SURAH (11) HUD (AYA 101 to 123)
وَمَا ظَلَمْنَاهُمْ وَلَٰكِنْ ظَلَمُوا أَنْفُسَهُمْ
ۖ فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ
شَيْءٍ لَمَّا جَاءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ {11:101}
[Q11:101] Wa maa zalamnaahum wa laakin zalamooo anfusahum famaaa
aghnat 'anhum aalihatuhumul latee yad'oona min doonil laahi min shai'il lammaa
jaaa'a amru Rabbika wa maa zaadoohum ghaira tatbeeb.
[Q11:101] And We did not do them injustice, but they were unjust to themselves, so their gods whom they called upon besides ALLAH (SWT) did not avail them aught when the decree of your Lord came to pass; and they added but to their ruin.
[Q11:101] And We did not do them injustice, but they were unjust to themselves, so their gods whom they called upon besides ALLAH (SWT) did not avail them aught when the decree of your Lord came to pass; and they added but to their ruin.
[Q11:101] Dan tiadalah Kami menganiaya mereka,
tetapi merekalah yang menganiaya diri sendiri. Maka berhala-berhala yang mereka
sembah selain dari ALLAH (SwT) itu tidak dapat menolong mereka sedikitpun pada
masa datangnya azab Tuhanmu dan penyembahan yang mereka lakukan itu hanya
menambahkan kerugian sahaja kepada mereka.
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(11:101) We did not wrong them; it is rather they who
wronged themselves. And when the command of your Lord came to pass, the gods besides
Allah whom they had called upon, did not avail them in the least. They added
nothing to them except ruin.
وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ
وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ {11:102}
[Q11:102] Wa kazaalika akhzu Rabbika izaaa akhazal quraa wa
hiya zaalimah; inna akhzahooo aleemun shadeed.
[Q11:102] And such is the punishment of your Lord when He punishes the towns while they are unjust; surely His punishment is painful, severe.
[Q11:102] And such is the punishment of your Lord when He punishes the towns while they are unjust; surely His punishment is painful, severe.
[Q11:102] Dan demikianlah azab Tuhanmu,
apabila ia menimpa (penduduk) negeri-negeri yang berlaku zalim. Sesungguhnya
azabNya itu tidak terperi sakitnya, lagi amat keras serangannya.
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(11:102) Such is the seizing of your Lord that when He
does seize the towns immersed in wrong-doing, His seizing is painful, terrible.
إِنَّ فِي ذَٰلِكَ لَآيَةً لِمَنْ خَافَ عَذَابَ
الْآخِرَةِ ۚ ذَٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَٰلِكَ يَوْمٌ
مَشْهُودٌ {11:103}
[Q11:103] Inna fee zaalika la aayatal liman khaafa 'azaabal
Aakhirah; zaalika Yawmum majmoo'ul lahun naasu wa zaalika Yawmum mashhoud.
[Q11:103] Most surely there is a sign in this for him who fears the chastisement of the hereafter; this is a day on which the people shall be gathered together and this is a day that shall be witnessed.
[Q11:103] Most surely there is a sign in this for him who fears the chastisement of the hereafter; this is a day on which the people shall be gathered together and this is a day that shall be witnessed.
[Q11:103] Sesungguhnya pada kejadian yang
demikian, ada tanda (yang mendatangkan iktibar) bagi orang yang takut kepada
azab akhirat, iaitu hari yang dihimpunkan manusia padanya dan hari yang
demikian ialah hari yang dihadiri oleh sekalian makhluk.
THESE VERSES refer to the Day of Resurrection.
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(11:103) Surely in that is a sign for him who fears the chastisement of the
Hereafter. *105 That will be a Day when all men shall be mustered together; that will be
a Day when whatever happens shall be witnessed by all.
*105. In such incidents of history there are
instructive signs for all people. Only a little reflection will make them
realize that the punishment of the unrighteous is inevitable and that the
information provided by the Prophets (peace be on them) in this respect is
absolutely true. These signs can also help men have some idea of how horrible
the Day of Judgement will be. This realization is likely to create in man's
heart a fear which will direct him to righteous behaviour.
One may well ask, what are the signs in human history which indicate that there is an After-life, one in which people are liable to suffer punishment? These signs can easily be appreciated by those who do not consider history to consist merely of a series of unrelated events and who are inclined to reflect over the underlying logic of those events and so derive some conclusion from them. What is most conspicuous in the long record of history is the constantly recurring phenomenon of the rise and fall of nations. Moreover, this rise and fall seems to be tied up with certain moral factors. The way in which certain nations have encountered significant falls and have suffered destruction clearly indicates that man, in this universe, is under a dispensation in which blind physical laws do not predominate. Instead, under that dispensation a moral law is also in operation. The result is that the nations which maintain a given minimum level of adherence to moral principles are rewarded. Those who slide below that minimum level of adherence to moral principles, are granted a temporary respite. However, once a nation falls perceptibly below that minimum level, it meets its tragic end and is made a lesson of for future generations. The occurrence and repetition of these events at regular intervals leaves no doubt whatsoever that retribution is a permanent feature, a fully-fledged law that operates in human history.
Moreover, were one to carefully reflect upon the different forms of punishment which visited these different nations of the world, one would also realize that those punishments only partially accord with the requirements of justice and retribution. Were total justice to be meted out, it would be necessary to do a great deal more. For the punishments which struck the nations of the world in the past, struck only those generations which lived at the time when the punishment visited them. But there are generations of men who sowed the wind of wickedness but disappeared when that wind developed into a whirlwind. The consequences of their evil deeds were faced by the generations that followed after them. It is obvious in this case that the real culprits escaped retribution.
Now, if we are able to grasp the inner workings of this universe by our study of history, this should lead us to the conclusion that the unfulfilled requirements of justice call for a new order of existence to be brought into being. It is only then that those transgressors and wrong-doers who escaped divine punishment in the worldly life can be duly punished and their punishment will be much more severe than that suffered by the evil-doers in the world. (See Towards Understanding the Qur'an, vol. Ill, al-A'raf, n. 30, pp. 23-6 and vol. IV, Yunus 10, n. 10, p. 9.)
One may well ask, what are the signs in human history which indicate that there is an After-life, one in which people are liable to suffer punishment? These signs can easily be appreciated by those who do not consider history to consist merely of a series of unrelated events and who are inclined to reflect over the underlying logic of those events and so derive some conclusion from them. What is most conspicuous in the long record of history is the constantly recurring phenomenon of the rise and fall of nations. Moreover, this rise and fall seems to be tied up with certain moral factors. The way in which certain nations have encountered significant falls and have suffered destruction clearly indicates that man, in this universe, is under a dispensation in which blind physical laws do not predominate. Instead, under that dispensation a moral law is also in operation. The result is that the nations which maintain a given minimum level of adherence to moral principles are rewarded. Those who slide below that minimum level of adherence to moral principles, are granted a temporary respite. However, once a nation falls perceptibly below that minimum level, it meets its tragic end and is made a lesson of for future generations. The occurrence and repetition of these events at regular intervals leaves no doubt whatsoever that retribution is a permanent feature, a fully-fledged law that operates in human history.
Moreover, were one to carefully reflect upon the different forms of punishment which visited these different nations of the world, one would also realize that those punishments only partially accord with the requirements of justice and retribution. Were total justice to be meted out, it would be necessary to do a great deal more. For the punishments which struck the nations of the world in the past, struck only those generations which lived at the time when the punishment visited them. But there are generations of men who sowed the wind of wickedness but disappeared when that wind developed into a whirlwind. The consequences of their evil deeds were faced by the generations that followed after them. It is obvious in this case that the real culprits escaped retribution.
Now, if we are able to grasp the inner workings of this universe by our study of history, this should lead us to the conclusion that the unfulfilled requirements of justice call for a new order of existence to be brought into being. It is only then that those transgressors and wrong-doers who escaped divine punishment in the worldly life can be duly punished and their punishment will be much more severe than that suffered by the evil-doers in the world. (See Towards Understanding the Qur'an, vol. Ill, al-A'raf, n. 30, pp. 23-6 and vol. IV, Yunus 10, n. 10, p. 9.)
وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ {11:104}
[Q11:104] Wa maa nu'akhkhiruhooo illaa li ajalim ma'doud.
[Q11:104] And We do not delay it but to an appointed term.
[Q11:104] And We do not delay it but to an appointed term.
[Q11:104] Dan tiadalah Kami lambatkan
hari kiamat itu melainkan untuk suatu tempoh yang tertentu.
(see commentary for verse 103)
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(11:104) Nor
shall We withhold it except till an appointed term.
يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا
بِإِذْنِهِ ۚ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ {11:105}
[Q11:105] Yawma yaati laa takallamu nafsun illaa bi iznih;
faminhum shaqiyyunw wa sa'eed.
[Q11:105] On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy.
[Q11:105] On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy.
[Q11:105] (Pada) masa datangnya (hari
kiamat itu), tiadalah seorangpun dapat berkata-kata (untuk membela dirinya atau
memohon pertolongan) melainkan dengan izin ALLAH (SwT). Maka di antara mereka
ada yang celaka dan ada pula yang berbahagia.
IN THIS VERSE IT IS SAID THAT ON THE DAY
OF JUDGEMENT NO SOUL SHALL SPEAK WITHOUT ALLAH
(SWT)'S PERMISSION.
Ø Verses 77:35 and 36 of al
Murasalat say that they will not be allowed to
put forward their excuses.
Ø Verse 55:39 of Ar Rahman says that neither men nor jinn will be
questioned.
Ø Verse 37:24 of As Saffat says that they will be questioned.
Ø Verse 41:21 of Ha Mim says that their skins will bear witness
against them when ALLAH (SWT) shall give their skins the power to speak.
There is no
contradiction BECAUSE as
the holy Imams have pointed out (refer to Shaykh Saduq's treatise on the Shi-ah
faith) THE DAY OF RESURRECTION HAS MANY STAGES
EACH HAS ITS OWN PECULIARITY WHICH DIFFERS FROM THE OTHER STAGES AND STATES,
AND EVERY VERSE REFERS TO A DIFFERENT OR PARTICULAR STATE OR STAGE.
r This is a saying of the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) --- ‘the wretched is wretched from the womb of his
mother and the blessed is blessed from the womb of his mother’.
THE DETERMINISTS consider
this as supporting their views BUT as already pointed out IT DOES NOT DISCARD THE EFFECTIVENESS
OF THE FREE WILL AND FREE CHOICE OF THE PERSON IN THE DETERMINATION OF HIS
FAITH. The saying of the HOLY
PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) point out that anyone who would know what would
be the choice and the will of the person when he reaches a responsible state
would be able to judge whether he is wretched OR blessed AND ALLAH (SWT) AS OMNISCIENT KNOWS EVERYONE’S TREND OF WILL
AND CHOICE, KNOWN’S HIS DESTINY EVEN PRIOR TO HIS BEING IN THE WOMB OF
HIS MOTHER.
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(11:105) And when the appointed Day comes, no one shall even dare to speak except
by the leave of Allah. *106 Then some will be declared wretched, others blessed.
*106. Some people entertain the misconception that
their saintly patrons will intercede on their behalf and obtain salvation for
them on the Day of Resurrection. They believe that some of the saints will
simply stage a sit-in protest before God, and will thus virtually extract from Him
a pardon for their devotees. All this, of course, is sheer nonsense. For in
God's majestic court, everyone - howsoever great they may otherwise be,
including angels - will be in a state of spellbinding awe. At that
awe-inspiring moment - the Day of Judgement - none will even dare speak until God Himself permits him to do
so.
There are of course many in this world who make offerings at the altars of many beside God in the belief that they will simply have an overwhelming influence with God. Many people continue to commit misdeeds in the hope that the intercession of such beings will bring about their rescue. Such people will face utter disappointment on that Day.
There are of course many in this world who make offerings at the altars of many beside God in the belief that they will simply have an overwhelming influence with God. Many people continue to commit misdeeds in the hope that the intercession of such beings will bring about their rescue. Such people will face utter disappointment on that Day.
فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ
فِيهَا زَفِيرٌ وَشَهِيقٌ {11:106}
[Q11:106] Fa ammal lazeena shaqoo fafin Naari lahum feehaa
zafeerunw wa shaheeq.
[Q11:106] So as to those who are unhappy, they shall be in the fire; for them shall be sighing and groaning in it:
[Q11:106] So as to those who are unhappy, they shall be in the fire; for them shall be sighing and groaning in it:
[Q11:106] Adapun orang-orang yang celaka
(disebabkan keingkaran dan maksiatnya), maka di dalam Nerakalah tempatnya. Bagi
mereka di situ, hanyalah suara memekik-mekik dan mendayu-dayu (seperti suara
keldai).
THE
WHOLE MANKIND WILL BE DIVIDED AND KEPT IN (2) TWO CAMPS
ON THE BASIS OF WHAT THEY HAD DONE IN THE
LIFE OF THE WORLD.
ä ONE: Those who earned disgrace
and doom by their evil deeds (fa-ammalladhina shaqu has
been used for the wretched or doomed
which gives no room to the doctrine of predeterminism) will be in hell; AND
ä TWO: Those who have
earned blessings and pleasure of ALLAH (SWT) by their good deeds (fa-ammalladhina
su-idu has been used
for the blessed which gives no room to the doctrine of predeterminism) will be in paradise.
IF
WRETCHEDNESS AND BLESSEDNESS WERE PREDESTINED THEN ammal ashqiya wa ammal sawda OR ANY OTHER PHRASE LIKE IT WOULD HAVE BEEN USED.
1.
Shaqu is the active voice of verb which implies that the wretched willingly and knowingly walk the
path of evil; and
2.
Su-idu is the passive voice of verb which implies the doers of good deeds receive ALLAH (SWT)'s
guidance and assistance when they knowingly and willingly walk on the right
path; AND
WHEN ONCE they are blessed and have
obtained the pleasure of ALLAH (SWT) they can never be deprived of it. It is
forever.
These verses refer to the conditions
of the two groups of the wretched and the blessed prior to the day of
resurrection.
ò THE
WRETCHED will be kept in hell so long as heavens and earth endure, UNLESS the
Lord wills otherwise which implies the possibility of remission of punishment
for some of them.
ò THE
BLESSED will be in paradise so long as heavens and earth endure, UNLESS the
Lord wills otherwise, but
·
What the grace of
ALLAH (SWT) once has given will not be reversed.
·
The
punishment awarded after the final judgement will be permanent.
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(11:106) As
for the wretched, they shall be in the Fire, and in it they shall sigh and
groan.
خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ
وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌ لِمَا
يُرِيدُ {11:107}
[Q11:107] Khaalideena feehaa maa daamatis samaawaatu wal ardu
illaa maa shaaa'a Rabbuk; inna Rabbaka fa' 'aalul limaa yureed.
[Q11:107] Abiding therein so long as the
heavens and the earth endure, except as your Lord please; surely your Lord is
the mighty doer of what He intends.
[Q11:107] Mereka kekal di dalamnya selagi ada langit dan bumi kecuali apa yang dikehendaki oleh Tuhanmu. Sesungguhnya Tuhanmu, Maha Kuasa melakukan apa yang dikehendakiNya.
[Q11:107] Mereka kekal di dalamnya selagi ada langit dan bumi kecuali apa yang dikehendaki oleh Tuhanmu. Sesungguhnya Tuhanmu, Maha Kuasa melakukan apa yang dikehendakiNya.
THESE VERSES refer to the
conditions of THE TWO GROUPS OF THE WRETCHED AND
THE BLESSED PRIOR TO THE DAY OF RESURRECTION.
Ü THE
WRETCHED will be kept in hell so long as heavens and earth
endure, UNLESS the Lord wills
otherwise which implies the possibility of remission of punishment for some of
them.
Ü THE
BLESSED will be in paradise so long as heavens and earth
endure, UNLESS the Lord wills
otherwise, but what the grace of ALLAH (SWT) once has given wil l not be
reversed.
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(11:107) They shall abide in it as long as the heavens and the earth
endure, *107 unless your Lord may will otherwise. Surely your Lord does whatsoever He
wills. *108
*107. There are two possible interpretations for the
words, 'as long as the heavens and the earth endure'. One possibility is that
they refer to the heavens
*108. There is no power other than God's that can prevent the sinners from suffering eternal punishment. However, God may Himself will that someone may be spared His unending punishment. He may also decide to pardon such a person after he has been made to suffer a period of punishment in the After-life. In such cases, God certainly has both the authority and the power to do that. For if there is any law, it is God Who has made it, and hence that law can set no limit upon His power and authority.
*108. There is no power other than God's that can prevent the sinners from suffering eternal punishment. However, God may Himself will that someone may be spared His unending punishment. He may also decide to pardon such a person after he has been made to suffer a period of punishment in the After-life. In such cases, God certainly has both the authority and the power to do that. For if there is any law, it is God Who has made it, and hence that law can set no limit upon His power and authority.
وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ
خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ
رَبُّكَ ۖ عَطَاءً غَيْرَ مَجْذُوذٍ {11:108}
[Q11:108] Wa ammal lazeena su'idoo fafil Jannati khaalideena
feehaa maa daamatis samaawaatu wal ardu illaa maa shaaa'a Rabbuk; ataaa'an
ghaira majzooz.
[Q11:108] And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off.
[Q11:108] And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off.
[Q11:108] Adapun orang-orang yang
berbahagia (disebabkan imannya dan taatnya), maka di dalam Syurgalah tempatnya.
Mereka kekal di dalamnya selagi ada langit dan bumi kecuali apa yang
dikehendaki oleh Tuhanmu sebagai pemberian nikmat yang tidak putus-putus.
One of the
commentators holds that the punishments after the Final Judgment
will not be a permanent one. To establish his contention, he quotes this verse
--interpreting ‘As long as the heavens and the
earth endure’. BUT this argument does not hold good for it will be a time
when the heavens and the earth will also cease to be AND IT WILL BE A TIME WHEN THIS TEMPORARY EARTH
AND THE TEMPORARY HEAVENS WOULD HAVE BEEN CHANGED INTO ANOTHER PERMANENT EARTH
AND PERMANENT HEAVENS WHICH WILL CONSTITUTE
PARADISE.
They
will be real and everlasting. Thus the suffering awarded after the final judgment might be everlasting and also timely according to the intensity of the evils. BUT the
reward of bliss will be eternal and not temporary.
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(11:108) And as for those who are blessed, they shall abide in the Garden as long
as the heavens and the earth endure, unless your Lord may will otherwise. *109 They shall enjoy an unceasing gift.
*109. A person's permanent stay in Paradise is
equally not contingent upon some higher law that would compel God to facilitate
this. On the contrary, people will be able to stay there permanently only by
dint of God's grace and mercy. If God were to act otherwise, He obviously has
both the power and the authority to do so.
فَلَا تَكُ فِي مِرْيَةٍ مِمَّا يَعْبُدُ هَٰؤُلَاءِ
ۚ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ آبَاؤُهُمْ مِنْ قَبْلُ ۚ وَإِنَّا
لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنْقُوصٍ {11:109}
[Q11:109] Falaa taku fee miryatim mimmmaa ya'budu
haaa'ulaaa'; maa ya'budoona illaa kamaa ya'budu aabaaa'uhum min qabl; wa innaa
lamuwaf foohum naseebahum ghaira manqoos.
[Q11:109] Therefore be not in doubt as to what these worship; they do not worship but as their fathers worshipped before; and most surely We will pay them back in full their portion undiminished.
[Q11:109] Therefore be not in doubt as to what these worship; they do not worship but as their fathers worshipped before; and most surely We will pay them back in full their portion undiminished.
[Q11:109] Maka janganlah engkau (wahai
Muhammad) menaruh perasaan ragu-ragu tentang sia-sianya apa yang disembah oleh
mereka yang musyrik itu. Mereka tidak menyembah melainkan sama seperti yang
disembah oleh datuk nenek mereka yang musyrik dahulu dan sesungguhnya Kami akan
menyempurnakan bagi mereka bahagian mereka (dari azab yang telah ditentukan)
dengan tidak dikurangi.
THIS VERSE is addressed
to the people through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
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(11:109) [O Prophet!] Have no doubt about what they worship. For they worship
what their fathers worshipped before. *110 And
(yet) We shall grant them their due portion in full, diminishing of it nothing.
*110. This does not mean that the Prophet (peace be
on him) entertained any 'doubts' concerning the deities whom the unbelievers
associated with God in His divinity. Though this verse is ostensibly addressed
to the Prophet (peace be on him), it is really aimed at conveying a message to
the people of Makka. The thrust of the verse is that no sensible person should
entertain the notion that those who worship false gods and pray to them have
any plausible grounds for doing so and for expecting some benefit from such
worship.
The fact of the matter is that the worship of false deities and the offerings, sacrifices and invocations addressed to them were supported neither by knowledge, careful observation, nor any scientific experimentation. The only basis for such worship was blind imitation of their ancestors. The same shrines found amongst today's polytheists were also found among several past nations of the world. The same miraculous feats which are popular today were equally popular in the past among other nations. However, when God's punishment seized those nations which worshipped false deities, they were utterly destroyed. Their shrines proved altogether unavailing.
The fact of the matter is that the worship of false deities and the offerings, sacrifices and invocations addressed to them were supported neither by knowledge, careful observation, nor any scientific experimentation. The only basis for such worship was blind imitation of their ancestors. The same shrines found amongst today's polytheists were also found among several past nations of the world. The same miraculous feats which are popular today were equally popular in the past among other nations. However, when God's punishment seized those nations which worshipped false deities, they were utterly destroyed. Their shrines proved altogether unavailing.
SECTION 10
Exhortation to shun Evil
Everybody’s
action shall be returned to him in full---Evil shall have an evil consequence,
hence shun it---The Word of ALLAH is fulfilled, hence the Jinn and men shall be
punished---Admonition and Reminder in the history of the preceding Apostles of
ALLAH---Patience and good deeds and waiting for the End enjoined.
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ
فِيهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ
وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ{11:110}
[Q11:110] Wa laqad aatainaa Moosal Kitaaba fakhtulifa feeh;
wa law laa Kalimatun sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee
shakkim minhu mureeb.
[Q11:110] And certainly We gave the book to Musa, but it was gone against; and had not a word gone forth from your Lord, the matter would surely have been decided between them; and surely they are in a disquieting doubt about it.
[Q11:110] And certainly We gave the book to Musa, but it was gone against; and had not a word gone forth from your Lord, the matter would surely have been decided between them; and surely they are in a disquieting doubt about it.
[Q11:110] (Janganlah engkau merasa
bimbang wahai Muhammad tentang keingkaran kaummu) kerana sesungguhnya Kami
telah memberikan kepada Nabi Musa Kitab Taurat, lalu berlaku pertentangan
mengenainya dan kalau tidaklah kerana telah terdahulu kalimah ketetapan dari
Tuhanmu (untuk menangguhkan hukuman hingga ke suatu masa yang tertentu),
tentulah dijatuhkan hukuman azab dengan serta-merta kepada mereka dan
sesungguhnya mereka masih menaruh perasaan ragu-ragu tentang (kebenaran
Al-Quran) itu.
______________________________________________________________________________________________
(11:110) And We certainly gave Moses the Book before,
and there arose disagreements about it (even as there are disagreements now
about the Book revealed to you). *111 Had it not been for a
decree that had already gone forth from your Lord, the matter would have long
been decided between them. *112 Indeed they are in a disquieting doubt about
it.
*111. If
people launch scurrilous attacks on the Qur'an, this is not altogether novel.
The same happened before. When Moses (peace be on him) was granted the
scripture, people raised a variety of objections against it. The Prophet
Muhammad (peace be on him) should not, therefore, feel disheartened that his
people rejected the teachings of the Qur'an despite their lucidity.
*112. This is being said in order to comfort the Prophet (peace be on him) and his Companions. They are being asked to be patient and not to seek a hasty judgement from God concerning those who differ about the Qur'an. For God will soon come forth with His judgement. He has determined that this judgement will neither come a moment before, nor a moment after the expiry of the term. It is true human beings wish God's judgement to come hastily. As for God, He never judges hastily.
*112. This is being said in order to comfort the Prophet (peace be on him) and his Companions. They are being asked to be patient and not to seek a hasty judgement from God concerning those who differ about the Qur'an. For God will soon come forth with His judgement. He has determined that this judgement will neither come a moment before, nor a moment after the expiry of the term. It is true human beings wish God's judgement to come hastily. As for God, He never judges hastily.
وَإِنَّ كُلًّا لَمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ
أَعْمَالَهُمْ ۚ إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ {11:111}
[Q11:111] Wa inna kullal lammaa la yuwaffiyannahum Rabbuka
a'maalahum; innahoo bimaa ya'maloona Khabeer.
[Q11:111] And your Lord will most surely pay
back to all their deeds in full; surely He is aware of what they do.
[Q11:111] Dan sesungguhnya tiap-tiap seorang akan disempurnakan oleh Tuhanmu balasan amal mereka; sesungguhnya ALLAH (SwT) Amat Mendalam pengetahuanNya tentang apa yang mereka kerjakan.
[Q11:111] Dan sesungguhnya tiap-tiap seorang akan disempurnakan oleh Tuhanmu balasan amal mereka; sesungguhnya ALLAH (SwT) Amat Mendalam pengetahuanNya tentang apa yang mereka kerjakan.
______________________________________________________________________________________________
(11:111) Surely your Lord will recompense all to the
full for their deeds. For indeed He is well aware of all what they do.
فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَنْ تَابَ مَعَكَ
وَلَا تَطْغَوْا ۚ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {11:112}
[Q11:112] Fastaqim kamaaa umirta wa man taaba ma'aka wa laa
tatghaw; innahoo bimaa ta'maloona Baseer.
[Q11:112] Continue then in the right way as you are commanded, as also he who has turned (to god with you, and be not inordinate (O men!), surely He sees what you do.
[Q11:112] Continue then in the right way as you are commanded, as also he who has turned (to god with you, and be not inordinate (O men!), surely He sees what you do.
[Q11:112] Oleh itu, hendaklah engkau
(wahai Muhammad) sentiasa tetap teguh di atas jalan yang betul sebagaimana yang
diperintahkan kepadamu dan hendaklah orang-orang yang rujuk kembali kepada
kebenaran mengikutmu berbuat demikian dan janganlah kamu melampaui batas
hukum-hukum ALLAH (SwT); sesungguhnya ALLAH (SwT) Maha Melihat akan apa yang
kamu kerjakan.
______________________________________________________________________________________________
(11:112) So remain, (O Muhammad), you and those who have
returned with you (to the fold of faith and obedience from unbelief and
rebellion) steadfast (in adhering to the straight way) as you were commanded.
And do not exceed the limits of (service to Allah). For certainly He is aware
of all what you do.
وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا
فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ
لَا تُنْصَرُونَ {11:113}
[Q11:113] Wa laa tarkanooo ilal lazeena zalamoo fatamassa
kumun Naaru wa maa lakum min doonil laahi min awliyaaa'a summa laa tunsaroun.
[Q11:113] And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides ALLAH (SWT), then you shall not be helped.
[Q11:113] And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides ALLAH (SWT), then you shall not be helped.
[Q11:113] Dan janganlah kamu cenderung
kepada orang-orang yang berlaku zalim maka (kalau kamu berlaku demikian), api
Neraka akan membakar kamu, sedang kamu tidak ada sebarang penolong pun yang
lain dari ALLAH (SwT). Kemudian (dengan sebab kecenderungan kamu itu) kamu
tidak akan mendapat pertolongan.
THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) SAID:
On the Day of Judgement an announcement will be
made: "Where are the unjust and their theoreticians
who propagated their ideologies by spoken and written words, and those who
agreed, assisted and followed them? Bring them all together with their
leaders."
______________________________________________________________________________________________
(11:113) And
do not incline towards the wrong-doers lest the Fire might seize you and you
will have none as your protector against Allah; and then you will not be helped
from anywhere.
وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا
مِنَ اللَّيْلِ ۚ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَٰلِكَ ذِكْرَىٰ
لِلذَّاكِرِينَ {11:114}
[Q11:114] Wa aqimis Salaata tarafayin nahaari wa zulafam
minal layl; innal hasanaati yuzhibnas saiyi aat; zaalika zikraa liz zaakireen;
[Q11:114] And keep up prayer in the two parts of the day and in the first hours of the night; surely good deeds take away evil deeds this is a reminder to the mindful.
[Q11:114] And keep up prayer in the two parts of the day and in the first hours of the night; surely good deeds take away evil deeds this is a reminder to the mindful.
[Q11:114] Dan dirikanlah sembahyang
(wahai Muhammad, engkau dan umatmu), pada dua bahagian siang (pagi dan petang)
dan pada waktu-waktu yang berhampiran dengannya dari waktu malam. Sesungguhnya
amal-amal kebajikan (terutama sembahyang) itu menghapuskan kejahatan.
Perintah-perintah ALLAH (SwT) yang demikian adalah menjadi peringatan bagi
orang-orang yang mahu beringat.
THIS VERSE ordains
daily obligatory salat, BUT does not mention
the number of rak-ats, what
to be recited and how to be prayed. The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) taught the Muslims the exact
procedure of each of the 5 times a day obligatory salats. SO
the statement "husbuna kitabullah" (enough for us is the
Book of ALLAH) is preposterous (see commentary of an Nisa 4:65).
ANY HEAVENLY SCRIPTURE, PARTICULARLY THE QUR’AN, WITHOUT THE GUIDANCE OF THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT (see hadith al
thaqalayn) CANNOT BE UNDERSTOOD AND FOLLOWED. Refer to the commentary of al Baqarah 2:2 (al kitab), and for salat and
also al
Baqarah 2:45.
ß The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:
‘The "daily prayers" is like a fountain of clean water
right in your home which removes, five times a day, the dirt which settles on
your body and soul.’
Imam Ali ibne Abi
Talib has said that in view of the "good
deeds take away evil deeds" this
verse gives (maximum) heart, confidence and joy to the less careful servants of
ALLAH (SWT). “But it is clear revelation in the hearts of
those who have been given knowledge, and none deny our revelations save the
wrongdoers.” Verse
4:162.
______________________________________________________________________________________________
(11:114) And establish the Prayer at the two ends of the day and in the first
hours of the night. *113 Indeed the good deeds drive away the evil deeds. This is a Reminder to
those who are mindful of Allah. *114
*113. The 'two ends of the day' refer to the morning and
the sunset. Similarly, the 'first hours of the night' refer to the time of the
'Isha' Prayer. We thus learn that this
Qur'anic verse dates back to the time when the five daily Prayers had as yet
not been prescribed. The Prophet's ascension took place at a later time than
the revelation of these verses and it is then that the five daily Prayers were
prescribed.
*114. The Qur'an informs the believers of the best way to drive away the evils which are rampant in the world and how to obliterate the wrongs perpetuated by the inveterate enemies of Islam. It counsels the believers to become increasingly righteous. For the righteousness of the believers will ultimately overwhelm evil and corruption. Now, since Prayers constantly remind people of God, they are the best means of making people righteous. The power that the believers receive from Prayer will not only enable them to repulse the onslaught of the organized forces of evil, but also to establish a righteous and benevolent order in the world. (For further elaboration see al-'Ankabut 29, nn. 77-9.)
*114. The Qur'an informs the believers of the best way to drive away the evils which are rampant in the world and how to obliterate the wrongs perpetuated by the inveterate enemies of Islam. It counsels the believers to become increasingly righteous. For the righteousness of the believers will ultimately overwhelm evil and corruption. Now, since Prayers constantly remind people of God, they are the best means of making people righteous. The power that the believers receive from Prayer will not only enable them to repulse the onslaught of the organized forces of evil, but also to establish a righteous and benevolent order in the world. (For further elaboration see al-'Ankabut 29, nn. 77-9.)
وَاصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ
الْمُحْسِنِينَ {11:115}
[Q11:115] Wasbir fa innal laaha laa yudee'u ajral muhsineen.
[Q11:115] And be patient, for surely ALLAH (SWT) does not waste the reward of the good-doers.
[Q11:115] And be patient, for surely ALLAH (SWT) does not waste the reward of the good-doers.
[Q11:115] Dan sabarlah (wahai Muhammad,
engkau dan umatmu, dalam mengerjakan suruhan ALLAH (SwT)), kerana sesungguhnya ALLAH
(SwT) tidak akan menghilangkan pahala orang-orang yang berbuat kebaikan.
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(11:115) And be patient; for indeed Allah never lets the
reward of those who do good go to waste.
فَلَوْلَا كَانَ مِنَ الْقُرُونِ مِنْ قَبْلِكُمْ
أُولُو بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الْأَرْضِ إِلَّا قَلِيلًا
مِمَّنْ أَنْجَيْنَا مِنْهُمْ ۗ وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا
فِيهِ وَكَانُوا مُجْرِمِينَ {11:116}
[Q11:116] Falaw laa kaana minal qurooni min qablikum ooloo
baqiyyatiny yanhawna 'anil fasaadi fil ardi illaa qaleelam mimman anjainaa
minhum; wattaba'al lazeena zalamoo maaa utrifoo feehi wa kaanoo mujrimeen.
[Q11:116] But why were there not among the generations before you those possessing understanding, who should have forbidden the making of mischief in the earth, except a few of those whom We delivered from among them? And those who were unjust went after what they are made to enjoy of plenty, and they were guilty.
[Q11:116] But why were there not among the generations before you those possessing understanding, who should have forbidden the making of mischief in the earth, except a few of those whom We delivered from among them? And those who were unjust went after what they are made to enjoy of plenty, and they were guilty.
[Q11:116] Maka sepatutnya ada di antara
umat yang telah dibinasakan dahulu daripada kamu itu, orang-orang yang
berkelebihan akal fikiran yang melarang kaumnya dari perbuatan-perbuatan jahat
di muka bumi tetapi sayang! Tidak ada yang melarang melainkan sedikit sahaja,
iaitu orang-orang yang Kami telah selamatkan di antara mereka dan orang-orang
yang tidak melarang itu telah menitik beratkan segala kemewahan yang diberikan
kepada mereka dan menjadilah mereka orang-orang yang berdosa.
______________________________________________________________________________________________
(11:116) Why were there not, out of the generations that
passed away before you, righteous men who would forbid others from causing
corruption on the earth? And if such were there, they were only a few whom We
had saved from those generations, or else the wrong-doers kept pursuing the
ease and comfort which had been conferred upon them, thus losing themselves in
sinfulness.
وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ
وَأَهْلُهَا مُصْلِحُونَ {11:117}
[Q11:117] Wa maa kaana Rabbuka liyuhlikal quraa bizulminw wa
ahluhaa muslihoon.
[Q11:117] And it did not beseem your Lord to have destroyed the towns tyrannously, while their people acted well.
[Q11:117] And it did not beseem your Lord to have destroyed the towns tyrannously, while their people acted well.
[Q11:117] Dan Tuhanmu tidak sekali-kali
hendak membinasakan mana-mana negeri dengan sebab kezaliman penduduknya, selagi
mereka sentiasa memperbaiki keadaan sesama sendiri.
______________________________________________________________________________________________
(11:117) And your Lord is not such as would wrongfully
destroy human habitations while their inhabitants are righteous. *115
*115. These
verses bring out, in a significantly instructive manner, the real factors which
caused the destruction of those nations whose history has been narrated earlier
(see verse 36 ff. above). Reviewing that history, the Qur'an points out the
single common denominator of all those nations which met their doom in the
past. All those nations had formerly been favoured with God's blessings. But
drunk with affluence, they resorted to mischief on earth. Their collective
conscience was also completely vitiated. The result was that no righteous
person was left among them to prevent them from committing evils. And if any
such person did exist, their number was either too small, or their voice too
feeble to prevent evils from predominating. This situation eventually invited
God's wrath upon them. Had they not been so evil, there was no reason why God
should punish them. After all, He bears no such grudge against His creatures
that would prompt Him to punish people even when they act righteously.
THE ABOVE STATEMENT IS INTENDED TO UNDERSCORE THREE POINTS. Firstly, that it is imperative that there should always be a good number of righteous people in every society; those who would invite people to righteousness and prevent them from evil. For God likes to see that there is righteousness in the world. And if God does tolerate the existence of evil in human society, He does so since the potential for righteousness continues to exist in that society. But such tolerance endures only as long as that potential remains. However, if the condition of a community deteriorates, rendering it altogether devoid of good people, or if the good people in that community become an insignificant minority, too weak to prevent it from proceeding along its evil ways, then God's chastisement begins to loom large over it. That much can be said for sure. However, it is difficult to say with any precision when God's chastisement will actually smite that community and destroy it.
Secondly, a community that is prepared to put up with everything except a group of righteous people in its midst - people that call men to do good and forbid them from doing evil - is certainly destined for self-destruction. The attitude of that community clearly shows that it cherishes all that would lead to its destruction, and that it is intolerant of all that would ensure its survival.
Thirdly, God's final decision whether to punish a community or not depends on the extent to which that community is possessed of the elements that would enable it to respond to the call of truth. If it has such people in good numbers that would suffice to extirpate evil and establish a righteous order, such a community is spared the kind of chastisement which embraces whole communities and totally destroys them. If it is subjected to some partial rather than an all-embracing chastisement, the purpose of it is to enable its righteous elements to mend their ways.
It is possible, however, that in spite of continued efforts, the community will be unable to throw up a sufficient number of good people needed to bring about its reform. It is also possible that the community will demonstrate by its action that it is full of corrupt people and altogether bereft of virtuous ones. The community, in such a case, has obviously become a heap of coal in which no diamonds are left. When such a stage is reached God causes a fire to erupt, a fire that reduces this heap of coal to a heap of ashes. (For further elaboration see al-Dhariyat 51, n. 34.)
THE ABOVE STATEMENT IS INTENDED TO UNDERSCORE THREE POINTS. Firstly, that it is imperative that there should always be a good number of righteous people in every society; those who would invite people to righteousness and prevent them from evil. For God likes to see that there is righteousness in the world. And if God does tolerate the existence of evil in human society, He does so since the potential for righteousness continues to exist in that society. But such tolerance endures only as long as that potential remains. However, if the condition of a community deteriorates, rendering it altogether devoid of good people, or if the good people in that community become an insignificant minority, too weak to prevent it from proceeding along its evil ways, then God's chastisement begins to loom large over it. That much can be said for sure. However, it is difficult to say with any precision when God's chastisement will actually smite that community and destroy it.
Secondly, a community that is prepared to put up with everything except a group of righteous people in its midst - people that call men to do good and forbid them from doing evil - is certainly destined for self-destruction. The attitude of that community clearly shows that it cherishes all that would lead to its destruction, and that it is intolerant of all that would ensure its survival.
Thirdly, God's final decision whether to punish a community or not depends on the extent to which that community is possessed of the elements that would enable it to respond to the call of truth. If it has such people in good numbers that would suffice to extirpate evil and establish a righteous order, such a community is spared the kind of chastisement which embraces whole communities and totally destroys them. If it is subjected to some partial rather than an all-embracing chastisement, the purpose of it is to enable its righteous elements to mend their ways.
It is possible, however, that in spite of continued efforts, the community will be unable to throw up a sufficient number of good people needed to bring about its reform. It is also possible that the community will demonstrate by its action that it is full of corrupt people and altogether bereft of virtuous ones. The community, in such a case, has obviously become a heap of coal in which no diamonds are left. When such a stage is reached God causes a fire to erupt, a fire that reduces this heap of coal to a heap of ashes. (For further elaboration see al-Dhariyat 51, n. 34.)
وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً
وَاحِدَةً ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ {11:118}
[Q11:118] Wa law shaaa'a Rabbuka laja'alannnaasa ummatanw waa
hidatanw wa laa yazaaloona mukhtalifeen.
[Q11:118] And if your Lord had pleased He would certainly have made people a single nation, and they shall continue to differ.
[Q11:118] And if your Lord had pleased He would certainly have made people a single nation, and they shall continue to differ.
[Q11:118] Dan kalaulah Tuhanmu (wahai
Muhammad) menghendaki, tentulah Dia menjadikan umat manusia semuanya menurut
agama yang satu. (Tetapi Dia tidak berbuat demikian) dan kerana itulah mereka
terus-menerus berselisihan.
See commentary of Araf 7:18 and Yunus 10:19.
THESE VERSES INDICATE THAT ALLAH
(SWT) HAS GIVEN MAN FREE CHOICE TO DEVELOP HIS NATIVE ENDOWMENTS. THERE IS NO COMPULSION. Only those who submit their will to the will of ALLAH
(SWT) do not differ. On them the Lord bestows
His mercy, and for that He has created them. Those who differ are deprived of the mercy of ALLAH
(SWT).
Ø SO THE OFT-QUOTED TRADITION OF THE HOLY
PROPHET (ALLAHUMA SALI
ALA MUHAMMAD WA ALA ALI MUHAMMAD) that
"DIFFERENCES AMONG MY
FOLLOWERS ARE A BLESSING" must be discarded as spurious or
interpreted in a way that
does not go against this verse.
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(11:118) Had
your Lord so willed, He would surely have made mankind one community. But as
things stand, now they will not cease to differ among themselves and to follow
erroneous ways
إِلَّا مَنْ رَحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ
ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ
أَجْمَعِينَ {11:119}
[Q11:119] Illaa mar rahima Rabbuk; wa lizaalika khalaqahum;
wa tammat Kalimatu Rabbika la amla'ana Jahannama minal jinnati wannnaasi ajma'een.
[Q11:119] Except those on whom your Lord has mercy; and for this did He create them; and the word of your Lord is fulfilled: Certainly I will fill hell with the jinn and the men, all together.
[Q11:119] Except those on whom your Lord has mercy; and for this did He create them; and the word of your Lord is fulfilled: Certainly I will fill hell with the jinn and the men, all together.
[Q11:119] Tetapi orang-orang yang telah
diberi rahmat oleh Tuhanmu, (mereka bersatu di dalam agama ALLAH (SwT)) dan
untuk (perselisihan dan rahmat) itulah ALLAH (SwT) menjadikan manusia dan
dengan yang demikian sempurnalah janji Tuhanmu: Sesungguhnya Aku akan memenuhi
Neraka Jahannam dengan sekalian jin dan manusia (yang berdosa).
______________________________________________________________________________________________
(11:119) except for those on whom your Lord has mercy. And it is for this
(exercise of freedom of choice) that He has created them. *116 And the word of your Lord was fulfilled: 'Indeed I will fill the Hell,
with men and jinn, altogether.'
*116. This is being said in order to remove
misconceptions which are often put forward under the appellation 'fate'. The explanation of the destruction of those
ancient nations mentioned above is liable to give rise to serious objections.
For, in the context of the above explanation it might be pointed out that the
non-existence of righteous persons in a nation, or their existence in very
small numbers, depends entirely on God's will. If such is the case, how can any
blame be directed at those nations'? For, after all, why did God not create a
large number of good people in those nations?
In the course of clarifying this misconception, it is pointed out here that God's will with regard to human beings does not consist of binding them to follow an inalterable course of conduct in the manner of plants, animals and other similar living beings who, as we know, have no choice except to follow the course determined for them either by the laws of nature or their instincts. Had such been the case, there would be no point in inviting human beings to believe, to raise Prophets, to reveal scriptures. All human beings would have been born as ones who would believe and submit to God's command. However, it was God's will regarding man that he should be granted free will and be vested with the power to follow the ways of his choice. It was God's will that the ways leading both to Paradise and Hell should remain open to him, and that everyone be provided with the opportunity to make a choice between them. Thus, whatever one is able to acquire is the fruit of his own labour.
Now, the very scheme of man's creation consists of granting him free will and providing the opportunity to choose between belief and unbelief. In such a case it is simply inconceivable that a nation would wilfully decide to go astray and God compel it to righteousness. If a nation decides to set up a system that produces rogues who try to excel one another in their evil, wrong-doing and sin, how can God forcibly direct them, by means of His direct interference, to the course of righteousness? Such an interference is simply not apart of God's scheme of things. Members of a community become good or bad as a result of the measures taken by that nation itself. But a time may come when a community immerses itself so deeply in evil that no sizeable group of good people are left in it to champion righteousness. Alternatively, the social system of that community may be so geared as to leave no room for reform. When such a stage is reached, God simply lets that community proceed to the tragic end that it has chosen for itself.
Those nations which deserve God's mercy are possessed of altogether different characteristics. Such nations abound in persons who respond to the call of righteousness. Moreover, their social values make it possible for righteous people to carry on their efforts to bring about reform. (For further elaboration see Towards Understanding the Qur'an, vol. II, al-An 'am o, n 24, pp. 228-9.)
In the course of clarifying this misconception, it is pointed out here that God's will with regard to human beings does not consist of binding them to follow an inalterable course of conduct in the manner of plants, animals and other similar living beings who, as we know, have no choice except to follow the course determined for them either by the laws of nature or their instincts. Had such been the case, there would be no point in inviting human beings to believe, to raise Prophets, to reveal scriptures. All human beings would have been born as ones who would believe and submit to God's command. However, it was God's will regarding man that he should be granted free will and be vested with the power to follow the ways of his choice. It was God's will that the ways leading both to Paradise and Hell should remain open to him, and that everyone be provided with the opportunity to make a choice between them. Thus, whatever one is able to acquire is the fruit of his own labour.
Now, the very scheme of man's creation consists of granting him free will and providing the opportunity to choose between belief and unbelief. In such a case it is simply inconceivable that a nation would wilfully decide to go astray and God compel it to righteousness. If a nation decides to set up a system that produces rogues who try to excel one another in their evil, wrong-doing and sin, how can God forcibly direct them, by means of His direct interference, to the course of righteousness? Such an interference is simply not apart of God's scheme of things. Members of a community become good or bad as a result of the measures taken by that nation itself. But a time may come when a community immerses itself so deeply in evil that no sizeable group of good people are left in it to champion righteousness. Alternatively, the social system of that community may be so geared as to leave no room for reform. When such a stage is reached, God simply lets that community proceed to the tragic end that it has chosen for itself.
Those nations which deserve God's mercy are possessed of altogether different characteristics. Such nations abound in persons who respond to the call of righteousness. Moreover, their social values make it possible for righteous people to carry on their efforts to bring about reform. (For further elaboration see Towards Understanding the Qur'an, vol. II, al-An 'am o, n 24, pp. 228-9.)
وَكُلًّا نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ
مَا نُثَبِّتُ بِهِ فُؤَادَكَ ۚ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ
وَذِكْرَىٰ لِلْمُؤْمِنِينَ {11:120}
[Q11:120] Wa kullan naqussu 'alaika min ambaaa'ir Rusuli maa
nusabbitu bihee fu'aadak; wa jaaa'aka fee haazihil haqqu wa maw'izatunw wa
zikraa lilmu'mineen.
[Q11:120] And all we relate to you of the accounts of the messengers is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers.
[Q11:120] And all we relate to you of the accounts of the messengers is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers.
[Q11:120] Dan
tiap-tiap berita dari berita Rasul-rasul itu, kami ceritakan kepadamu (wahai
Muhammad), untuk menguatkan hatimu dengannya dan telah datang kepadamu dalam
berita ini kebenaran dan pengajaran serta peringatan bagi orang-orang yang
beriman.
See
commentary of al-Baqarah
2:2.
THE QUR’AN IS A GUIDANCE FOR THE PIOUS BUT a
recitation or statement for the ordinary people.
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(11:120) (O
Muhammad!) We narrate these anecdotes of Messengers to you that We may
strengthen through them your heart. In these anecdotes come to you the truth,
and an exhortation, and a reminder for the believers.
وَقُلْ لِلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَىٰ
مَكَانَتِكُمْ إِنَّا عَامِلُونَ {11:121}
[Q11:121] Wa qul lillazeena laa yu'minoona' maloo 'alaa
makaanatikum innaa 'aamiloon;
[Q11:121] And say to those who do not believe: Act according to your state; surely we too are acting.
[Q11:121] And say to those who do not believe: Act according to your state; surely we too are acting.
[Q11:121] Dan katakanlah kepada
orang-orang yang tidak beriman: Buatlah apa yang kamu sanggup melakukannya
(dari perbuatan ingkar itu). Sesungguhnya kami juga tetap mengerjakan (nasihat
pengajaran yang Tuhan berikan kepada kami).
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(11:121) As for those who are bent on not believing,
tell them: 'Work according to your way and we are working according to our way.
وَانْتَظِرُوا إِنَّا مُنْتَظِرُونَ {11:122}
[Q11:122] Wantaziroo innaa mun taziroon.
[Q11:122] And wait; surely we are waiting also.
[Q11:122] And wait; surely we are waiting also.
[Q11:122] Dan tunggulah (akibat yang
buruk yang akan menimpa kamu)! Sesungguhnya kami juga menunggu (akan kemenangan
dan kejayaan yang dijanjikan oleh ALLAH (SwT) kepada kami).
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(11:122) And do wait for the end of things; we too are
waiting.
وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ
وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا
رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ {11:123}
[Q11:123]
Wa
lillaahi ghaibus samaawaati wal ardi wa ilaihi yurja'ul amru kulluhoo fa'bu-dhu
wa tawakkal 'alaih; wa maa Rabbuka bighaafilin 'ammaa ta'maloon.
[Q11:123] And ALLAH (SWT)'s is the unseen in the heavens and the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do.
[Q11:123] And ALLAH (SWT)'s is the unseen in the heavens and the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do.
[Q11:123] Dan ALLAH (SwT) jualah yang
mengetahui rahsia langit dan bumi dan kepadaNyalah dikembalikan segala urusan.
Oleh itu, sembahlah akan Dia serta berserahlah kepadaNya dan (ingatlah),
Tuhanmu tidak sekali-kali lalai akan apa yang kamu lakukan.
Refer to the commentary of al Baqarah 2:210.
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(11:123) All that is
hidden in the heavens and the earth lies within the power of Allah. To Him are
all matters referred for judgement. So do serve Him, and place in Him all your
trust. Your Lord is not heedless of what you do. *117
*117. God is cognizant of all that is being done by the two panics engaged in
the encounter between belief and unbelief. It is simply inconceivable that
there should be chaos and disorder in God's realm. For God's realm is not the
realm of a negligent, heedless sovereign who is unaware of what is going on,
However, since God is Wise and Forbearing, He does not resort to punishing
people hastily. However, justice is eventually meted out and those who deserve
punishment are ultimately punished. Thus, all those who are engaged in the effort
to bring about reform, should feel reassured that their efforts will not be
wasted.
On the other hand, there are also those who are engaged in making and perpetuating mischief, who have focused all their efforts on brutally persecuting reformers and suppressing their reform efforts. Such people should know that all their evil deeds are known to God, and that they will be made to pay very dearly for these misdeeds
On the other hand, there are also those who are engaged in making and perpetuating mischief, who have focused all their efforts on brutally persecuting reformers and suppressing their reform efforts. Such people should know that all their evil deeds are known to God, and that they will be made to pay very dearly for these misdeeds
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