SURAH (10) YUNUS (AYA 81 to 109)
فَلَمَّا أَلْقَوْا قَالَ مُوسَىٰ مَا جِئْتُمْ بِهِ
السِّحْرُ ۖ إِنَّ اللَّهَ سَيُبْطِلُهُ ۖ إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ
الْمُفْسِدِينَ {10:81}
[Q10:81] Falammaaa alqaw qaala Moosaa maa ji'tum bihis sihru
innal laaha sa yubtiluhoo innal laaha laa yuslihu 'amalal mufsideen.
[Q10:81] So when they cast down, Musa said to them: What you have brought is deception; surely ALLAH (SWT) will make it naught; surely ALLAH (SWT) does not make the work of mischief-makers to thrive.
[Q10:81] So when they cast down, Musa said to them: What you have brought is deception; surely ALLAH (SWT) will make it naught; surely ALLAH (SWT) does not make the work of mischief-makers to thrive.
[Q10:81] Setelah
mereka campakkan (benda-benda itu), Nabi Musa berkata: Apa yang kamu datangkan
itu, itulah sihir; sesungguhnya ALLAH (SwT) akan mendedahkan kepalsuannya
(dengan mukjizat yang dikurniakanNya kepadaku); sesungguhnya ALLAH (SwT) tidak
akan menjayakan perbuatan orang-orang yang melakukan kerosakan.
(see commentary for verse 75)
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(10:81) Then when they had cast (their staffs), Moses said: 'What you have
produced is sheer sorcery. *77 Allah will certainly reduce it to naught. Surely Allah does not set
right the work of the mischief-makers.
*77. What Moses (peace be on him) presented before
the court was no sorcery; rather it was the sorcerers who had made a show of
their tricks of sorcery.
وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ
كَرِهَ الْمُجْرِمُونَ {10:82}
[Q10:82] Wa yuhiqqul laahul haqqa bi Kalimaatihee wa law
karihal mujrimoon.
[Q10:82] And ALLAH (SWT) will show the truth to be the truth by His words, though the guilty may be averse (to it).
[Q10:82] And ALLAH (SWT) will show the truth to be the truth by His words, though the guilty may be averse (to it).
[Q10:82] Dan ALLAH
(SwT) juga sentiasa menetapkan perkara yang benar dengan kalimah-kalimah
perintahNya, walaupun yang demikian dibenci oleh orang-orang yang melakukan
dosa.
(see commentary for verse 75)
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(10:82) Allah
vindicates the truth by His commands, howsoever much the guilty might detest
that.'
SECTION 9
Moses takes away the Children of Israel
Moses
enjoins his follewers to depend upon ALLAH---Moses ordered by ALLAH to take
abode with the Chldren of Israel in Egypt and to establish regular
prayers---Moses defies Pharaoh---Pharaoh chases Moses and the Children of
Israel and is drowned with his armies.
فَمَا آمَنَ لِمُوسَىٰ إِلَّا ذُرِّيَّةٌ مِنْ
قَوْمِهِ عَلَىٰ خَوْفٍ مِنْ فِرْعَوْنَ وَمَلَئِهِمْ أَنْ يَفْتِنَهُمْ ۚ وَإِنَّ
فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ {10:83}
[Q10:83] Famaaa aamana li-Moosaaa illaa zurriyyatum min qawmihee
'alaa khawfim min Fir'awna wa mala'ihim ai yaftinahum; wa inna Fir'awna
la'aalin fil ardi wa innahoo laminal musrifeen.
[Q10:83] But none believed in Musa except the offspring of his people, on account of the fear of Firon and their chiefs, lest he should persecute them; and most surely Firon was lofty in the land; and most surely he was of the extravagant.
[Q10:83] But none believed in Musa except the offspring of his people, on account of the fear of Firon and their chiefs, lest he should persecute them; and most surely Firon was lofty in the land; and most surely he was of the extravagant.
[Q10:83] Maka
tidaklah ada yang beriman kepada Nabi Musa melainkan sebilangan kecil dari
keturunan kaumnya, itupun dengan keadaan takut kepada Firaun dan ketua-ketua
kaum mereka menyeksa mereka; kerana sesungguhnya Firaun bermaharajalela di bumi
dan sebenarnya dia dari orang-orang yang melampaui batas.
ONLY A FEW AMONG THE BANI
ISRAIL WERE TRUE BELIEVERS. Among the people of
Firawn only Asiyah,
his wife, and Hizqil, known as mumin min ali Firawn, were the believers.
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(10:83) None but a few youths *78 of
Moses' people accepted him, *79 fearing
that Pharaoh and their own chiefs would persecute them. Indeed Pharaoh was
mighty in the land, he was among those who exceed all limits. *80
*78. The word dhurriyah used in this verse literally means 'offspring'. We have, however, rendered this into English
as 'a few youths'. We have preferred this translation because the Qur'an
employed this particular expression so as to convey the idea that it was a few
youths - male and female - who had the courage of their convictions to embrace
and champion the truth in those perilous times whereas their parents and the
more elderly members of the community were unable to do so. The older segment
of the population was too deeply concerned with its materialistic interests,
too engrossed in worldliness and too eager to enjoy a life of security to stand
by the truth when that seemed to invite all kinds of peril. On the contrary,
this older generation tried to persuade the young ones to stay away from Moses
for the simple reason that it would invite the wrath of Pharaoh upon themselves
and upon others.
The Qur'an underscores this point, for once again those who came forward and courageously supported the Prophet (peace be on him) were not the elderly. They were rather a few courageous Makkan youths. Those who embraced Islam at this very early period in its history - the period of revelation of these verses - and who supported the message of truth despite fierce persecution, were all young people. This group was altogether bereft of the aged doters of a life free of peril and hazard. 'Ali ibn abi Talib, Ja'far ibn al-'Aqil, Zubayr, Talhah, Sa'd ibn abi Waqqas, Mus'ab ibn 'Umayr, 'Abd Allah ibn Mas'ud were all young people and each one of them, at the time of embracing Islam, was under twenty. Likewise, 'Abd al-Rahman ibn 'Awf, Bilal and Suhayb were all in their twenties while Abu 'Ubaydah ibn al-Jarrah, Zayd ibn Harithah, 'Uthman ibn 'Affan and 'Umar ibn al-Khattab were between thirty and thirty-five years of age. The oldest among these Companions was Abu Bakr and when he embraced Islam he too was no older than thirty-eight. 'Ammar ibn Yasir was the same age as the Prophet (peace be on him), and only one Companion, 'Ubaydah ibn Harith al-Muttalibi was older than he.
*79. The words ***** which occur in the present verse have given rise to the misunderstanding that all the Israelites were unbelievers, and that in the early phases of Moses' 'prophethood' only a very few persons were believers. The use of the preposition ***** when applied to ***** signifies 'to obey and follow someone'. What these words, therefore, mean is that except for a few young people none in the whole nation of Israel was prepared to accept Moses as his leader, to follow him and support him in his Islamic mission. The part of the verse which follows makes it quite clear that this was not because they had any doubts about the veracity of Moses (peace be on him) or about the truth of his mission. The only reason for them not joining hands with him was that they - especially their elders and nobles - were unwilling to risk Pharaoh's fierce persecution.
These people both in terms of pedigree and faith, belonged to the ummah of Abraham, Isaac, Jacob and Joseph (peace be on them) and were, therefore, Muslims. Yet the long subjugation of the Israelites had created such moral degeneration and faint-heartedness among them that they had been rendered altogether incapable of championing the cause of faith and truth or of opposing falsehood and unbelief, or even supporting those who had set out to champion that cause. The overall attitude of the Israelites during the whole of this conflict between Moses and Pharaoh may be gauged by the following statement in the Bible:
They met Moses and Aaron, who were waiting for them, as they came forth from Pharaoh; and they said to them, 'The Lord look upon you and judge, because you have made us offensive in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us' (Exodus 5: 20-1).
According to the Talmud, the Israelites used to tell the Prophets Moses and Aaron (peace be on them): 'Yea', said the overburdened children of Israel to Moses and Aaron, 'we are like a lamb which the wolf has carried from its flock, the shepherd strives to take it from him, but between the two the lamb is pulled to pieces; between ye and Pharaoh will we all be killed' (H. Polano, The Talmud Selections, p. 152).
The Qur'an also refers to much the same when it mentions what the Israelites said to Prophet Moses (peace he on him): We were oppressed before your coming to us and after it (al-A'raf 7: 129).
*80. The word ***** which has been used here signifies transgressors, those who exceed the limits. But this literal translation hardly conveys the true spirit of the wored. For it has been used to refer to those who, in order to achieve their objectives, are not deterred from using any means, howsoever evil they may be. Such people do not mind committing injustice, or indulging in acts of moral turpitude. They are also wont to go to any extent in pursuing their desires. Once they have something in mind, they simply know no bounds.
The Qur'an underscores this point, for once again those who came forward and courageously supported the Prophet (peace be on him) were not the elderly. They were rather a few courageous Makkan youths. Those who embraced Islam at this very early period in its history - the period of revelation of these verses - and who supported the message of truth despite fierce persecution, were all young people. This group was altogether bereft of the aged doters of a life free of peril and hazard. 'Ali ibn abi Talib, Ja'far ibn al-'Aqil, Zubayr, Talhah, Sa'd ibn abi Waqqas, Mus'ab ibn 'Umayr, 'Abd Allah ibn Mas'ud were all young people and each one of them, at the time of embracing Islam, was under twenty. Likewise, 'Abd al-Rahman ibn 'Awf, Bilal and Suhayb were all in their twenties while Abu 'Ubaydah ibn al-Jarrah, Zayd ibn Harithah, 'Uthman ibn 'Affan and 'Umar ibn al-Khattab were between thirty and thirty-five years of age. The oldest among these Companions was Abu Bakr and when he embraced Islam he too was no older than thirty-eight. 'Ammar ibn Yasir was the same age as the Prophet (peace be on him), and only one Companion, 'Ubaydah ibn Harith al-Muttalibi was older than he.
*79. The words ***** which occur in the present verse have given rise to the misunderstanding that all the Israelites were unbelievers, and that in the early phases of Moses' 'prophethood' only a very few persons were believers. The use of the preposition ***** when applied to ***** signifies 'to obey and follow someone'. What these words, therefore, mean is that except for a few young people none in the whole nation of Israel was prepared to accept Moses as his leader, to follow him and support him in his Islamic mission. The part of the verse which follows makes it quite clear that this was not because they had any doubts about the veracity of Moses (peace be on him) or about the truth of his mission. The only reason for them not joining hands with him was that they - especially their elders and nobles - were unwilling to risk Pharaoh's fierce persecution.
These people both in terms of pedigree and faith, belonged to the ummah of Abraham, Isaac, Jacob and Joseph (peace be on them) and were, therefore, Muslims. Yet the long subjugation of the Israelites had created such moral degeneration and faint-heartedness among them that they had been rendered altogether incapable of championing the cause of faith and truth or of opposing falsehood and unbelief, or even supporting those who had set out to champion that cause. The overall attitude of the Israelites during the whole of this conflict between Moses and Pharaoh may be gauged by the following statement in the Bible:
They met Moses and Aaron, who were waiting for them, as they came forth from Pharaoh; and they said to them, 'The Lord look upon you and judge, because you have made us offensive in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us' (Exodus 5: 20-1).
According to the Talmud, the Israelites used to tell the Prophets Moses and Aaron (peace be on them): 'Yea', said the overburdened children of Israel to Moses and Aaron, 'we are like a lamb which the wolf has carried from its flock, the shepherd strives to take it from him, but between the two the lamb is pulled to pieces; between ye and Pharaoh will we all be killed' (H. Polano, The Talmud Selections, p. 152).
The Qur'an also refers to much the same when it mentions what the Israelites said to Prophet Moses (peace he on him): We were oppressed before your coming to us and after it (al-A'raf 7: 129).
*80. The word ***** which has been used here signifies transgressors, those who exceed the limits. But this literal translation hardly conveys the true spirit of the wored. For it has been used to refer to those who, in order to achieve their objectives, are not deterred from using any means, howsoever evil they may be. Such people do not mind committing injustice, or indulging in acts of moral turpitude. They are also wont to go to any extent in pursuing their desires. Once they have something in mind, they simply know no bounds.
وَقَالَ مُوسَىٰ يَا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ
بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ {10:84}
[Q10:84] Wa qaala Moosaa yaa qawmi in kuntum aamantum
billaahi fa'alaihi tawakkalooo in kuntum muslimeen.
[Q10:84] And Musa said: O my people! If you believe in ALLAH (SWT), then rely on Him (alone) if you submit (to ALLAH (SWT).
[Q10:84] And Musa said: O my people! If you believe in ALLAH (SWT), then rely on Him (alone) if you submit (to ALLAH (SWT).
[Q10:84] Dan Nabi
Musa pula berkata (kepada kaumnya): Wahai kaumku! Kalau sungguh kamu beriman
kepada ALLAH (SwT), maka hendaklah kamu berserah diri kepadaNya, jika betul
kamu orang-orang Islam (yang berserah diri bulat-bulat kepada ALLAH (SwT)).
(see commentary for verse 75)
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(10:84) Moses said: 'My people! If you believe in Allah and are truly
Muslims *81 then place your reliance on Him alone.'
*81. Such an address could, obviously, not be
directed to a community of unbelievers. The Prophet Moses' statement makes it
absolutely clear that the Israelites of those days were believers. Accordingly,
Moses; (peace be on him) exhorted them not to be unnerved by Pharaoh's might,
that they put their trust in God's power if indeed they were true believers as
they claimed,
فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا
تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ {10:85}
[Q10:85] Faqaaloo 'alal laahi tawakkalnaa Rabbanaa laa
taj'alnaa fitnatal lilqawmiz zaalimeen.
[Q10:85] So they said: On ALLAH (SWT) we rely: O’ our Lord! Make us not subject to the persecution of the unjust people:
[Q10:85] So they said: On ALLAH (SWT) we rely: O’ our Lord! Make us not subject to the persecution of the unjust people:
[Q10:85] Lalu
mereka berkata: Kepada ALLAH (SwT) jualah kami berserah. Wahai Tuhan kami!
Janganlah Engkau jadikan kami landasan fitnah kesengsaraan bagi kaum yang zalim
ganas.
(see commentary for verse 75)
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(10:85) They replied: *82 'We place our reliance on Allah. Our Lord! Do not make us a trial for
the oppressors, *83
*82. This was the reply of the youths who came
forward to support Moses (peace be on him). It is evident from the context that
the ones who said: 'We place our reliance on Allah' were not the 'wrong-doing
folk' [mentioned in the present verse] but the 'youths' [mentioned in verse 83
above].
*83. The supplication of these devout youths: 'Our Lord! Do not make us a trial for the oppressors', covers a very wide range of meanings. Whenever a people rise to establish the truth in the midst of prevalent falsehood, they encounter oppressors of all sorts. On the one hand, there are protagonists of falsehood who would like to crush the standard-bearers of the truth with all the force at their disposal. There is also a sizeable group of people who claim to champion the truth but who, despite their claim to be its devotees, are so cowed by the all-round supremacy of falsehood that they look upon the struggle to make the truth prevail as an unnecessary, futile and absurd pursuit. Such people are inclined, in order to somehow justify their insincerity to the cause of the truth, to prove that those who are engaged in the struggle to make the truth prevail are in fact in error. By so doing they seek to calm the uneasiness felt by their conscience concerning the desirability of struggling for the cause of the truth. Over and above all these are the common people who observe, as silent spectators, the encounter between truth and falsehood, and ultimately support the party which appears to be winning regardless of what aspect that party supports.
In this scenario, every reverse that the votaries of the truth suffer, every affliction or hardship that they endure, any mistake that they commit, and any weakness that they show becomes a cause of trial for all these groups. If the votaries of the truth are crushed or defeated, the protagonists of falsehood jubilantly claim that it was they, rather than those whom they opposed, who were in the right. The lukewarm supporters of the truth would cry: 'Look! Did we not foretell that the conflict with such mighty forces would merely result in a loss of many precious lives, that it would be an act of sheer self-destruction, an act of wanton suicide, which has not been made incumbent on us by the Law of God. So far as the fundamental requirements of faith are concerned, they are being fulfilled by the performance of basic religious duties and rituals. As for the rulers, however oppressive they may be, they did not prevent them from performing those duties.' As for the masses, their attitude is that the truth is known by the fact that it achieves victory. Hence, if a group comes forth as triumphant, the fact of its triumph proves that it was in the right. Similarly, if in the course of a struggle, the protagonists of the truth commit any lapse or betray any weakness in the face of heavy odds, or if even a single person succumbs to any act of immorality, this provides a good many opponents with a pretext to cling to falsehood. If the struggle meets with failure, people are so wont to lose heart that it becomes extremely difficult for any similar movement to rise for a very long time. Viewed against this background, the prayer of the companions of Moses (peace be on him) appears very meaningful: 'Our Lord! Do not make us a trial for the oppressors.' This prayer sought from God His grace that would protect them from their shortcomings and weaknesses, and would render their struggle successful in this world in order that their very existence might become a blessing for fellow human beings rather than a means, in the hands of oppressors, to inflict harm.
*83. The supplication of these devout youths: 'Our Lord! Do not make us a trial for the oppressors', covers a very wide range of meanings. Whenever a people rise to establish the truth in the midst of prevalent falsehood, they encounter oppressors of all sorts. On the one hand, there are protagonists of falsehood who would like to crush the standard-bearers of the truth with all the force at their disposal. There is also a sizeable group of people who claim to champion the truth but who, despite their claim to be its devotees, are so cowed by the all-round supremacy of falsehood that they look upon the struggle to make the truth prevail as an unnecessary, futile and absurd pursuit. Such people are inclined, in order to somehow justify their insincerity to the cause of the truth, to prove that those who are engaged in the struggle to make the truth prevail are in fact in error. By so doing they seek to calm the uneasiness felt by their conscience concerning the desirability of struggling for the cause of the truth. Over and above all these are the common people who observe, as silent spectators, the encounter between truth and falsehood, and ultimately support the party which appears to be winning regardless of what aspect that party supports.
In this scenario, every reverse that the votaries of the truth suffer, every affliction or hardship that they endure, any mistake that they commit, and any weakness that they show becomes a cause of trial for all these groups. If the votaries of the truth are crushed or defeated, the protagonists of falsehood jubilantly claim that it was they, rather than those whom they opposed, who were in the right. The lukewarm supporters of the truth would cry: 'Look! Did we not foretell that the conflict with such mighty forces would merely result in a loss of many precious lives, that it would be an act of sheer self-destruction, an act of wanton suicide, which has not been made incumbent on us by the Law of God. So far as the fundamental requirements of faith are concerned, they are being fulfilled by the performance of basic religious duties and rituals. As for the rulers, however oppressive they may be, they did not prevent them from performing those duties.' As for the masses, their attitude is that the truth is known by the fact that it achieves victory. Hence, if a group comes forth as triumphant, the fact of its triumph proves that it was in the right. Similarly, if in the course of a struggle, the protagonists of the truth commit any lapse or betray any weakness in the face of heavy odds, or if even a single person succumbs to any act of immorality, this provides a good many opponents with a pretext to cling to falsehood. If the struggle meets with failure, people are so wont to lose heart that it becomes extremely difficult for any similar movement to rise for a very long time. Viewed against this background, the prayer of the companions of Moses (peace be on him) appears very meaningful: 'Our Lord! Do not make us a trial for the oppressors.' This prayer sought from God His grace that would protect them from their shortcomings and weaknesses, and would render their struggle successful in this world in order that their very existence might become a blessing for fellow human beings rather than a means, in the hands of oppressors, to inflict harm.
وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ
الْكَافِرِينَ {10:86}
[Q10:86] Wa najjinaa birahmatika minal qawmil kaafireen.
[Q10:86] And do Thou deliver us by Thy mercy from the unbelieving people.
[Q10:86] And do Thou deliver us by Thy mercy from the unbelieving people.
[Q10:86] Dan
selamatkanlah kami dengan rahmatMu dari angkara kaum yang kafir.
(see commentary for verse 75)
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(10:86) and
deliver us, through Your mercy, from the unbelievers.'
وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ وَأَخِيهِ أَنْ
تَبَوَّآ لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً
وَأَقِيمُوا الصَّلَاةَ ۗ وَبَشِّرِ الْمُؤْمِنِينَ {10:87}
[Q10:87] Wa awhainaaa ilaa Moosaa wa akheehi an tabaw wa aa
liqawmikuma bi Misra bu yootanw waj'aloo bu yootakum qiblatanw wa aqeemus
Salaah; wa bashshiril mu'mineen.
[Q10:87] And We revealed to Musa and his brother, saying: Take for your people houses to abide in Egypt and make your houses places of worship and keep up prayer and give good news to the believers.
[Q10:87] And We revealed to Musa and his brother, saying: Take for your people houses to abide in Egypt and make your houses places of worship and keep up prayer and give good news to the believers.
[Q10:87] Dan
(setelah itu), Kami wahyukan kepada Nabi Musa serta saudaranya (Nabi Harun):
Hendaklah kamu berdua mendirikan rumah-rumah di Mesir untuk menempatkan kaum
kamu dan jadikanlah rumah-rumah kamu tempat sembahyang, serta dirikanlah
sembahyang di dalamnya dan sampaikanlah berita gembira kepada orang-orang yang
beriman (bahawa mereka akan diselamatkan dari kezaliman Firaun dan kaumnya).
The
followers of Musa had built masjids and
prayed therein. Firawn demolished them. Then ALLAH (SWT) commanded them to pray in their houses.
Ø Ibn Asakir reports that the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) said:
"ALLAH (SWT)
had allowed no one to stay or sleep in masjid without ghusl, after sleeping with a woman, except Musa and
Harun; and likewise only I and Ali are allowed to stay or sleep in the masjid without ghusl in the state of janabat. (Durr al Manthur
by Jalal al Din al Suyuti).
"Your
houses" refers to the houses
of ali Harun, the family of Harun -refer
to the commentary of al Baqarah 2:248-the inmates of which were purified by ALLAH (SWT) Himself.
The same houses have been referred to in verses 24:35 to 37 of an Nur. The "house" in verse 11:73 of al Hud
and verse 33:33 of al Ahzab is described as sacred
and purified for the worship of ALLAH (SWT).
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(10:87) And We directed Moses and his brother: 'Prepare a few houses for your
people in Egypt, and make your houses a direction for men to pray, and
establish Prayer, *84 and give glad tidings to the men of faith. *85
*84. The Qur'an-commentators disagree about the
meaning of this verse. After carefully considering the actual words of the
verse and reflecting over the context in which these words were said, I have
come to the conclusion that perhaps because of the oppression prevailing in
Egypt, and because the faith of the Israelites had become quite weak,
congregational prayer had become defunct among both the Israeli and Egyptian
Muslims,* The abandonment of congregational prayer was a major cause of the
disintegration of their collective entity and the virtual extinction of their
religious life. That is why Moses (peace be on him) was directed to
re-establish congregational prayer and to construct or acquire a few houses in
Egypt specifically for that purpose.
* The author's expression 'Egyptian Muslims' denotes those Egyptians who had embraced the faith of the Prophets, the faith of Moses (peace be on him) - Ed.
The reason for such a directive is that when a group of Muslims falls prey to degeneration and dissolution, the necessary effort to revive their religious spirit and to restore their shattered integrity, if it is to conform to a truly Islamic pattern, must begin with the revival of congregational prayer.
The directive to 'make your houses a direction for men to pray' suggests, in my opinion, that these prayer-houses should become pivotal points for the entire people. That the directive to 'establish Prayer' immediately follows this statement means that rather than offer Prayer at different places, they should congregate in the houses set aside for Prayer and perform it collectively. For certainly one of the implications of the expression 'to establish Prayer' which frequently occurs in the Qur'an, is its observance in congregation.
*85. Moses (peace be on him) was directed to banish those feelings of despair, awe and dismay which had seized the believers. To 'give glad tidings' encompasses the whole range required by this task.
* The author's expression 'Egyptian Muslims' denotes those Egyptians who had embraced the faith of the Prophets, the faith of Moses (peace be on him) - Ed.
The reason for such a directive is that when a group of Muslims falls prey to degeneration and dissolution, the necessary effort to revive their religious spirit and to restore their shattered integrity, if it is to conform to a truly Islamic pattern, must begin with the revival of congregational prayer.
The directive to 'make your houses a direction for men to pray' suggests, in my opinion, that these prayer-houses should become pivotal points for the entire people. That the directive to 'establish Prayer' immediately follows this statement means that rather than offer Prayer at different places, they should congregate in the houses set aside for Prayer and perform it collectively. For certainly one of the implications of the expression 'to establish Prayer' which frequently occurs in the Qur'an, is its observance in congregation.
*85. Moses (peace be on him) was directed to banish those feelings of despair, awe and dismay which had seized the believers. To 'give glad tidings' encompasses the whole range required by this task.
وَقَالَ مُوسَىٰ رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ
وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا
عَنْ سَبِيلِكَ ۖ رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ وَاشْدُدْ عَلَىٰ
قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ {10:88}
[Q10:88] Wa qaala Mosaa Rabbanaaa innaka aataita Fir'awna wa
mala ahoo zeenatanw wa amwaalan fil hayaatid dunyaa Rabbanaa liyudillo
'ansabeelika Rabbanat mis 'alaaa amwaalihim washdud 'alaa quloobihim falaa
yu'minoo hatta yarawul 'azaabal aleem.
[Q10:88] And Musa said: Our Lord! Surely Thou hast given to Firon and his chiefs’ finery and riches in this world's life, to this end, our Lord, that they lead (people) astray from Thy way: Our Lord! Destroy their riches and harden their hearts so that they believe not until they see the painful punishment.
[Q10:88] And Musa said: Our Lord! Surely Thou hast given to Firon and his chiefs’ finery and riches in this world's life, to this end, our Lord, that they lead (people) astray from Thy way: Our Lord! Destroy their riches and harden their hearts so that they believe not until they see the painful punishment.
[Q10:88] Dan Nabi
Musa pula (merayu dengan) berkata: Wahai Tuhan kami! Sesungguhnya Engkau telah
memberikan kepada Firaun dan ketua-ketua kaumnya barang-barang perhiasan dan
harta benda yang mewah dalam kehidupan dunia ini. Wahai Tuhan kami! (Kemewahan
yang Engkau berikan kepada mereka) akibatnya menyesatkan mereka dari jalanMu
(dengan sebab kekufuran mereka). Wahai Tuhan kami! Binasakanlah harta benda
mereka dan meteraikanlah hati mereka (sehingga menjadi keras membatu), maka
dengan itu mereka tidak akan dapat beriman sehingga mereka melihat azab yang
tidak terperi sakitnya.
Firawn and his chiefs had amassed abundant wealth which was the main cause of
their refusal to believe in the message Musa brought for them, so Musa and Harun prayed to ALLAH (SWT) to uproot
the cause which made them persist in infidelity and hostility against Musa and
Harun. ALLAH (SWT) accepted their
prayers.
______________________________________________________________________________________________
(10:88) Moses prayed: *86 'Our Lord! You bestowed upon Pharaoh and his
nobles splendour *87 and riches *88 in the world. Our Lord! Have You done this that they may lead people
astray from Your path? Our Lord! Obliterate their riches and harden their
hearts that they may not believe until they observe the painful chastisement. *89
*86. These verses are related to the early period of
Moses' (peace be on him) mission whereas the prayer itself probably belongs to
his last days in Egypt. The intervening period spans several years, the
detailed events of which have not been mentioned here. At other places in the
Qur'an, however, there are references to the events that took place in that
intervening period.
*87. This alludes to the pomp and splendour and the glamour of cultural refinement because of which people had become enamoured of them and their life-style, and which had created in the former an irrepressible urge to ape the ways of the latter.
*88. This refers to the abundance of material resources which are available to the unbelievers to execute their plans, whereas the believers, insofar as they lack those resources, are forced to defer the execution of their plans.
*89. This prayer, as we have pointed out earlier (see n. 86 above), was made by the Prophet Moses (peace be on him) during his very last days in Egypt. Moses resorted to this prayer when, although Pharaoh and his nobles had witnessed a series of signs betokening the truth, and even though Moses (peace be on him) had made the truth all too patently clear to them, they still obdurately persisted in their hostility to it. Moses' prayer that God may 'obliterate their riches and harden their hearts' is a prayer that Prophets are wont to make at a time when they are faced with opposition like that mentioned above. The prayer is substantially in accord with God 's own judgement against those who obdurately oppose the truth - that they may never be enabled to have faith.
*87. This alludes to the pomp and splendour and the glamour of cultural refinement because of which people had become enamoured of them and their life-style, and which had created in the former an irrepressible urge to ape the ways of the latter.
*88. This refers to the abundance of material resources which are available to the unbelievers to execute their plans, whereas the believers, insofar as they lack those resources, are forced to defer the execution of their plans.
*89. This prayer, as we have pointed out earlier (see n. 86 above), was made by the Prophet Moses (peace be on him) during his very last days in Egypt. Moses resorted to this prayer when, although Pharaoh and his nobles had witnessed a series of signs betokening the truth, and even though Moses (peace be on him) had made the truth all too patently clear to them, they still obdurately persisted in their hostility to it. Moses' prayer that God may 'obliterate their riches and harden their hearts' is a prayer that Prophets are wont to make at a time when they are faced with opposition like that mentioned above. The prayer is substantially in accord with God 's own judgement against those who obdurately oppose the truth - that they may never be enabled to have faith.
قَالَ قَدْ أُجِيبَتْ دَعْوَتُكُمَا فَاسْتَقِيمَا
وَلَا تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ {10:89}
[Q10:89] Qaala qad ujeebad da'watukumaa fastaqeemaa wa laa
tattabi'aaanni sabeelal lazeena laaya'lamoun.
[Q10:89] He said: The prayer of you both has indeed been accepted, therefore continue in the right way and do not follow the path of those who do not know.
[Q10:89] He said: The prayer of you both has indeed been accepted, therefore continue in the right way and do not follow the path of those who do not know.
[Q10:89] ALLAH
(SwT) berfirman: Sesungguhnya telah dikabulkan doa kamu berdua; oleh itu
hendaklah kamu tetap (menjalankan perintahKu seterusnya) dan janganlah kamu
menurut jalan orang-orang yang tidak mengetahui (peraturan janjiKu).
(see commentary for verse 75) and (see commentary for verse 88)
______________________________________________________________________________________________
(10:89) Allah responded: 'The prayer of the two of you is accepted. So keep
steadfast, and do not follow the path of the ignorant. *90
*90. Those who are ignorant of reality and who have
no grasp of the beneficent considerations underlying God's decisions are liable
to misunderstand things. Such people observe the weakness of the forces that
stand for truth as against the forces of falsehood. They observe that those who
seek to make the truth prevail suffer a series of reverses. By way of contrast,
they observe the dazzling worldly success of those who stand for falsehood. On
such occasions they fall prey to several misconceptions. They begin to suspect
that perhaps God Himself wants that His rebels should continue to hold sway
over the earth, that perhaps even He -
Who Himself is the Truth - is not willing to support the truth in its encounter
with falsehood. Under the influence of such a fallacious line of reasoning,
they conclude that the struggle for establishing the hegemony of the truth is
an exercise in futility. They feel, therefore, satisfied with the freedom to
practise religious principles in a very narrow domain of human life; this is
provided within the framework of a system of life which is based on denial of
the true faith and the 'right' to violate the injunctions of God.
In the present verse God has directed Moses (peace be on him) and his followers not to fall prey to such erroneous ideas. God's directive, as embodied in this verse, amounts to saying that people should patiently persist in their efforts in the face of adverse circumstances, lest they also fall prey to the same mistake as committed by those who lack knowledge and wisdom.
In the present verse God has directed Moses (peace be on him) and his followers not to fall prey to such erroneous ideas. God's directive, as embodied in this verse, amounts to saying that people should patiently persist in their efforts in the face of adverse circumstances, lest they also fall prey to the same mistake as committed by those who lack knowledge and wisdom.
وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ
فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا ۖ حَتَّىٰ إِذَا
أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ
بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ {10:90}
[Q10:90] Wa jaawaznaa bi Baneee Israaa'eelal bahra fa
atba'ahum Fir'awnu wa junooduhoo baghyanw wa 'adwan hattaaa izaaa adrakahul
gharaqu qaala aamantu annnahoo laaa ilaaha illal lazeee aamanat bihee Banooo
Israaa'eela wa ana minal muslimeen.
[Q10:90] And We made the children of Israel to pass through the sea, then Firon and his hosts followed them for oppression and tyranny; until when drowning overtook him, he said: I believe that there is no ALLAH (SWT) but He in Whom the children of Israel believe and I am of those who submit.
[Q10:90] And We made the children of Israel to pass through the sea, then Firon and his hosts followed them for oppression and tyranny; until when drowning overtook him, he said: I believe that there is no ALLAH (SWT) but He in Whom the children of Israel believe and I am of those who submit.
[Q10:90] Dan Kami
bawakan Bani Israil ke seberang Laut Merah, lalu dikejar oleh Firaun dan
tenteranya, dengan tujuan melakukan kezaliman dan pencerobohan, sehingga
apabila Firaun hampir tenggelam berkatalah dia (pada saat yang genting itu):
Aku percaya, bahawa tiada Tuhan melainkan yang dipercayai oleh Bani Israil dan
aku adalah dari orang-orang yang berserah diri (menurut perintah).
Musa began to worry
with fear when he came to know that Firawn
with his hosts was tracking him and his people in order to wipe them out. They
were in a hopeless situation.
Ä There was a desert on one side of them, the Red Sea on the other, and
the impassable mountain chain of the Jabal Attakah in front.
Ä ALLAH (SWT) commanded Musa to strike the waves of the Red Sea with his staff. Musa did as was ordered. A broad
causeway was formed in the sea upon which Musa
and his followers advanced and crossed the sea.
Ä When Firawn and his hosts reached the spot, his soldiers at once entered
the causeway; though Firawn tried very much to stop his horse but it moved on
and they all were in the middle of the sea.
Ä Then under the command of ALLAH (SWT) the parted
sea again became one as it was before; and Firawn and his army were drowned.
Ä In the last moment Firawn said: "I
believe that verily there is no ALLAH (SWT) save ALLAH (SWT) in whom the followers of Musa believe, and I am of those who submit to the will of ALLAH
(SWT)",
BUT IT WAS TOO
LATE.
______________________________________________________________________________________________
(10:90) And We led the Children of Israel across the sea. Then Pharaoh and his
hosts pursued them in iniquity and transgression until Pharaoh cried out while
he was drowning: 'I believe that there is no god but Allah in Whom the Children
of Israel believe, and I am also one of those who submit to Allah. *91
*91. Though this event is not mentioned in the
Bible, it is explicitly recorded in the Talmud in the following words: 'Who is
like Thee, O Lord, among the gods?'
We settled the Children of Israel in a blessed land,94 and provided them with all manner of good things. They only disagreed among themselves after knowledge (of the truth had) come to them.95 Surely your Lord will judge between them on the Day of Resurrection concerning their disagreements.
We settled the Children of Israel in a blessed land,94 and provided them with all manner of good things. They only disagreed among themselves after knowledge (of the truth had) come to them.95 Surely your Lord will judge between them on the Day of Resurrection concerning their disagreements.
آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ
الْمُفْسِدِينَ {10:91}
[Q10:91] Aaal'aana wa qad 'asaita qablu wa kunta minal
mufsideen.
[Q10:91] What! Now! And indeed you disobeyed before and you were of the mischief-makers.
[Q10:91] What! Now! And indeed you disobeyed before and you were of the mischief-makers.
[Q10:91] (ALLAH
(SwT) berfirman): Adakah sekarang (baru engkau beriman), padahal sesungguhnya
engkau dari dahulu telah kufur derhaka dan engkau telahpun menjadi dari
orang-orang yang melakukan kerosakan?
(see commentary for verse 75)
______________________________________________________________________________________________
(10:91) (Thereupon
came the response): 'Now you believe, although you disobeyed earlier and were
one of the mischief-makers.
فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ
خَلْفَكَ آيَةً ۚ وَإِنَّ كَثِيرًا مِنَ النَّاسِ عَنْ آيَاتِنَا
لَغَافِلُونَ {10:92}
[Q10:92] Falyawma nunajjeeka bibadanika litakoona liman
khalfaka Aayah; wa inna kaseeram minan naasi 'an aayaatinaa laghaafiloon.
[Q10:92] But We will this day deliver you with your body that you may be a sign to those after you, and most surely the majority of the people are heedless to Our communications.
[Q10:92] But We will this day deliver you with your body that you may be a sign to those after you, and most surely the majority of the people are heedless to Our communications.
[Q10:92] Maka
pada hari ini, Kami biarkan engkau (hai Firaun) terlepas dengan badanmu (yang
tidak bernyawa, daripada ditelan laut), untuk menjadi tanda bagi orang-orang
yang di belakangmu (supaya mereka mengambil iktibar). Dan (ingatlah)
sesungguhnya kebanyakan manusia lalai daripada (memerhati dan memikirkan)
tanda-tanda kekuasaan Kami!
The mummy of Ramesus II, the last Firawn
of the eighteenth dynasty, has been found at Thebes, and is now in a glass case
in the museum of Cairo, for every man to look upon (Encyclopaedia Britannica). This discovery
confirms the Qur’an. The Bible does not
mention this event.
IT ALSO CONFIRMS THE FACT THAT THE QUR’AN IS A
REVEALED BOOK OF ALLAH (SWT) OTHERWISE THE HOLY PROPHET (ALLAHUMA SALI ALA
MUHAMMAD WA ALA ALI MUHAMMAD) WOULD NOT HAVE KNOWN THIS FACT.
ß Imam Muhammad bin Ali al
Baqir said:
"Firawn and his army was drowned in the
sea, but the dead body of Firawn was thrown on the shore so that the people who
worshipped him as a god might know that their (false) ALLAH (SWT) was a
lifeless decomposed corpse, and men in every age may draw a lesson."
______________________________________________________________________________________________
(10:92) We shall now save your corpse that you may
serve as a sign of warning for all posterity, *92 although
many men are heedless of Our signs. *93
*92. Even
to this day the exact place where Pharaoh's dead body was found afloat on the
surface of the sea is known. Lying on the western coast of the Sinaitic
peninsula, it is presently known as the Mount of Pharaoh (Jabal Fir'awn). A
warm spring, situated in its vicinity, is also still called the Bath of Pharaoh
(Hammam Fir'awn) after Pharaoh. Located a few miles away, Abu Zanimah is
identified as the precise spot at which Pharaoh's dead body was found. If the
name of the Pharaoh who died by drowning was Minpetah, as has been established
by current research, his embalmed body still lies in the museum of Cairo. In
1907 when Sir Grafton Elliot Smith removed bandages from the mummified body of
this Pharaoh, it was found to be coated with a layer of salt. This is clear
proof of his death by drowning at sea.
SECTION 10
Jonah’s people
The
Israelites lodged in a goodly place---Jonah’s people benefited by the warning---No
soul is guided but by ALLAH’s permission---Safety of the believers undertaken
by ALLAH Himself.
وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ
صِدْقٍ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ فَمَا اخْتَلَفُوا حَتَّىٰ جَاءَهُمُ
الْعِلْمُ ۚ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا
فِيهِ يَخْتَلِفُونَ {10:93}
[Q10:93] Wa laqad bawwaanaa Baneee Israaa'eela mubawwa-a
sidqinw wa razaqnaahum minnat taiyibaati famakh talafoo hattaa jaaa'ahmul 'ilm;
inna Rabbaka yaqdee bainahum Yawmal Qiyaamati feemaa kaanoo feehi yakhtalifoon.
[Q10:93] And certainly We lodged the children of Israel in a goodly abode and We provided them with good things; but they did not disagree until the knowledge had come to them; surely your Lord will judge between them on the resurrection day concerning that in which they disagreed.
[Q10:93] And certainly We lodged the children of Israel in a goodly abode and We provided them with good things; but they did not disagree until the knowledge had come to them; surely your Lord will judge between them on the resurrection day concerning that in which they disagreed.
[Q10:93] Dan
sesungguhnya Kami telah menempatkan Bani Israil di negeri yang baik (sesudah
Kami binasakan Firaun) dan Kami mengurniakan mereka dengan benda-benda yang
baik. Maka mereka tidak berselisihan (mengenai Nabi Muhammad melainkan) setelah
datang kepada mereka pengetahuan (dari bukti-bukti yang nyata). Sesungguhnya
Tuhanmu akan menghukum di antara mereka pada hari kiamat tentang apa yang
mereka perselisihan itu.
(see commentary for verse 75)
______________________________________________________________________________________________
(10:93) We settled the Children of Israel in a blessed land, *94 and provided them with all manner of good things. They only disagreed
among themselves after knowledge (of the truth had) come to them. *95 Surely your Lord will judge between them on the Day of Resurrection
concerning their disagreements.
*93. God continues to confront people with
instructive signs, even though most of them, in total disregard of such signs,
fail to derive any lesson from them.
*94. That is, God provided an abode for them in Palestine for their exodus from Egypt.
*95. Here reference is made to the schisms and dissensions which the Israelites caused and the ever new religious cults which they invented. It is pointed out here that they had not acted in ignorance of the truth; their actions rather emanated from mischievous designs. For they had been provided by God with the true religion and they knew its fundamental principles, its requirements, and the features which distinguish the true faith from the false ones. They were also well aware of what constitutes disobedience, on what matters man will be held to account by God, and on what principles man should fashion his life. Despite these clear directives the Israelites transformed their true faith into a multitude of religious cults, and developed them all on foundations altogether divergent from those provided by God.
*94. That is, God provided an abode for them in Palestine for their exodus from Egypt.
*95. Here reference is made to the schisms and dissensions which the Israelites caused and the ever new religious cults which they invented. It is pointed out here that they had not acted in ignorance of the truth; their actions rather emanated from mischievous designs. For they had been provided by God with the true religion and they knew its fundamental principles, its requirements, and the features which distinguish the true faith from the false ones. They were also well aware of what constitutes disobedience, on what matters man will be held to account by God, and on what principles man should fashion his life. Despite these clear directives the Israelites transformed their true faith into a multitude of religious cults, and developed them all on foundations altogether divergent from those provided by God.
فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ
فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ ۚ لَقَدْ جَاءَكَ
الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ {10:94}
[Q10:94] Fa in kunta fee shakkim mimmaaa anzalnaaa ilaika
fas'alil lazeena yaqra'oonal Kitaaba min qablik; laqad jaaa'akal haqqu mir
Rabbika falaa takoonanna minal mumtareen.
[Q10:94] But if you are in doubt as to what We have revealed to you, ask those who read the Book before you; certainly the truth has come to you from your Lord, therefore you should not be of the disputers.
[Q10:94] But if you are in doubt as to what We have revealed to you, ask those who read the Book before you; certainly the truth has come to you from your Lord, therefore you should not be of the disputers.
[Q10:94] Oleh
sebab itu, sekiranya engkau (wahai Muhammad) merasa ragu-ragu tentang apa yang
Kami turunkan kepadamu, maka bertanyalah kepada orang-orang yang membaca
kitab-kitab yang diturunkan dahulu daripadamu (kerana mereka mengetahui
kebenarannya). Sesungguhnya telah datang kepadamu kebenaran dari Tuhanmu, maka
jangan sekali-kali engkau menjadi dari golongan yang ragu-ragu.
______________________________________________________________________________________________
(10:94) Now, if you are in doubt concerning what We
have revealed to you, then ask those who have been reading the Book before you.
It is the truth that has come to you from your Lord, so do never become one of
those who doubt,
وَلَا تَكُونَنَّ مِنَ الَّذِينَ كَذَّبُوا بِآيَاتِ
اللَّهِ فَتَكُونَ مِنَ الْخَاسِرِينَ {10:95}
[Q10:95] Wa laa takoonanna minal lazeena kazzaboo bi Aayaatil
laahi fatakoona minal khaasireen.
[Q10:95] And you should not be of those who reject the communications of ALLAH (SWT), (for) then you should be one of the losers.
[Q10:95] And you should not be of those who reject the communications of ALLAH (SWT), (for) then you should be one of the losers.
[Q10:95] Dan jangan sekali-kali engkau
menjadi dari golongan yang mendustakan ayat-ayat ALLAH (SwT), kerana dengan itu
engkau akan menjadi dari orang-orang yang rugi.
______________________________________________________________________________________________
(10:95) or reject the signs of Allah as false, for then
you shall be among those who will be in utter loss. *96
*96. Though
this admonition is apparently addressed to the Prophet Muhammad (peace be on
him), in point of fact it is directed to those who entertained doubts about the
Prophet's message. Reference is made to the People of the Book because the
common Arabs were not conversant with the Scriptures. But so far as the People
of the Book were concerned, there were doubtlessly some pious religious
scholars among them who were in a position to corroborate the fact that the
Qur'anic message was essentially the same as that delivered by the earlier
Prophets.
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ
لَا يُؤْمِنُونَ {10:96}
[Q10:96] Innal lazeena haqqat 'alaihim Kalimatu Rabbika laa
yu'minoon –
[Q10:96] Surely those against whom the word of your Lord has proved true will not believe,
[Q10:96] Surely those against whom the word of your Lord has proved true will not believe,
[Q10:96] Sesungguhnya
orang-orang yang telah ditetapkan atas mereka hukuman Tuhanmu (dengan azab),
mereka tidak akan beriman:
______________________________________________________________________________________________
(10:96) Surely those against whom the word of your Lord
has been fulfilled *97 will not believed
*97. The
statement 'the word of your Lord has been fulfilled' refers to those who are
not interested in seeking truth; who, by dint of their apathy, bigotry,
stubbornness, excessive worldliness and total unconcern about the After-life,
make their hearts immune to the truth. God's judgement about such persons is
that they will not be blessed with faith.
وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا
الْعَذَابَ الْأَلِيمَ {10:97}
[Q10:97] Wa law jaaa'at hum kullu Aayatin hattaa yarawul
'azaabal aleem.
[Q10:97] Though every sign should come to them, until they witness the painful chastisement.
[Q10:97] Though every sign should come to them, until they witness the painful chastisement.
[Q10:97] Walaupun
datang kepada mereka segala jenis keterangan dan tanda-tanda (yang membuktikan
kekuasaan ALLAH (SwT) dan kebenaran Rasul-rasulNya), sehingga mereka melihat
azab yang tidak terperi sakitnya.
______________________________________________________________________________________________
(10:97) even if they witness every single sign that
might come to them until they are face to face with the painful chastisement,
فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا
إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ
الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ {10:98}
[Q10:98] Falaw laa kaanat qaryatun aamanat fanafa'ahaaa
eemaanuhaaa illaa qawma Yoonusa lammaaa aamanoo kashafnaa 'anhum 'azaabal
khizyi fil hayaatid dunyaa wa matta'naahum ilaa heen.
[Q10:98] And wherefore was there not a town which should believe so that their belief should have profited them but the people of Yunus? When they believed, We removed from them the chastisement of disgrace in this world's life and We gave them provision till a time.
[Q10:98] And wherefore was there not a town which should believe so that their belief should have profited them but the people of Yunus? When they believed, We removed from them the chastisement of disgrace in this world's life and We gave them provision till a time.
[Q10:98] (Dengan
kisah Firaun itu) maka ada baiknya kalau (penduduk) sesebuah negeri beriman
(sebelum mereka ditimpa azab), supaya imannya itu mendatangkan manfaat
menyelamatkannya. Hanya kaum Nabi Yunus sahaja yang telah berbuat demikian -
ketika mereka beriman, Kami elakkan azab sengsara yang membawa kehinaan
dalam kehidupan dunia dari menimpa mereka dan Kami berikan mereka menikmati
kesenangan sehingga ke suatu masa (yang Kami tentukan).
______________________________________________________________________________________________
(10:98) Did it ever happen that the people of a town
believed on seeing God's chastisement and its believing profited them? (There
is no such instance) except of the people of Yunus. *98 When
they believed We granted them reprieve from humiliating chastisement in this
world, *99 and We let them enjoy themselves for a while. *100
*98.
Even though the Prophet Yunus,
called Jonah in the Bible (860-784
BC) was of Israeli descent, he was sent to Iraq in order to guide the
Assyrians. The Assyrians are, therefore, called here 'the people of Yunus'.
Ninevah. the famous ancient town, was their capital, a great many ruins of
which are still to be found on the left bank of the Tigris, opposite the
present city of Mosul. One of the mounds in this area is still named after the
Prophet Jonah. The splendour of the Assyrians may be gauged from the fact that
their capital, Ninevah spread over a radius of sixty miles.
*99. Although there are allusions to this incident in three places in the Qur'an, there is no mention of any detail. (See al-Anbiya', 21: 87-8; al-Saffat 37: 139-48; and al-Qalam 68: 48-50.) In view of the above, it cannot be stated with confidence why the Assyrians were singled out for being spared God's punishment even though God's Law is that if a people decide to believe after God has decided to punish them, their believing afterwards does not profit them.
The 'Book of Jonah' in the Bible contains some material relevant to the matter, but unfortunately that information is barely reliable. For, the 'Book of Jonah' is in no sense a heavenly revelation, nor was it even authored by the Prophet Jonah (peace be on him). What actually happened is that some four or five hundred years after Jonah's death some anonymous person produced the 'Book of Jonah' and had it incorporated into the Bible. Moreover, some of the contents of the 'Book of Jonah' are too absurd to be acceptable. However, were one to reflect on the allusions to the people of Yunus in the Qur'an and on the information provided by the 'Book of Jonah', one is inclined to support the view of the Qur'an-commentators, namely that since the Prophet Jonah (peace be on him) had left his station without obtaining God's permission to do so and since the Assyrians repented and sought pardon from God as soon as they saw the signs of God's impending punishment, God pardoned them.
ONE OF THE BASIC PRINCIPLES mentioned in the Qur'an concerning God's punishment of the world's nations is that He does not punish any nation until God's Message has been fully conveyed to them so that the people are left with no justification to claim that they were not aware of His Message. (See the Qur'an. al-Nisa' 4: 165 in conjunction with al-Isra' 17: 15-Ed.) Now in this case, as we can see, the admonition of the Assyrians did nor continue till the very end of the period granted to them by God because Prophet Yunus (peace be on him) migrated from his station. It is presumably for this reason that God in His justice decided not to punish them since all the requisite conditions of punishment had not been fulfilled. (For details see al-Saffat 37, n. 85.)
*100. When the Assyrians embraced the true faith, they were granted a fresh lease of life. However, they once again became wayward both in matters of belief and conduct. Though the Prophet Nahum (720-698 BC) warned them, it still had no effect on them. The final warning was delivered to them by the Prophet Zephaniah (709-640 BC) but that too was of no avail. Ultimately, God sent the Medes against them in 612 BC. The king of the Medes, with the assistance of the Babylonians, invaded Assyria, The Assyrian army was routed and besieged within the walls of Ninevah. Although they put up some resistance for a time, the flooded Tigris swept away the city walls, enabling the invaders to break through the defences and capture the city. Subsequently they set fire to the whole city and its environs. The Assyrian king set his own palace ablaze and was himself burnt to death. This brought to an end the Assyrian empire and civilization. However, recent excavations in the area have brought to light many traces of massive conflagration.
*99. Although there are allusions to this incident in three places in the Qur'an, there is no mention of any detail. (See al-Anbiya', 21: 87-8; al-Saffat 37: 139-48; and al-Qalam 68: 48-50.) In view of the above, it cannot be stated with confidence why the Assyrians were singled out for being spared God's punishment even though God's Law is that if a people decide to believe after God has decided to punish them, their believing afterwards does not profit them.
The 'Book of Jonah' in the Bible contains some material relevant to the matter, but unfortunately that information is barely reliable. For, the 'Book of Jonah' is in no sense a heavenly revelation, nor was it even authored by the Prophet Jonah (peace be on him). What actually happened is that some four or five hundred years after Jonah's death some anonymous person produced the 'Book of Jonah' and had it incorporated into the Bible. Moreover, some of the contents of the 'Book of Jonah' are too absurd to be acceptable. However, were one to reflect on the allusions to the people of Yunus in the Qur'an and on the information provided by the 'Book of Jonah', one is inclined to support the view of the Qur'an-commentators, namely that since the Prophet Jonah (peace be on him) had left his station without obtaining God's permission to do so and since the Assyrians repented and sought pardon from God as soon as they saw the signs of God's impending punishment, God pardoned them.
ONE OF THE BASIC PRINCIPLES mentioned in the Qur'an concerning God's punishment of the world's nations is that He does not punish any nation until God's Message has been fully conveyed to them so that the people are left with no justification to claim that they were not aware of His Message. (See the Qur'an. al-Nisa' 4: 165 in conjunction with al-Isra' 17: 15-Ed.) Now in this case, as we can see, the admonition of the Assyrians did nor continue till the very end of the period granted to them by God because Prophet Yunus (peace be on him) migrated from his station. It is presumably for this reason that God in His justice decided not to punish them since all the requisite conditions of punishment had not been fulfilled. (For details see al-Saffat 37, n. 85.)
*100. When the Assyrians embraced the true faith, they were granted a fresh lease of life. However, they once again became wayward both in matters of belief and conduct. Though the Prophet Nahum (720-698 BC) warned them, it still had no effect on them. The final warning was delivered to them by the Prophet Zephaniah (709-640 BC) but that too was of no avail. Ultimately, God sent the Medes against them in 612 BC. The king of the Medes, with the assistance of the Babylonians, invaded Assyria, The Assyrian army was routed and besieged within the walls of Ninevah. Although they put up some resistance for a time, the flooded Tigris swept away the city walls, enabling the invaders to break through the defences and capture the city. Subsequently they set fire to the whole city and its environs. The Assyrian king set his own palace ablaze and was himself burnt to death. This brought to an end the Assyrian empire and civilization. However, recent excavations in the area have brought to light many traces of massive conflagration.
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ
كُلُّهُمْ جَمِيعًا ۚ أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا
مُؤْمِنِينَ {10:99}
[Q10:99] Wa law shaaa'a Rabbuka la aamana man fil ardi
kulluhum jamee'aa; afa anta tukrihun naasa hattaa yakoonoo mu'mineen.
[Q10:99] And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers?
[Q10:99] And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers?
[Q10:99] Dan
(bukanlah tanggungjawabmu wahai Muhammad menjadikan seluruh umat manusia
beriman), jika Tuhanmu menghendaki nescaya berimanlah sekalian manusia yang ada
di bumi. (Janganlah engkau bersedih hati tentang kedegilan orang-orang yang
ingkar itu; kalau Tuhan tidak menghendaki) maka patutkah engkau pula hendak
memaksa manusia supaya mereka menjadi orang-orang yang beriman?
______________________________________________________________________________________________
(10:99) Had your Lord so willed, all those who are on
the earth would have believed. *101 Will you, then, force
people into believing? *102
*101. Had
it been God's will that only those who are true believers and obey God should
inhabit the earth and that there should remain no trace of unbelief and
disobedience, God would have caused only the faithful and obedient ones to be
born. Nor would-it have been difficult for Him to providentially direct
everyone to faith and obedience in such a manner that it would have been
impossible for people to do otherwise. However, there is a profound wisdom
underlying man's creation which would have been totally defeated by such a
compulsion. For it was God's will to grant man the free-will to make his choice
between faith and unbelief, between obedience and disobedience.
*102. What has been said here does not mean that the Prophet (peace be on him) sought to compel people into believing whereas God had dissuaded him from doing so. The technique employed in the above verse is the same as employed at many places in the Qur'an, viz. that although at times certain things are addressed apparently to the Prophet (peace be on him), they are meant, in fact, for the instruction of others. What is being said here is that the Prophet (peace be on him) had been assigned the task of making the right way abundantly clear to people with the help of convincing arguments. Thus the Prophet (peace be on him) had fulfilled the task assigned to him. Now, if they have no intent to follow the right way, and they feel sure that unless they are overpoweringly compelled to they should know well that it is no part of a Prophet's task. Had God desired that people be made to have faith compulsively, He could have done so without raising any Prophet.
*102. What has been said here does not mean that the Prophet (peace be on him) sought to compel people into believing whereas God had dissuaded him from doing so. The technique employed in the above verse is the same as employed at many places in the Qur'an, viz. that although at times certain things are addressed apparently to the Prophet (peace be on him), they are meant, in fact, for the instruction of others. What is being said here is that the Prophet (peace be on him) had been assigned the task of making the right way abundantly clear to people with the help of convincing arguments. Thus the Prophet (peace be on him) had fulfilled the task assigned to him. Now, if they have no intent to follow the right way, and they feel sure that unless they are overpoweringly compelled to they should know well that it is no part of a Prophet's task. Had God desired that people be made to have faith compulsively, He could have done so without raising any Prophet.
وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ
اللَّهِ ۚ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ {10:100}
[Q10:100] Wa maa kaana linafsin an tu'mina illaa bi iznil
laah; wa yaj'alur rijsa 'alal lazeena laa ya'qiloon.
[Q10:100] And it is not for a soul to believe except by ALLAH (SWT)'s permission; and He casts uncleanness on those who will not understand.
[Q10:100] And it is not for a soul to believe except by ALLAH (SWT)'s permission; and He casts uncleanness on those who will not understand.
[Q10:100] Dan
tiadalah sebarang kuasa bagi seseorang untuk beriman melainkan dengan izin ALLAH
(SwT) (melalui undang-undang dan peraturanNya) dan ALLAH (SwT) menimpakan azab
atas orang-orang yang tidak mahu memahami (perintah-perintahNya).
______________________________________________________________________________________________
(10:100) No one can believe except by Allah's
leave, *103 and Allah lays abomination on those who do not
use their understanding. *104 and conduct.
*103. All
God's bounties are solely at His disposal and one can neither have access to
any of these without His leave, nor can one confer them on others. The bounty
of having faith and being directed to the right path is also fully contingent
upon God's leave. Hence, it is simply inconceivable that without God's leave
anyone can attain this bounty or confer it on anyone else. Even if the Prophet
(peace be on him) sincerely wants people to believe, it does not lie in his
power to accomplish that without God's leave and succour.
*104. This fully explains that God's leave and succour are not bestowed on people arbitrarily. God does not capriciously permit or disallow people to embrace faith. There is a definite law - a law that is based on wisdom - according to which God disposes such matters. The law is that those who in their quest for the truth use their reason properly, and in an unbiased manner, are assisted by God. Owing to God's concern, the means of arriving at the truth are made available to them in proportion to the extent of the sincerity of their quest for the truth and their efforts to reach it. They are also granted the succour required for their success in grasping the truth. As for those who are not really in search of the truth, who keep their reason enmeshed in biases, or fail to make use of their reason in their search for the truth, such people are able to find nothing but the abomination of ignorance and misguidance, of false thinking and evil-doing. Their attitude makes it very clear that they merit nothing but ignorance and misguidance and, hence, that is what they are destined for.
*104. This fully explains that God's leave and succour are not bestowed on people arbitrarily. God does not capriciously permit or disallow people to embrace faith. There is a definite law - a law that is based on wisdom - according to which God disposes such matters. The law is that those who in their quest for the truth use their reason properly, and in an unbiased manner, are assisted by God. Owing to God's concern, the means of arriving at the truth are made available to them in proportion to the extent of the sincerity of their quest for the truth and their efforts to reach it. They are also granted the succour required for their success in grasping the truth. As for those who are not really in search of the truth, who keep their reason enmeshed in biases, or fail to make use of their reason in their search for the truth, such people are able to find nothing but the abomination of ignorance and misguidance, of false thinking and evil-doing. Their attitude makes it very clear that they merit nothing but ignorance and misguidance and, hence, that is what they are destined for.
قُلِ انْظُرُوا مَاذَا فِي السَّمَاوَاتِ وَالْأَرْضِ
ۚ وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ {10:101}
[Q10:101] Qulin zuroo maazaa fissamaawaati wal ard; wa maa
tughnil Aayaatu wannuzuru 'an qawmil laa yu'minoon.
[Q10:101] Say: Consider what is it that is in the heavens and the earth; and signs and warners do not avail a people who would not believe.
[Q10:101] Say: Consider what is it that is in the heavens and the earth; and signs and warners do not avail a people who would not believe.
[Q10:101] Katakanlah
(wahai Muhammad): Perhatikan dan fikirkanlah apa yang ada di langit dan di bumi
dari segala kejadian yang menakjubkan, yang membuktikan keesaan ALLAH (SwT) dan
kekuasaanNya). Dalam pada itu, segala tanda dan bukti (yang menunjukkan
kekuasaan ALLAH (SwT)) dan segala Rasul (yang menyampaikan perintah-perintah ALLAH
(SwT) dan memberi amaran), tidak akan memberi faedah kepada orang-orang yang
tidak menaruh kepercayaan kepadanya.
______________________________________________________________________________________________
(10:101) Tell them: 'Observe carefully all that is in
the heavens and the earth.' But no signs and warnings can avail those who are
bent on not believing. *105
*105. This
is the final and categorical response to the unbelievers. The unbelievers had
asked that they be shown some convincing sign that would make them confirm the
truth of the Prophet's claim to prophethood. Here they are being told that if
the unbelievers had any desire to seek and accept the truth, there are
innumerable signs scattered throughout the heavens and the earth, signs that
are more than sufficient to convince them about the truth of the Prophet's
message. All one needed to do was to look around with open eyes and to reflect
on what one observes. Conversely, if there are some people who have no
inclination to seek the truth, then no signs - howsoever extraordinary and
wonder-provoking they may be - will help them to have faith. For, whenever such
people witness any such sign, they cry out, as did Pharaoh and his chiefs, that
it is 'plain sorcery' (see verse 76 above). Those who are afflicted with such a
sickness, wake up to the truth only when God's punishment befalls them in all
its horror. An instance in point is Pharaoh's realization of the truth as he
faced death by drowning (see verse 90 above). But to repent only when one is
being seized by God's wrath is of no avail.
فَهَلْ يَنْتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ
الَّذِينَ خَلَوْا مِنْ قَبْلِهِمْ ۚ قُلْ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ
الْمُنْتَظِرِينَ {10:102}
[Q10:102] Fahal yantaziroona illaa misla ayyaamil lazeena
khalaw min qablihim; qul fantazirooo innee ma'akum minal muntazireen.
[Q10:102] What do they wait for then but the like of the days of those who passed away before them? Say: Wait then; surely I too am with you of those who wait.
[Q10:102] What do they wait for then but the like of the days of those who passed away before them? Say: Wait then; surely I too am with you of those who wait.
[Q10:102] Maka
orang-orang yang tersebut tidak menunggu melainkan (azab ALLAH (SwT))
sebagaimana kejadian-kejadian yang berlaku kepada orang-orang yang ingkar yang
terdahulu daripada mereka. Katakanlah (wahai Muhammad): Tunggulah, sesungguhnya
aku juga bersama-sama kamu dari orang-orang yang menunggu.
______________________________________________________________________________________________
(10:102) What are they waiting for except to witness the
repetition of the days of calamity that their predecessors witnessed? Tell
them: 'Wait; I too am waiting with you.
ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا ۚ
كَذَٰلِكَ حَقًّا عَلَيْنَا نُنْجِ الْمُؤْمِنِينَ {10:103}
[Q10:103] Summma nunajjee Ruslanaa wallazeena aamanoo;
kazaalika haqqan 'alainaa nunjil mu'mineen.
[Q10:103] Then We deliver Our messengers and those who believe-- even so (now), it is binding on Us (that) We deliver the believers.
[Q10:103] Then We deliver Our messengers and those who believe-- even so (now), it is binding on Us (that) We deliver the believers.
[Q10:103] Kemudian
Kami selamatkan Rasul Kami dan orang-orang yang beriman. Demikianlah juga,
sebagai kewajipan Kami, Kami selamatkan orang-orang yang beriman yang
menurutmu).
______________________________________________________________________________________________
(10:103) Then, (when Allah's wrath falls upon the
wicked) We save our Messengers and also those who believe. It is incumbent on
Us to deliver the believers.' set fire to the whole city and its environs. The
Assyrian king set his own palace ablaze and was himself burnt to death.
SECTION 11
Profit of loss caused by ALLAH unavoidable by anyone
To
serve none but ALLAH alone---He who avails of guidance or strays, he does it at
his own cost---If ALLAH wills to bestow any profit or afflict any loss, none
else can avoid it.
قُلْ يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي شَكٍّ
مِنْ دِينِي فَلَا أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ وَلَٰكِنْ
أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ
الْمُؤْمِنِينَ {10:104}
[Q10:104] Qul yaaa ayyuhan naasu in kuntum fee shakkkim min
deenee falaa a'budul lazeena ta'budoona min doonil laahi wa laakin a'budul
laahal lazee yatawaffaakum wa umirtu an akoona minal mu'mineen.
[Q10:104] Say: O people! if you are in doubt as to my religion, then (know that) I do not serve those whom you serve besides ALLAH (SWT) but I do serve ALLAH (SWT), Who will cause you to die, and I am commanded that I should be of the believers.
[Q10:104] Say: O people! if you are in doubt as to my religion, then (know that) I do not serve those whom you serve besides ALLAH (SWT) but I do serve ALLAH (SWT), Who will cause you to die, and I am commanded that I should be of the believers.
[Q10:104] Katakanlah
(wahai Muhammad): Wahai sekalian manusia! Sekiranya kamu menaruh syak tentang
kebenaran agamaku, maka (ketahuilah) aku tidak menyembah makhluk-makhluk yang
kamu menyembahnya yang lain dari ALLAH (SwT), tetapi aku hanya menyembah ALLAH (SwT)
yang akan mematikan kamu (untuk menerima balasan) dan aku diperintahkan supaya
menjadi dari golongan yang beriman.
______________________________________________________________________________________________
(10:104) (O Prophet!) Tell them: *106 'Men!
If you are still in doubt concerning my religion, know that I do not serve
those whom you serve beside Allah. I only serve Allah Who will cause (all of)
you to die. *107 I have been commanded to be one of those who
believe,
*106. The
theme broached at the beginning of (his discourse is now resumed at the point
of its conclusion. (Cf. verses 1-10.)
*107. The Qur'anic expression *****_ literally means 'who causes you to die'. This literal rendering, however, does not convey the spirit of the statement made here. For what is being said amounts to the following: God is the One Who has the power over your lives and Who enjoys such absolute control over you that as long as He wishes you to remain alive, you live, and no sooner than He signals you to surrender your lives to Him, you do so. It is Him alone that I worship, and it is to His service and obedience that I am bound.
In this context, it should be borne in mind that the Makkan polytheists believed, as do the present-day polytheists, that only God, the Lord of the universe, has the absolute power to cause death, a power that no one else shares with Him. They also believed that even those whom they associated with God in His attributes and authority were all too helpless to avert their own death. It is to be noted that of the numerous divine attributes, this particular attribute of God - viz. that He alone has the power to cause death - is mentioned here alongside the doctrine that men ought to give themselves in total devotion and service to God alone. The reason for it seems to be that in addition to being the statement of an important fact, it also provides a rationale for exclusively serving and worshipping God.
In other words, the statement of the Prophet here amounts to saying that he is exclusively devoted to the service of God since the latter alone has all power over life and death. Conversely, why should anyone devote himself to worshipping others who, let alone having power over the life and death of others, do not have power even over their own life and death? The rhetorical force of the verse is also significant, for instead of saying that 'He has power over my death', the verse says: 'He has power over your death'. Thus one simple sentence pithily embraces three things - the thesis, its supporting argument, and the exhortation to accept that thesis. Had it been said that: T only serve Allah Who has power over my death', its logical implication would have been that in view of the fact that He had control over the Prophet's life and death, the latter should have served only Allah. However, it has been said that: 'I only serve Allah Who has power over your death', in this form, the implication of the verse is that not only the Prophet but also others should serve only God and this even though they had succumbed to the error of serving others than God.
*107. The Qur'anic expression *****_ literally means 'who causes you to die'. This literal rendering, however, does not convey the spirit of the statement made here. For what is being said amounts to the following: God is the One Who has the power over your lives and Who enjoys such absolute control over you that as long as He wishes you to remain alive, you live, and no sooner than He signals you to surrender your lives to Him, you do so. It is Him alone that I worship, and it is to His service and obedience that I am bound.
In this context, it should be borne in mind that the Makkan polytheists believed, as do the present-day polytheists, that only God, the Lord of the universe, has the absolute power to cause death, a power that no one else shares with Him. They also believed that even those whom they associated with God in His attributes and authority were all too helpless to avert their own death. It is to be noted that of the numerous divine attributes, this particular attribute of God - viz. that He alone has the power to cause death - is mentioned here alongside the doctrine that men ought to give themselves in total devotion and service to God alone. The reason for it seems to be that in addition to being the statement of an important fact, it also provides a rationale for exclusively serving and worshipping God.
In other words, the statement of the Prophet here amounts to saying that he is exclusively devoted to the service of God since the latter alone has all power over life and death. Conversely, why should anyone devote himself to worshipping others who, let alone having power over the life and death of others, do not have power even over their own life and death? The rhetorical force of the verse is also significant, for instead of saying that 'He has power over my death', the verse says: 'He has power over your death'. Thus one simple sentence pithily embraces three things - the thesis, its supporting argument, and the exhortation to accept that thesis. Had it been said that: T only serve Allah Who has power over my death', its logical implication would have been that in view of the fact that He had control over the Prophet's life and death, the latter should have served only Allah. However, it has been said that: 'I only serve Allah Who has power over your death', in this form, the implication of the verse is that not only the Prophet but also others should serve only God and this even though they had succumbed to the error of serving others than God.
وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلَا
تَكُونَنَّ مِنَ الْمُشْرِكِينَ {10:105}
[Q10:105] Wa an aqim wajhaka liddeeni Haneefanw wa laa
takoonannna minal mushrikeen.
[Q10:105] And that you should keep your course towards the religion uprightly; and you should not be of the polytheists.
[Q10:105] And that you should keep your course towards the religion uprightly; and you should not be of the polytheists.
[Q10:105] Serta
(diwajibkan kepadaku): Hadapkanlah seluruh dirimu menuju (ke arah mengerjakan
perintah-perintah) agama dengan betul dan ikhlas dan janganlah engkau menjadi
dari orang-orang musyrik.
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(10:105) and to adhere exclusively and sincerely to the
true faith, *108 and not to be one of those who associate others
with Allah in His divinity. *109
*108. The
emphatic form in which people have been urged to adhere to true faith is
noteworthy. Here people are not simply being asked to 'embrace the faith', or
to 'follow the faith', or to 'become adherents of the faith'. Apparently such
expressions were too weak and feeble to convey the idea of a total, firm, and
steady adherence to faith as required of man. The actual words of the verse,
***** suggest that one should focus one's attention on the true faith, that one
ought not to waver and let one's attention wander, that one ought to refrain
from, occasionally moving a step forward and another step backward, or turning
alternately left and right. What one is rather required to do is to keep moving
straight ahead on the path to which one has been directed. This is clear and
forceful enough in itself. However, the Qur'an does not stop at that. It adds
the condition that the attention should be *****, that is, one characterized by
exclusive and sincere devotion. What is thus being demanded is that one should
adhere to this religion, this way of serving God, this way of life comprising
worship, service, servitude, and obedience and in such a way that man's
devotion and service to God are total. Once the true faith has been adopted,
there should remain no trace of any liking for the false ways which have been
forsaken.
*109. The Prophet (peace be on him) is asked not to be one of those who associate others with God in His being, His attributes, His claims against His creatures, and His authority over those who set up others than God as partners to God. These others could be either one's own self, or some other person, or a group of persons; a spirit, a jinn, an angel, or any tangible or imagined being. Thus, the demand is not just a positive one to follow the path of serving the One True God with total devotion and steadfastness - there is also a negative aspect of the demand - that one ought to detach oneself from those who associate others with God in His divinity in whatever form. Moreover, one is required to be exclusively devoted to God not only in the realm of belief but also in the realm of conduct; not only in the individual but also in the collective sphere of life; not only when one is in a mosque, but also when one is in an educational institution, or in a court of law, or a legislative body, or in stately palaces where political decisions are made, or in market places bristling with trade and commerce. In short, one should adhere wherever one might be, to the doctrine of exclusive devotion to God. This is a way that should be quite distinct from the way of those who have developed in their lives a hodgepodge of two opposites: devotion to God and devotion to others than God. In short, one who believes in worshipping the One True God alone can never go hand-in-hand with those who believe in polytheism. For how could a Muslim conceivably be satisfied to go step-by-step with, let alone follow the way of those who associate others with God in His divinity? For in the latter eventuality the believer will be unable to fulfil the basic requisite of his faith, viz. the doctrine of monotheism.
Moreover, the Qur'an asks the believer not only to shun overt but also covert and subtle forms of polytheism. One should be especially cautious about the latter since the consequences of any kind of polytheism are dreadful. Some people, out of their naivety, however, are inclined to take a light view of covert polytheism, considering it to be of less consequence than the open variety. One should be wary of such complaisance for covert polytheism may, in fact, be even more serious than the open variety. For an enemy out in the open can be more effectively countered than the one who is hidden from sight, or one who masquerades as a friend. One may well ask: which disease is more fatal, the one with the obvious symptoms, or the insidious one which develops within, eating at the vital organs, and yet which shows no external symptoms?
This analogy holds true for the subtle form of polytheism. For the danger of open polytheism, of one that can be easily identified, is obvious to all and sundry. However, it is the subtle form of polytheism whose diagnosis calls for unusual insight and a mature grasp of the requisites of monotheism. For polytheism in its subtle form goes about striking its roots imperceptibly. The result is that in the course of time the roots of the true faith are eaten away even before anyone is alerted to such a dangerous development.
*109. The Prophet (peace be on him) is asked not to be one of those who associate others with God in His being, His attributes, His claims against His creatures, and His authority over those who set up others than God as partners to God. These others could be either one's own self, or some other person, or a group of persons; a spirit, a jinn, an angel, or any tangible or imagined being. Thus, the demand is not just a positive one to follow the path of serving the One True God with total devotion and steadfastness - there is also a negative aspect of the demand - that one ought to detach oneself from those who associate others with God in His divinity in whatever form. Moreover, one is required to be exclusively devoted to God not only in the realm of belief but also in the realm of conduct; not only in the individual but also in the collective sphere of life; not only when one is in a mosque, but also when one is in an educational institution, or in a court of law, or a legislative body, or in stately palaces where political decisions are made, or in market places bristling with trade and commerce. In short, one should adhere wherever one might be, to the doctrine of exclusive devotion to God. This is a way that should be quite distinct from the way of those who have developed in their lives a hodgepodge of two opposites: devotion to God and devotion to others than God. In short, one who believes in worshipping the One True God alone can never go hand-in-hand with those who believe in polytheism. For how could a Muslim conceivably be satisfied to go step-by-step with, let alone follow the way of those who associate others with God in His divinity? For in the latter eventuality the believer will be unable to fulfil the basic requisite of his faith, viz. the doctrine of monotheism.
Moreover, the Qur'an asks the believer not only to shun overt but also covert and subtle forms of polytheism. One should be especially cautious about the latter since the consequences of any kind of polytheism are dreadful. Some people, out of their naivety, however, are inclined to take a light view of covert polytheism, considering it to be of less consequence than the open variety. One should be wary of such complaisance for covert polytheism may, in fact, be even more serious than the open variety. For an enemy out in the open can be more effectively countered than the one who is hidden from sight, or one who masquerades as a friend. One may well ask: which disease is more fatal, the one with the obvious symptoms, or the insidious one which develops within, eating at the vital organs, and yet which shows no external symptoms?
This analogy holds true for the subtle form of polytheism. For the danger of open polytheism, of one that can be easily identified, is obvious to all and sundry. However, it is the subtle form of polytheism whose diagnosis calls for unusual insight and a mature grasp of the requisites of monotheism. For polytheism in its subtle form goes about striking its roots imperceptibly. The result is that in the course of time the roots of the true faith are eaten away even before anyone is alerted to such a dangerous development.
وَلَا تَدْعُ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكَ
وَلَا يَضُرُّكَ ۖ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذًا مِنَ الظَّالِمِينَ {10:106}
[Q10:106] Wa laa tad'u min doonil laahi maa laa yanfa'uka wa
laa yadurruka fa in fa'alta fa innaka izam minaz zaalimeen.
[Q10:106] And do not call besides ALLAH (SWT)
on that which can neither benefit you nor harm you, for if you do then surely
you will in that case be of the unjust.
[Q10:106] Dan janganlah engkau (wahai Muhammad) menyembah atau memuja yang lain dari ALLAH (SwT), yang tidak dapat mendatangkan manfaat kepadamu dan juga tidak dapat mendatangkan mudarat kepadamu. Oleh itu, sekiranya engkau mengerjakan yang demikian, maka pada saat itu menjadilah engkau dari orang-orang yang berlaku zalim (terhadap diri sendiri dengan perbuatan syirik itu).
[Q10:106] Dan janganlah engkau (wahai Muhammad) menyembah atau memuja yang lain dari ALLAH (SwT), yang tidak dapat mendatangkan manfaat kepadamu dan juga tidak dapat mendatangkan mudarat kepadamu. Oleh itu, sekiranya engkau mengerjakan yang demikian, maka pada saat itu menjadilah engkau dari orang-orang yang berlaku zalim (terhadap diri sendiri dengan perbuatan syirik itu).
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(10:106) Do not call upon any apart from Allah on
those who have no power to benefit or hurt you. For if you call upon others
than Allah you will be reckoned among the wrong-doers.
وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ
لَهُ إِلَّا هُوَ ۖ وَإِنْ يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ ۚ يُصِيبُ
بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۚ وَهُوَ الْغَفُورُ الرَّحِيمُ {10:107}
[Q10:107] Wa iny yamsaskal laahu bidurrin falaa kaashifa lahoo
illaa Huwa wa iny yuridka bikhairin falaa raaadda lifadlih; yuseebu bihee man
yashaaa'u min 'ibaadih; wa huwal Ghafoorur Raheem.
[Q10:107] And if ALLAH (SWT) should afflict you with harm, then there is none to remove it but He; and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants; and He is the Forgiving, the Merciful.
[Q10:107] And if ALLAH (SWT) should afflict you with harm, then there is none to remove it but He; and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants; and He is the Forgiving, the Merciful.
[Q10:107] Dan jika
ALLAH (SwT) mengenakan engkau dengan sesuatu yang membahayakan, maka tiada
sesiapa pun yang akan dapat menghapuskannya melainkan Dia dan jika Dia
menghendaki engkau beroleh sesuatu kebaikan, maka tiada sesiapapun yang akan
dapat menghalangi limpah kurniaNya. ALLAH (SwT) melimpahkan kurniaNya itu
kepada sesiapa yang dikendakiNya dari hamba-hambaNya dan Dialah Yang Maha
Pengampun lagi Maha Mengasihani.
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(10:107) If Allah afflicts you with any hardship, none
other than He can remove it; and if He wills any good for you, none can avert
His bounty. He bestows good upon whomsoever of His servants He wills. He is
All-Forgiving, All-Merciful.'
قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ
مِنْ رَبِّكُمْ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ
ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنَا عَلَيْكُمْ بِوَكِيلٍ {10:108}
[Q10:108] Qul yaaa aiyuhan naasu qad jaaa'akumul haqqu mir Rabbikum famanih tadaa
fa innamaa yahtadee linafsihee wa man dalla fa innamaa yadillu 'alaihaa wa maaa
ana 'alaikum biwakeel.
[Q10:108] Say: O people! indeed there has come to you the truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you.
[Q10:108] Say: O people! indeed there has come to you the truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you.
[Q10:108] Katakanlah (wahai Muhammad):
Wahai sekalian manusia! Telah datang kepada kamu kebenaran (Al-Quran) dari
Tuhan kamu. Oleh itu sesiapa yang mendapat hidayat petunjuk (beriman
kepadanya), maka faedah hidayat petunjuk itu terpulang kepada dirinya sendiri
dan sesiapa yang sesat (mengingkarinya) maka bahaya kesesatannya itu tertimpa
ke atas dirinya sendiri dan aku pula bukanlah menjadi wakil yang menguruskan
soal (iman atau keingkaran) kamu.
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(10:108) Tell them (O Muhammad): 'Men! Truth has come to
you from your Lord. Whosoever, then, follows the true guidance does so for his
own good; and whosoever strays, his straying will be to his own hurt. I am no
custodian over you.
وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ وَاصْبِرْ حَتَّىٰ
يَحْكُمَ اللَّهُ ۚ وَهُوَ خَيْرُ الْحَاكِمِينَ {10:109}
[Q10:109] Qattabi' maa yoohaaa ilaika wasbir hattaa yahkumal laah; wa Huwa khairul
haakimeen.
[Q10:109] And follow
what is revealed to you and be patient till ALLAH (SWT) should give judgment,
and He is the best of the judges.
[Q10:109] Dan turutlah apa yang
diwahyukan kepadamu serta bersabarlah (dalam perjuangan mengembangkan Islam)
sehingga ALLAH (SwT) menghukum (di antaramu dengan golongan yang ingkar dan
memberi kepadamu kemenangan yang telah dijanjikan), kerana Dialah sebaik-baik
Hakim.
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(10:109) And follow, (O Prophet!),
whatever is revealed to you, and remain patient until Allah brings forth His
judgement. He is the best of those who judge.'
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