SURAH (15) AL-HIJR (AYA 41 to 70)
قَالَ هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ {15:41}
[Q15:41] Qaala
haaza Siraatun 'alaiya Mustaqeem.
[Q15:41] He said: This is a right way with Me:
[Q15:41] He said: This is a right way with Me:
The path of
those mukhlisin, mentioned
in the preceding verse, on whom ALLAH
(SWT) has bestowed His blessings (Al Fatihah 1:7) leads to ALLAH (SWT) direct.
Any other recitation other than alayya (unto Me)
is wrong. There is no ‘tahrif’ in the Qur’an.
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(15:41) Allah
replied, "This is the straight way that reaches Me. *23
*23 This verse (41) may have another meaning:
"This is the right thing: I also will stick to this."
إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ
إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ {42}
[Q15:42] Inna 'ibaadee laisa laka
'alaihim sultaanun illaa manittaba'aka minal ghaaween.
[Q15:42] Surely, as regards My servants, you have no authority, over them except those who follow you of the deviators.
[Q15:42] Surely, as regards My servants, you have no authority, over them except those who follow you of the deviators.
[Q15:42] Sesungguhnya hamba-hambaKu, tidaklah ada bagimu
sebarang kuasa untuk menyesatkan mereka, kecuali sesiapa yang menurutmu dari
orang-orang yang sesat (dengan pilihannya sendiri).
IBLIS HAS NO POWER OVER ALLAH (SWT)'S SERVANTS,
mentioned in verses
40 and 41. Those who follow him from among
the misled people are the deviators, mentioned in verse 14:22 of Ibrahim who will abide forever in hell, which has seven gates, and a separate
gate shall be assigned to every group of disbelievers.
ß
ACCORDING
TO IMAM ALI THE SEVEN GATES ARE THE SEVEN STAGES
OF HELL, ONE OVER THE OTHER:
i.
Jahannam-Ya Sin 36:63 (Hell)
ii.
Sa-ir-Shura 26:7 (Blazing fire)
iii.
Saqar-Qamar 54:48 (Scorching
fire)
iv.
Jahim-Infitar 82:14 (Burning
fire)
v.
Laza-Ma-arij 70:15 (Flaming
fire)
vi.
Hutamah-Humazah 104:4 (Crushing
fire)
vii.
Hawiyah-Qari-ah 101:9 (Abyss)
According to Nisa 4:145 the hypocrites will be in the lowest depths of the
fire-the abyss (hawiyah).
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(15:42) Indeed,
thou shalt have no power over My sincere servants. Thou wilt succeed only in
beguiling those who shall follow thee, *24
*24 This verse also may have another meaning:
"You will have no power over My servants (common people) to force them to
disobey Me. However, We will give freedom of action to those who will willingly
or deliberately follow you, and we will not forcibly prevent them from your
way, if they intended to follow you. "
According to the first rendering, these verses will mean this: "The way followed by My sincere servants is the only straight way to reach Me. Satan will have no power over those people who follow it, for I will choose them to be My own servants." Satan himself admitted that he will not be able to entice them. On the contrary, he will succeed in beguiling those people, who themselves will deviate from the way of obedience. They will then wander farther and farther away following his temptations and allurements.
According to the second meaning, the passage will mean this: "When Satan challenged that he would beguile people from the Way of Allah by making this worldly life very tempting to them, Allah accepted his challenge but made it clear to him that he was being allowed only to beguile people with temptation, but was not being given any power to force them to deviate from the Right Way. At this, Satan clarified that his challenge did not apply to those people whom Allah will choose for Himself. As this exception might have led to a misunderstanding that Allah may choose any people for Himself to keep them safe and secure from the reach of Satan, Allah clarified it, saying "Only that person will follow you, who himself will deviate from the Right Way." As a corollary to this, "That person, who will not deviate from the Right Way will not follow you, and will, thus become Our servant, whom We will choose for Our-self."
According to the first rendering, these verses will mean this: "The way followed by My sincere servants is the only straight way to reach Me. Satan will have no power over those people who follow it, for I will choose them to be My own servants." Satan himself admitted that he will not be able to entice them. On the contrary, he will succeed in beguiling those people, who themselves will deviate from the way of obedience. They will then wander farther and farther away following his temptations and allurements.
According to the second meaning, the passage will mean this: "When Satan challenged that he would beguile people from the Way of Allah by making this worldly life very tempting to them, Allah accepted his challenge but made it clear to him that he was being allowed only to beguile people with temptation, but was not being given any power to force them to deviate from the Right Way. At this, Satan clarified that his challenge did not apply to those people whom Allah will choose for Himself. As this exception might have led to a misunderstanding that Allah may choose any people for Himself to keep them safe and secure from the reach of Satan, Allah clarified it, saying "Only that person will follow you, who himself will deviate from the Right Way." As a corollary to this, "That person, who will not deviate from the Right Way will not follow you, and will, thus become Our servant, whom We will choose for Our-self."
وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ {43}
[Q15:43] Wa inna jahannama lamaw'iduhum
ajma'een.
[Q15:43] And surely Hell is the promised place of them all:
[Q15:43] And surely Hell is the promised place of them all:
[Q15:43] Dan sesungguhnya Neraka Jahannam itu, tempat yang
dijanjikan bagi sekalian mereka (yang menurutmu).
(see commentary for verse 42)
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(15:43) and
they shall all be destined for Hell." *25
*25 In order to comprehend the purpose for which
the story of Prophet Adam and Satan has been related here, we should keep in
mind the context in which this has occurred. In the preceding verses (1-25), it
has been stated that the disbelievers were following the ways of deviation that
would lead them to perdition. This story has been related to warn them that the
ways they were following were the ways of Satan, their eternal enemy, so as to
say, "You should realize the consequences of following Satan, who has
enticed you in this snare, and is leading you to the lowest depths of
degradation because of this enmity and envy. In contrast to this, Our Prophet is doing his utmost to free you
from his snare and lead you to the height of success, which as a man you should
desire to achieve. But it is a pity that you are regarding your enemy
(Satan) as your friend, and your friend (Our) as your enemy."
Secondly, the story also makes quite clear to them this thing:
"There is only one way of salvation and that is the Way of obedience to Allah. If you discard this Way, every other way will be a way of Satan which will take you directly to Hell."
Than this story meant to bring home to them this fact: You yourselves are responsible for your wrong deeds and not Satan; for, the most he can do is to beguile you from the obedience of Allah and hold temptations before you it is therefore, your own concern and responsibility to be beguiled or not to be beguiled by Satan."
Secondly, the story also makes quite clear to them this thing:
"There is only one way of salvation and that is the Way of obedience to Allah. If you discard this Way, every other way will be a way of Satan which will take you directly to Hell."
Than this story meant to bring home to them this fact: You yourselves are responsible for your wrong deeds and not Satan; for, the most he can do is to beguile you from the obedience of Allah and hold temptations before you it is therefore, your own concern and responsibility to be beguiled or not to be beguiled by Satan."
لَهَا سَبْعَةُ أَبْوَابٍ لِكُلِّ بَابٍ مِنْهُمْ
جُزْءٌ مَقْسُومٌ {15:44}
[Q15:44] Lahaa sab'atu abwaab; likulli
baabim minhum juz'um maqsoomoom.
[Q15:44] It has seven gates; for every gate there shall be a separate party of them.
[Q15:44] It has seven gates; for every gate there shall be a separate party of them.
[Q15:44] Ia mempunyai tujuh pintu; bagi tiap-tiap sebuah
pintu ada bahagian yang tertentu dari mereka (yang sesat dan menyesatkan itu).
(see commentary for verse 42)
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(15:44) This
Hell (with which the followers of Iblis have been threatened) has seven gates,
and each gate has been specified for a separate group of them. *26
*26 Sinners will be divided into different groups
in accordance with their different sins for their entry into Hell from seven
different gates specified for each different sin. For instance, the group of
atheists shall enter into Hell by one of the seven gates specified for their
group. Likewise, mushriks, hypocrites, selfseekers, sensualists, tyrants,
propagandists and leaders of disbelief, etc., etc., shall each enter into Hell
through the gates specified for their group.
SECTION
4
Reward
for the Righteous---Angels give Abraham the tidings of a son
The
great reward the righteous will be given---Angels give Abraham the glad tidings
of a son in his old age---Angels sent to punish the guilty ones among the
people of Lot.
إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ {15:45}
[Q15:45] Innal muttaqeena fee Jannaatinw
wa 'uyoon.
[Q15:45] Surely those who guard (against evil) shall be in the midst of gardens and fountains:
[Q15:45] Surely those who guard (against evil) shall be in the midst of gardens and fountains:
[Q15:45] Sesungguhnya orang-orang yang bertakwa adalah
ditempatkan di dalam beberapa taman Syurga, dengan mata air-mata air terpancar
padanya.
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(15:45) In
contrast to them the pious people *27 shall go to the gardens and fountains.
*27 The
pious people are those who did not follow Satan but feared Allah and lived
lives of obedience to Him.
ادْخُلُوهَا بِسَلَامٍ آمِنِينَ {15:46}
[Q15:46] Udkhuloohaa bisalaamin aamineen.
[Q15:46] Enter them in peace, secure.
[Q15:46] Enter them in peace, secure.
[Q15:46] (Mereka dipersilakan oleh malaikat dengan
berkata): Masuklah kamu ke dalamnya dengan selamat sejahtera serta beroleh aman.
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(15:46) (It
will be said to them), "Enter into these in peace and security."
وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ
إِخْوَانًا عَلَىٰ سُرُرٍ مُتَقَابِلِينَ {15:47}
[Q15:47] Wa naza'naa ma fee sudoorihim
min ghillin ikhwaanan 'alaa sururim mutaqaabileen.
[Q15:47] And We will root out whatever of rancor is in their breasts-- (they shall be) as brethren, on raised couches, face to face.
[Q15:47] And We will root out whatever of rancor is in their breasts-- (they shall be) as brethren, on raised couches, face to face.
[Q15:47] Dan Kami cabut akan apa yang ada di hati mereka
dari perasaan hasad dengki sehingga menjadilah mereka bersaudara (dalam suasana
kasih mesra), serta mereka duduk berhadap-hadapan di atas pelamin
masing-masing.
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(15:47) We
will remove from their hearts even the little bit of spite that will be
therein, *28 and they will become like brethren, and sit face to face on couches.
*28 That
is, "If any spite might have been caused in their hearts in this world
because of misunderstandings between the pious people, it shall be removed at
the time of their entry into Paradise and they will bear no ill-feelings there
against each other." (Please refer also to E.N. 320 of Al-A'araf.)
لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُمْ مِنْهَا
بِمُخْرَجِينَ {15:48}
[Q15:48] Laa yamas suhum feehaa nasabunw
wa maa hum minhaa bimukhrajeen.
[Q15:48] Toil shall not afflict them in it, nor shall they be ever ejected from it.
[Q15:48] Toil shall not afflict them in it, nor shall they be ever ejected from it.
[Q15:48] Mereka tidak akan disentuh susah payah dalam
Syurga itu dan mereka pula tidak sekali-kali akan dikeluarkan
daripadanya.
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(15:48) They
will have no toil to weary them nor will they be cast out from there. *29
*29 This
verse is explained by the following Tradition: "It will be announced to
the dwellers of the Gardens, `Now you will remain hale and hearty for ever and
shall never fall ill: now you will enjoy eternal life and shall never die: now
you will remain young for ever and never grow old, and now you will remain for
ever in Paradise and shall never have to move away from it'." There are
other Traditions that further elucidate lift in Paradise to this effect:
"The dwellers shall have no toil to perform for their livelihood and
necessities of lift. They will get everything without any labour
whatsoever."
نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ
الرَّحِيمُ {15:49}
[Q15:49] Nabbi' 'ibaadeee annneee anal
Ghafoorur Raheem.
[Q15:49] Inform My servants that I am the Forgiving, the Merciful,
[Q15:49] Inform My servants that I am the Forgiving, the Merciful,
[Q15:49] Khabarkanlah kepada hamba-hambaKu (wahai
Muhammad), bahawa Akulah Yang Maha Pengampun lagi Maha Mengasihani (bagi mereka
yang bertaubat dan beramal soleh).
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(15:49) (O
Prophet!) tell My servants, "I am Forgiving and Merciful,
وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ {15:50}
[Q15:50] Wa anna 'azaabee uwal 'azaabul
aleem.
[Q15:50] And that My punishment-- that is the painful punishment.
[Q15:50] And that My punishment-- that is the painful punishment.
[Q15:50] Dan bahawa azabKu, ialah azab yang tidak terperi
sakitnya, (bagi mereka yang tetap dalam kederhakaannya).
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(15:50) but
at the same time My chastisement is also a severe chatisement."
وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ {15:51}
[Q15:51] Wa nabbi'hum 'an daifi Ibraaheem.
[Q15:51] And inform them of the guests of Ibrahim:
[Q15:51] And inform them of the guests of Ibrahim:
Refer to the commentary
of Araf 7:80
to 84 and Hud 11:69 to 83 FOR THE EVENTS
PERTAINING TO PROPHET LUT.
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(15:51) And
tell them the story of the guests of Abraham. *30
*30 The story of Prophets Abraham and Lot has been
related to tell the disbelievers of Makkah how angels come down with truth.
This was in response to their demand. "Why do you not bring angels before
us, if what you say be true?" (v. 7). Then, only this brief answer was
given: "We do not send down angels in this way. When they come down, they
come down with truth" (v. 8). Now these two events are cited as two
concrete forms of "truth" with which the angels came, as if to ask
the disbelievers, "Now decide for yourselves which of these two forms of
truth you want angels to bring to you. It is obvious that you do not deserve
that "truth" which was sent to Prophet Abraham. Do you then desire
that `truth" which the angels brought to the' people of Prophet
Lot?"
إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ
إِنَّا مِنْكُمْ وَجِلُونَ {15:52}
[Q15:52] Iz dakhaloo 'alaihi faqaaloo
salaaman qaala innaa minkum wajiloon.
[Q15:52] When they entered upon him, they said, Peace. He said: Surely we are afraid of you.
[Q15:52] When they entered upon him, they said, Peace. He said: Surely we are afraid of you.
[Q15:52] Ketika mereka masuk mendapatkannya lalu memberi
salam dengan berkata: Selamat sejahtera kepadamu! Dia berkata: Sesungguhnya
kami berasa takut kepada kamu.
(see commentary for verse 51)
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(15:52) When
they came to him, they said, "Peace be to you". But he replied,
"We are afraid of you." *31
*31 Please compare this story of Prophet Abraham
with that contained in XI: 6 9-76.
قَالُوا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَامٍ
عَلِيمٍ {15:53}
[Q15:53] Qaaloo la tawjal innaa
nubashshiruka bighulaamin 'aleem.
[Q15:53] They said: Be not afraid, surely we give you the good news of a boy, possessing knowledge.
[Q15:53] They said: Be not afraid, surely we give you the good news of a boy, possessing knowledge.
[Q15:53] Mereka menjawab: Janganlah engkau takut, sebenarnya
kami hendak menggembirakanmu dengan berita bahawa engkau akan beroleh seorang
anak lelaki yang bakal menjadi seorang yang berilmu.
(see commentary for verse 51)
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(15:53) They
said, "Do not be afraid of us. We give you the good news of a sagacious
son.” *32
*32 " ... a sagacious son": Prophet
Isaac. His name has been mentioned in connection with this good news in XI:
71.
قَالَ أَبَشَّرْتُمُونِي عَلَىٰ أَنْ مَسَّنِيَ
الْكِبَرُ فَبِمَ تُبَشِّرُونَ {15:54}
[Q15:54] Qaala abashshartumoonee 'alaaa
am massaniyal kibaru fabima tubashshiroon.
[Q15:54] He said: Do you give me good news (of a son) when old age has come upon me? -- Of what then do you give me good news!
[Q15:54] He said: Do you give me good news (of a son) when old age has come upon me? -- Of what then do you give me good news!
[Q15:54] Nabi Ibrahim berkata: Betulkah kamu menggembirakan
daku (dengan berita yang demikian), padahal aku telah tua; maka dengan jalan
apakah kamu menggembirakan daku?
(see commentary for verse 51)
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(15:54) Abraham
said, "What! Do you give me the good news of a son in my old age? Just
consider what kind of good news you are giving me."
قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِنَ
الْقَانِطِينَ {15:55}
[Q15:55] Qaaloo bashsharnaaka bilhaqqi
falaa takum minal qaaniteen.
[Q15:55] They said: We give you good news with truth, therefore be not of the despairing.
[Q15:55] They said: We give you good news with truth, therefore be not of the despairing.
[Q15:55] Mereka menjawab: Kami menggembirakanmu dengan
jalan yang sungguh benar; oleh itu janganlah engkau menjadi dari orang-orang
yang berputus asa.
(see commentary for verse 51)
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(15:55) They
replied, "We are giving you a true good news; you should not be of those
who despair".
قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا
الضَّالُّونَ {15:56}
[Q15:56] Qaala wa mai yaqnatu mir rahmati
Rabbiheee illad daaaooun.
[Q15:56] He said: And who despairs of the mercy of his Lord but the erring ones?
[Q15:56] He said: And who despairs of the mercy of his Lord but the erring ones?
[Q15:56] Nabi Ibrahim berkata: Dan tiadalah sesiapa yang
berputus asa dari rahmat Tuhannya melainkan orang-orang yang sesat.
(see commentary for verse 51)
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(15:56) Abraham
replied, only those who go astray, despair of their Lord's Mercy?'
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا
الْمُرْسَلُونَ {15:57}
[Q15:57] Qaala famaa khatbukum aiyuhal
mursaloon.
[Q15:57] He said: What is your business then, O messengers?
[Q15:57] He said: What is your business then, O messengers?
[Q15:57] Nabi Ibrahim bertanya pula: Apa hal kamu wahai
utusan Tuhan?
(see
commentary for verse 51)
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(15:57) Then
he asked them, "O Messengers of Allah! What is the expedition for which
you have been sent?" *33
*33 It appears from the question of Prophet Abraham
that angels are sent down in human shape only on extraordinary occasions and on
some important expedition.
قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ
مُجْرِمِينَ {15:58}
[Q15:58] Qaaloo innaaa ursilnaaa ilaa
qawmim mujrimeen.
[Q15:58] They said: Surely we are sent towards a guilty people,
[Q15:58] They said: Surely we are sent towards a guilty people,
[Q15:58] Mereka menjawab: Kami diutus kepada suatu kaum
yang berdosa (untuk membinasakan mereka).
(see commentary for verse 51)
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(15:58) They
said, "We have been sent to (punish) a criminal people *34
*34 The fact that the angels did not name the
people of Lot but merely referred to them as "the wicked people",
shows that these people had become so notorious for their wicked deeds that
there was no need to mention them by name before Prophet Abraham, who was well
acquainted with the moral condition of all the people around him.
إِلَّا آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ
أَجْمَعِينَ {15:59}
[Q15:59] Illaaa Aala Loot; innaa
lamunajjoohum ajma'een,
[Q15:59] Except Lut's followers: We will most surely deliver them all,
[Q15:59] Except Lut's followers: We will most surely deliver them all,
[Q15:59] Melainkan keluarga Nabi Lut; sesungguhnya kami
akan menyelamatkan mereka semuanya, -
(see commentary for verse 51)
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(15:59) with
the exception of Lot's family; we will rescue all of them
إِلَّا امْرَأَتَهُ قَدَّرْنَا ۙ إِنَّهَا لَمِنَ
الْغَابِرِينَ {15:60}
[Q15:60] Illam ra atahoo qaddarnaaa
innahaa laminal ghaabireen.
[Q15:60] Except his wife; We ordained that she shall surely be of those who remain behind.
[Q15:60] Except his wife; We ordained that she shall surely be of those who remain behind.
[Q15:60] Kecuali isterinya; kami telah tentukan (menurut
keputusan Tuhan) sesungguhnya dia dari orang-orang yang tinggal (menerima
kebinasaan).
(see commentary for verse 51)
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(15:60) except
his wife, who (Allah says) has been destined to remain with those who will stay
behind. "
SECTION
5
Lot
and Shu’aib’s people
The
people of Lot warned---They reject the warning---They are punished---Shu’aib’s
people also transgressed and were punished.
فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ {15:61}
[Q15:61] Falamma jaaa'a Aala Lootinil
mursaloon
[Q15:61] So when the messengers came to Lut's followers,
[Q15:61] So when the messengers came to Lut's followers,
[Q15:61] Maka apabila (malaikat-malaikat) utusan itu datang
kepada kaum Nabi Lut,
(see commentary for verse 51)
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(15:61) Afterwards
when these envoys came to the house of Lot, *35
*35 Please compare this with VII: 80-84 and XI:
77-83.
قَالَ إِنَّكُمْ قَوْمٌ مُنْكَرُونَ {15:62}
[Q15:62] Qaala innakum qawmum munkaroon.
[Q15:62] He said: Surely you are an unknown people.
[Q15:62] He said: Surely you are an unknown people.
[Q15:62] Nabi Lut berkata: Sesungguhnya kamu suatu kaum
yang tidak dikenali (serta tidak diketahui baiknya kedatangan kamu).
(see commentary for verse 51)
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(15:62) he
said, "You appear to be strangers." *36
*36 Here the story has been related in brief. But
we learn from XI: 77-83 that Prophet Lot was greatly perturbed and distressed
at the visit of the angels. He said to himself, "This is a day of
woe." The reason why he was distressed, as implied in the Qur'an and
explicitly expressed in the Traditions, was that the angels had come to Prophet
Lot in the shape of beautiful boys, and he knew how perverse and wicked his
people were. He was distressed for he could not send them away because they
were his guests, and because he did not know how to protect them from those
villains.
قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ
يَمْتَرُونَ {15:63}
[Q15:63] Qaaloo bal ji'naaka bimaa kaanoo
feehi yamtaroon.
[Q15:63] They said: Nay, we have come to you with that about which they disputed.
[Q15:63] They said: Nay, we have come to you with that about which they disputed.
[Q15:63] Mereka menjawab: (Kedatangan kami bukan untuk
mendukacitakanmu) bahkan kami datang kepadamu untuk membawa azab yang mereka
ragu-ragukan kebenarannya.
(see commentary for verse 51)
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(15:63) They
answered, "Nay, but we have come to you with that concerning which these
people had doubts.
وَأَتَيْنَاكَ بِالْحَقِّ وَإِنَّا
لَصَادِقُونَ {15:64}
[Q15:64] Wa atainaaka bilhaqqi wa innaa
lasaadiqoon.
[Q15:64] And we have come to you with the truth, and we are most surely truthful.
[Q15:64] And we have come to you with the truth, and we are most surely truthful.
[Q15:64] Juga membawa kepadamu perkara yang benar (tentang
kebinasaan mereka) dan sesungguhnya kami adalah orang-orang yang benar.
(see commentary for verse 51)
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(15:64) We
tell you the truth that we have come to you with the truth.
فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ
وَاتَّبِعْ أَدْبَارَهُمْ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ وَامْضُوا حَيْثُ
تُؤْمَرُونَ {15:65}
[Q15:65] Fa asri bi ahlika biqit'im minal
laili wattabi' adbaarahum wa laa yaltafit minkum ahadunw wamdoo haisu tu'maroon.
[Q15:65] Therefore go forth with your followers in a part of the night and yourself follow their rear, and let not any one of you turn round, and go forth whither you are commanded.
[Q15:65] Therefore go forth with your followers in a part of the night and yourself follow their rear, and let not any one of you turn round, and go forth whither you are commanded.
[Q15:65] Oleh itu, bawalah pergi keluargamu pada waktu
malam serta ikutlah di belakang mereka dan janganlah seseorang pun di antara
kamu berpaling (ke belakang); serta pergilah terus ke arah yang diperintahkan
kamu menujunya.
(see commentary for verse 51)
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(15:65) You
should, therefore, depart with your people in the last hours of the night and
you yourself should follow them in their rear"; *37 let none of
you turn round to look behind; *38 go straight where you are being bidden."
*37 That is, "You should walk behind your
people lest anyone of them should stay behind".
*38 It did not mean: "look not behind thee....lest thou be consumed. . . "as stated in the Bible. But it merely meant to warn them: "None of you should turn round to see what was happening behind them lest you should stop to see the fun, when you heard the cries of the smitten people. For it is neither the time of enjoying "fun", nor of shedding tears of regret. If you stop even for a minute in the territory of the smitten people you also might get hurt from the rain of stones."
*38 It did not mean: "look not behind thee....lest thou be consumed. . . "as stated in the Bible. But it merely meant to warn them: "None of you should turn round to see what was happening behind them lest you should stop to see the fun, when you heard the cries of the smitten people. For it is neither the time of enjoying "fun", nor of shedding tears of regret. If you stop even for a minute in the territory of the smitten people you also might get hurt from the rain of stones."
وَقَضَيْنَا إِلَيْهِ ذَٰلِكَ الْأَمْرَ أَنَّ
دَابِرَ هَٰؤُلَاءِ مَقْطُوعٌ مُصْبِحِينَ {15:66}
[Q15:66] Wa qadainaaa ilaihi zaalikal
amra anna daabira haaa'ulaaa'i maqtoo'um musbiheen.
[Q15:66] And We revealed to him this decree, that the roots of these shall be cut off in the morning.
[Q15:66] And We revealed to him this decree, that the roots of these shall be cut off in the morning.
[Q15:66] Dan Kami wahyukan kepadanya tentang kesudahan
perkara itu; iaitu mereka akan dibinasakan pada waktu pagi, sehingga mereka
punah ranah dan terputus keturunannya.
(see commentary for verse 51)
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(15:66) And
We informed him of Our decree that they shall be utterly destroyed by the next
morning.
وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ {15:67}
[Q15:67] Wa jaaa'a ahlul madeenati
yastabshiroon.
[Q15:67] And the people of the town came rejoicing.
[Q15:67] And the people of the town came rejoicing.
[Q15:67] Dan (semasa kedatangan mereka) datanglah penduduk
bandar itu dengan gembira.
(see commentary for verse 51)
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(15:67) And
the people of the town rushed rejoicing to the house of Lot. *39
*39 This shows that those People had gone to the
lowest depths of immorality. No sooner did they hear the news of the arrival of
handsome strangers in their town than they rushed rejoicing to the house of
Prophet Lot and impudently demanded that he should hand over his guests to them
for the gratification of their lust. The pity is that there had remained not a
single person among them to make a protest against such a heinous sin.
Moreover, this shows that all of them, as a community, had totally lost every
sense of decency, and they felt no shame at all to make such a wickcd demand on
him openly. The very fact, that they felt no hesitation in making such a wicked
demand brazen- facedly from a pious and holy man like Prophet Lot, shows that
the heinous crime was so common among them that they would not spare
anyone.
The Talmud records many instances of the all-round moral degradation of the people of Lot. Once a stranger was passing through their territory. He was forced by coming darkness to pass the night near Sodom. As he had his own provisions with him, he did not stand in any need of help from the towns-folk; so he lay under a tree to pass the night. But a Sodomite entreated him to accompany him to his house. During the night he did away with the ass and merchandise of the stranger. When he began to cry for help in the morning, the towns-folk came there not to help him but to rob him of what had been left with him.
On one occasion Hadrat Sarah sent her slave to Sodom to inquire after Prophet Lot's household. When the slave entered the town, he saw that a Sodomite was beating a stranger. Naturally the slave of Hadrat Sarah tried to rouse his sense of decency, saying, "why do you ill-treat helpless strangers like this?" In answer to this appeal, his head was broken in public.
On another occasion a poor man happened to come to Sodom but no one gave him anything to eat. When he was half dead with starvation, he fell to the ground in a helpless plight. A daughter of Prophet Lot saw him and sent some food for him. At this the Sodomites reproached Prophet Lot and his daughter and threatened to expel them from there, if they would not refrain from such "deeds"!
After citing several similar incidents, the Talmud says that those people had become so cruel, so deceitful and so dishonest in their dealings that no traveller could pass safe through their territory nor could a poor person expect any food or help from them. Many a time it so happened that a poor stranger came there, and died from hunger. Then they would strip the clothes from his body and bury him naked! If a foreigner committed the blunder of visiting their territory, they would publicly rob him of everything, and make fool of him if he appealed to them to redress the wrong. Then they would openly commit shameless deeds in the gardens which they had grown in their valley because there was none to rebuke them except Prophet Lot. The Quran has summed up the whole of their wicked story in two concise sentences: (1) "...They had already been committing very wicked deeds" XI: 78, and (2) "You gratify your lust with males: you rob travellers, and you commit wickcd deeds publicly in your assemblies."
The Talmud records many instances of the all-round moral degradation of the people of Lot. Once a stranger was passing through their territory. He was forced by coming darkness to pass the night near Sodom. As he had his own provisions with him, he did not stand in any need of help from the towns-folk; so he lay under a tree to pass the night. But a Sodomite entreated him to accompany him to his house. During the night he did away with the ass and merchandise of the stranger. When he began to cry for help in the morning, the towns-folk came there not to help him but to rob him of what had been left with him.
On one occasion Hadrat Sarah sent her slave to Sodom to inquire after Prophet Lot's household. When the slave entered the town, he saw that a Sodomite was beating a stranger. Naturally the slave of Hadrat Sarah tried to rouse his sense of decency, saying, "why do you ill-treat helpless strangers like this?" In answer to this appeal, his head was broken in public.
On another occasion a poor man happened to come to Sodom but no one gave him anything to eat. When he was half dead with starvation, he fell to the ground in a helpless plight. A daughter of Prophet Lot saw him and sent some food for him. At this the Sodomites reproached Prophet Lot and his daughter and threatened to expel them from there, if they would not refrain from such "deeds"!
After citing several similar incidents, the Talmud says that those people had become so cruel, so deceitful and so dishonest in their dealings that no traveller could pass safe through their territory nor could a poor person expect any food or help from them. Many a time it so happened that a poor stranger came there, and died from hunger. Then they would strip the clothes from his body and bury him naked! If a foreigner committed the blunder of visiting their territory, they would publicly rob him of everything, and make fool of him if he appealed to them to redress the wrong. Then they would openly commit shameless deeds in the gardens which they had grown in their valley because there was none to rebuke them except Prophet Lot. The Quran has summed up the whole of their wicked story in two concise sentences: (1) "...They had already been committing very wicked deeds" XI: 78, and (2) "You gratify your lust with males: you rob travellers, and you commit wickcd deeds publicly in your assemblies."
قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا
تَفْضَحُونِ {15:68}
[Q15:68] Qaala inna haaa'ulaaa'i daifee
falaa tafdahoon;
[Q15:68] He said: Surely these are my guests, therefore do not disgrace me,
[Q15:68] He said: Surely these are my guests, therefore do not disgrace me,
[Q15:68] Nabi Lut berkata: Sesungguhnya mereka ini
tetamuku, maka janganlah kamu memberi malu kepadaku.
(see commentary for verse 51)
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(15:68) He
said, "Brethren! These are my guests: therefore do not dishonour me.
وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ {15:69}
[Q15:69] Wattaqul laaha wa laa tukhzoon
[Q15:69] And guard against (the punishment of) ALLAH (SWT) and do not put me to shame.
[Q15:69] And guard against (the punishment of) ALLAH (SWT) and do not put me to shame.
[Q15:69] Dan takutlah kamu kepada ALLAH (SwT) serta
janganlah kamu menghinakan daku.
(see commentary for verse 51)
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(15:69) Fear
God and do not put me to shame."
قَالُوا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ {15:70}
[Q15:70] Qaalooo awalam nanhaka 'anil
'aalameen.
[Q15:70] They said: Have we not forbidden you from (other) people?
[Q15:70] They said: Have we not forbidden you from (other) people?
[Q15:70] Mereka menjawab: Bukankah kami telah melarangmu
jangan menerima sebarang tetamu dari orang ramai (atau memberi perlindungan
kepada mereka)?
(see commentary for verse 51)
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(15:70) They
replied, "Have we not forbidden you to plead for all and sundry?"
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