SURAH (11) HUD (AYA 1 to 20)

Sura (11) HUD (The Prophet Hud) Aya 1 to 123 verses in 10 Section

Revealed at Makka

SECTION 1

         Repentance earns pardon and the bounties from ALLAH

The verses of the Qur’an established in Wisdom---The Apostle of Muhammad is a Warner and the Bearer of Glad Tidings from ALLAH.

الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ {11:1}

[Q11:1] Alif-Laaam-Raa; Kitaabun uhkimat Aayaatuhoo summa fussilat mil ladun Hakeemin Khabeer. 
[Q11:1] Alif Lam Ra (This is) a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware:

[Q11:1] Alif, Laam, Raa'. Al-Quran sebuah Kitab yang tersusun ayat-ayatnya dengan tetap teguh, kemudian dijelaskan pula kandungannya satu persatu. (Susunan dan penjelasan itu) adalah dari sisi ALLAH (SwT) Yang Maha Bijaksana, lagi Maha Mendalam pengetahuanNya. 

For Alif, Lam, Ra (huruf muqatta-at) refer to al Baqarah 2:1.

Out of many interpretations of this verse the most appropriate is that which is also confirmed by verse 17:106 of Bani Israil -THE FULL QUR’AN WAS IN AN ARRANGED FORM AS A COMPLETE AND PERFECT BOOK; the separation of surahs and verses took place in the course of gradual revelation so that people may understand, remember and use it. Refer to commentary of al Baqarah 2:2.

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(11:1) Alif. Lam. Ra. This is a Divine Command *1 whose contents have been made firm and set forth in detail *2 from One Who is All-Wise, All-Aware

*1. In keeping with the context, the word Kitab has here been rendered as 'Divine command'. The word Kitab in its Arabic usage denotes not only book or inscription, but also writ and command. There are several instances in the Qur'an of the use of the word in the latter sense. (See, for instance, al-Baqarah 2: 235, al-Ra'd 13: 38. The significance of 'command' is especially evident from the usage of k t b derivates in the passive tense: see al-Baqarah 2: 180, 183, 216, 246, etc. - Ed.) 
*2. The contents of this 'command' are firm and unalterable. In addition, the Qur'an is free from the verbosity of orators, the fanciful imagination of poets, the spellbinding rhetoric of litterateurs. Instead, the teachings of the Qur'an have been set forth with remarkable clarity and precision. Thus, in the Qur'anic text we do not find even a single word that is superfluous, nor a single word that is lacking. Moreover, the verses expound the teachings of the Qur'an in such a manner that they are at once elaborate and lucid. 

أَلَّا تَعْبُدُوا إِلَّا اللَّهَ ۚ إِنَّنِي لَكُمْ مِنْهُ نَذِيرٌ وَبَشِيرٌ {11:2}

[Q11:2] Allaa ta'budooo illal laah; innanee lakum minhu nazeerunw wa basheer. 
[Q11:2] That you shall not serve (any) but ALLAH (SWT); surely I am a warner for you from Him and a giver of good news,

[Q11:2] (Al-Quran yang demikian sifatnya diturunkan oleh ALLAH (SwT)) supaya janganlah kamu menyembah sesuatupun melainkan ALLAH (SwT). (Katakanlah wahai Muhammad): Sesungguhnya aku diutus oleh ALLAH (SwT) kepada kamu, sebagai pemberi amaran (kepada orang-orang yang ingkar) dan pembawa berita gembira (kepada orang-orang yang beriman).  

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(11:2) that you may worship none but Allah. Verily, I have come to you as a warner and a bearer of good news from Him

وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُمْ مَتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ۖ وَإِنْ تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ {11:3}

[Q11:3] Wa anis taghfiroo Rabbakum summa toobooo ilaihi yumatti'kum mataa'an hasanan ilaaa ajalim musammanw wa yu'ti kulla zee fadlin fadlahoo wa in tawallaw fa inneee akhaafu 'alaikum 'azaaba Yawmin Kabeer. 

[Q11:3] And you that ask forgiveness of your Lord, then turn to Him; He will provide you with a goodly provision to an appointed term and bestow His grace on every one endowed with grace, and if you turn back, then surely I fear for you the chastisement of a great day.
[Q11:3] Dan hendaklah kamu meminta ampun kepada Tuhan kamu (dari perbuatan syirik), kemudian hendaklah kamu rujuk kembali taat kepadaNya; supaya Dia memberi kamu nikmat kesenangan hidup yang baik (di dunia) hingga ke suatu masa yang tertentu, dan (di akhirat pula) Dia akan memberi kepada tiap-tiap seorang yang mempunyai kelebihan (dalam sebarang amal yang soleh) akan pahala kelebihannya itu dan jika kamu berpaling (membelakangkan tiga perkara itu), maka sesungguhnya aku bimbang kamu akan beroleh azab hari kiamat yang besar (huru-haranya).

Ibn Marduwayh says that dhi fazl refers to Ali ibne Abi Talib.

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(11:3) that you may seek forgiveness of your Lord and turn to Him in repentance whereupon He will grant you a fair enjoyment of life until an appointed term, *3 and will bestow favour on everyone who merits favour. *4 But should you turn away (from the truth), I fear for you the chastisement of an Awesome Day.

*3. If a person turns to God in sincere devotion, He will enable him to spend his life felicitously. God will lavish upon him His bounties, confer a variety of benedictions, provide a life of prosperity, grant peace and tranquillity, and cause him to live honourably rather than in ignominy and disgrace. The same idea has been brought forth elsewhere in the Qur'an in the following words:
Whoever acts righteously - whether male or female - the while he is a believer, We will surely grant him a clean life . . . (al-Nahl 16: 97). This verse dispels the Satanic misconception to which simpletons often succumb. The misconception consists of believing that piety, honesty and responsible behaviour might at the most lead to man's well-being in the Next Life, but they certainly play havoc with his life in the present world. Under this mistaken notion it is believed that good people are inevitably destined to live in abject poverty and utter misery. In refuting this misconception, God makes it clear that righteous behaviour is conducive to man's success in both worlds. Those who live a righteous and God-fearing life will achieve success and esteemed position in this world as in the Next. For, a position of true honour in this world falls only to those who, out of their devotion to God, act righteously, who are known for their excellent morals, who adhere to propriety in their dealings with others, who are considered by people to be trustworthy, of whom all expect nothing but goodness and benevolence, and of whom none entertains the fear of any evil.
Implicit in the Qur'anic expression 'a fair enjoyment of life' is another point which should not escape our attention. According to the Qur'an, 'enjoyment of life' is of two kinds: one which leads people, who are heedless of God, to temptations with the result that they immerse themselves in worldliness and forget God even more. Thus, 'enjoyment of life', though apparently a divine blessing, proves a curse. It becomes the precursor of God's punishment. This is what the Qur'an brands as 'illusory enjoyment'. (See Al 'Imran 3: 185; al-Hadid 57: 20 - Ed.) By contrast, the other kind of enjoyment of life adds to a person's prosperity and physical vitality in such a way that he becomes even more grateful to God. This kind of 'enjoyment of life' prompts man to fulfil the obligations incumbent upon him towards God, towards God's creatures and towards himself. Strengthened by the resources provided by God, man finds himself in a stronger position to effectively promote the cause of good and righteousness and to strive to obliterate evil and mischief. This is the Qur'anic concept of 'fair enjoyment of life' - an enjoyment which does not end with the life of this world, but extends to the Next Life as well.
*4. The more a person excels in moral conduct and good deeds, the higher will be the status that God confers upon him. God does not let anyone's good deeds go to waste. In the same way as God does not show any appreciation for evil, He does not show any lack of appreciation for goodness and virtue. In God's kingdom there is no place for the kind of atrocious injustice and stupidity to which a Persian poet has given expression in the following couplet:
The Arabian steed lies suffering from the wounds of the saddle-pack while a golden necklace adorns the neck of a donkey! God deals with His creatures in such a way that anyone who deserves a reward, is fully granted that reward. 

إِلَى اللَّهِ مَرْجِعُكُمْ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {11:4}

[Q11:4] Ilal laahi marji'ukum wa Huwa 'alaa kulli shai'in Qadeer. 
[Q11:4] To ALLAH (SWT) is your return, and He has power over all things.

[Q11:4] Kepada ALLAH (SwT) jualah kembalinya kamu dan Dia Maha Kuasa atas tiap-tiap sesuatu. 

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(11:4) Unto Allah is your return, and He has power to do everything.

أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ ۚ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {11:5}

[Q11:5] Alaa innahum yasnoona sudoorahum liyastakhfoo minh; alaa heena yastaghshoona siyaabahum ya'lamu maa yusiroona wa maa yu'linoon; innahoo 'aleemum bizaatis sudoor. 
[Q11:5] Now surely they fold up their breasts that they may conceal (their enmity) from Him; now surely, when they use their garments as a covering, He knows what they conceal and what they make public; surely He knows what is in the breasts.

[Q11:5] Ketahuilah! Sesungguhnya mereka yang ingkar itu membongkokkan badan mereka untuk menyembunyikan (perasaan buruk yang ada dalam dada mereka) daripada ALLAH (SwT). Ketahuilah! Semasa mereka berselubung dengan pakaian mereka sekalipun, ALLAH (SwT) mengetahui apa yang mereka sembunyikan dan apa yang mereka zahirkan; sesungguhnya Dia Maha Mengetahui akan segala (isi hati) yang ada di dalam dada. 

"Folding the breast" means to conceal hostility.

Ayyashi reports on the authority of Jabir bin Abdullah that whenever the idolaters saw the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), they used to lower their heads, covered with scarfs, in front of their chests, so as not to look at him.

ß  Ibn Abbas reports that this verse refers to the hypocrites who concealed their envy and hostility towards Ali, which, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said, they will openly declare and put into effect after his departure from this world.

As stated in verse 3:119 of Ali Imran ALLAH (SWT) KNOWS WELL THE INMOST SECRETS OF THE HEARTS.

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(11:5) Lo! They fold up their breasts that they may conceal themselves from Him. *5 Surely when they cover themselves up with their garments Allah knows well what they cover and what they reveal. Indeed He even knows the secrets hidden in the breasts.

*5. When the Prophet's mission became the talk of the day in Makka, some people showed considerable aversion to it, even if they did not actively oppose it. These people were unwilling to listen to the Prophet (peace be on him) and made a point of avoiding him. If they saw him somewhere they would turn their faces away or try to hide themselves. Such people made every effort to avoid any encounter with the Prophet (peace be on him) lest he might invite them to accept his teaching.
The present verse refers precisely to such people; they are portrayed as being frightened at the prospect of facing the truth. Ostrich-like they dug their heads in the sand, fancying that the reality itself had vanished. The fact, however, is that the reality remains, and testifies to the folly of those who hide from it. 

وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ {11:6}

[Q11:6] Wa maa min daaabbatin fil ardi illaa 'alal laahi rizquhaa wa ya'lamu mustaqarrahaa wa mustawda'ahaa; kullun fee Kitaabim Mubeen. 
[Q11:6] And there is no animal in the earth but on ALLAH (SWT) is the sustenance of it, and He knows its resting place and its depository all (things) are in a manifest book.

[Q11:6] Dan tiadalah sesuatupun dari makhluk-makhluk yang bergerak di bumi melainkan ALLAH (SwT) jualah yang menanggung rezekinya dan mengetahui tempat kediamannya dan tempat dia disimpan. Semuanya itu tersurat di dalam Kitab (Luh Mahfuz) yang nyata (kepada malaikat-malaikat yang berkenaan).

Refer to the commentary of An-am 6:59 for the "manifest book".

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(11:6) There is not a single moving creature on the earth but Allah is responsible for providing its sustenance. He knows where it dwells and where it will permanently rest. *6 All this is recorded in a clear Book.

*6. God is, on the one hand, All-Knowing. He knows exactly where each of His creatures is, be it the nest of a small bird or the hole of a tiny worm. On the other hand, God provides sustenance to all, and provides for them wherever they might be. He is aware at all times of where His creatures spend their lives and where they will breathe their last. It would be sheer stupidity if someone were to think that by resorting to methods such as covering one's face, or closing one's eyes one would be able to escape God's punishment. Even if someone succeeds in eluding the Prophet's observation it is to no avail. For no one can escape God's observation. Nor should anyone entertain the illusion that God is unaware of the fact that the Prophet (peace be on him) was doing his best to communicate the truth to the unbelievers, and that the latter were trying their utmost to clog their ears lest the truth reached them. 

وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۗ وَلَئِنْ قُلْتَ إِنَّكُمْ مَبْعُوثُونَ مِنْ بَعْدِ الْمَوْتِ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ {11:7}

[Q11:7] Wa Huwal lazee khalaqas samaawaati wal alrda fee sittati aiyaaminw wa kaana 'Arshuhoo alal maaa'i liyablu wakum aiyukum ahsanu 'amalaa; wa la'in qulta innakum mab'oosoona mim ba'dil mawti la yaqoolanal lazeena kafaroo in haazaaa illaa sihrum mubeen. 
[Q11:7] And He it is Who created the heavens and the earth in six periods-- and His dominion (extends) on the water-- that He might manifest to you, which of you is best in action, and if you say, surely you shall be raised up after death, those who disbelieve would certainly say: This is nothing but clear magic.

[Q11:7] Dan Dialah yang menjadikan langit dan bumi dalam enam masa, sedang ArasyNya berada di atas air (Dia menjadikan semuanya itu untuk menguji kamu: Siapakah di antara kamu yang lebih baik amalnya dan demi sesungguhnya! Jika engkau (wahai Muhammad) berkata: Bahawa kamu akan dibangkitkan hidup kembali sesudah mati tentulah orang-orang yang ingkar akan berkata: Ini tidak lain, hanyalah seperti sihir yang nyata (tipuannya).

THE CREATION OF THE UNIVERSE IS NOT A SPORT, NOR A WHIM, ON THE PART OF ALLAH (SWT). THIS LIFE IS TESTING TIME, BUT THE DISBELIEVERS, WHO DO NOT BELIEVE IN A FUTURE LIFE OF THE HEREAFTER, THINK ALL TALK OF IT IS LIKE A SORCERER'S TALK, EMPTY OF REALITY.

Ø  Araf 7:54 for the creation of the universe, AND

Ø  al Baqarah 2:255 for the seat of divine authority.

Water, the perennial matter, from which the physical universe (terrestrial and celestial bodies) has been formed, is described as liquid, amenable to take any form, to prove that there is no limit to the possibility of development or, change in the matter, which implies a free competition in the process of continuity and progress. HOWEVER perfect one may be, the possibility of further perfection is always there to try and attain, for which the Qur’an asks the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to pray in verse 20:114 of Ta Ha.

After dealing with the process and purpose of creation, the reference to "raising up after death" may either refer to the present state in which man is (when he is nothing, unworthy of mention- Dahr: 1) or to the resurrection as the consequence of the life of this world. THE RAISING UP AFTER DEATH THROUGH AN EVOLUTIONARY PROCESS, which the Qur’an frequently mentions, appears as a fascinating but unreliable statement to the ignorant disbelievers, therefore they say it is a sorcery.

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(11:7) And He it is Who created the heavens and the earth in six days - and [before that] His Throne was upon the water *7 that He may test you, who of you is better in conduct *8 If you were to say (O Muhammad): 'All of you will surely be raised after death', then those who disbelieve will certainly say: 'This is nothing but plain sorcery. *9

*7. This is a parenthetical statement which was presumably made in response to some such query: 'If there was a time when the heavens and the earth did not exist, and then they were created - what is it that existed before?' Without explicitly mentioning any such query, an answer is briefly provided. The answer is: before all the heavens and the earth were created there was water everywhere. However, we are not in a position to state with certainty the meaning of the word 'water' used in the verse. Does it mean the 'water' known to us by that name now? Or has it been used metaphorically to refer to matter in its liquid form before it assumed its present form? As for the statement that God's Throne was on water, it means - as far as we have been able to grasp -that God's kingdom was over water. 
*8. God created the earth and the heavens because He wanted to create man. Furthermore, He created man so as to entrust him with moral responsibility and to invest him with the power of God's vicegerency. Thereafter, it was to be seen how each human being would acquit himself of that responsibility and how he would make use of the power entrusted to him. It is possible to imagine that this was not the purpose of creating man and that God had willed man to have the powers that he now has and yet not put him to any test, nor question him about whether he used the powers granted to him appropriately or not. It is also possible to imagine that man would not be required to render any account to God nor be rewarded or punished for his deeds. It is also possible to imagine that man who has been encumbered with moral responsibility, would simply end in dust. If all this is true, then we have no alternative but to consider this entire act of creation a senseless ploy, and human life an absolute futility.
*9. The unbelievers are so downright foolish that they consider the universe no more than the playhouse of some sportive fellow, and regard themselves merely as pranks to amuse him. They are so elated with this foolish concept that even when they are informed of the true purpose of creation and of their own life in it, they simply laugh it all away. They also go to the extent of flinging the gibe of sorcerer at the Prophet (peace be on him). 

وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَىٰ أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ ۗ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {11:8}

[Q11:8] Wala'in akhkharnaa 'anhumul 'azaaba ilaaa ummatim ma'doodatil la yaqoolunna maa yahbisuh; alaa yawma yaateehim laisa masroofan 'anhum wa haaqa bihim maa kaanoo bihee yastahzi'oon. 
[Q11:8] And if We hold back from them the punishment until a stated period of time, they will certainly say: What prevents it? Now surely on the day when it will come to them, it shall not be averted from them and that which they scoffed at shall beset them.

[Q11:8] Dan demi sesungguhnya! Jika kami tangguhkan azab daripada menimpa mereka hingga ke suatu masa yang tertentu, tentulah mereka akan berkata (secara mengejek): Apakah yang menghalangnya? Ketahuilah! Pada hari datangnya azab itu kepada mereka, tidak akan dapat ditolak daripada menimpa mereka dan tentulah mereka akan diliputi oleh azab yang mereka telah ejek-ejek itu. 

(In continuation of the preceding verse) THE DISBELIEVERS THINK THAT ALL THIS TALK OF PUNISHMENT IS NONSENSE, THERE IS NO SUCH THING.

Ummatin has been used here as a distinguished time to show that there is a reckoned time of respite. It does not refer to resurrection.

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(11:8) And were We to put off the chastisement from them for a determined period, they will cry out: 'What withholds Him from chastising?' Surely when the day of the chastisement will come, nothing will avert it and the chastisement which they had ridiculed shall encompass them.

SECTION 2

         Patience and good deeds earn pardon from ALLAH

The common nature of the people who rejoice and get proud when blessed by ALLAH and whenever any blessings is justly withdraw, man gets dejected and becomes ungrateful---The infidels challenged to bring some chapters like those of the Qur’an if they be truthful---Tyrants cursed by ALLAH.

وَلَئِنْ أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ {11:9}

[Q11:9] Wa la'in azaqnal insaana minnaa rahmatan summa naza'naahaa minhu, innahoo laya'oosun kafoor. 
[Q11:9] And if We make man taste mercy from Us, then take it off from him, most surely he is despairing, ungrateful.

[Q11:9] Dan demi sesungguhnya! Jika Kami rasakan manusia sesuatu pemberian rahmat dari Kami kemudian Kami tarik balik pemberian itu daripadanya, mendapati dia amat berputus asa, lagi amat tidak bersyukur. 

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(11:9) If We ever favour man with Our Mercy, and then take it away from him, he becomes utterly desperate, totally ungrateful.

وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ {11:10}

[Q11:10] Wala'in azaqnaahu na'maaa'a ba'da darraaa'a massat hu la yaqoolanna zahabas saiyiaatu 'anneee; innahoo lafarihun fakhoor. 
[Q11:10] And if We make him taste a favor after distress has afflicted him, he will certainly say: The evils are gone away from me. Most surely he is exulting, boasting;

[Q11:10] Dan demi sesungguhnya! Kalau Kami memberinya pula kesenangan sesudah dia menderita kesusahan, tentulah dia akan berkata: Telah hilang lenyaplah dariku segala kesusahan yang menimpaku. Sesungguhnya dia (dengan kesenangannya itu) riang gembira, lagi bermegah-megah (kepada orang ramai). 

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(11:10) And if We let him taste favour after harm has touched him, he says: 'All my ills are gone', and he suddenly becomes exultant and boastful, *10

*10. There are weaknesses in human beings which they themselves can observe if only they engage in self-introspection. It is a measure of man's shallowness and short-sightedness that whenever he has power and wealth he brags and swaggers. In times of prosperity, he becomes incapable of even imagining that his spring can suffer a winter. The result is that whenever he is afflicted with adversity, he is driven to utter despair, becomes an incarnation of grief and despondency so much so that at times he tries to make himself forget his misfortunes by flinging abuses and taunts at God. But when these bad days are over and good days return, he once again becomes boastful. Drunk with success and prosperity, he returns to his old intemperate revelries. Why has this despicable trait of man been mentioned at this point? The purpose is to subtly remind the Makkan unbelievers of the warning the Prophet (peace be on him) gave them while they enjoyed security and well-being. He warned them that if they continued to disobey God they would be struck by a severe punishment. On hearing this warning, they had burst into laughter and, in effect, said to the Prophet (peace be on him): 'Are you blind to the bounties that are being lavished upon us? Do you not see that the standards of our greatness are fluttering all around? What makes you, then, day-dream that a scourge is about to be let loose upon us?' This disparaging response to the Prophet's sincere counsel and admonition was an abject expression of man's despicable trait referred to above. God has deferred the infliction of punishment and granted the unbelievers a reprieve in order that they may mend their ways. They, however, failed to seize the opportunity on account of the illusion that their prosperity would endure. 

إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ {11:11}

[Q11:11] Illal lazeena sabaroo wa 'amilus saalihaati ulaaa'ika lahum maghfiratunw wa ajrun kabeer. 
[Q11:11] Except those who are patient and do good, they shall have forgiveness and a great reward.

[Q11:11] Kecuali orang-orang yang sabar dan mengerjakan amal soleh maka mereka itu akan beroleh keampunan dan pahala yang besar. 

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(11:11) except those who are patient *11 and act righteously. Such shall have Allah's forgiveness and a great reward. *12

*11. This brings out another aspect of 'patience'; a quality in sharp contrast to that undignified trait just mentioned. Those who are patient exhibit poise and equanimity in the midst of vicissitudes of fortune. They do not allow changes of fortune to change their attitude and character. If circumstances are favourable and they enjoy wealth, power and fame, that does not make them power-drunk. Again, when they are visited with adversity, their dignity is not crushed out of all existence. Whenever God puts them to any test - be it that of prosperity or of adversity - they maintain their dignified posture of moderation. Whatever the circumstance, their mettle never fails them. 
*12. God forgives the sins of those who are patient and do good and He also rewards them amply for their good deeds. 

فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَىٰ إِلَيْكَ وَضَائِقٌ بِهِ صَدْرُكَ أَنْ يَقُولُوا لَوْلَا أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ ۚ إِنَّمَا أَنْتَ نَذِيرٌ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ {11:12}

[Q11:12] Fala'allaka taarikum ba'da maa yoohaaa ilaika wa daaa'iqum bihee sadruka ai yaqooloo law laaa unzila 'alaihi kanzun aw jaaa'a ma'ahoo malak; innamaa anta nazeer; wallaahu 'alaa kulli shai'inw wakeel. 
[Q11:12] Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a warner; and ALLAH (SWT) is custodian over all things.

[Q11:12] Jangan-jangan engkau (wahai Muhammad) tidak menyampaikan sebahagian dari apa yang diwahyukan kepadamu serta merasa sempit dada untuk menyampaikannya disebabkan orang-orang yang ingkar itu berkata: Mengapa tidak diturunkan kepada (Muhammad) perbendaharaan (harta benda yang banyak) ataupun datang bersama-sama dengannya malaikat (untuk menolongnya menyiarkan Islam)? Kerana sesungguhnya engkau hanyalah seorang Rasul pemberi amaran kepada orang-orang yang ingkar dan ALLAH (SwT) jualah Pentadbir yang menguruskan tiap-tiap sesuatu (maka berserahlah diri kepadaNya). 

Ayyashi, in his commentary, narrates on the authority of Zayd bin Arqam,

“That Jibra-il came to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) on the eve of Arafat to convey the message of ALLAH (SWT) about the appointment of Ali as his successor. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at once called to mind the obstinate and violent opposition he encountered when he announced his mission of prophethood, and was sure that announcement of the wilayah of Ali would generate harsher and more severe persecution of him and his Ahlul Bayt. In the meantime Jibra-il reappeared with this verse.”

ß  IN MA-IDAH 5:67 "THAT WHICH HAS BEEN ALREADY SENT DOWN TO YOU" CLEARLY INDICATES THAT THE COMMAND RELATING TO THE WALIYAH OF ALI HAD BEEN RECEIVED BEFORE IT WAS ANNOUNCED ON DHILHAJJ 18, 10 HIJRA.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) never felt inclined to give up any part of what was revealed to him nor his heart ever felt strained on account of people's persistent hostility or their unreasonable demand for miracles, which was contrary to the purpose of the final religion of ALLAH (SWT), based upon reason and facts.  IT IS JUST A WARNING to those who desire to give up or forget those verses which do not serve their purpose.

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(11:12) (O Messenger!) Let it not happen that you omit (to expound) a portion of what was revealed to you. And do not be distressed that they will say: 'Why was a treasure not bestowed upon him?' or 'Why did no angel accompany him?' For you are merely a warner, whereas Allah has control over everything. *13

*13. In order to fully understand the verse one should take mental note of the circumstantial background of its revelation. At the time this verse was revealed, Makka was the centre of the Quraysh who had a preponderant influence over the whole of Arabia because of their religious prestige, wealth, trade, and political power. At the very moment when the Quraysh were at the zenith of their power and authority, a Makkan - the Prophet - stood up and vehemently denounced the religion of which they were custodians as a bundle of ignorance and error. He also condemned the social system of which they were standard-bearers, calling it rotten to the core. He also warned them of an impending punishment from God. He emphasized that the only way to avert this punishment was to accept the true faith and righteous order of life which he had expounded to them on God's behalf.
The only thing which this man had to make people believe he had been appointed by God to communicate His message, was the purity of his character and the utter reasonableness of his teaching. In addition, there was apparently nothing in the milieu except the deep-rooted wrongs which had corrupted the religious, moral and social life of the Quraysh that would suggest that God's punishment was close at hand. On the contrary, all portents indicated that the Makkans enjoyed God's plenteous favours and of the deities which they worshipped. Thus, apparently they had every reason to believe that they were on the right path.
If, under such circumstances, someone in the manner of the Prophet (peace be on him) were to strongly denounce the prevalent way of life, it was hardly surprising that all except a very few right-thinking people who had access to the truth would become his inveterate enemies. This enmity found its expression in a myriad of forms. Some people sought to suppress the Prophet (peace be on him) by resorting to harsh methods of repression. Others tried to undermine his position by false accusations and vicious propaganda. Some discouraged him with their bigoted indifference and frowning, while others resorted to jests, pranks, taunts, and ridicule in order to dismiss his message as absurd.
It is clear that such a hostile attitude would have been heart-breaking for the Prophet (peace be on him). This would have been especially so since the hostility persisted for several years. It is under these trying circumstances that God consoled the Prophet (peace be on him). He comforted him by saying that it is people of low mettle who turn boastful in prosperity and become downcast and despondent in adversity. A worthy person in God's sight pursues righteousness with patience and courage. Hence, the Prophet (peace be on him) should not be shaken by the bigoted opposition, the aversion, the ridicule and mockery, and the foolish objections which he was subjected to by the unbelievers. On the contrary, he should have no hesitation, despite all the opposition he faced, in calling people to the truth revealed by God. In fact, he should not even permit a moment's reluctance in proclaiming the truth for fear that he would be ridiculed for propagating those teachings. Nor should he shrink from performing his duty to preach because some of those teachings would be too unpalatable for his people even to hear. For the main task of the Prophet (peace be on him) was to continuously state the truth, uncompromisingly and fearlessly, and regardless of those who accepted it and those who did not. Once this duty had been performed, it was pointless worrying whether it would be of any effect. In that regard, the Prophet (peace be on him) ought to place his reliance entirely on God. 

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ {11:13}

[Q11:13] Am yaqooloonaf taraahu qul faatoo bi'ashri Suwarim mislihee muftarayaatinw wad'oo manis tata'tum min doonil laahi in kuntum saadiqeen. 
[Q11:13] Or, do they say: He has forged it. Say: Then bring ten forged chapters like it and call upon whom you can besides ALLAH (SWT), if you are truthful.

[Q11:13] Bukan itu sahaja kata-kata mereka bahkan mereka menuduh dengan mengatakan: Ia (Muhammad) yang mereka-reka Al-Quran itu!. Katakanlah (wahai Muhammad): (Jika demikian tuduhan kamu), maka cubalah buat serta datangkan sepuluh surah rekaan yang sebanding dengan Al-Quran itu dan panggilah siapa sahaja yang kamu sanggup memanggilnya, yang lain dari ALLAH (SwT), jika betul kamu orang-orang yang benar.

Refer to the commentary of al Baqarah 2:23 and Araf 7:38.

For a similar challenge see verses 2:32, 10:38 and 17:88. It is noteworthy that all the other religious scriptures of the world as held holy and scared simply because they relate to religious knowledge. There is nothing in anyone of them to assert any of them being the Word of ALLAH (SWT) with such a vehement and such a reported challenge about his position. IT IS TO SAY THAT THE HOLY QUR’AN IS NOT THE WORK EDITED BY THE HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) OR ANY MORAL, BUT ITS AUTHOR IS NONE BUT ALLAH (SWT).

It must be remembered that the challenge was in the first place to the Arabs as a nation who were then known for their literary and especially for their poetical talents that even an ordinary Arab used to speak in poetry. Had that been possible for them, they would not have spared any pain to meet this challenge.

µ  The challenge is now open to the world at large and for all times until the end of the world.

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(11:13) Do they say: 'He has invented this Book himself?' Say: 'If that is so, bring ten surahs the like of it of your composition, and call upon all (the deities) you can other than Allah to your help. Do so if you are truthful.'

فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ فَاعْلَمُوا أَنَّمَا أُنْزِلَ بِعِلْمِ اللَّهِ وَأَنْ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنْتُمْ مُسْلِمُونَ {11:14}

[Q11:14] Fa il lam yastajeeboo lakum fa'lamooo annamaaa unzilla bi'ilmil laahi wa al laaa ilaaha illaa Huwa fahal antum muslimoon. 
[Q11:14] But if they do not answer you, then know that it is revealed by ALLAH (SWT)'s knowledge and that there is no ALLAH (SWT) but He; will you then submit? 

[Q11:14] Oleh itu, jika mereka (penolong-penolong kamu) tidak dapat melaksanakan permintaan kamu (untuk membuat surah-surah yang sebanding dengan Al-Quran), maka ketahuilah bahawa Al-Quran itu diturunkan hanyalah menurut pengetahuan ALLAH (SwT) dan bahawa tidak ada tuhan yang berhak disembah melainkan ALLAH (SwT). Setelah (terbukti hakikat yang demikian) maka adakah kamu mengakui Islam dan menurut aturannya? 

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(11:14) Then if (your deities) do not respond to your call for help then feel assured that this Book was revealed with the knowledge of Allah, and that there is no true god but Him. Will you, then, surrender (to this truth)? *14

*14. The argument advanced here serves to establish the divine origin of the Qur'an as well as the oneness of God. The argument, put succinctly, is as follows:
(i) If the unbelievers thought that the Qur'an had been authored by some human being, then it ought to be possible for them to compose something which would be the like of it. Now, unbelievers claim that it is the Prophet (peace be on him) - a human being rather than God - who has produced the Qur'an. In such a case it should be possible for them - for they too are human - to produce such a book. However, despite the repeated challenges for them to produce something like the Qur'an no one, not even all of them combined, has succeeded in achieving it. The conclusion is quite evident: the Book was revealed by God and there is no question that it is the work of any human being. 
(ii) The Qur'an quite openly and vehemently denounced the deities which the unbelievers worshipped, and urged them to abandon these as they had no share in God's godhead. The unbelievers were also asked to mobilize all whom they wished, including their deities - provided they had any power - to assist them in establishing the falsity of the Prophet's claim by producing a book equal to the Qur'an. But if at such a crucial stage, their deities fail to come to their aid and do not grant them the power to produce something like the Qur'an, what then does that prove? Quite obviously, it proves that these so-called deities had neither the power nor even a shred of the attributes necessary for godhead. The fact of their becoming deities was purely the work of a few human beings who had invested such weak, mortal creatures with godhead.
Incidentally, this verse also establishes the fact that in terms of chronological sequence the present surah - Hud- was revealed before Surah Yunus. For in the present surah, the unbelievers have been challenged to produce ten surahs like the Qur'anic ones. Subsequently, after the unbelievers failed to do so, they were asked in Surah Yunus to produce just one surah like it. (See Yunus 10: 38, n. 46.) 

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ {11:15}

[Q11:15] Man kaana yureedul hayaatad dunyaa zeenatahaa nuwaffi ilaihim a'maa lahum feehaa wa hum feehaa laa yubkhasoon. 
[Q11:15] Whoever desires this world's life and its finery, We will pay them in full their deeds therein, and they shall not be made to suffer loss in respect of them.

[Q11:15] Sesiapa yang keadaan usahanya semata-mata berkehendakkan kehidupan dunia dan perhiasannya (dengan tidak disaksikan sama oleh Al-Quran tentang sah batalnya), maka Kami akan sempurnakan hasil usaha mereka di dunia dan mereka tidak dikurangkan sedikitpun padanya. 

ALL THE MEANS OF COMFORT AND ENJOYMENT AMASSED IN THIS WORLD WILL AVAIL NOTHING ON THE DAY OF JUDGEMENT; AND THE GOOD DEEDS DONE, **NOT TO SEEK ALLAH (SWT)'S PLEASURE BUT TO SHOW OFF, WILL BE RENDERED NULL AND VOID.

Some commentators say that it is also a prophecy- whatever plot devised against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his mission will be frustrated.

Ø  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

‘Seeking the enjoyments of this temporary life, a passing phase, will cost you the blessings of the eternal life; and the everlasting bliss of the life of the hereafter can only be obtained by sacrificing the enjoyments of this life. Therefore give up the pleasure of this world as a means to get the gains of the hereafter.’

EVEN THE DISBELIEVERS, IF THEY DO GOOD, WILL BE DULY RECOMPENSED IN THIS LIFE, BECAUSE THE QUR’AN REPEATEDLY SAYS THAT ALLAH (SWT) NEVER LET GOOD DEEDS REMAIN UNREWARDED, BUT they will have no share of eternal bliss on account of their disbelief.

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(11:15) Those who seek merely the present world and its adornment. *15 We fully recompense them for their work in this world, and they are made to suffer no diminution in it concerning what is their due.

*15. What prompted this Qur'anic remark is the fact that the kind of people who rejected the message of the Qur'an both in the time of the Prophet (peace be on him) and subsequently have one major characteristic in common - they are all steeped in worldliness. Many of the arguments which they advance in order to reject the Qur'an are probably after-thoughts, merely rationalized excuses for not accepting the truth. What lies at the root of these people's rejection is the hypothesis that everything other than this world and its gains are worthless, and that everyone should have the fullest opportunity to seize the optimum portion of worldly benefits.

أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ ۖ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ {11:16}

[Q11:16] Ulaaa'ikal lazeena laisa lahum fil Aakhirati illan Naaru wa habita maa sana'oo feehaa wa baatilum maa kaanoo ya'maloon. 
[Q11:16] These are they for whom there is nothing but fire in the hereafter, and what they wrought in it shall go for nothing, and vain is what they do.

[Q11:16] Merekalah orang-orang yang tidak ada baginya pada hari akhirat kelak selain daripada azab Neraka dan pada hari itu gugurlah apa yang mereka lakukan di dunia dan batallah apa yang mereka telah kerjakan. 

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(11:16) They are the ones who shall have nothing in the Hereafter except Fire. *16 (There they shall come to know) that their deeds in the world have come to naught; and that whatever they have done is absolutely useless.

*16. Those who keep their attention focused on this world and its benefits will reap worldly benefits in proportion to their efforts. However, since such people have not been concerned with, nor did they direct their efforts to achieving success and well-being in the Hereafter, there is no reason to suppose that their efforts, aimed merely at achieving worldly benefits, will also embrace the benefits of the Hereafter. A person can expect that his action in this world will be of some benefit to him in the Next Life only if he has engaged himself in tasks which are beneficial in the Next Life as well. This can be illustrated by example. A person wants to have a stately mansion to live in and to that end he adopts the means that are ordinarily adopted for its construction.
Now, if he has adopted the requisite means he will indeed have a stately mansion. Even if such a person happens to be an unbeliever, this fact will not prevent the mansion from being constructed. However, when such a person breathes his last, he will have to leave behind that mansion and its belongings and will be able to take nothing of it to the Next World. Now, if he has not taken the necessary steps to obtain a mansion in the Next World, he will simply not obtain any such mansion there. Only those who performed deeds which, according to God's Law, would make him deserve a mansion in the Next World will be able to have it.
One might be inclined to say: "This line of argument at best leads to the conclusion that such a person who cares only for this world, should be denied a mansion in the Next World. But does that also call for consigning him, in the Next World, to Hell-Fire?' On this point the Qur'an explains on more than one occasion that all those who work in total disregard of the Hereafter necessarily engage in acts which lead them to end up in a heap of Fire in the Next Life rather than in a mansion in Paradise. (See, for instance, Yunus 10, n. 12.) 

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ وَمِنْ قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ أُولَٰئِكَ يُؤْمِنُونَ بِهِ ۚ وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ ۚ فَلَا تَكُ فِي مِرْيَةٍ مِنْهُ ۚ إِنَّهُ الْحَقُّ مِنْ رَبِّكَ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ {11:17}

[Q11:17] Afaman kaana 'alas baiyinatim mir Rabbihee wa yatloohu shaahidum minhu wa min qablihee Kitaabu Moosaaa imaamanw wa rahmah; ulaaa 'ika yu'minoona bih; wa mai yakfur bihee minal Ahzaabi fan Naaru maw'iduh; falaa taku fee miryatim minh; innahul haqqu mir Rabbika wa laakinna aksaran naasi laa yu'mioon. 

[Q11:17] Is he then who has with him clear proof from his Lord, and a witness from Him recites it and before it (is) the Book of Musa, a guide and a mercy? These believe in it; and whoever of the (different) parties disbelieves in it, the Fire will be their promised meeting-place. Be not then in doubt thereon: surely it is the truth from your Lord, but most men do not believe.
[Q11:17] Jika demikian, adakah sama mereka itu dengan orang-orang yang keadaannya sentiasa berdasarkan bukti yang terdapat dari (benda-benda yang diciptakan oleh) Tuhannya, dan diikuti oleh Kitab Suci Al-Quran memberi kenyataan sebagai saksi dari pihak Tuhan meneguhkan bukti yang tersebut dan sebelum itu, kenyataan yang serupa diberi oleh Kitab Nabi Musa yang menjadi ikutan dan rahmat (kepada umatnya)? Orang-orang yang berkeadaan demikian, mengakui menerima Al-Quran dan sesiapa ingkar akan Al-Quran itu dari kumpulan-kumpulan kaum kafir, maka Nerakalah dijanjikan menjadi tempatnya. Oleh itu, janganlah engkau (wahai Muhammad) menaruh perasaan ragu-ragu terhadap Al-Quran, kerana sesungguhnya Al-Quran itu adalah perkara yang benar dari Tuhanmu, tetapi kebanyakan manusia tidak percaya kepadanya.

There are several traditions reported on the authority of Ahlul Bayt, AND ALSO narrated by well-known Muslim scholars like Jalal al Din al Suyuti in Durr al Manthur, Muhammad bin Ahmad Qartabi in Tafsir Qartabi, Sayyid Hashim Bahrayni in Tafsir Burhan, Abd Ali bin Jumah Hawyazi in Tafsir Nur al Thaqalayn, Abu Ali al Tabrasi in Tafsir Majma al Bayan, Abu Ishaq al Thalabi in Tasir al Kabir, and Abu Nu-aym in Hilyatul Awliya that shahid in this verse refers to Ali ibne Abi Talib, just as shahid in verse 13:43 of ar Rad also refers to Imam Ali.

In reply to a question Imam Ali said that in "Is he then (like unto him) who has a clear proof from his Lord, and a witness, from Him, follows him," the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is the divine "bayyanah" and I am the witness, guide and mercy.

ALLAH (SWT) HAS DECLARED ALI TO BE THE IMAM WHO ALONE TESTIFIES THE TRUTH ABOUT ALLAH (SWT) AND HIS PROPHET, and like the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who is "mercy unto the world", he is also "mercy'? BECAUSE BOTH OF THEM ARE FROM ONE AND THE SAME DIVINE LIGHT, THEREFORE, ALI IS THE ONLY TRUE SUCCESSOR OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WHOM ALL THE MUSLIMS SHOULD FOLLOW IF THEY HAVE TRULY AND SINCERELY SURRENDERED THEMSELVES TO THE WILL OF ALLAH (SWT).

§  In this verse yatlu means to follow, [and to translate it "to recite" is incorrect as there is no mention of anything to be recited.] On the contrary a "person" has been mentioned, who is with clear evidence from his Lord. Therefore "to recite" is meaningless.

     IT IS CLEARLY SAID that there is a person who has come with clear evidence from ALLAH (SWT) and there is another who immediately follows and bears witness to the truthfulness of the first; AND before him the book of Musa had borne witness.

IT IS NOW LEFT TO US TO CORRECTLY ASSESS AND VALUE AND RECOGNISE THE AUTHORITY of the [1] one who was a witness to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to the Apostleship AND [2] to the Truth about ALLAH (SWT), AND [3] who by ALLAH (SWT) Himself is declared as the ‘Imam’, the divinely commissioned guide and also ‘Rahmat’, i.e., ALLAH (SWT)’s mercy along with the ‘Rahmatun-lil-Aalameen’, i.e., the Mercy unto the worlds, (i.e., the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) TO ADOPT AS OUR GUIDE IN THE PLACE OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WHEN HE LEAVES US, OR TO FOLLOW ANY UNWARRANTED SELF-ASSUMED AUTHORITY.

Ë  THE POINTS TO BE NOTED HERE ARE:

1.    All commentators agree that the person with the clear evidence from ALLAH (SWT) is the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

2.    The person who follows him is next to him, none come between these two.

3.    The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is the first person. His witness is the second person.

4.    The same testimony was borne by the book of Musa before.

5.    Both are "Imam" and "Rahmah" (also refer to Ahqaf 46:12).

6.    The witness is Ali ibne Abi Talib as has been mentioned by a large number of Muslim scholars mentioned above.

In support of this simile there is a tradition of the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) who said:

“‘On ye is the adherence to the Sun and in the absence of the Sun, adhere to the Moon and its absence, adhere to Venus and in its absence adhere to the ‘twin stars’. When asked what he actually meant by the parable, he said--- Fatima the Venus and Hasan and Husin the twin stars.”

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(11:17) Can it happen that he who takes his stand on a clear evidence from his Lord, *17 subsequently followed by a witness from Him (in his support), *18 and prior to that the Book of Moses was revealed as a guide and a mercy, (would even he deny the truth in the manner of those who adore the life of this world)? Rather, such men are bound to believe in it. *19 The Fire shall be the promised resort of the groups that disbelieve. So be in no doubt about it for this indeed is the truth from your Lord although most people do not believe.

*17. This shows that even apart from revelation, there is ample evidence in man's own self, in the structure of the heavens and the earth, and in the order that prevails in the universe to prove that God is the only creator, master, lord and sovereign of the universe. The evidence referred to above also inclines man to believe that the present life will be followed by another one in which man will be required to render an account of his deeds and wherein he might be requited. 
*18. The 'witness from Him' is the Qur'an. The testimony of the natural phenomena combined with that provided by man's own self had already created in man the disposition to affirm the truths mentioned earlier. All that was further reinforced by the Qur'an which came as reassurance that what he was predisposed to believe in was indeed true. 
*19. In the present context the verse means that those who are overly infatuated with the allurements of a worldly life will be inclined to reject the message of the Qur'an. Distinguishable from these are those who take full note of the testimony furnished by their own beings and by the structure and order prevailing in the universe in support of God's unity. This testimony was further reinforced by the heavenly books revealed before the Qur'an. How could such persons close their eyes to such overwhelming testimony as this and join their voice with those of the unbelievers?
THIS VERSE CLEARLY INDICATES THAT EVEN BEFORE THE QUR'AN WAS REVEALED, THE PROPHET (PEACE BE ON HIM) HAD REACHED THE STAGE OF BELIEF IN THE UNSEEN. We have seen in al-An'am (see 6: 75 ff.) the case of Abraham. Before being appointed a Prophet, Abraham (peace be on him) was led by a careful observation of the natural phenomena to knowledge of God's unity. Likewise, the present verse makes it clear that by his reflection, the Prophet (peace be on him), had been led to believe in the Unseen even before the Qur'an was revealed. Subsequently, when the Qur'an was revealed it not only confirmed what he had already become inclined to accept, but also provided definite knowledge about it. 

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۚ أُولَٰئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ {11:18}

[Q11:18] Wa man azlamu mimmanif taraa 'alal laahi kazibaa; ulaaa'ika yu'radoona 'alaa Rabbihim wa yaqoolul ashhaa duhaaa'ulaaa'il lazeena kazaboo 'alaa Rabbihim; alaa la'natul laahi alaz zaalimeen: 
[Q11:18] And who is more unjust than he who forges a lie against ALLAH (SWT)? These shall be brought before their Lord, and the witnesses shall say: These are they who lied against their Lord. Now surely the curse of ALLAH (SWT) is on the unjust.

[Q11:18] Dan tidak ada yang lebih zalim daripada orang-orang yang mereka-reka perkara-perkara dusta terhadap ALLAH (SwT)! Orang-orang yang demikian sifatnya akan dibawa mengadap Tuhan mereka dan pada hari itu akan berkatalah saksi-saksi (dari malaikat-malaikat, Nabi-nabi dan anggota-anggota tubuh mereka sendiri): Inilah orang-orang yang membuat-buat dusta terhadap Tuhan mereka. Ketahuilah (sesungguhnya) laknat ALLAH (SwT) tertimpa kepada orang-orang yang zalim! 

THE WITNESSES MENTIONED IN THIS VERSE ARE:

                 (i)      The messengers and prophets of ALLAH (SWT). Refer to Nisa 4:41, Nahl 16:84 and 89.

                (ii)      The Holy Imams. Refer to al Baqarah 2:143 and Bani Israil 17:71.

              (iii)      The angels known as kiraman katibin who record the deeds of every individual. Refer to al Infitar 82:11.

               (iv)      The organs of the body of every individual. Refer to An Nur 24:24 and Ya Sin 36:65.

ALL THE ABOVE WITNESSES MUST BE SPIRITUALLY PRESENT EVERY WHERE WITNESSING THE DEEDS OF THE PEOPLE, OTHERWISE they cannot bear witness to things and deeds they have not seen.

v  The last sentence of this verse CLEARLY DECLARES THAT TO CAST THE ‘LA’NAT’ OR THE CURSE OF ALLAH (SWT) i.e, asking Allah (swt) to withdraw His mercy UPON THE INIQUITOUS OR THE TYRANTS IS A GODLY ACT. (THIS IS THE PRINCIPLE OF ‘TABARRA’)

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(11:18) And who is a greater wrong-doer than he who invents a lie against Allah? *20 Such men will be set forth before their Lord and witnesses will say: 'These are the ones who lied against their Lord. Lo! Allah's curse be upon the wrong-doers; *21

*20.To invent a lie against God consists of stating that beings other than God also have a share with God in His godhead, that like God they are also entitled to be served and worshipped by God's creatures. Inventing a lie against God also consists of stating that God is not concerned with providing guidance to His creatures, that He did not raise Prophets for that purpose, and that He rather left men free to behave as they pleased. Inventing a lie against God also consists of stating that God created human beings by way of jest and sport and that He will not have them render an account to Him, and that He will not requite them for their deeds. 
*21. Such a proclamation would be made on the Day of Judgement.

الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ {11:19}

[Q11:19] Allazeena yasuddoona 'an sabeelil laahi wa yabghoonahaa 'iwajanw wa hum bil Aakhiratihum kaafiroon. 
[Q11:19] Who turn away from the path of ALLAH (SWT) and desire to make it crooked; and they are disbelievers in the hereafter.

[Q11:19] Orang-orang yang menghalang dirinya sendiri dan orang lain dari jalan agama ALLAH (SwT) dan berusaha supaya jalan itu menjadi bengkok terpesong, sedang mereka pula ingkarkan hari akhirat; 

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(11:19) upon those *22 who bar people from the way of Allah, and seek in it crookedness, *23 and disbelieve in the Hereafter.

*22. This is a parenthetical statement. That is, that God's curse will be proclaimed in the Hereafter against those who are guilty of the crimes mentioned. 
*23. Such persons do not like the Straight Way being expounded to them. They would rather have the Straight Way rendered crooked by altering it under the influence of lust, prejudice, fancy, and superstition. It is only after the way that was once straight has been rendered crooked that they will be willing to accept it. 

أُولَٰئِكَ لَمْ يَكُونُوا مُعْجِزِينَ فِي الْأَرْضِ وَمَا كَانَ لَهُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ۘ يُضَاعَفُ لَهُمُ الْعَذَابُ ۚ مَا كَانُوا يَسْتَطِيعُونَ السَّمْعَ وَمَا كَانُوا يُبْصِرُونَ {11:20}

[Q11:20] Ulaaa'ika lam yakoonoo mu'jizeena fil ardi wa maa kaana lahum min doonil laahi min awliyaaa'; yudaa'afu lahumul 'azaab; maa kaanoo yastatee'oonas sam'a wa maa kaanoo yubsiroun. 
[Q11:20] These shall not escape in the earth, nor shall they have any guardians besides ALLAH (SWT); the punishment shall be doubled for them, they could not bear to hear and they did not see. 

[Q11:20] Mereka itu tidak akan dapat melemahkan kekuasaan ALLAH (SwT) daripada menimpakan mereka dengan azab di dunia dan tidak ada pula bagi mereka, yang lain dari ALLAH (SwT), sesiapapun yang dapat menolong melepaskan mereka dari seksaNya. Azab untuk mereka akan digandakan (kerana mereka sangat bencikan jalan agama ALLAH (SwT)), sehingga mereka tidak tahan mendengarnya dan tidak pula suka melihat tanda-tanda kebenarannya. 

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(11:20) They had no power to frustrate Allah's design in the earth, *24 nor did they have any protectors against Allah. Their chastisement will be doubled. *25 They were unable to hear, nor could they see.

*24. This, again, refers to what will happen in the Next Life. 
*25. They will suffer punishment for being in error and for misleading others and leaving behind a legacy of error and misguidance for coming generations. (See Towards Understanding the Qur'an, vol. Ill, al-A'raf, n. 30, pp. 23-6 -Ed.)