SURAH (16) AN-NAHL (AYA 61 to 80)
SECTION
8
Qur’an
– The Guidance and the Mercy
The
end of everyone comes neither later nor earlier but at its appointed time –
Apostles were also sent before but they were disbelieved – The Qur’an revealed
as a Guidance and Mercy onto mankind.
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا
تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ
فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا
يَسْتَقْدِمُونَ {16:61}
[Q16:61] Wa law yu'aakhizul laahun naasa
bizulminhim maa taraka 'alaihaa min daaabbatinw wa laakiny yu'akhkhiruhum ilaaa
ajalim musamman fa izaa jaaa'a ajaluhum laa yastaakhiroona saa'atanw wa laa
yastaqdimoon.
[Q16:61] And if ALLAH (SWT) had destroyed men for their iniquity, He would not leave on the earth a single creature, but He respites them till an appointed time; so when their doom will come they shall not be able to delay (it) an hour nor can they bring (it) on (before its time).
[Q16:61] And if ALLAH (SWT) had destroyed men for their iniquity, He would not leave on the earth a single creature, but He respites them till an appointed time; so when their doom will come they shall not be able to delay (it) an hour nor can they bring (it) on (before its time).
[Q16:61] Dan kalaulah ALLAH (SwT) menyeksa manusia
disebabkan kezaliman mereka, tentulah Ia tidak membiarkan tinggal di muka bumi
sesuatu makhluk yang bergerak; akan tetapi Dia memberi tempoh kepada mereka
hingga ke suatu masa yang tertentu; kemudian apabila sampai tempoh mereka,
tiadalah mereka akan dapat meminta dikemudiankan sesaatpun dan tidak pula
mereka akan dapat meminta didahulukan.
Refer to the commentary
of Al Araf 7:
34 and Yunus 10:49.
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(16:61) Had Allah seized people on the
spot for their transgression, He would not have left alive any living creature
on the Earth: but He respites all for an appointed term. When their appointed
time comes, they shall not be able to put it back or forward by a single
moment.
وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ
أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَىٰ ۖ لَا جَرَمَ أَنَّ لَهُمُ
النَّارَ وَأَنَّهُمْ مُفْرَطُونَ {16:62}
[Q16:62] Wa yaj'aloona lillaahi maa
yakrahoona wa tasifu alsinatuhumul kaziba anna lahumul husnaa laa jarama anna
lahumun Naara wa annahum mufratoon.
[Q16:62] And they ascribe to ALLAH (SWT) what they (themselves) hate and their tongues relate the lie that they shall have the good; there is no avoiding it that for them is the fire and that they shall be sent before.
[Q16:62] And they ascribe to ALLAH (SWT) what they (themselves) hate and their tongues relate the lie that they shall have the good; there is no avoiding it that for them is the fire and that they shall be sent before.
[Q16:62] Dan mereka mengadakan bagi ALLAH (SwT) apa yang
mereka sendiri tidak menyukainya; dalam pada itu, lidah mereka memperkatakan
perkara yang dusta, (kononnya) bahawa mereka akan beroleh kesudahan yang baik
di sisi ALLAH (SwT). Tidak syak lagi, bahawa bagi merekalah api Neraka dan
bahawa merekalah orang-orang yang disegerakan (masuknya ke dalam Neraka).
Refer to the commentary of verses 57 to 60 of this surah.
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(16:62) Yet they assign to Allah what they themselves
dislike, and their tongues utter the lie that their lot shall be a fair one
anyhow. Nay, only one thing awaits them, and that is the fire of Hell, wherein
most certainly they shall be hastened.
تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِنْ
قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ
الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ {16:63}
[Q16:63] Tallaahi laqad arsalnaaa ilaaa
umamim min qablika fazayyana lahumush Shaitaanu a'maalahum fahuwa waliyyuhumul
yawma wa lahum 'azaabun aleem.
[Q16:63] By ALLAH (SWT), most certainly We sent (messengers) to nations before you, but the Shaitan made their deeds fair-seeming to them, so he is their guardian today, and they shall have a painful punishment.
[Q16:63] By ALLAH (SWT), most certainly We sent (messengers) to nations before you, but the Shaitan made their deeds fair-seeming to them, so he is their guardian today, and they shall have a painful punishment.
[Q16:63] Demi ALLAH (SwT)! Sesungguhnya kami juga telah
mengutus Rasul-rasul kepada umat-umat yang terdahulu daripadamu (wahai
Muhammad), lalu Syaitan memperelokkan pada pandangan mereka yang ingkar akan
amal-amal mereka yang jahat itu; maka dialah menjadi pemimpin mereka pada hari
ini dan mereka akan beroleh azab seksa yang tidak terperi sakitnya.
Refer to the commentary of Al Araf 7:16 and 17.
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(16:63) By God, (O Muhammad), We sent Messengers before
you to many communities (and it has always been so that) Satan made their evil
deeds seem fair to them, (and so they did not believe in the Message). The same
Satan has this day become their patron also and they are incurring the most
painful punishment.
وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا
لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ ۙ وَهُدًى وَرَحْمَةً لِقَوْمٍ
يُؤْمِنُونَ {16:64}
[Q16:64] Wa maaa anzalnaa 'alaikal
Kitaaba illaa litubaiyina lahumul lazikh talafoo feehi wa hudanw wa rahmatal
liqawminy yu'minoon.
[Q16:64] And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe.
[Q16:64] And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe.
[Q16:64] Dan tiadalah Kami menurunkan Al-Quran kepadamu
(wahai Muhammad) melainkan supaya engkau menerangkan kepada mereka akan apa
yang mereka berselisihan padanya; dan supaya menjadi petunjuk dan rahmat bagi
orang-orang yang beriman.
"WHICH THEY DIFFER", MAY COVER 1. POLYTHEISM, 2.
DUALISM, 3.
TRINITY, 4.
CRUCIFICATION AND 5.
RESURRECTION OF PROPHET ISA, AND 6.
WHAT IS PERMISSIBLE AND WHAT IS FORBIDDEN, AND IN FACT ALL OTHER POINTS OF DIFFERENCE.
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(16:64) We have sent down this Book to you so that you
may reveal to them the reality of the differences in which they are involved.
Moreover, this Book has been sent down as guidance for and blessing to those
who believe in it. *53
*53 That is,
"This Book has afforded them an excellent opportunity to resolve their
differences which have been caused by the superstitious creeds of their
forefathers, and which have divided, them into warring factions. They can then
unite on the permanent basis of the Truth presented by the Qur'an, but those
foolish people preferring their former condition even after the coming of this
blessing, shall meet with disgrace and torment. On the other hand, only those,
who believe in this Book, will find the Right Way and blessed with mercy and
favours from AIlah"
وَاللَّهُ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا
بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ
يَسْمَعُونَ {16:65}
[Q16:65] Wallaahu anzala minas samaaa'i
maaa'an fa ahyaa bihil arda ba'da mawtihaa; inna fee zaalika la aayatal liqaw
miny yasma'oon.
[Q16:65] And ALLAH (SWT) has sent down water from the cloud and therewith given life to the earth after its death; most surely there is a sign in this for a people who would listen.
[Q16:65] And ALLAH (SWT) has sent down water from the cloud and therewith given life to the earth after its death; most surely there is a sign in this for a people who would listen.
[Q16:65] Dan ALLAH (SwT) menurunkan
hujan dari langit, lalu Dia menghidupkan dengan air hujan itu akan bumi sesudah
matinya; sesungguhnya pada yang demikian itu terdapat satu tanda (yang
membuktikan kebijaksanaan ALLAH (SwT)) bagi kaum yang mendengar (peringatan ini
dan memahaminya).
Some commentators interpret this verse as under:
When ignorance kills the soul, THE LIFE-GIVING FERTILISING SHOWER OF ALLAH (SWT)'S REVELATION (THE QUR’AN) PUTS NEW LIFE INTO IT THROUGH ITS 1. GUIDANCE, 2.
WISDOM and 3. MERCY.
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(16:65) (In every rainy season you see that) Allah sent
down water from heaven, and by it gave life to the earth after it had been
dead: indeed there is a Sign in this for those who listen (to the Message).*53a
*53a. That is,
" Had you listened to the Message of the Prophet, and observed those Signs
carefully, you would have cried from the core of your heart, 'These Signs
support his Message' . Year after year you witness these Signs. There is the
land, all barren before you, without any sign of life-no blade of grass, no bud
or flower, and no insect. Then comes rain. All of a sudden, the same land is
covered with life. There crop upon numerous kinds of insects of which no
vestige had been left. You witness this process of life and death, and death
and life, repeated year after year. Yet you doubt this when the Prophet tells
you that Allah will again bring to life all human beings after their death.
This is because you see these Signs as animals do, who do not see the wisdom of
the Creator underlying this phenomenon; otherwise you would have discovered
that these signs support the Message of the Prophet" .
SECTION
9
Guidance
from the Bounties of God for man
The
Guidance available for a seeker of knowledge – God shows through the Bounties
viz., the cattle, the fruits etc., -- Reference to the Bee which has been
inspired to act according to the Divine Plan – Man created and reverted to the
age of weakness and ignorance after once acquiring knowledge.
وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ
نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا
سَائِغًا لِلشَّارِبِينَ {16:66}
[Q16:66] Wa inna lakum fil an'aami
la'ibrah; nusqeekum mimmmaa fee butoonihee mim baini farsinw wa damil labanann
khaalisan saaa'ighallish shaaribeen.
[Q16:66] And most surely there is a lesson for you in the cattle; We give you to drink of what is in their bellies-- from betwixt the feces and the blood-- pure milk, easy and agreeable to swallow for those who drink.
[Q16:66] And most surely there is a lesson for you in the cattle; We give you to drink of what is in their bellies-- from betwixt the feces and the blood-- pure milk, easy and agreeable to swallow for those who drink.
[Q16:66] Dan sesungguhnya pada
binatang-binatang ternak itu, kamu beroleh pelajaran yang mendatangkan iktibar.
Kami beri minum kepada kamu daripada apa yang terbit dari dalam perutnya, yang
lahir dari antara hampas makanan dengan darah; (iaitu) susu yang bersih, yang
mudah diminum, lagi sedap rasanya bagi orang-orang yang meminumnya.
It is a Divine Law working in nature that milk is
sorted out of the food after the creation of blood and before the actual
excretion of the bowels. The ‘Betwixt’ refers to the middle of the functioning
of the process and does not refer to the quality concern.
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(16:66)
And surely there is a lesson for
you in the cattle: We give you to drink of that which is in their bellies
between filth and blood, that is, pure milk, *54 which
is very pleasant to those who drink it.
*54 "....between filth and blood......":This
refers to the most wonderful process of the formation of pure milk in the
bellies of the she-cattle, for, the fodder they eat turns into blood, filth and
pure milk, which is altogether different from the first two in its nature,
colour and usefulness. Some she-cattle produce milk in such abundance that
after suckling their young-ones a large quantity of it is left to make
excellent human food.
وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ
تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً
لِقَوْمٍ يَعْقِلُونَ {16:67}
[Q16:67] Wa min samaraatin nakheeli wal
a'nnaabi tattakhizoona minhu sakaranw wa rizqann hasanaa; inna fee zaalika la
Aayatal liqawminy ya'qiloon.
[Q16:67] And of the fruits of the palms and the grapes-- you obtain from them intoxication and goodly provision; most surely there is a sign in this for a people who ponder.
[Q16:67] And of the fruits of the palms and the grapes-- you obtain from them intoxication and goodly provision; most surely there is a sign in this for a people who ponder.
[Q16:67] Dan dari
buah tamar (kurma) dan anggur kamu jadikan daripadanya minuman haram dan
makanan serta minuman yang halal; sesungguhnya pada yang demikian itu terdapat
satu tanda (yang membuktikan kekuasaan ALLAH (SwT)) bagi orang-orang yang mahu
menggunakan akalnya.
There are wholesome
drinks and food that can be had from the date-palm and the grapes, such as
vinegar and other non-intoxicating drinks. If ‘sakar’ is taken in the sense of fermented intoxicating
drinks, even then this verse does not affect the prohibition.
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(16:67) (Likewise) We give you from date-palms and
vines a drink from which you derive intoxicants and also pure food: *55 indeed
there is a Sign in this for those who make use of their common sense.
*55 Incidentally
it implies that the juice of the fruits of date-palms and vines contains two
things. One is that which is pure and wholesome food for man and the other is
that which turns into alcohol after it becomes rotten. But it has been left to
the choice of man to obtain pure healthy food from this providence or to drink
it as intoxicant wine to excite him and make him lose his self-control. This
also contains a hint as to the prohibition of wine.
وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي
مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ {16:68}
[Q16:68] Wa awhaa Rabbuka ilannnabli anit
takhizee minal jabaali buyootanw wa minash shajari wa mimmaa ya'rishoon;
[Q16:68] And your Lord revealed to the bee saying: Make hives in the mountains and in the trees and in what they build:
[Q16:68] And your Lord revealed to the bee saying: Make hives in the mountains and in the trees and in what they build:
[Q16:68] Dan Tuhanmu memberi ilham kepada lebah: Hendaklah
engkau membuat sarangmu di gunung-ganang dan di pokok-pokok kayu dan juga di
bangunan-bangunan yang didirikan oleh manusia.
For various meanings of wahi refer to the
commentary of Al
Fatihah 1:7. In this verse wahi means inspiration through instinctive urge
created by ALLAH (SWT).
ß In Zilzal 99:5 it is said that ALLAH (SWT) revealed (awha) to
the earth.
ß The disciples of Isa were inspired (awhaytu) to
believe in ALLAH (SWT) and prophet Isa,
in Ma-idah 5:111.
ß The mother of Musa was inspired (awhayna) to
suckle Musa in Al
Qasas 28:7.
Whosoever
receives wahi does not become
the messenger or prophet of ALLAH (swt).
WAHI, IN
ITS WIDER SENSE, IS APPLICABLE TO ANY KNOWLEDGE OR ACTION (OF A CONSCIOUS
BEING) WHICH IS NOT OBTAINED BY
OBSERVATION AND EXPERIENCE.
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(16:68) And
behold! .Your Lord has inspired the bee *56 with
this "Build thy hive in the mountains, trees and in the creepers over
trellises:
*56 The lexical
meaning of the Arabic word ('wahi
) is secret inspiration which is felt only by the one who inspires and the
other who is inspired with. The Qur'an has used this word both for the
instinctive inspiration by Allah to His creation in general and for the
Revelation towards His Prophets in particular. Allah sends His "wahi
" to the heavens with His Command and they begin functioning in accordance
with it (XL: 12). He will send this to the Earth with His Command and it will
relate the story of aII that had happened on and in it. (XCIX: 4-S). He sends
wahi to the bee and inspires it with faculties to perform the whole of its
wonderful work instinctively (v. 68). The same is true of the bird that learns
to fly, the fish that learns to swim, the newly born child that learns to suck
milk, etc., etc. Then, it is also wahi with which Allah inspires a human being
with a spontaneous idea (XXVIII: 7). The same is the case with all the great
discoveries, inventions, works of literature and art, etc. , which would not
have been possible without the benefit of wahi. As a matter of fact, every
human being at one time or the other feels its mental or spiritual influence in
the form of an idea or thought or plan or dream, which is confirmed by a
subsequent experience to be the right guidance from the unseen wahi.
Then there is the wahi (Revelation) which is the privilege of the Prophets. This form of wahi has its own special features and is quite distinct from all' its other forms. The Prophet, who is inspired with it, is fully conscious and has his firm conviction that it is being sent down from Allah. Such a Revelation contains doctrines of creed, commandments, laws, regulations and instructions for the guidance of mankind.
Then there is the wahi (Revelation) which is the privilege of the Prophets. This form of wahi has its own special features and is quite distinct from all' its other forms. The Prophet, who is inspired with it, is fully conscious and has his firm conviction that it is being sent down from Allah. Such a Revelation contains doctrines of creed, commandments, laws, regulations and instructions for the guidance of mankind.
ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي
سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ
أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ
يَتَفَكَّرُونَ {16:69}
[Q16:69] Summma kulee min kullis
samaraati faslukee subula Rabbiki zululaa; yakhruju mim butoonihaa sharaabum
mukh talifun alwaanuhoo feehi shifaaa'ul linnaas, innna fee zaalika la Aayatal
liqawminy yatafakkaroon.
[Q16:69] Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colours, in which there is healing for men; most surely there is a sign in this for a people who reflect.
[Q16:69] Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colours, in which there is healing for men; most surely there is a sign in this for a people who reflect.
[Q16:69] Kemudian
makanlah dari segala jenis bunga-bungaan dan buah-buahan (yang engkau sukai),
serta turutlah jalan-jalan peraturan Tuhanmu yang diilhamkan dan dimudahkannya
kepadamu. (Dengan itu) akan keluarlah dari dalam badannya minuman (madu) yang
berlainan warnanya, yang mengandungi penawar bagi manusia (dari berbagai-bagai
penyakit). Sesungguhnya pada yang demikian itu, ada tanda (yang membuktikan
kemurahan ALLAH (SwT)) bagi orang-orang yang mahu berfikir.
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(16:69) then
drink nectar from every kind of fruit, and follow the ways made smooth by the
Lord." *57 From
its belly comes out a fluid of varying hues wherein is healing for
mankind. *58 Here
is indeed a Sign for those people who ponder over it. *59
*57 "
. . . . follow the ways made smooth by thy Lord" : ". . . . . work in
accordance with the methods which have been taught to thee by Allah's wahi for
the smooth running of hive life" . It is Allah's wahi (instinctive
inspiration) that has taught the bees how to build their wonderful factory with
separate combs to rear brood, combs to turn nectar into honey, combs to store
food, in short, separate combs to fulfil every aspect of hive life. It is wahi
that has taught the bees how to organize themselves into a co-operative society
for collective effort to run the "factory" with the queen and
thousands of workers to perform a variety of specific tasks. AII these things
have been made so smooth for them by wahi that the bees never feel the
necessity of ever thinking about it. They have been running smoothly their
factory with their collective effort for thousands of years with perfect
accuracy.
*58 Though honey is a wholesome food with a sweet taste and has medicinal power as well, its latter quality has been mentioned only because the former is too obvious. It is used as a medicine to cure several diseases because it contains the juice and glucose of flowers and fruits in the best form. Besides this, it is also used in preparing and preserving other medicines because it does not rot. It also preserves other things from decay. That is why it has been used for centuries as a substitute for alcohol. And if the bee-hive is built at a place, which abounds in certain medicinal herbs, its honey dces not remain mere honey, but becomes also the essence of that herb. It is expected that if bees are used methodically for extracting essence from herbs, etc. , that essence will prove to be much better than the one obtained in the laboratories.
*59 This passage (vv. 48-69) contains proofs of Tauhid and Life-afterdeath. These were necessitated, for the disbelievers and the mushriks were bitterly opposed to the Holy Prophet mainly because of these two doctrines. The acceptance of the first doctrine demolished the whole system of life based on shirk or atheism because to acknowledge Allah to be the sole Providence, the Helper and the protector left no room for the worship of any god or goddess. The proof of Tauhid is based on the observance of the structure of the cattle, the bees, the date-palms and vine-yards and their usefulness to mankind. Naturally the question arises: Who has designed these in the manner and for the purpose they have been created? The only obvious answer is that it is the All-Wise and AlI-Beneficent Allah Who has designed all these things for the benefit of mankind to produce such varieties of food that are so wholesome and so tasty. The Prophet, therefore, rightly demanded, "When you yourselves admit, and you cannot but admit, that it is Allah alone Who has provided milk, honey, dates, grapes and the like, He and none but He is worthy of your worship, praise, gratitude and allegiance. Why do you then insist on making offerings to your self-made gods and goddesses?"
The second doctrine to which the disbelievers took strong objection was that there is surely the Life-after-death. They were against this doctrine for its acceptance changed the whole moral system and they were not prepared to change their immoral ways. Their objection was based on the presumption that it was impossible to bring to life anyone after death.
They have been asked to observe that the barren land, which once had been covered with vegetable life, was again covered with it after rainfall and they have been watching such repetition of life year after year. That Allah, Who could so easily bring to life the dead vegetable, could do the same and bring to life all the dead without any difficulty at all.
*58 Though honey is a wholesome food with a sweet taste and has medicinal power as well, its latter quality has been mentioned only because the former is too obvious. It is used as a medicine to cure several diseases because it contains the juice and glucose of flowers and fruits in the best form. Besides this, it is also used in preparing and preserving other medicines because it does not rot. It also preserves other things from decay. That is why it has been used for centuries as a substitute for alcohol. And if the bee-hive is built at a place, which abounds in certain medicinal herbs, its honey dces not remain mere honey, but becomes also the essence of that herb. It is expected that if bees are used methodically for extracting essence from herbs, etc. , that essence will prove to be much better than the one obtained in the laboratories.
*59 This passage (vv. 48-69) contains proofs of Tauhid and Life-afterdeath. These were necessitated, for the disbelievers and the mushriks were bitterly opposed to the Holy Prophet mainly because of these two doctrines. The acceptance of the first doctrine demolished the whole system of life based on shirk or atheism because to acknowledge Allah to be the sole Providence, the Helper and the protector left no room for the worship of any god or goddess. The proof of Tauhid is based on the observance of the structure of the cattle, the bees, the date-palms and vine-yards and their usefulness to mankind. Naturally the question arises: Who has designed these in the manner and for the purpose they have been created? The only obvious answer is that it is the All-Wise and AlI-Beneficent Allah Who has designed all these things for the benefit of mankind to produce such varieties of food that are so wholesome and so tasty. The Prophet, therefore, rightly demanded, "When you yourselves admit, and you cannot but admit, that it is Allah alone Who has provided milk, honey, dates, grapes and the like, He and none but He is worthy of your worship, praise, gratitude and allegiance. Why do you then insist on making offerings to your self-made gods and goddesses?"
The second doctrine to which the disbelievers took strong objection was that there is surely the Life-after-death. They were against this doctrine for its acceptance changed the whole moral system and they were not prepared to change their immoral ways. Their objection was based on the presumption that it was impossible to bring to life anyone after death.
They have been asked to observe that the barren land, which once had been covered with vegetable life, was again covered with it after rainfall and they have been watching such repetition of life year after year. That Allah, Who could so easily bring to life the dead vegetable, could do the same and bring to life all the dead without any difficulty at all.
وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ ۚ
وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ
عِلْمٍ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ {16:70}
[Q16:70] Wallaahu khalaqakum suma
tatawaffaakum; wa minkum many-yuradu ilaaa arzalil 'umuri likai laa ya'lama
ba'da 'ilmin shai'aa; innal laaha 'Aleemun Qadeer.
[Q16:70] And ALLAH (SWT) has created you, then He causes you to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; surely ALLAH (SWT) is Knowing, Powerful.
[Q16:70] And ALLAH (SWT) has created you, then He causes you to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; surely ALLAH (SWT) is Knowing, Powerful.
[Q16:70] Dan ALLAH (SwT) yang menciptakan kamu (dari tiada
kepada ada); kemudian Dia menyempurnakan tempoh umur kamu; (maka ada di antara
kamu yang disegerakan matinya) dan ada pula di antara kamu yang dikembalikannya
kepada peringkat umur yang lemah (peringkat tua kebudak-budakan), sehingga
menjadilah dia tidak ingat akan sesuatu yang telah diketahuinya; sesungguhnya ALLAH
(SwT) Maha Mengetahui, lagi Maha Kuasa.
____________________________________________________________________________________________________________________________________________________
(16:70) And
consider this: Allah created you: then He causes your death; *60 and some one from among you is
carried on to abject old age so that after knowing all he could, he may no
longer have any knowledge of it. *61 The fact is that AIlah alone is All-Knowing,
All-Powerful.
*60 It
is to emphasize this: Allah not only provides you with the necessities and good
things of life (as stated in the preceding verses), but also has full power
over your life and death. None else has any power to give lift or cause
death.
*61 This fact has been mentioned to bring home to the disbelievers and the mushriks that knowledge, which gives superiority to man over all creatures on this Earth, has been given by Allah, as if to say, "You yourselves have seen that when a man, who once possessed much knowledge, becomes very old, he is reduced to a mere lump of flesh. Then that man who once taught knowledge to others loses all his senses and cannot look even after his own self".
*61 This fact has been mentioned to bring home to the disbelievers and the mushriks that knowledge, which gives superiority to man over all creatures on this Earth, has been given by Allah, as if to say, "You yourselves have seen that when a man, who once possessed much knowledge, becomes very old, he is reduced to a mere lump of flesh. Then that man who once taught knowledge to others loses all his senses and cannot look even after his own self".
SECTION
10
The
Faithful and the Unfaithful ones compared
He who
is faithful and obedient to his Master and he who is unfaithful to Him can
never be equal.
وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِي
الرِّزْقِ ۚ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ
أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاءٌ ۚ أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ {16:71}
[Q16:71] Wallaahu faddala ba'dakum 'alaa
ba'din fir rizq; famal lazeena fuddiloo biraaaddee rizqihim 'alaa maa malakat
aimaanuhum fahum feehi sawaaa'; afabini'matil laahi yajhadoon.
[Q16:71] And ALLAH (SWT) has made some of you excel others in the means of subsistence, so those who are made to excel do not give away their sustenance to those whom their right hands possess so that they should be equal therein; is it then the favor of ALLAH (SWT) which they deny?
[Q16:71] And ALLAH (SWT) has made some of you excel others in the means of subsistence, so those who are made to excel do not give away their sustenance to those whom their right hands possess so that they should be equal therein; is it then the favor of ALLAH (SWT) which they deny?
[Q16:71] Dan ALLAH (SwT) telah melebihkan sebahagian dari
kamu atas sebahagian yang lain pada rezeki yang dikurniakanNya; dalam pada itu,
orang-orang yang diberi kelebihan itu tidak mahu memberikan sebahagian dari
kelebihan hartanya kepada hamba-hamba mereka, supaya orang-orang itu dapat sama
mempunyai harta. Maka mengapa mereka tergamak mengingkari nikmat ALLAH (SwT)
itu dengan perbuatan syirik?
____________________________________________________________________________________________________________________________________________
(16:71) Consider
also this: Allah has favoured some of you above others with provisions, but
those who have been favoured with this, do not give away their provisions to
their slaves so that both may become equal in the provision. What! Do they then
deny to acknowledge Allah's favour? *62
*62 It
will be worthwhile to give deep thought to the meanings of this verse, for some
modern commentators of the Qur'an have founded strange economic theories and
systems on it. Their interpretation is an instance of perverting the meaning of
the Qur'an by isolating verses from their context and treating it as a separate
whole in order to formulate a new philosophy and law of Islamic Economics. In
their opinion the verse implies this: Those people to whom Allah has given more
provisions than others, should share these equally with their servants and
slaves: otherwise they shall be guilty of ingratitude to AIlah in regard to the
wealth with which He had blessed them. This commentary on the verse is
obviously wrong and far-fetched because in the context it occurs there is no
mention at all of any law of economics. The whole passage in which this verse
occurs deals with the refutation of shirk and proof of Tauhid. The same themes
are continued in the subsequent verses. There seems to be no reason why an
economic law should have been inserted here, which would have been absolutely
irrelevant, to say the least. On the contrary, when the verse is considered in
its context, it becomes quite obvious that it is no more than the statement of
a fact to prove the same theme that is contained in this passage. It argues like this: "When
you yourselves do not make your servants and slaves equal partners in your
wealth-which in fact is given to you by Allah-how is it that you join other
gods with God in your gratitude to Him for the favours with which He has
blessed you. You know that these gods have no powers to bestow anything on
anyone, and, therefore, have no right in your worship of Allah, for they are
after all His slaves and servants."
This interpretation of the verse under discussion is corroborated by XXX: 28: "Allah sets forth to you an instance from your own selves: Do your slaves share with you the wealth We have bestowed on you so that you and they become equals in this? And do you fear them as you fear one another? Thus We make clear Our Signs to those who use their common sense." A COMPARISON OF THE TWO VERSES MAKES IT QUITE CLEAR THAT THESE HAVE BEEN CITED TO BRING HOME TO THE MUSHRIKS THAT THEY THEMSELVES DO NOT ASSOCIATE THEIR SLAVES WITH THEMSELVES IN THEIR WEALTH AND STATUS, BUT THEY HAVE THE IMPUDENCE AND FOLLY TO SET UP HIS OWN CREATURE AS PARTNER WITH GOD.
It appears that the erroneous interpretation has been strengthened by the succeeding sentence: "What! do they then deny to acknowledge Allah's favour? As this sentence immediately follows the similitude of the rich people and their slaves, they conclude that it will be ingratitude on the part of those, who possess more wealth not to share it equally with those who have less. As a matter of fact, everyone who has studied the Qur'an critically knows that ingratitude to Allah is to show gratitude to others than Allah for His blessings. This interpretation is so patently wrong that those who are well-versed in the teachings of the Qur'an can have no misconception about it. And such verses as these can mislead only those who have a cursory knowledge of the Qur'an.
Now that the significance of the ingratitude towards Allah's blessing has become plain, the meaning of the verse will be quite clear, and it is this: "When the Mushriks understand the implication of the difference between the master and his slave and observe this distinction in their own lives, why do they then persist in ignoring the immense difference between the Creator and His creatures and set up the latter as His partners and pay homage of gratitude to them for the blessings bestowed on them by Allah. "
This interpretation of the verse under discussion is corroborated by XXX: 28: "Allah sets forth to you an instance from your own selves: Do your slaves share with you the wealth We have bestowed on you so that you and they become equals in this? And do you fear them as you fear one another? Thus We make clear Our Signs to those who use their common sense." A COMPARISON OF THE TWO VERSES MAKES IT QUITE CLEAR THAT THESE HAVE BEEN CITED TO BRING HOME TO THE MUSHRIKS THAT THEY THEMSELVES DO NOT ASSOCIATE THEIR SLAVES WITH THEMSELVES IN THEIR WEALTH AND STATUS, BUT THEY HAVE THE IMPUDENCE AND FOLLY TO SET UP HIS OWN CREATURE AS PARTNER WITH GOD.
It appears that the erroneous interpretation has been strengthened by the succeeding sentence: "What! do they then deny to acknowledge Allah's favour? As this sentence immediately follows the similitude of the rich people and their slaves, they conclude that it will be ingratitude on the part of those, who possess more wealth not to share it equally with those who have less. As a matter of fact, everyone who has studied the Qur'an critically knows that ingratitude to Allah is to show gratitude to others than Allah for His blessings. This interpretation is so patently wrong that those who are well-versed in the teachings of the Qur'an can have no misconception about it. And such verses as these can mislead only those who have a cursory knowledge of the Qur'an.
Now that the significance of the ingratitude towards Allah's blessing has become plain, the meaning of the verse will be quite clear, and it is this: "When the Mushriks understand the implication of the difference between the master and his slave and observe this distinction in their own lives, why do they then persist in ignoring the immense difference between the Creator and His creatures and set up the latter as His partners and pay homage of gratitude to them for the blessings bestowed on them by Allah. "
وَاللَّهُ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ
أَزْوَاجًا وَجَعَلَ لَكُمْ مِنْ أَزْوَاجِكُمْ بَنِينَ وَحَفَدَةً وَرَزَقَكُمْ
مِنَ الطَّيِّبَاتِ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ اللَّهِ هُمْ
يَكْفُرُونَ {16:72}
[Q16:72] Wallaahu ja'ala lakum min
anfusikum azwaajanw wa ja'ala lakum min azwaajikum baneena wa hafadatanw wa
razaqakum minat yaiyibaat; afabil baatili yu'minoona wa bini'matil laahi hum
yakkfuroon-
[Q16:72] And ALLAH (SWT) has made wives for you from among yourselves, and has given you sons and grandchildren from your wives, and has given you of the good things; is it then in the falsehood that they believe while it is in the favor of ALLAH (SWT) that they disbelieve?
[Q16:72] And ALLAH (SWT) has made wives for you from among yourselves, and has given you sons and grandchildren from your wives, and has given you of the good things; is it then in the falsehood that they believe while it is in the favor of ALLAH (SWT) that they disbelieve?
[Q16:72] Dan ALLAH (SwT) menjadikan bagi kamu dari diri
kamu sendiri pasangan-pasangan (isteri), dan dijadikan bagi kamu dari pasangan
kamu: Anak-anak dan cucu-cicit, serta dikurniakan kepada kamu dari benda yang
baik lagi halal; maka patutkah mereka (yang ingkar itu) percaya kepada perkara
yang salah (penyembahan berhala), dan mereka kufur pula akan nikmat ALLAH (SwT)?
Refer to the commentary of Nisa 4:I and Araf 7:189 and 190.
____________________________________________________________________________________________________________________________________________________
(16:72) It is Allah alone, Who has made wives for you
from your own species and He alone bestowed upon you sons and grandsons from
those wives, and provided you with good things to eat. What, do they then (even
after seeing and knowing all this,) believe in falsehood, *63 and
deny Allah's favours *64
*63 " ....
they believe in falsehood ......": they have this false and baseless
belief that there are certain gods and goddesses, jinns and saints, dead and
alive, who possess the power to make or mar their fates, fulfil their desires
and answer their prayers, give them children, cure their diseases and help them
win law suits.
*64 " .... they deny Allah's favours" by associating others with Allah in offering gratitude to Him for His favours, though they did not have any proof or authority that their false gods had played any part in regard to those favours. The Qur'an considers such an association to be the denial of Allah's favours. It puts forward the fundamental principle: It is the denial of the favour of the real benefactor to offer gratitude for his favour to anyone who has not done that favour, or to presume without any proof or reason that the real benefactor has nor granted that favour of his own accord but because of the mediation or regard or recommendation or intercession of this or that person.
Even a little thinking will show that both of the above-mentioned fundamental things are absolutely just and rational. Let us suppose, for the sake of illustration, that A, out of sympathy, helps B, a needy person, but at that very moment B stands up in A's presence, and offers gratitude for that kind act to another person who -had no share at aII in it. A being a generous person may not take any notice of B's absurd response, and may even continue to help him as before, but he cannot help having a very low opinion of B character and considering him to be an ungrateful wretch. Then on inquiry B reveals that he was grateful to the other person for A had done that kindness to B because of him. Naturally A will take it ill, for he knows that B's assumption is absolutely wrong: nay, he will take this as an insult to himself because it meant that B has a very low opinion of him that he is not a generous and kind-hearted man but merely does such deeds to please his friends. It means that A helps a needy person only if he brings recommendation of his friends; otherwise none can expect any goodness from him.
*64 " .... they deny Allah's favours" by associating others with Allah in offering gratitude to Him for His favours, though they did not have any proof or authority that their false gods had played any part in regard to those favours. The Qur'an considers such an association to be the denial of Allah's favours. It puts forward the fundamental principle: It is the denial of the favour of the real benefactor to offer gratitude for his favour to anyone who has not done that favour, or to presume without any proof or reason that the real benefactor has nor granted that favour of his own accord but because of the mediation or regard or recommendation or intercession of this or that person.
Even a little thinking will show that both of the above-mentioned fundamental things are absolutely just and rational. Let us suppose, for the sake of illustration, that A, out of sympathy, helps B, a needy person, but at that very moment B stands up in A's presence, and offers gratitude for that kind act to another person who -had no share at aII in it. A being a generous person may not take any notice of B's absurd response, and may even continue to help him as before, but he cannot help having a very low opinion of B character and considering him to be an ungrateful wretch. Then on inquiry B reveals that he was grateful to the other person for A had done that kindness to B because of him. Naturally A will take it ill, for he knows that B's assumption is absolutely wrong: nay, he will take this as an insult to himself because it meant that B has a very low opinion of him that he is not a generous and kind-hearted man but merely does such deeds to please his friends. It means that A helps a needy person only if he brings recommendation of his friends; otherwise none can expect any goodness from him.
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ
لَهُمْ رِزْقًا مِنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا وَلَا
يَسْتَطِيعُونَ {16:73}
[Q16:73] Wa ya'budoona min doonil laahi
maa laa yamliku lahum rizqam minas samaawaati wal ardi shai'anw wa laa
yastatee'oon.
[Q16:73] And they serve besides ALLAH (SWT) that which does not control for them any sustenance at all from the heavens and the earth, nor have they any power.
[Q16:73] And they serve besides ALLAH (SWT) that which does not control for them any sustenance at all from the heavens and the earth, nor have they any power.
[Q16:73] Dan mereka menyembah benda-benda yang lain dari ALLAH
(SwT), yang tidak berkuasa memberikan mereka sebarang rezeki pemberian dari
langit dan bumi dan mereka pula tidak berdaya sama sekali mendapat kuasa itu.
____________________________________________________________________________________________________________________________________________________
(16:73) and
instead of Allah, worship those who do not provide them with anything from the
heavens or the earth, nor have any power to do so?
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ ۚ إِنَّ
اللَّهَ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ {16:74}
[Q16:74] Falaa tadriboo lillaahil amsaal;
innal laaha ya'lamu wa antum laa ta'lamoon.
[Q16:74] Therefore do not give likenesses to ALLAH (SWT); surely ALLAH (SWT) knows and you do not know.
[Q16:74] Therefore do not give likenesses to ALLAH (SWT); surely ALLAH (SWT) knows and you do not know.
[Q16:74] Oleh itu, janganlah kamu mengadakan sesuatu yang
sebanding dengan ALLAH (SwT), kerana sesungguhnya ALLAH (SwT) mengetahui
(setakat mana buruknya perbuatan syirik kamu) sedang kamu tidak mengetahuinya.
____________________________________________________________________________________________________________________________________________________
(16:74) Make
no comparisons, therefore, with Allah. *65 Allah knows but you do not know.
*65 "Make
no comparisons with Allah" : You should not compare AIlah with others nor
consider Him to be unapproachable like worldly kings and rulers, to whom none
can have access without the mediation and intercession of their courtiers and
servants. As Allah is not surrounded by
angels, saints, favourites, etc., everyone can have direct access to Him
without mediation by anyone.
ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا لَا
يَقْدِرُ عَلَىٰ شَيْءٍ وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ
يُنْفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُونَ ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ
أَكْثَرُهُمْ لَا يَعْلَمُونَ {16:75}
[Q16:75] Darabal laahu masalan 'abdam
mammlookal laa yaqdiru 'alaa shai'inw wa marrazaqnaahu mminnaa rizqan hasanan
fahuwa yunfiqu minhu sirranw wa jahra; hal yasta-woon; alhamdu lillaah; bal
aksaruhum laa ya'lamoon.
[Q16:75] ALLAH (SWT) sets forth a parable: (consider) a slave, the property of another, (who) has no power over anything, and one whom We have granted from Ourselves a goodly sustenance so he spends from it secretly and openly; are the two alike? (All) praise is due to ALLAH (SWT)! Nay, most of them do not know.
[Q16:75] ALLAH (SWT) sets forth a parable: (consider) a slave, the property of another, (who) has no power over anything, and one whom We have granted from Ourselves a goodly sustenance so he spends from it secretly and openly; are the two alike? (All) praise is due to ALLAH (SWT)! Nay, most of them do not know.
[Q16:75] ALLAH
(SwT) memberikan satu misal perbandingan: Seorang hamba abdi yang menjadi milik
orang, yang tidak berkuasa melakukan dengan bebasnya sesuatupun dan seorang
lagi (yang merdeka) yang Kami kurniakan kepadanya pemberian yang baik (harta
kekayaan) dari Kami, maka dia pun membelanjakan hartanya dengan bebasnya,
samada secara bersembunyi atau terbuka, adakah kedua orang itu sama? Segala
puji tertentu bagi ALLAH (SwT) (dan ALLAH (SwT) jualah yang berhak disembah),
tetapi kebanyakan mereka (yang musyrik) tidak mengetahui (hakikat tauhid itu).
ISLAM TEACHES MAN TO BE ACTIVE AND USEFUL TO HIMSELF AND OTHERS. SELF-DENIAL AND DISINTERESTEDNESS IN THE
COLLECTIVE LIFE ARE NOT ENCOURAGED BY ISLAM.
±
On the one hand there was Ali ibne Abi Talib, the truest identity
of Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), who gave away whatever he had in the
cause of ALLAH (SWT) (Imam Husayn, his son, reached the highest peak of giving away in the
way of ALLAH (SWT) ), left no stone unturned and
spared nothing that belonged to him or
was in his power to establish the true faith, in the worst circumstance –
¤
Refer to the commentary of Ali Imran 3:52 and 53 for dawat dhil ashirah;
¤
Al Baqarah 2:207 and Anfal 7:30 for the night of hijrat;
¤
Ali Imran 3:13 for the battle of Badr;
¤
Al Baqarah 2:214 and 251 for the battle of Khandaq;
¤
Ali Imran 3:121, 122, 128, 140 to 142, 144, 151 to 156, 159, 166 to 168
and Anfal 8:16 for the battle of Uhad;
¤
Al Bara-at 9:25 to 27 for the battle of Hunayn, and
¤
Many other services he rendered to help and protect the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) and his mission in whose recognition the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) declared at Ghadir Khum: "Of whomsoever I am mawla, Ali is his mawla" (see commentary of Al Ma-idah 5:67).
On the other hand there were in the history of
Islam those who not only always shrinked and stepped back at crucial times but
also deserted the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) whenever odds were against him. See commentary of Al Baqarah 2:214 and 251; Ali
Imran 3:121, 122, 128, 140 to 142, 151 to 156, 159, 166 to 168; Anfal
7:16; and Al-Bara-at 9:25 to 27, and Nisa 4:65.
____________________________________________________________________________________________________________________________________________________
(16:75) Allah cites a similitude *66 (of
two men): one of them is a slave, who is owned by another and has no power over
anything. There is the other man whom We Ourselves have provided with a fair
provision from which he freely spends openly and secretly. (Ask them):
"Are these two men equal?"-May God be praised! *67 But
most people do not uderstand (this simple thing). *68
*66 In the
preceding verse, the mushriks were told not to make comparisons between AIlah
and His creatures, for there is nothing like Him. As the bases of their
comparison were wrong, their conclusions were also misleading. In this verse
appropriate similitudes have been cited and right comparisons have been made to
lead them to Reality.
*67 Between the last question and "May God be praised!" there is a gap which is to be filled with the help of the latter. When the question was posed, obviously the mushriks could not say that the two men were equal. So some of them would have admitted that they were not equal, while the others would have kept quiet for fear that in case of admission, they would have to abide by its logical conclusion, that is, the admission of refutation of the doctrine of shirk. Therefore, the words, "May God be praised!" have been put in the mouth of the Prophet in answer to both kinds of the response to the question. In the first case, it would mean: "May God be praised! You have admitted at least so much". In the second case, it would mean: "May God be praised! You have kept quiet in spilte of all your obduracy and have not had the audacity to say that both were equal".
*68 " . . . . most people do not understand (this simple thing)" that while they feel and carefully observe the distinction between those who have powers and those who are powerless, they neither feel nor OBSERVE THE CLEAR DISTINCTION BETWEEN THE CREATOR AND HIS CREATION. THAT IS WHY THEY ASSOCIATE THE CREATURES WITH THE CREATOR IN HIS ATTRIBUTES AND POWERS AND SHOW THE KIND OF ALLEGIANCE TO THEM AS IS THE EXCLUSIVE RIGHT OF THE CREATOR. The pity is that in their everyday life, they would beg for sane thing from the master of the house and not from the servants but in contrast to this, they would beg for their needs from the servants of Allah and not from Him.
*67 Between the last question and "May God be praised!" there is a gap which is to be filled with the help of the latter. When the question was posed, obviously the mushriks could not say that the two men were equal. So some of them would have admitted that they were not equal, while the others would have kept quiet for fear that in case of admission, they would have to abide by its logical conclusion, that is, the admission of refutation of the doctrine of shirk. Therefore, the words, "May God be praised!" have been put in the mouth of the Prophet in answer to both kinds of the response to the question. In the first case, it would mean: "May God be praised! You have admitted at least so much". In the second case, it would mean: "May God be praised! You have kept quiet in spilte of all your obduracy and have not had the audacity to say that both were equal".
*68 " . . . . most people do not understand (this simple thing)" that while they feel and carefully observe the distinction between those who have powers and those who are powerless, they neither feel nor OBSERVE THE CLEAR DISTINCTION BETWEEN THE CREATOR AND HIS CREATION. THAT IS WHY THEY ASSOCIATE THE CREATURES WITH THE CREATOR IN HIS ATTRIBUTES AND POWERS AND SHOW THE KIND OF ALLEGIANCE TO THEM AS IS THE EXCLUSIVE RIGHT OF THE CREATOR. The pity is that in their everyday life, they would beg for sane thing from the master of the house and not from the servants but in contrast to this, they would beg for their needs from the servants of Allah and not from Him.
وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا
أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَاهُ أَيْنَمَا
يُوَجِّهْهُ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ
بِالْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {16:76}
[Q16:76] Wa darabal laahu masalar
rajulaini ahaduhumaaa abkamu laa yaqdiru 'alaa shai'inw wa huwa kallun 'alaa mawlaahu
ainamaa yuwajjihhu laa yaati bikhairin hal yastawee huwa wa many-yaamuru bil'adli
wa huwa 'alaa Siraatim Mustaqeem.
[Q16:76] And ALLAH (SWT) sets forth a parable of two men; one of them is dumb, not able to do anything, and he is a burden to his master; wherever he sends him, he brings no good; can he be held equal with him who enjoins what is just, and he (himself) is on the right path?
[Q16:76] And ALLAH (SWT) sets forth a parable of two men; one of them is dumb, not able to do anything, and he is a burden to his master; wherever he sends him, he brings no good; can he be held equal with him who enjoins what is just, and he (himself) is on the right path?
[Q16:76] Dan ALLAH (SwT) memberikan satu misal perbandingan
lagi: Dua orang lelaki, salah seorangnya kelu pekak dari semulajadinya, tidak
dapat menyatakan apa yang difikirkannya dan tidak dapat mendengar apa yang
dikatakan kepadanya dan dia pula menjadi beban kepada orang yang menjaganya; ke
mana sahaja dia diarahkan pergi oleh penjaganya, tak dapatlah dia membawa
sesuatu yang berfaedah; adakah dia (yang demikian sifatnya) sama seperti orang
(yang boleh berkata-kata serta dapat) menyuruh orang ramai melakukan keadilan dan
dia sendiri pula berada di atas jalan yang lurus (jalan yang benar)?
(see commentary for verse 75)
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(16:76) Allah cites another similitude of two men. One
of them is dumb and deaf and cannot do any work, and has become a burden upon
his master; wherever he despatches him, he does nothing useful. There is the
other one, who enjoins justice and follows the Right Way. (Ask_ them):
"Are these two men equal?" *69
*69 In the first
similitude, distinction between AIIah and false gods has been made clear in
regard to the possession of powers and the lack of these. In the second one,
the emphasis is on the use of those powers. Allah is not only AllPowerful, but
also hears all the prayers and fulfils all the needs, while the slave is
utterly powerless. He does not and cannot hear prayers, nor can make a response
to them nor has the power to do anything at all. He is totally dependent on the
Master and quite incapable of doing anything by himself. On the other hand, the
Master is All-Powerful and AlI-Wise. He enjoins justice on the world: whatever
He dces is right and accurate. Ask them, "Is it then a point of wisdom to
regard such Master and such a slave as equal?"
SECTION
11
The
Hour of Judgment shall arrive suddenly
The
hour of Judgment shall arrive suddenly as the twinkling of an eye – The various
gifts of the Bounties of God manifest in Nature – Everything in the Universe
works at God’s Will.
وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَا
أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {16:77}
[Q16:77] Wa lillaahi ghaibus samaawaati
wal ard; wa maaa amrus Saa'ati illaa kalamhil basari aw huwa aqrab; innal laaha
'alaaa kulli shai'in Qadeer.
[Q16:77] And ALLAH (SWT)'s is the unseen of the heavens and the earth; and the matter of the hour is but as the twinkling of an eye or it is higher still; surely ALLAH (SWT) has power over all things.
[Q16:77] And ALLAH (SWT)'s is the unseen of the heavens and the earth; and the matter of the hour is but as the twinkling of an eye or it is higher still; surely ALLAH (SWT) has power over all things.
[Q16:77] Dan (ingatlah), ALLAH (SwT) jualah yang mengetahui
segala rahsia langit dan bumi; tiadalah hal kedatangan hari kiamat itu
melainkan seperti sekelip mata atau ia lebih cepat lagi; sesungguhnya ALLAH
(SwT) Maha Kuasa atas tiap-tiap sesuatu.
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(16:77) Allah
alone has the knowledge of all the "unknown" things of the heavens
and the earth. *70 As regards the coming of the Resurrection, it will
not take more time than is taken in the twinkling of an eye rather less than
this; *71 the fact is that Allah has power over all things.
*70 The
subsequent sentence shows that this is the answer w a question which was
frequently put to the Holy Prophet by the disbelievers of Makkah. The question
which has not been cited was this: If the Resurrection you so often talk of is
really coming, Iet us know the date of its coming.
*71 That is, "Don't be under the delusion that the Resurrection will come gradually and take a long time: you will neither be able to see it coming at a distance nor guard against it and make preparations to meet it. For it will come suddenly without any previous notice, in the twinkling of an eye or even take less time than this. Therefore, now is the time to consider this matter seriously and to decide about your attitude towards it. You should not depend upon this false hope that there is still a long time in the coming of the Resurrection and you will set matters right with Allah when you will see it coming".
It may be pointed out that the Resurrection has been mentioned here during the discussion on Tauhid in order to warn the people that the choice between the doctrines of Tauhid and shirk is not merely a theoretical question. For that choice determines different courses of life for which they will be called to account on the Day of Resurrection. They have also been warned that it will come aII of a sudden at some unknown time. Therefore, they should be very careful to make that choice which will determine their success or failure on that Day
*71 That is, "Don't be under the delusion that the Resurrection will come gradually and take a long time: you will neither be able to see it coming at a distance nor guard against it and make preparations to meet it. For it will come suddenly without any previous notice, in the twinkling of an eye or even take less time than this. Therefore, now is the time to consider this matter seriously and to decide about your attitude towards it. You should not depend upon this false hope that there is still a long time in the coming of the Resurrection and you will set matters right with Allah when you will see it coming".
It may be pointed out that the Resurrection has been mentioned here during the discussion on Tauhid in order to warn the people that the choice between the doctrines of Tauhid and shirk is not merely a theoretical question. For that choice determines different courses of life for which they will be called to account on the Day of Resurrection. They have also been warned that it will come aII of a sudden at some unknown time. Therefore, they should be very careful to make that choice which will determine their success or failure on that Day
وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ
لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ
وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ {16:78}
[Q16:78] Wallaahu akhrajakum mim butooni
ummahaatikum laa ta'lamoona shai'anw wa ja'ala lakumus sam'a wal absaara wal
af'idata la'allakum tashkuroon.
[Q16:78] And ALLAH (SWT) has brought you forth from the wombs of your mothers-- you did not know anything-- and He gave you hearing and sight and hearts that you may give thanks.
[Q16:78] And ALLAH (SWT) has brought you forth from the wombs of your mothers-- you did not know anything-- and He gave you hearing and sight and hearts that you may give thanks.
[Q16:78] Dan ALLAH (SwT) mengeluarkan kamu dari perut ibu
kamu dengan keadaan tidak mengetahui sesuatupun dan Dia mengurniakan kepada
kamu pendengaran dan penglihatan serta hati akal fikiran); supaya kamu
bersyukur
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(16:78) Allah
brought you out of your mothers' wombs in this state that you knew nothing: He
gave you ears and eyes and thinking minds *72 so that you may be
grateful. *73
*72 This
is to remind them that when they were born they were more helpless and ignorant
than the young-one of an animal, but Allah gave them ears to hear, eyes to see
and minds to think and reflect. These have enabled them to acquire every kind
of information and knowledge to carry on their worldly affairs efficiently. So
much so that these sensory faculties are the only means which help man attain so
much progress as to rule over everything on the earth.
*73 That is, "You should be grateful to that Allah Who has bestowed upon you such blessings as these. It will be ingratitude on your part if you hear everything with your ears except the Word of God, and see everything with your eyes except the Signs of Allah and consider seriously about all the matters except your Benefactor Who has blessed you with these favours.
*73 That is, "You should be grateful to that Allah Who has bestowed upon you such blessings as these. It will be ingratitude on your part if you hear everything with your ears except the Word of God, and see everything with your eyes except the Signs of Allah and consider seriously about all the matters except your Benefactor Who has blessed you with these favours.
أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي
جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ
لِقَوْمٍ يُؤْمِنُونَ {79}
[Q16:79] Alam yaraw ilat tairi
musakhkharaatin fee jawwis samaaa'i maa yumsikuhunna illal laah; inna fee
zaalika la Aayaatil liqawminy yu'minoon.
[Q16:79] Do they not see the birds, constrained in the middle of the sky? None withholds them but ALLAH (SWT); most surely there are signs in this for a people who believe.
[Q16:79] Do they not see the birds, constrained in the middle of the sky? None withholds them but ALLAH (SWT); most surely there are signs in this for a people who believe.
[Q16:79] Tidakkah mereka memperhatikan burung-burung yang
dimudahkan terbang melayang-layang di angkasa? Tiada yang menahan mereka (dari
jatuh) melainkan ALLAH (SwT); sesungguhnya pada yang demikian itu, ada
tanda-tanda (yang membuktikan kekuasaan ALLAH (SwT)) bagi kaum yang
beriman.
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(16:79) Have
they never observed how the birds are poised in the vault of heaven? Who holds
them up but Allah ? There are many Signs in this for those people who believe.
وَاللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَنًا
وَجَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ
ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا
وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ {16:80}
[Q16:80] Wallaahu ja'ala lakum min
juloodil an'aami buyootan tastakhif foonahaa yawma za'nikum wa yawma
iqaamatikum wa min aswaafihaa wa awbaarihaa wa ash'aarihaaa asaasanw wa
mataa'an ilaa been.
[Q16:80] And ALLAH (SWT) has given you a place to abide in your houses, and He has given you tents of the skins of cattle which you find light to carry on the day of your march and on the day of your halting, and of their wool and their fur and their hair (He has given you) household stuff and a provision for a time.
[Q16:80] And ALLAH (SWT) has given you a place to abide in your houses, and He has given you tents of the skins of cattle which you find light to carry on the day of your march and on the day of your halting, and of their wool and their fur and their hair (He has given you) household stuff and a provision for a time.
[Q16:80] Dan ALLAH (SwT) menjadikan bagi kamu rumah-rumah
(yang kamu dirikan itu) tempat tinggal dan Dia menjadikan bagi kamu dari kulit
binatang-binatang ternak: Khemah-khemah (tempat berteduh), yang kamu
mendapatinya ringan (di bawa ke mana-mana) semasa kamu merantau dan semasa kamu
berhenti dan (Dia juga menjadikan bagi kamu) dari berjenis-jenis bulu
binatang-binatang ternak itu, berbagai barang perkakas rumah dan perhiasan,
(untuk kamu menggunakannya) hingga ke suatu masa.
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(16:80) Allah
has made your homes places of rest and peace for you: and from the skins of
cattle He has made for you houses *74 which you find light during your
journey and at the time of your halt. *75 And from their soft fur and wool
and hair, He has furnished you with many things for clothing and domestic
service which are very useful to you during your prescribed term of life.
*74 Houses:
tents of skin which are in common use in Arabia.
*75 That is, "When you want to start on a journey, you can easily fold your tents and carry them, and when you want to make a short halt, you can easily unfold them and pitch them for shelter and rest."
*75 That is, "When you want to start on a journey, you can easily fold your tents and carry them, and when you want to make a short halt, you can easily unfold them and pitch them for shelter and rest."
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