ALLAH
(SWT).
- They eagerly await to
receive the blessings of ALLAH (SWT) in this life and in the hereafter; so they
always do good to others and safeguard themselves against evil.
ß Imam Muhammad bin Ali al
Baqir found the following in the book of his
father concerning awliya-allah:
- No fear frightens them.
- Nor any sorrow grieves them.
- They carry out all the
prescribed duties and avail themselves of only that which is made lawful by ALLAH
(SWT).
- They abstain from all
unlawful things and deeds.
- They follow the sunnah of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad).
- By nature and habit
they forsake the material pleasures.
- They neither take pride
in nor boast about their possessions.
- What ALLAH (SWT) has
given them they spend in the way of ALLAH (SWT), as He wills, not as they will.
ä Once the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) put his hand on the shoulder of Ali and said;
"Behold! This is the wali-allah
(SwT). Be his
friend."
If the description of a true friend of ALLAH (SWT) is kept in mind, it
will serve as guidance to every Muslim so that he may not go astray from the
right path, AND all the Muslims may live together in an
ideal society and set an example for the whole world.
Ì "For the friends of ALLAH (SWT) there is no fear, nor shall they grieve"
makes it clear that those who were frightened by the pursuing enemy or ran away from the battlefields (see
commentary of al
Baqarah 2:207; Anfal 7:16 and 30; Ali Imran 3:121, 122, 128, 140 to 142, 144,
151 to 156, 159 and 166 to 168; al Bara-at 7:25 to 27) can, under no circumstances, be the awliya-allah.
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(10:62) Oh,
surely the friends of Allah have nothing to fear, nor shall they grieve –
الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {10:63}
[Q10:63] Allazeena aamanoo wa kaanoo yattaqoon;
[Q10:63] Those who believe and guarded (against evil):
[Q10:63] Those who believe and guarded (against evil):
[Q10:63] (Wali-wali ALLAH (SwT) itu
ialah) orang-orang yang beriman serta mereka pula sentiasa bertakwa.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:
"The glad tidings for the friends of ALLAH
(SWT) are the vision they see in their dreams in this world; and when a friend
of ALLAH (SWT) experiences the agony of death before he breathes his last
breath, I and the holy Imams of my Ahlul Bayt come to him and give him the good
news that those whom he loved are ready to receive him and his prayers for a
blissful life of the hereafter will be fulfilled."
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(10:63) the
ones who believe and are God-fearing.
لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي
الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَوْزُ
الْعَظِيمُ {10:64}
[Q10:64] Lahumul bushraa filha yaatid dunyaa wa fil
Aakhirah; laa tabdeela likalimaatil laah; zaalika huwal fawzul 'azeem.
[Q10:64] They shall have good news in this world's life and in the hereafter; there is no changing the words of ALLAH (SWT); that is the mighty achievement.
[Q10:64] They shall have good news in this world's life and in the hereafter; there is no changing the words of ALLAH (SWT); that is the mighty achievement.
[Q10:64] Untuk mereka sahajalah
kebahagiaan yang menggembirakan di dunia dan di akhirat; tidak ada (sebarang
perubahan pada janji-janji ALLAH (SwT) yang demikian itulah kejayaan yang
besar.
(see commentary for verse 63)
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(10:64) For
them are glad tidings in this world and in the Hereafter. The words of Allah
shall not change. That is the supreme triumph.
وَلَا يَحْزُنْكَ قَوْلُهُمْ ۘ إِنَّ الْعِزَّةَ لِلَّهِ
جَمِيعًا ۚ هُوَ السَّمِيعُ الْعَلِيمُ {10:65}
[Q10:65] Wa laa yahzunka qawluhum; innal 'izzata lillaahi
jamee'aa; Huwas Samee'ul 'Aleem.
[Q10:65] And let not their speech grieve
you; surely might is wholly ALLAH (SWT)'s; He is the Hearing, the Knowing.
[Q10:65] Dan janganlah engkau (wahai Muhammad) merasa dukacita disebabkan kata-kata mereka yang ingkar itu; kerana sesungguhnya segala kekuasaan tertentu bagi ALLAH (SwT); Dialah Yang Maha Mendengar, lagi Yang Maha Mengetahui.
[Q10:65] Dan janganlah engkau (wahai Muhammad) merasa dukacita disebabkan kata-kata mereka yang ingkar itu; kerana sesungguhnya segala kekuasaan tertentu bagi ALLAH (SwT); Dialah Yang Maha Mendengar, lagi Yang Maha Mengetahui.
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(10:65) (O Prophet!) Let not the utterances of the
opponents distress you. Indeed all honour is Allah's. He is All-Hearing,
All-Knowing.
أَلَا إِنَّ لِلَّهِ مَنْ فِي السَّمَاوَاتِ وَمَنْ
فِي الْأَرْضِ ۗ وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ
شُرَكَاءَ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا
يَخْرُصُونَ {10:66}
[Q10:66] Alaaa inna lillaahi man fis samaawaati wa man fil
ard; wa maa yattabi'ul lazeena yad'oona min doonil laahi shurakaaa'; iny
yattabi'oona illaz zannna wa in hum illaa yakhrusoon.
[Q10:66] Now, surely, whatever is in the heavens and whatever is in the earth is ALLAH (SWT)'s; and they do not (really) follow any associates, who call on others besides ALLAH (SWT); they do not follow (anything) but conjectures, and they only lie.
[Q10:66] Now, surely, whatever is in the heavens and whatever is in the earth is ALLAH (SWT)'s; and they do not (really) follow any associates, who call on others besides ALLAH (SWT); they do not follow (anything) but conjectures, and they only lie.
[Q10:66] Ingatlah! Sesungguhnya bagi ALLAH (SwT) jualah segala yang ada di
langit dan yang ada di bumi dan bahawa mereka yang menyembah sesuatu yang lain ALLAH
(SwT) sebagai sekutuNya, mereka tidak menurut (sesuatu keyakinan), mereka hanya
menurut sangkaan semata-mata dan mereka hanyalah orang-orang yang sentiasa
berdusta.
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(10:66) Verily whoever dwells in the heavens or the
earth belongs to Allah. Those who invoke others beside Allah, associating them
with Him in His divinity, only follow conjectures and are merely guessing.
هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا
فِيهِ وَالنَّهَارَ مُبْصِرًا ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ {10:67}
[Q10:67] Huwal lazee ja'ala lakumul laila litaskunoo feehi
wannahaara mubsiraa; inna fee zaalika la Aayaatil liqawmai yasma'oon.
[Q10:67] He it is Who made for you the night that you might rest in it, and the day giving light; most surely there are signs in it for a people who would hear.
[Q10:67] He it is Who made for you the night that you might rest in it, and the day giving light; most surely there are signs in it for a people who would hear.
[Q10:67] Dialah yang menjadikan malam bagi kamu supaya kamu berehat padanya dan
menjadikan siang terang-benderang (supaya kamu berusaha). Sesungguhnya
perubahan malam dan siang itu mengandungi tanda-tanda (yang menunjukkan
kekuasaan ALLAH (SwT)) bagi kaum yang mahu mendengar (keterangan-keterangan
yang tersebut dan mengambil pelajaran daripadanya).
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(10:67) It is Allah alone Who has made the night that
you may rest in it, and has made the day light-giving. Surely in that there are
signs for those who give heed (to the call of the Messenger). *65
*65. What
is being said here in a summary fashion requires some elaboration. The
statement refers to philosophical inquiry which aims at discovering the reality
underlying the physical phenomena of the universe. All those who do not look up
to revelation in order to know what such reality is, have to fall back,
willy-nilly, on philosophical inquiry. Whether a person ends up with atheism,
polytheism or monotheism, he perforce has recourse to philosophical inquiry of
some sort in order to arrive at some conclusion about reality. Likewise, the
worth of the religious doctrines propounded by the Prophets can also be
determined by resort to philosophical reflection after which a person is likely
to arrive at some conclusion as to whether the reality to which the physical
phenomena allude makes any sense or not. The soundness of the conclusion at
which a person arrives totally depends, however, on the soundness of the method
of philosophical inquiry that is adopted. If the method is sound, so would the
conclusion be; and vice versa.
Let us now examine the methods that were adopted by different groups in this pursuit. Of these, **the method used by the polytheists is based on superstition. As for **the gnostic and ascetic hermits, even though they flaunt meditation as their characteristic method and claim their ability to penetrate the reality that lies beyond the phenomenal veil, their quest is based merely on conjecture. Likewise, what they claim to have observed is actually a product of their fancy. Swayed by it, they mistake their fancies for the truth.
Now,** philosophers are guided in their quest for reality by speculation which, it would seem, is nothing less than conjecture. But realizing that their conjecture has no respectable ground upon which to stand, philosophers provide the crutches of logical reasoning and phoney rationalism to support their quest, and give it the imposing title of philosophical inquiry.
**Then we come across scientists. In their own field, they resort to scientific methods of inquiry, but as soon as they enter the realm of the metaphysical, they abandon this method and proceed with guesswork and conjecture. The outlook of all these groups is impaired, afflicted with bias and prejudice of one sort or another. This makes them impervious to everything which is alien to them with the net result that they cling adamantly to their cherished ways. The Qur'an brands this kind of intellectual quest as essentially fallacious. It tells such people that the real cause of their malady is guesswork and conjecture in their pursuit of reality, and that they do not heed the reasonable counsel of others because of their deep-seated prejudices. The result is not only are they incapable of independently grasping reality, but their prejudice renders them incapable of arriving at any sound judgement regarding it even when it is expounded by the Prophets.
In sharp contrast to these fallacious methods, the Qur'an lays down an altogether different method to guide men in their quest of reality. This requires, first of all, that one should heed with open ears and consider with open minds the statements of those who claim to be expounding their doctrine about reality not on the basis of speculation or conjecture, nor on the basis of meditation or intuitive conviction, BUT on the basis of 'knowledge'. They should then proceed to consider the phenomena which form a part of man's observation or experience of the universe (called ayat - signs - in the Qur'anic parlance); to systematize all that they come to know in this manner and to seriously reflect whether the phenomena seem to testify to the reality underlying the phenomena to which these people [i.e. the Prophets] have drawn their attention. If one finds sufficient grounds to affirm the truths propounded by the Prophets, why on earth should anyone contradict such truths? In our view, this very method is the basis of the philosophy of Islam and it is regrettable that even Muslim philosophers abandoned it and set out to follow in the footsteps of Plato and Aristotle.
Not only does the Qur'an urge people, over and over again, to follow this method, but by frequently drawing attention to the physical phenomena and then showing how right conclusions can be derived from them, it also seems to train them to follow this method. Were one to consider even the present verse by way of example one would encounter reference to a couple of physical phenomena - night and day. The alternation of day and night is the outcome of an absolutely precise and well-regulated movement of the earth around the sun. This is an incontrovertible sign of the existence of an all-encompassing controller, of an all-powerful Lord Whose dominion embraces the whole universe. This alternation of day and night is also indicative of the infinite wisdom and purposiveness of the Creator since a lot of creatures of the earth depend upon it. This alternation is also indicative of the Providence, Mercy and Lordship of the Creator since it is evident that He Who has created all beings on earth has also made arrangements to cater to all their requirements.
What this unmistakably proves is that the Creator is the One Who fully controls the entire universe and that far from being arbitrary and capricious. He is Wise. His actions also go to show that in view of His benevolence and providence He alone deserves to be served and worshipped. Also, this alternation of day and night clearly reveals that anything which is subject to the system of alternation of night and day is a servant and not the Lord. All this being the testimony of the natural phenomena, how can it ever be entertained that the religious doctrines developed by polytheists on the basis of their guesswork and conjecture have even a shred of legitimacy?
Let us now examine the methods that were adopted by different groups in this pursuit. Of these, **the method used by the polytheists is based on superstition. As for **the gnostic and ascetic hermits, even though they flaunt meditation as their characteristic method and claim their ability to penetrate the reality that lies beyond the phenomenal veil, their quest is based merely on conjecture. Likewise, what they claim to have observed is actually a product of their fancy. Swayed by it, they mistake their fancies for the truth.
Now,** philosophers are guided in their quest for reality by speculation which, it would seem, is nothing less than conjecture. But realizing that their conjecture has no respectable ground upon which to stand, philosophers provide the crutches of logical reasoning and phoney rationalism to support their quest, and give it the imposing title of philosophical inquiry.
**Then we come across scientists. In their own field, they resort to scientific methods of inquiry, but as soon as they enter the realm of the metaphysical, they abandon this method and proceed with guesswork and conjecture. The outlook of all these groups is impaired, afflicted with bias and prejudice of one sort or another. This makes them impervious to everything which is alien to them with the net result that they cling adamantly to their cherished ways. The Qur'an brands this kind of intellectual quest as essentially fallacious. It tells such people that the real cause of their malady is guesswork and conjecture in their pursuit of reality, and that they do not heed the reasonable counsel of others because of their deep-seated prejudices. The result is not only are they incapable of independently grasping reality, but their prejudice renders them incapable of arriving at any sound judgement regarding it even when it is expounded by the Prophets.
In sharp contrast to these fallacious methods, the Qur'an lays down an altogether different method to guide men in their quest of reality. This requires, first of all, that one should heed with open ears and consider with open minds the statements of those who claim to be expounding their doctrine about reality not on the basis of speculation or conjecture, nor on the basis of meditation or intuitive conviction, BUT on the basis of 'knowledge'. They should then proceed to consider the phenomena which form a part of man's observation or experience of the universe (called ayat - signs - in the Qur'anic parlance); to systematize all that they come to know in this manner and to seriously reflect whether the phenomena seem to testify to the reality underlying the phenomena to which these people [i.e. the Prophets] have drawn their attention. If one finds sufficient grounds to affirm the truths propounded by the Prophets, why on earth should anyone contradict such truths? In our view, this very method is the basis of the philosophy of Islam and it is regrettable that even Muslim philosophers abandoned it and set out to follow in the footsteps of Plato and Aristotle.
Not only does the Qur'an urge people, over and over again, to follow this method, but by frequently drawing attention to the physical phenomena and then showing how right conclusions can be derived from them, it also seems to train them to follow this method. Were one to consider even the present verse by way of example one would encounter reference to a couple of physical phenomena - night and day. The alternation of day and night is the outcome of an absolutely precise and well-regulated movement of the earth around the sun. This is an incontrovertible sign of the existence of an all-encompassing controller, of an all-powerful Lord Whose dominion embraces the whole universe. This alternation of day and night is also indicative of the infinite wisdom and purposiveness of the Creator since a lot of creatures of the earth depend upon it. This alternation is also indicative of the Providence, Mercy and Lordship of the Creator since it is evident that He Who has created all beings on earth has also made arrangements to cater to all their requirements.
What this unmistakably proves is that the Creator is the One Who fully controls the entire universe and that far from being arbitrary and capricious. He is Wise. His actions also go to show that in view of His benevolence and providence He alone deserves to be served and worshipped. Also, this alternation of day and night clearly reveals that anything which is subject to the system of alternation of night and day is a servant and not the Lord. All this being the testimony of the natural phenomena, how can it ever be entertained that the religious doctrines developed by polytheists on the basis of their guesswork and conjecture have even a shred of legitimacy?
قَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ
هُوَ الْغَنِيُّ ۖ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ إِنْ
عِنْدَكُمْ مِنْ سُلْطَانٍ بِهَٰذَا ۚ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا
تَعْلَمُونَ {10:68}
[Q10:68] Qaalut takhazal laahu waladan Subhaanahoo Huwal
Ghaniyyu lahoo maa fis samaawaati wa maa fil ard; in 'indakum min sultaanim
bihaazaaa; ataqooloona 'alal laahi maa laa ta'lamoon.
[Q10:68] They say: ALLAH (SWT) has taken a son (to Himself)! Glory be to Him: He is the Self-sufficient: His is what is in the heavens and what is in the earth; you have no authority for this; do you say against ALLAH (SWT) what you do not know?
[Q10:68] They say: ALLAH (SWT) has taken a son (to Himself)! Glory be to Him: He is the Self-sufficient: His is what is in the heavens and what is in the earth; you have no authority for this; do you say against ALLAH (SWT) what you do not know?
[Q10:68] Mereka berkata: ALLAH (SwT)
mempunyai anak, Maha Suci ALLAH (SwT) (dari apa yang mereka katakan itu)!
Dialah Yang Maha Kaya; segala yang ada di langit dan yang ada di bumi adalah
kepunyaanNya; tidaklah ada sebarang keterangan di sisi kamu yang membuktikan
apa yang kamu dakwakan itu. Mengapa kamu berani mengatakan terhadap ALLAH (SwT),
apa yang kamu tidak mengetahuinya?
The reference here is to the
various gods of the polytheistic peoples. **The doctrine of the sonship of ALLAH
(SWT) is not peculiar to Christians. **The Arab pagans not only worshipped the angels as
daughters of ALLAH (SWT) BUT ALSO believed that their religious leaders were
the sons of ALLAH (SWT).
ALL SUCH FALSE
BELIEFS IN IMAGINARY GODS HAVE BEEN REFUTED BECAUSE ALLAH (SWT) IS SELF-SUBSISTING. HIS IS WHATSOEVER
IS IN THE HEAVENS AND IN THE EARTH AND IN BETWEEN THEM.
SIMPLY BECAUSE one had found that his
ancestors held a particular belief or any particular scholar or priest says it, IT SHOULD NOT BE
BLINDLY ACCEPTED WITHOUT PROPER AND NECESSARY SCRUTINY OF THE BONA-FIDE OF THE
CLAIM.
v ISLAM ABHORS
AND NEVER ACCEPTS BLIND FOLLOWING IN ANY MATTER OF FAITH OR ITS PRACTICE.
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(10:68) They say: 'Allah has taken a son. *66 Glory
be to Him. *67 He
is self-sufficient! His is all that is in the heavens and all that is in the
earth. *68 Have you any authority to support (that Allah has taken a son)? Do you
ascribe to Allah something of which you have no knowledge?
*66. In the preceding verses, the polytheists were
reproached for basing their religious doctrines on guesswork and conjecture,
and then failing to examine, on scientific grounds, whether those doctrines
were backed up by any supporting proof or not. In this verse, the Christians
and followers of some other religions are being taken to task for another error
- for their designating someone, again by resort to sheer conjecture, as God's
son.
*67. This Arabic expression ***** is used both in its literal sense and also by way of exclamation. As an exclamatory expression it emphasizes one's utter amazement about God. In its literal sense, it signifies that God is free of every defect and flaw. The above verse in question employs both meanings. For, apart from expressing amazement at the notion that God took someone as His son, it also stresses the perfection, the absolute flawlessness of God. Since God is perfect and flawless, how does it make any sense to say that He took someone as His son?
*68. In refuting the notion that God took anyone as His son, three arguments are advanced:
(i) God is free of all defects; (ii) God is All-Sufficient; AND (iii) all that is in the heavens and in the earth belongs to Him.
A brief elucidation of these statements will enable one to appreciate the meaning and significance of what is being said here. To be a son can have only two meanings: either he has sprung from his father's loins, that is, he is his father's son in the true sense of the term, and thus of his father's loins, or that he is not a son in the literal sense of the word but has merely been adopted as such. Now, if someone is considered to be a son of God in its true, literal sense that would obviously amount to considering God akin to a mortal. Like any other mortal, God is conceived to belong to one gender or the other, and to stand in need of a spouse, and of some sort of conjugal relationship to enable the birth of offspring, and thus to ensure the continuity of his progeny. Alternatively, God is believed to have adopted someone as His son. Such a statement could either mean that God is akin to that issueless human who resorts to adoption in order that the adopted son might inherit Him and thus secure Him against the loss that would ensue from his being issueless, or at least partially offset that loss. The other possibility is that God also has certain emotional predilections and it is for this reason that He has fallen in love with one of His creatures to the extent of adopting him as His son. In each of the above-mentioned cases, the concept of God is marred by investing Him with several flaws, defects and weaknesses, and He is conceived as One lacking self-sufficiency, as One Who perforce must depend on others.
Hence, the opening part of the verse clearly proclaims God to be free of all defects, deficiencies and weaknesses which people ascribe to Him. This is followed by saying that God is All-Sufficient, that is, He is free of all those needs which impel an issueless mortal to adopt someone as his son. This is further followed by the assertion that all that is in the heavens and in the earth belongs to God and hence all human beings, without any exception, are His servants and bondsmen. This makes ii clear that there is no personal relationship between God and any of His creatures that would prompt Him to choose any, to the exclusion of others, for elevation to the level of godhead. For sure, He holds certain people, on grounds of their merit, to be dearer than others. But God's love for someone does not mean that he is lifted up from the rank of being God's servant to becoming His associate and partner in godhead. What God's special love for some person means can be gauged from the following verse of the Qur'an: 'Oh, surely the friends of Allah have nothing to fear, nor shall they grieve - the ones who believe and are God-fearing. For them are glad tidings in this world and in the Hereafter' (see verses 62-4 above).
*67. This Arabic expression ***** is used both in its literal sense and also by way of exclamation. As an exclamatory expression it emphasizes one's utter amazement about God. In its literal sense, it signifies that God is free of every defect and flaw. The above verse in question employs both meanings. For, apart from expressing amazement at the notion that God took someone as His son, it also stresses the perfection, the absolute flawlessness of God. Since God is perfect and flawless, how does it make any sense to say that He took someone as His son?
*68. In refuting the notion that God took anyone as His son, three arguments are advanced:
(i) God is free of all defects; (ii) God is All-Sufficient; AND (iii) all that is in the heavens and in the earth belongs to Him.
A brief elucidation of these statements will enable one to appreciate the meaning and significance of what is being said here. To be a son can have only two meanings: either he has sprung from his father's loins, that is, he is his father's son in the true sense of the term, and thus of his father's loins, or that he is not a son in the literal sense of the word but has merely been adopted as such. Now, if someone is considered to be a son of God in its true, literal sense that would obviously amount to considering God akin to a mortal. Like any other mortal, God is conceived to belong to one gender or the other, and to stand in need of a spouse, and of some sort of conjugal relationship to enable the birth of offspring, and thus to ensure the continuity of his progeny. Alternatively, God is believed to have adopted someone as His son. Such a statement could either mean that God is akin to that issueless human who resorts to adoption in order that the adopted son might inherit Him and thus secure Him against the loss that would ensue from his being issueless, or at least partially offset that loss. The other possibility is that God also has certain emotional predilections and it is for this reason that He has fallen in love with one of His creatures to the extent of adopting him as His son. In each of the above-mentioned cases, the concept of God is marred by investing Him with several flaws, defects and weaknesses, and He is conceived as One lacking self-sufficiency, as One Who perforce must depend on others.
Hence, the opening part of the verse clearly proclaims God to be free of all defects, deficiencies and weaknesses which people ascribe to Him. This is followed by saying that God is All-Sufficient, that is, He is free of all those needs which impel an issueless mortal to adopt someone as his son. This is further followed by the assertion that all that is in the heavens and in the earth belongs to God and hence all human beings, without any exception, are His servants and bondsmen. This makes ii clear that there is no personal relationship between God and any of His creatures that would prompt Him to choose any, to the exclusion of others, for elevation to the level of godhead. For sure, He holds certain people, on grounds of their merit, to be dearer than others. But God's love for someone does not mean that he is lifted up from the rank of being God's servant to becoming His associate and partner in godhead. What God's special love for some person means can be gauged from the following verse of the Qur'an: 'Oh, surely the friends of Allah have nothing to fear, nor shall they grieve - the ones who believe and are God-fearing. For them are glad tidings in this world and in the Hereafter' (see verses 62-4 above).
قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ
الْكَذِبَ لَا يُفْلِحُونَ {10:69}
[Q10:69] Qul innal lazeena yaftaroona 'alal laahil kaziba
laa yuflihoon.
[Q10:69] Say: Those who forge a lie against ALLAH (SWT) shall not be successful.
[Q10:69] Say: Those who forge a lie against ALLAH (SWT) shall not be successful.
[Q10:69] Katakanlah (wahai Muhammad):
Sesungguhnya orang-orang yang mengada-adakan sesuatu yang dusta terhadap ALLAH
(SwT), tidak akan berjaya.
______________________________________________________________________________________________
(10:69) Tell them (O Muhammad!): 'Indeed those who
invent lies against Allah will never prosper.
مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ
ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ {10:70}
[Q10:70] Mataa'un fiddunyaa summa ilainaa marji'uhum summa
nuzeequhumul 'azaabash shadeeda bimaa kaanoo yakkfuroon.
[Q10:70] (It is only) a provision in this world, then to Us shall be their return; then We shall make them taste severe punishment because they disbelieved.
[Q10:70] (It is only) a provision in this world, then to Us shall be their return; then We shall make them taste severe punishment because they disbelieved.
[Q10:70] (Apa yang mereka beroleh hanya)
kesenangan di dunia, kemudian kepada Kamilah tempat kembalinya mereka. Kemudian
Kami akan rasakan mereka azab yang berat disebabkan perbuatan kufur yang mereka
lakukan.
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______________________________________________________________________________________________
(10:70) They may enjoy the life of this world, but in
the end they must return to Us, and then We shall cause them to taste severe
chastisement for their disbelieving.'
SECTION 8
The Ministries of Noah and Moses referred to.
Noah’s
exhortation and the punishment meted out to those who rejected Noah---Reference
to the other apostles of ALLAH---and the encounter of Moses with Pharaoh.
وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ
لِقَوْمِهِ يَا قَوْمِ إِنْ كَانَ كَبُرَ عَلَيْكُمْ مَقَامِي وَتَذْكِيرِي
بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ فَأَجْمِعُوا أَمْرَكُمْ
وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا
إِلَيَّ وَلَا تُنْظِرُونِ {10:71}
[Q10:71] Watlu 'alaihim naba-a-Noohin iz qaala liqawmihee
yaa qawmi in kaana kabura 'alaikum maqaamee wa tazkeeree bi Aayaatil laahi
fa'alal laahi tawakkaltu fa ajmi'ooo amrakum wa shurakaaa'akum summa laa yakun
amrukum 'alaikum ghummatan summmaq dooo ilaiya wa laa tunziroon.
[Q10:71] And recite to them the story of Nuh when he said to his people: O my people! If my stay and my reminding (you) by the communications of ALLAH (SWT) is hard on you-- yet on ALLAH (SWT) do I rely-- then resolve upon your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite:
[Q10:71] And recite to them the story of Nuh when he said to his people: O my people! If my stay and my reminding (you) by the communications of ALLAH (SWT) is hard on you-- yet on ALLAH (SWT) do I rely-- then resolve upon your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite:
[Q10:71] Dan bacakanlah kepada mereka
(wahai Muhammad) perihal Nabi Nuh, ketika dia berkata kepada kaumnya: Wahai
kaumku! Sekiranya kedudukan aku dalam kalangan kamu, dan peringatan yang aku
berikan kepada kamu dengan ayat-ayat keterangan ALLAH (SwT) itu, menjadi
keberatan kepada kamu, maka (buatlah apa yang kamu hendak buat, kerana) kepada ALLAH
(SwT) jualah aku berserah diri. Oleh itu, tetapkanlah keazaman kamu serta
sekutu-sekutu kamu untuk melakukan rancangan jahat kamu terhadapku; kemudian
janganlah hendaknya rancangan jahat kamu itu, kamu jalankan secara tersembunyi
(tetapi biarlah terbuka); sesudah itu bertindaklah terus terhadapku dan
janganlah kamu tunggu-tunggu lagi.
Refer
to the commentary of al Araf 7:59 to 64. Reference to Nuh and his people is also made in Hud 11:25 to
48; Muminun 23:23 to 29; Shu-ara 26:105 to 120; and Saffat 37:75
to 82.
______________________________________________________________________________________________
(10:71) And narrate to them the story of Noah *69 when he said to his people: 'My people! If my living in your midst and
my effort to shake you out of heedlessness by reciting to you the revelations
of Allah offend you, then remember that I have put all my trust in Allah. So
draw up your plan in concert with those whom you associate with Allah in His
divinity, leaving no part of it obscure, and then put it into effect against
me, and give me no respite. *70
*69. In the preceding verses a combination of
convincing arguments and persuasive instruction was employed to drive home to
the people that their intellectual outlook and way of life were faulty. As
opposed to that, the right way for mankind was highlighted and it was shown why
that way was right. Thereafter, attention was paid to candidly exposing the
attitude which the unbelievers had adopted during the past eleven years:
instead of mending their ways in the light of the reasonable criticism to which
they had been subjected and in response to the right guidance offered to them,
they became inveterate enemies of the very man who was expounding a message
that could ensure their salvation and who sought their well-being and had no
axe of his own to grind. Regrettably, they responded to his arguments by
throwing brickbats and answered his sincere counsels by hurling filthy abuses
at him. They found even the existence of this man in their midst, of one whose
main fault was that he called a spade a spade, absolutely insufferable. They virtually said that if in a group of
blind persons there is anyone possessed of sight, the only right course for him
is to blind himself rather than try to restore the vision of others. And if
such a person refused to do so, it was for them to pluck out his eyes and make
him blind like themselves.
No direct comment is made here with regard to the attitude of those people. Instead, God asks His Prophet (peace be on him) to narrate to them the story of Noah. Through this story the unbelievers would be able to see clearly their own predicament as well as the predicament of the believers.
*70. Faced with determined opposition from the unbelievers, Noah made it quite clear that he would not cease to strive for his cause, regardless of what the unbelievers might do for it is in God that he put his trust. (Cf. Hud 11: 55.)
No direct comment is made here with regard to the attitude of those people. Instead, God asks His Prophet (peace be on him) to narrate to them the story of Noah. Through this story the unbelievers would be able to see clearly their own predicament as well as the predicament of the believers.
*70. Faced with determined opposition from the unbelievers, Noah made it quite clear that he would not cease to strive for his cause, regardless of what the unbelievers might do for it is in God that he put his trust. (Cf. Hud 11: 55.)
فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِنْ أَجْرٍ
ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ
الْمُسْلِمِينَ {10:72}
[Q10:72] Fa in tawallaitum famaa sa altukum min ajrin in
ajriya illaa 'alal laahi wa umirtu an akoona minal muslimeen.
[Q10:72] But if you turn back, I did not ask for any reward from you; my reward is only with ALLAH (SWT), and I am commanded that I should be of those who submit.
[Q10:72] But if you turn back, I did not ask for any reward from you; my reward is only with ALLAH (SWT), and I am commanded that I should be of those who submit.
[Q10:72] Oleh itu, jika kamu berpaling
membelakangkan peringatanku, maka tidaklah menjadi hal kepadaku, kerana aku
tidak meminta sebarang balasan daripada kamu (mengenai ajaran agama ALLAH (SwT)
yang aku sampaikan itu); balasanku hanyalah dari ALLAH (SwT) semata-mata
(samada kamu beriman ataupun kamu ingkar) dan aku pula diperintahkan supaya
menjadi dari orang-orang Islam (yang berserah diri bulat-bulat kepada ALLAH
(SwT)).
(see commentary for verse 71)
______________________________________________________________________________________________
(10:72) When
you turned your back on my admonition (what harm did you cause me?) I had asked
of you no reward, for my reward lies only with Allah, and I am commanded to be
of those who totally submit (to Allah).
فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَنْ مَعَهُ فِي
الْفُلْكِ وَجَعَلْنَاهُمْ خَلَائِفَ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا
بِآيَاتِنَا ۖ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ{10:73}
[Q10:73] Fakazzaboohu fanajjainaahu wa mamm'ahoo fil fulki
wa ja'alnaahum khalaaa'ifa wa aghraqnal lazeena kazzaboo bi aayaatinaa fanzur
kaifa kaana 'aaqibatul munzareen.
[Q10:73] But they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our communications; see then what was the end of the (people) warned.
[Q10:73] But they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our communications; see then what was the end of the (people) warned.
[Q10:73] Mereka tetap juga mendustakan
Nabi Nuh, lalu Kami selamatkan dia bersama-sama pengikut-pengikutnya yang
beriman di dalam bahtera dan kami jadikan mereka pengganti-pengganti (yang
memakmurkan bumi) serta Kami tenggelamkan orang-orang yang mendustakan
ayat-ayat Kami (dengan banjir dan taufan sehingga punah-ranah semuanya). Maka
lihatlah bagaimana kesudahan orang-orang (yang mendustakan ayat-ayat kami)
setelah diberi amaran.
(see commentary for verse 71)
______________________________________________________________________________________________
(10:73) But
they rejected Noah, calling him a liar. So We saved him and those who were with
him in the Ark, and made them successors (to the authority in the land), and
drowned all those who had rejected Our signs as false. Consider, then, the fate
of those who had been warned (and still did not believe).
ثُمَّ بَعَثْنَا مِنْ بَعْدِهِ رُسُلًا إِلَىٰ
قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا بِمَا
كَذَّبُوا بِهِ مِنْ قَبْلُ ۚ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ
الْمُعْتَدِينَ {10:74}
[Q10:74] Summma ba'asnaa mim ba'dihee Rusulan ilaa qawmihim
fajaaa'oohum bilbaiyinaati famaa kaanoo liyu'minoo bimaa kazzaboo bihee min
qabl; kazaalika natba'u 'alaa quloobil mu'tadeen.
[Q10:74] Then did We raise up after him messengers to their people, so they came to them with clear arguments, but they would not believe in what they had rejected before; thus it is that We set seals upon the hearts of those who exceed the limits.
[Q10:74] Then did We raise up after him messengers to their people, so they came to them with clear arguments, but they would not believe in what they had rejected before; thus it is that We set seals upon the hearts of those who exceed the limits.
[Q10:74] Kemudian Kami utuskan sesudah
Nabi Nuh, beberapa orang Rasul kepada kaum masing-masing; lalu Rasul-rasul itu
datang kepada kaum mereka dengan membawa keterangan-keterangan yang nyata;
dalam pada itu kaum mereka tetap juga tidak mahu beriman kepada apa yang mereka
telah mendustakannya sebelum itu. Demikianlah, Kami meteraikan atas hati
orang-orang yang melampaui batas.
For sealing of the hearts of the disbelievers see
commentary of al
Baqarah 2:7, and Araf 7:100. THE SEALING OF HEARTS TAKE
PLACE AS A CONSEQUENCE OF THE DISBELIEVER’S PERSISTENCE IN DISOBEDIENCE.
It is not that the people enact the evils owing to their hearts having
been already sealed BUT the
sealing is the consequence of their continuous persistence in sinning without
*reflecting upon what actually they do, *by which continuous persistence, the
unique gift of reflection is gradually lost and ultimately all the healthy
native endowments are destroyed AND THUS the
consequence gets automatically dead OR sealed AND THEREAFTER the evil doer, does not at all even in the least feel his
responsibility and goes on freely committing evils.
THUS THE SEALING OF THE HEART, THE EYES AND EARS IS THE RESULT OF THE CONTINUOUS PERSISTENCE
IN SINNING ON THE PART OF THE INDIVIDUAL----
see verses
2:7 and 7:10.
______________________________________________________________________________________________
(10:74) Then We sent forth after him other Messengers, each one to his people.
They brought to them clear signs, but they were not such as to believe in what
they had rejected earlier as false. Thus do We seal the hearts of those who
transgress. *71
*71. 'Those who transgress' mentioned in the present
verse are those who, once they commit a wrong, cling to it out of adamance and
obstinacy. These are the ones who, out of sheer arrogance and egotism, would
like to stick to the stand they once took even if it was erroneous. Such people
remain unmoved
ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَىٰ وَهَارُونَ
إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ بِآيَاتِنَا فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا
مُجْرِمِينَ {10:75}
[Q10:75] Summa ba'asnaa mim ba'dihim Moosaa Wa Haaroona ilaa
Fir'awna wa mala'ihee bi aayaatinaa fastakbaroo wa kaanoo qawmam mujrimeen.
[Q10:75] Then did We send up after them Musa and Haroun to Firon and his chiefs with Our signs, but they showed pride and they were a guilty people.
[Q10:75] Then did We send up after them Musa and Haroun to Firon and his chiefs with Our signs, but they showed pride and they were a guilty people.
[Q10:75] Kemudian Kami utuskan sesudah
Rasul-rasul itu, Nabi Musa dan Nabi Harun, kepada Firaun dan kaumnya dengan
membawa ayat-ayat Kami; lalu mereka (Firaun dan kaumnya) berlaku sombong takbur
(enggan menerimanya) dan mereka adalah kaum yang biasa melakukan dosa.
Refer
to the commentary of al Araf 7:103 to 171
for Musa
and his people and Firawn and his people.
______________________________________________________________________________________________
(10:75) Then, after them, *72 We sent forth Moses and Aaron to Pharaoh and his chiefs with Our signs,
but they waxed proud. *73 They were a wickd people.
*72. For a full appreciation of the story of Moses
and Pharaoh, see the explanatory notes in Towards Understanding the Qur'an,
vol. III, al-A'raf7, n. 83 ff. The points elucidated in these notes will not be
repeated here.
*73. Intoxicated by their riches, political power and glory they considered themselves to be well above the level of ordinary human beings. Thus, instead of humbly submitting themselves to God, they waxed proud.
*73. Intoxicated by their riches, political power and glory they considered themselves to be well above the level of ordinary human beings. Thus, instead of humbly submitting themselves to God, they waxed proud.
فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا
إِنَّ هَٰذَا لَسِحْرٌ مُبِينٌ {10:76}
[Q10:76] Falammaa jaaa'ahumul haqqu min 'indinaa qaalooo
inna haazaa lasihrum mubeen.
[Q10:76] So when the truth came to them from Us they said: This is most surely clear enchantment!
[Q10:76] So when the truth came to them from Us they said: This is most surely clear enchantment!
[Q10:76] Oleh sebab itu ketika datang
kepada mereka kebenaran dari sisi Kami, berkatalah mereka: Sesungguhnya ini
ialah sihir yang nyata.
(see commentary for verse 75)
______________________________________________________________________________________________
(10:76) And when truth came to them from Us, they said: 'Indeed this is plain
sorcery. *74
*74. The response of the Pharaonites to the Prophet
Moses (peace be on him) was exactly the same as the response of (he Makkan
unbelievers to the Prophet (peace be on him). This response bar, been mentioned
earlier (see verse 2 above) in these words: 'This man is indeed an evident
sorcerer.'
The context makes it clear that the Prophets Moses and Aaron (peace be on them) were entrusted with the same mission which had formerly been entrusted to Prophet Noah (peace be on him), then to the Prophets who followed him and finally to the Prophet Muhammad (peace be on him) who was the last in the chain of such Prophets.
From the outset, the thrust of the surah has been the same - that man should take God, the Lord of the universe, and Him alone, as his Lord and as the sole object of his worship, service and obedience, and that he has to render to Him an account of all his deeds. Now, those who had rejected the message of the Prophet (peace be on him) are being told that their well-being as well as that of all human beings rests on affirming their belief in the One True God and in the Hereafter, a belief which has been invariably expounded by the Prophets down the ages. Man's well-being depends on affirming this belief, and on fashioning his entire behaviour on the basis of that.
This constitutes the pivotal point of the whole surah. The reference to other Prophets (peace be on them) in this surah by way of historical illustration indicates that the message of all the Prophets was the same as the one embodied in this surah. The Prophets Moses and Aaron (peace be on (hem) had conveyed the same message to Pharaoh and his chiefs. Had the mission of these two Prophets been merely to liberate a specific nation, as some people are inclined to believe, reference to this event for the purpose of historical illustration would have been quite discordant with the context in which it occurs. There can be no doubt that the mission of Moses and Aaron partially aimed at bringing about the liberation of the Israelites (then, a Muslim people) from the domination of an unbelieving nation. This was, however, a secondary rather than the central purpose of raising those Prophets. According to the Qur'an the main objective of the mission of these two Prophets was the same as that of all other Prophets. An objective which has been clearly set forth in the following verses of: 'Go to Pharaoh for he has certainly transgressed all bounds (of servitude to Allah). And say to him: "Would you rather be purified; and that I guide you to your Lord that you may fear Him" ' (al-Nazi'at 79: 17-19). Now, since Pharaoh and his nobles did not respond positively to this call, the Prophet Moses (peace be on him) was ultimately left with no other choice but to secure the liberation of his people, who were Muslims, and to take them away from the area dominated by Pharaoh. This was of course a fairly important event, and the Qur'anic narration of it also treats it as such. However, all those who are not inclined to view the detailed teachings of the Qur'an in isolation from its general principles, can never commit the mistake of considering the liberation of a people to be the basic purpose of raising a Prophet whereas inviting people to the true faith is of secondary significance, (For further details see Ta Ha 20: 44-52; al-Zukhruf 43: 46-56; and al-Muzzammil 73: 15-16.)
The context makes it clear that the Prophets Moses and Aaron (peace be on them) were entrusted with the same mission which had formerly been entrusted to Prophet Noah (peace be on him), then to the Prophets who followed him and finally to the Prophet Muhammad (peace be on him) who was the last in the chain of such Prophets.
From the outset, the thrust of the surah has been the same - that man should take God, the Lord of the universe, and Him alone, as his Lord and as the sole object of his worship, service and obedience, and that he has to render to Him an account of all his deeds. Now, those who had rejected the message of the Prophet (peace be on him) are being told that their well-being as well as that of all human beings rests on affirming their belief in the One True God and in the Hereafter, a belief which has been invariably expounded by the Prophets down the ages. Man's well-being depends on affirming this belief, and on fashioning his entire behaviour on the basis of that.
This constitutes the pivotal point of the whole surah. The reference to other Prophets (peace be on them) in this surah by way of historical illustration indicates that the message of all the Prophets was the same as the one embodied in this surah. The Prophets Moses and Aaron (peace be on (hem) had conveyed the same message to Pharaoh and his chiefs. Had the mission of these two Prophets been merely to liberate a specific nation, as some people are inclined to believe, reference to this event for the purpose of historical illustration would have been quite discordant with the context in which it occurs. There can be no doubt that the mission of Moses and Aaron partially aimed at bringing about the liberation of the Israelites (then, a Muslim people) from the domination of an unbelieving nation. This was, however, a secondary rather than the central purpose of raising those Prophets. According to the Qur'an the main objective of the mission of these two Prophets was the same as that of all other Prophets. An objective which has been clearly set forth in the following verses of: 'Go to Pharaoh for he has certainly transgressed all bounds (of servitude to Allah). And say to him: "Would you rather be purified; and that I guide you to your Lord that you may fear Him" ' (al-Nazi'at 79: 17-19). Now, since Pharaoh and his nobles did not respond positively to this call, the Prophet Moses (peace be on him) was ultimately left with no other choice but to secure the liberation of his people, who were Muslims, and to take them away from the area dominated by Pharaoh. This was of course a fairly important event, and the Qur'anic narration of it also treats it as such. However, all those who are not inclined to view the detailed teachings of the Qur'an in isolation from its general principles, can never commit the mistake of considering the liberation of a people to be the basic purpose of raising a Prophet whereas inviting people to the true faith is of secondary significance, (For further details see Ta Ha 20: 44-52; al-Zukhruf 43: 46-56; and al-Muzzammil 73: 15-16.)
قَالَ مُوسَىٰ أَتَقُولُونَ لِلْحَقِّ لَمَّا
جَاءَكُمْ ۖ أَسِحْرٌ هَٰذَا وَلَا يُفْلِحُ السَّاحِرُونَ {10:77}
[Q10:77] Qaalaa Moosaaa ataqooloona lilhaqqi lammmaa jaaa'a
kum asihrun haazaa wa laa yuflihus saabiroon.
[Q10:77] Musa said: Do you say (this) of the truth when it has come to you? Is it magic? And the magicians are not successful.
[Q10:77] Musa said: Do you say (this) of the truth when it has come to you? Is it magic? And the magicians are not successful.
[Q10:77] (Mendengarkan yang demikian),
Nabi Musa bertanya: Patutkah kamu berkata demikian terhadap sesuatu kebenaran
ketika datangnya kepada kamu? Adakah bawaanku ini sihir? Sedang ahli-ahli sihir
itu sudah tetap tidak akan berjaya.
(see commentary for verse 75)
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(10:77) Moses said: 'Do you say this about the truth after it has come to you?
Is this sorcery? You call this sorcery although sorcerers never come to a happy
end. *75
*75. In view of the apparent similarity between
sorcery and miracle the Israelites hastily branded Moses (peace be on him) a
sorcerer. In relegating Moses to the role of a sorcerer, however, these
simpletons ignored the fact that the character and conduct as well as the
motives underlying the activity of sorcerers are entirely different from those
of the Prophets. Is it consistent with the known character of a sorcerer that
he should fearlessly make his way to the court of a tyrant, reproach him for
his error, and summon him to exclusively devote himself to God and to strive
for his self-purification? What would rather seem to be consistent with the
character of a sorcerer is that if he had gained access to the courtiers he
would have gone about flattering them, soliciting their help in securing an
opportunity to show his tricks. And if ever he succeeded in Finding his way to
the royal court, he would probably have resorted to flattery in an even more
abject and dishonourable manner, would have made himself hoarse in publicly
praying for the long life and abiding glory of the ruler, and would then have
humbly pleaded that he might be allowed to perform his show. And once the show
was over, he would have disgracefully stretched forth his hands in the style of
a beggar, entreating for an appropriate award.
All this has been condensed into the succinct statement that 'sorcerers never come to a happy end'.
All this has been condensed into the succinct statement that 'sorcerers never come to a happy end'.
قَالُوا أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا
عَلَيْهِ آبَاءَنَا وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ فِي الْأَرْضِ وَمَا نَحْنُ
لَكُمَا بِمُؤْمِنِينَ {10:78}
[Q10:78] Qaaloo aji'tanaa litalfitanaa 'ammaa wajadnaa
'alaihi aabaaa'anaa wa takoona lakumal kibriyaaa'u fil ardi wa maa nahnu
lakumaa bimu'mineen.
[Q10:78] They said: Have you come to us to turn us away from what we found our fathers upon, and (that) greatness in the land should be for you two? And we are not going to believe in you.
[Q10:78] They said: Have you come to us to turn us away from what we found our fathers upon, and (that) greatness in the land should be for you two? And we are not going to believe in you.
[Q10:78] Mereka pula berkata: Adakah
engkau datang (wahai Musa) untuk memesongkan kami dari penyembahan berhala yang
kami dapati datuk nenek kami melakukannya dan untuk membolehkan kamu berdua
membolot kekuasaan di bumi (Mesir)? Dan (ketahuilah) sebenarnya kami tidak akan
beriman kepada kamu berdua.
(see commentary for verse 75)
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(10:78) They replied: 'Have you come to turn us away from the way of our
forefathers that the two of you might become supreme in the land? *76 We shall never accept what the two of you say.'
*76. Had the sole demand of Moses and Aaron (peace
be on him) been the liberation of the Israelites, Pharaoh and his courtiers
would not have suspected that the spread of these Prophets' message would
transform the religion of the land and that the supremacy of Pharaoh and his
courtiers would be undermined. What made them uneasy was the fact that Prophet
Moses (peace be on him) was inviting the people of Egypt to the true faith and
that this posed a threat to the whole polytheistic way of life which was the
very cornerstone of the predominance of Pharaoh and his chiefs and clergy. (For
further details see Towards Understanding the Qur'an, al-A'raf7, n. 44 and
al-Mu'min 40, n. 43 -Ed.)
وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيمٍ {10:79}
[Q10:79] Wa qaala Fir'awnu' toonee bikulli saahirin 'aleem.
[Q10:79] And Firon said: Bring to me every skillful magician.
[Q10:79] And Firon said: Bring to me every skillful magician.
[Q10:79] Dan berkatalah Firaun (kepada
orang-orangnya): Bawalah kamu kepadaku segala ahli sihir yang mahir.
(see commentary for verse 75)
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(10:79) And
Pharaoh said (to his) men: 'Bring every skilled sorcerer to me.'
فَلَمَّا جَاءَ السَّحَرَةُ قَالَ لَهُمْ مُوسَىٰ
أَلْقُوا مَا أَنْتُمْ مُلْقُونَ {10:80}
[Q10:80] Falammaa jaaa'assa haratu qaala lahum Moosaaa alqoo
maaa antum mulqoun.
[Q10:80] And when the magicians came, Musa said to them: Cast down what you have to cast.
[Q10:80] And when the magicians came, Musa said to them: Cast down what you have to cast.
[Q10:80] Setelah datang ahli-ahli sihir
itu, Nabi Musa berkata kepada mereka: Campakkanlah kamu dahulu apa yang kamu
hendak campakkan (dari benda-benda yang kamu jadikan sihir itu)!
(see commentary for verse 75)
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(10:80) And
when the sorcerers came Moses said to them: 'Cast whatever you wish to cast.'
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