SURAH (17) AL-ISRAA' (AYA 11 to 30)
SECTION
2
None
shall bear the burden of others
Man
hastens for evil as he should hasten for good – Night and Day caused for
counting time and age and also for rest and work – Everyone’s actions cling to
himself – Everyone gets guided aright and goes astray for or against his own
self – No nation is punished with an Apostle already having been raised among
them – The Reward in the Hereafter is greater and more excellent.
وَيَدْعُ الْإِنْسَانُ بِالشَّرِّ دُعَاءَهُ
بِالْخَيْرِ ۖ وَكَانَ الْإِنْسَانُ عَجُولًا {17:11}
[Q17:11] Wa yad'ul
insaanu bishsharri du'aaa 'ahoo bilkhayr; wa kaanal insaanu 'ajoola.
[Q17:11] And man prays for evil as he ought to pray for good, and man is ever hasty.
[Q17:11] And man prays for evil as he ought to pray for good, and man is ever hasty.
[Q17:11] Dan
manusia berdoa dengan (memohon supaya dia ditimpa) kejahatan sebagaimana dia
berdoa dengan memohon kebaikan dan sememangnya manusia itu (bertabiat) terburu-buru.
This verse refers to the following situations:
i.
Helplessness produces worry and anger. Losing the sense
of equilibrium, sometimes man, in such a situation, feels disgusted and curses
himself and his people as sincerely as he prays for good and blessings.
ii.
Ignoring the ultimate consequences, sometimes, man prays
for immediate gains and advantages.
iii.
He also prays for forbidden things as he prays for lawful things.
In all such circumstances, if ALLAH (SWT) accepts
the prayers directed to Him, there will be unnecessary destruction, chaos and
disorder, which He, as the most merciful and all-wise Lord, does not will.
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(17:11) Man invokes evil instead of goodness for he is
very hasty and impatient. *12
*12 This is in
answer to the foolish demands of the disbelievers of Makkah who repeatedly
demanded from the Holy Prophet to bring about that torment with which he threatened
them. It is closely connected with the preceding verse, as if to say, "O
foolish people instead of asking goodness you demand the torment: can't you
realise the sufferings of the community which is visited by God's
torment?"
IT ALSO CONTAINS A SUBTLE WARNING TO THOSE MUSLIMS WHO PRAYED FOR PUNISHMENT FOR THOSE DISBELIEVERS WHO PERSECUTED THEM AND REJECTED THE MESSAGE OBDURATELY; there were still among those disbelievers many such people who afterwards embraced Islam and became its standard bearers in the world. That is wiry AIlah says, "Man does so because he is very hasty and impatient; " He prays to Allah for alI such things as are the immediate need of the time, though often subsequent experience shows that if Allah had granted his prayer, it would have been very harmful to him.
IT ALSO CONTAINS A SUBTLE WARNING TO THOSE MUSLIMS WHO PRAYED FOR PUNISHMENT FOR THOSE DISBELIEVERS WHO PERSECUTED THEM AND REJECTED THE MESSAGE OBDURATELY; there were still among those disbelievers many such people who afterwards embraced Islam and became its standard bearers in the world. That is wiry AIlah says, "Man does so because he is very hasty and impatient; " He prays to Allah for alI such things as are the immediate need of the time, though often subsequent experience shows that if Allah had granted his prayer, it would have been very harmful to him.
وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ ۖ
فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً
لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ
وَالْحِسَابَ ۚ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا {17:12}
[Q17:12] Wa ja'alnal laila wannahaara
Aayatayni famahawnaaa Aayatal laili wa ja'alnaaa Aayatan nahaari mubsiratal
litabtaghoo fadlam mir Rabbikum wa lita'lamoo 'adadas sineena walhisaab; wa
kulla shai'in fassalnaahu tafseelaa.
[Q17:12] And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.
[Q17:12] And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.
[Q17:12] Dan Kami
jadikan malam dan siang itu dua tanda (yang membuktikan kekuasaan kami), maka Kami
hapuskan tanda malam itu (sehingga menjadi gelap-gelita), dan Kami jadikan
tanda siang itu terang-benderang supaya kamu mudah mencari rezeki dari limpah
kurnia Tuhan kamu dan supaya kamu mengetahui bilangan tahun dan hitungan hisab
(bulan dan hari) dan (ingatlah) tiap-tiap sesuatu (yang kamu perlukan untuk
dunia dan agama kamu), Kami telah menerangkannya satu persatu (dalam Al-Quran)
dengan sejelas-jelasnya.
In haste what man desires is compared to the obscurity of night which
passes away. The sign of the night is
the moon which does not possess any light of its own but reflects the light of the sun. Also its appearance is not
regular. The
sign of the day is the sun which radiates its own light. Also its appearance is
regular, because of which we
regulate the calculation of time, even if it is measured by the moon's
revolutions.
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(17:12) Behold! We have created day and night as two
signs: We have deprived the sign of night of light and made the sign of day
bright to enable you to seek bounty of your Lord and to reckon months and
years. Thus We have made everything manifestly distinct. *13
*13 Allah
invites man to study the wisdom that underlies variety in the world and not get
confused and long for monotonous uniformity. In fact, the whole system is based
on variety, distinctiveness and diversity in things. For the sake of
illustration Iet us take the case of the signs of day and night: "You see
these underlying opposite things daily in your life. If you just consider the
underlying wisdom, you will find that without this variety there would have
been hardly any activity in the world. Likewise great wisdom lies in the
creation of the people with different temperaments, thoughts and inclinations.
If Allah had made aII men righteous by birth or annihilated disbelievers and
wicked people and left onlv believers and submissive people in the world, the
purpose of men's creation could not leave been realized. Therefore, it is wrong
to desire that there should only be day and no night. The righteous thing is
that these people, who have got the light of guidance, should exert their
utmost to remove the darkness of deviation. It is their duty that if they find
darkness like that of night, they should pursue it like the sun so that the
light of guidance should re-appear".
وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي
عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ
مَنْشُورًا {17:13}
[Q17:13] Wa kulla insaanin alzamnaahu
taaa'irahoo fe 'unuqihee wa nukhriji lahoo Yawmal Qiyaamati kitaabany yalqaahu
manshooraa.
[Q17:13] And We have made every man's actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open:
[Q17:13] And We have made every man's actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open:
[Q17:13] Dan tiap-tiap seorang manusia Kami kalongkan
bahagian nasibnya di lehernya dan pada hari kiamat kelak Kami akan keluarkan
kepadanya kitab (suratan amalnya) yang akan didapatinya terbuka (untuk di
tatapnya).
EVERY PERSON IS RESPONSIBLE FOR THE DEEDS HE HAS
DONE. Refer to the commentary
of verse 7
of this surah (second para).
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(17:13) We have fastened the augury of every man to his
own neck, *14 and on the Day of Resurrection We will bring
forth a writing which he will find like an open book.
*14 "We
have fastened the augury of every man to his own neck": therefore one does
not need to take omens from a bird: This is to remove the superstition of the
disbelievers who used to take omens from birds etc., as if to say, "The
causes and consequences of good fortune or bad fate exist in man's own person.
He merits good fortune because of his own good conduct and good judgment, and
likewise, suffers the consequences of evil fate by the lack of these".
This was necessitated because foolish people always try to attribute their
misfortunes to external causes, when in fact our fate depends on our own deeds,
good or bad. If they probe into the causes, they will find that their fate was
decided by their own good or bad qualities and judgments.
اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ
عَلَيْكَ حَسِيبًا {17:14}
[Q17:14] Iqra kitaabak kafaa binafsikal
Yawma 'alaika haseebaa.
[Q17:14] Read your book; your own self is sufficient as a reckoner against you this day.
[Q17:14] Read your book; your own self is sufficient as a reckoner against you this day.
[Q17:14] (Lalu Kami perintahkan kepadanya): Bacalah Kitab
(suratan amalmu), cukuplah engkau sendiri pada hari ini menjadi penghitung
terhadap dirimu (tentang segala yang telah engkau lakukan).
(see
commentary for verse 13)
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(17:14) (It will be said to him,)
"Here is your record: read it. Today you yourself suffice as reckoner
against yourself. "
مَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ
وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ
أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا {17:15}
[Q17:15] Manihtadaa fa innamaa yahtadee
linafsihee wa man dalla fa innamaa yadillu 'alaihaa; wa laa taziru waaziratunw
wizra ukhraa; wa maa kunnaa mu'azzibeena hatta nab'asa Rasoola.
[Q17:15] Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise a messenger.
[Q17:15] Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise a messenger.
[Q17:15] Sesiapa yang beroleh hidayat petunjuk (menurut
panduan Al-Quran), maka sesungguhnya faedah petunjuk yang didapatinya itu hanya
terpulang kepada dirinya sendiri, dan sesiapa yang sesat maka sesungguhnya
kesan buruk kesesatannya hanya ditanggung oleh dirinya juga dan seseorang yang
boleh memikul, tidak akan memikul dosa perbuatan orang lain (bahkan dosa
usahanya sahaja) dan tiadalah Kami mengazabkan sesiapapun sebelum Kami
mengutuskan seorang Rasul (untuk menerangkan yang benar dan yang salah).
(see
commentary for verse 13)
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(17:15) Whosoever adopts the righteous way, his
righteous conduct will be for his own good, and whosoever goes astray, his
deviation shall bring its consequences on him. *15 No
bearer will bear the burden of another. *16 And We do not inflict punishment
until We have sent a Messenger *17 (to make Truth distinct from
falsehood.)
*15 This is to impress that if a person adopts the
right way, he does not do any favour to God or His Messenger or a reformer but
he himself gets its benefits. On the other hand, if a person
deviates from the right way, he can do no harm to God or His Messenger or a
reformer, for they desire only to protect men from wrong ways and guide him on
to the Right Way, and not for any selfish ends. Therefore, the right course for
a wise man is to adopt the righteous way, when it becomes distinct to him what
is truth and what is falsehood. On the other hand, if he rejects Truth because
of his prejudices and self-interest, he will be his own enemy and not a
well-wisher.
*16 THE QUR'AN HAS LAID GREAT STRESS ON THE DOCTRINE OF PERSONAL RESPONSIBILITY at several places, for one cannot follow the Right Way scrupulously without understanding fully its implication. It means that, everyone is solely responsible for one's moral conduct and is accountable to God as an individual in one's own person and no other person can share the burden of responsibility with him. As an instance, we will take the case of a particular action or a particular way of conduct in which a generation or a community or a large number of people had collaborated. When the people will assemble before AIIah on the Day of Judgment their collective action will be analysed so as to lay the burden of its responsibility on each and every person who had been conducive to it, and rewarded or punished in accordance with it. Neither will a person be punished for the part another had played in its performance nor shall the burden of the sin of one individual laid on the shoulders of another. This doctrine has been emphasized over and over again so that a wise man should not act in imitation of another or justify Iris own conduct by similar deeds of others. If a particular person feels the sense of his own responsibility, he will act in such a way as to come out successful on the Day of Judgment, regardless of what the others do.
*17 This is another doctrine which has been impressed on the minds by the Quran in different ways. This is to emphasize the basic importance that a Messenger has in the dispensation of Divine justice because this is determined in the light of the Message brought by him. This will be employed as an argument in favour of or against the concerned people. Otherwise the infliction of punishment on the people would be unjust for in that case they could argue that they should not be punished as the knowledge of the righteous way had not been conveyed to them. But after the Message had been conveyed to a particular people, and they had rejected it, there would be left no excuse for them.
It is an irony that instead of accepting the Message some foolish people are misled by reading verses like these and they ask such absurd questions: "What will be the position of those, who might not have received the message of any Prophet?" The wise course for such persons would have been to ask themselves what their own position will be on the Day of Judgment, because they themselves had received the Message. As regards other people, Allah knows best who has received the Message, and when, how and to what extent and what attitude a certain person adopted towards it. In short, Allah alone is aware of whether a particular person received the Message in such a way as to fulfil the required condition for punishment.
*16 THE QUR'AN HAS LAID GREAT STRESS ON THE DOCTRINE OF PERSONAL RESPONSIBILITY at several places, for one cannot follow the Right Way scrupulously without understanding fully its implication. It means that, everyone is solely responsible for one's moral conduct and is accountable to God as an individual in one's own person and no other person can share the burden of responsibility with him. As an instance, we will take the case of a particular action or a particular way of conduct in which a generation or a community or a large number of people had collaborated. When the people will assemble before AIIah on the Day of Judgment their collective action will be analysed so as to lay the burden of its responsibility on each and every person who had been conducive to it, and rewarded or punished in accordance with it. Neither will a person be punished for the part another had played in its performance nor shall the burden of the sin of one individual laid on the shoulders of another. This doctrine has been emphasized over and over again so that a wise man should not act in imitation of another or justify Iris own conduct by similar deeds of others. If a particular person feels the sense of his own responsibility, he will act in such a way as to come out successful on the Day of Judgment, regardless of what the others do.
*17 This is another doctrine which has been impressed on the minds by the Quran in different ways. This is to emphasize the basic importance that a Messenger has in the dispensation of Divine justice because this is determined in the light of the Message brought by him. This will be employed as an argument in favour of or against the concerned people. Otherwise the infliction of punishment on the people would be unjust for in that case they could argue that they should not be punished as the knowledge of the righteous way had not been conveyed to them. But after the Message had been conveyed to a particular people, and they had rejected it, there would be left no excuse for them.
It is an irony that instead of accepting the Message some foolish people are misled by reading verses like these and they ask such absurd questions: "What will be the position of those, who might not have received the message of any Prophet?" The wise course for such persons would have been to ask themselves what their own position will be on the Day of Judgment, because they themselves had received the Message. As regards other people, Allah knows best who has received the Message, and when, how and to what extent and what attitude a certain person adopted towards it. In short, Allah alone is aware of whether a particular person received the Message in such a way as to fulfil the required condition for punishment.
وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا
مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا
تَدْمِيرًا {17:16}
[Q17:16] Wa izaaa aradnaaa an nuhlika
qaryatan amarnaa mutrafeehaa fafasaqoo feehaa fahaqqa 'alaihal qawlu
fadammarnaahaa tadmeeraa.
[Q17:16] And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.
[Q17:16] And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.
[Q17:16] Dan apabila sampai tempoh Kami hendak membinasakan
penduduk sesebuah negeri, Kami perintahkan (lebih dahulu) orang-orang yang
melampau dengan kemewahan di antara mereka (supaya taat), lalu mereka menderhaka
dan melakukan maksiat padanya; maka berhaklah negeri itu dibinasakan, lalu kami
menghancurkannya sehancur-hancurnya.
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(17:16) When
We decree that a habitation should be destroyed, We give Commands to its
well-to-do people and they show disobedience; then that habitation incurs just
torment and We totally exterminate it. *18
*18 Here
a definite form of Divine procedure for the destruction of a people has been
stated. When the well-to-do people of a habitation become disobedient, it is a
portent that it is doomed to destruction. After their persistent and continuous
transgression, the well-to-do people become so obdurate in their disobedience
that they begin to discard the instinctive dictates of their conscience. The
same thing has been stated in v. 16: "When We decree that a habitation
should be destroyed We give Commands to its well-to-do people and they show
disobedience." This is because Allah has created conscience for the
guidance of man. Therefore, the dictates of conscience are really the commands
of Allah. Thus it has become quite obvious that by "When We decree that a
habitation should be destroyed . . . ." is not meant that Allah intends to
destroy it without any reason. It is destroyed because after their disobedience
"that habitation incurs Our just wrath and We totally exteminate it."
The habitation deserves such a punishment because its common people follow the
well-to-do people who are the factual leaders of a community and are mainly
responsible for the corruption of the community. At first the well-to-do people commit acts of disobedience, wickedness,
mischief, cruelty and tyranny and then the common people follow them and incur
the torment of Allah. INCIDENTALLY, THIS IS A WARNING FOR EVERY COMMUNITY
THAT IT SHOULD BE VERY DISCREET AND PRUDENT IN CHOOSING AND ELECTING ITS
LEADERS AND RULERS, FOR IF THE LATTER ARE MEAN AND WICKED, THEY WILL
INEVITABLY LEAD THE COMMUNITY TO DESTRUCTION.
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِنْ بَعْدِ
نُوحٍ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا {1717:}
[Q17:17] Wa kam ahlaknaa minal qurooni
mim ba'di Nooh; wa kafaa bi Rabbika bizunoobi 'ibaadihee Khabeeram Baseeraa.
[Q17:17] And how many of the generations did We destroy after Nuh! And your Lord is sufficient as Knowing and Seeing with regard to His servants' faults.
[Q17:17] And how many of the generations did We destroy after Nuh! And your Lord is sufficient as Knowing and Seeing with regard to His servants' faults.
[Q17:17] Dan berapa banyak umat-umat yang kami telah
binasakan sesudah zaman Nabi Nuh; dan cukuplah Tuhanmu (wahai Muhammad)
mengetahui lagi melihat akan dosa-dosa hambaNya.
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(17:17) Just
see how many generations have been destroyed by Our Command after Noah. Your
Lord is fully aware of the sins of his servants and is seeing everything.
مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ
فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا
مَذْمُومًا مَدْحُورًا {17:18}
[Q17:18] Man kaana yureedul 'aajilata
'ajjalnaa lahoo feehaa maa nashaaa'u liman nureedu summa ja'alnaa lahoo
Jahannama yaslaahaa mazmoomammad hooraa.
[Q17:18] Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away.
[Q17:18] Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away.
[Q17:18] Sesiapa yang menghendaki (kesenangan hidup) dunia,
Kami akan segerakan kepadanya dalam dunia apa yang Kami kehendaki, bagi sesiapa
yang Kami kehendaki; kemudian Kami sediakan baginya Neraka Jahannam (di akhirat
kelak), untuk membakarnya dalam keadaan yang hina lagi tersingkir dari rahmat ALLAH
(SwT).
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(17:18)
If a person hankers after the immediate good things of this worldly life, *19 We give him whatever We will;
then We condemn such a one to Hell, wherein he will burn, accursed and deprived
of mercy. *20
*19 The
Arabic word Ajilah
literally means something which can be had immediately, but the Qur'an employs
it as a term for "This World" which yields its advantages and results
in this worldly life. Its antonym is Akhirat (Hereafter) which will yield its
advantages and results after death in the life of the Next World.
*20 The person who does not believe in the life of the Hereafter deserves Hell, because he strives only for the successes and good things of this world and his endeavours are confined to material objects. Consequently, such a person becomes a mere worshipper of this world and adopts wrong conduct, for he has no sense of personal responsibility and accountability to God and ultimately deserves the torment of Hell.
*20 The person who does not believe in the life of the Hereafter deserves Hell, because he strives only for the successes and good things of this world and his endeavours are confined to material objects. Consequently, such a person becomes a mere worshipper of this world and adopts wrong conduct, for he has no sense of personal responsibility and accountability to God and ultimately deserves the torment of Hell.
وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا
وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُمْ مَشْكُورًا {17:19}
[Q17:19] Wa man araadal Aakhirata wa
sa'aa lahaa sa'yahaa wa huwa mu'minun fa ulaaa'ika kaana sa'yuhum mashkooraa.
[Q17:19] And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.
[Q17:19] And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.
[Q17:19] Dan sesiapa yang menghendaki akhirat dan berusaha
mengerjakan amal-amal yang baik untuk akhirat dengan usaha yang layak baginya,
sedang dia beriman, maka mereka yang demikian keadaannya, diberi pahala akan
amal usahanya.
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(17:19) On
the other hand, whoso desires the life of the Hereafter and strives for it as
best as one should strive, and is a believer, the endeavour of every such
person will be appreciated. *21
*21 "His
endeavours will be appreciated": he will be rewarded for the efforts he
had made for success in the Hereafter.
كُلًّا نُمِدُّ هَٰؤُلَاءِ وَهَٰؤُلَاءِ مِنْ عَطَاءِ
رَبِّكَ ۚ وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا {17:20}
[Q17:20] Kullan numiddu haaa 'ulaaa'i wa
haaa'ulaaa'i min 'ataaa'i rabbik; wa maa kaana 'ataaa'u rabbika mahzooraa.
[Q17:20] All do We aid-- these as well as those-- out of the bounty of your Lord, and the bounty of your Lord is not confined.
[Q17:20] All do We aid-- these as well as those-- out of the bounty of your Lord, and the bounty of your Lord is not confined.
[Q17:20] Tiap-tiap golongan dari keduanya, golongan dunia
dan golongan akhirat Kami hulurkan kepada mereka dari pemberian Tuhanmu (wahai
Muhammad) dan tiadalah pemberian Tuhanmu itu tersekat (dari sesiapapun).
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(17:20) As
regards the provisions of this worldly life, We bestow them on these and on
those; this is a gift of your Lord and there is none to withhold the gift of
your Lord. *22
*22 Allah
gives the provisions of this world both to those who strive for this world and
to those who strive for the Hereafter, but it is the gift of Allah alone and
not of anyone else. It does not lie in the power of the worshippers of the
world to deprive the seekers after the Hereafter of these provisions: nor have
the seekers after the Hereafter any power to withhold these provisions from the
worshippers of the world.
انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ
ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا {17:21}
[Q17:21] Unzur kaifa faddalnaa ba'dahum
'alaa ba'd; wa lal Aakhiratu akbaru darajaatinw wa akbaru tafdeelaa.
[Q17:21] See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.
[Q17:21] See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.
[Q17:21] Lihatlah bagaimana Kami lebihkan sebahagian dari
mereka atas sebahagian yang lain (dalam rezeki pemberian Kami itu) dan
sesungguhnya pemberian di akhirat lebih besar tingkatan-tingkatan perbezaannya
dan lebih besar tambahan-tambahan kelebihannya.
____________________________________________________________________________________________________________________________________________________
(17:21) But
in spite of this you can see that We have exalted one people above the others
and in the Hereafter these grades will be far greater, and their superiority
will be far higher. *23
*23 This
is to show that the seekers after the Hereafter have been exalted over the
worshippers of the world even in this worldly life. However, this exaltation is
not in regard to the good things of this world -rich food and dress, palatial
dwellings, limousines, helicopters and other grand things, but it is from
another point of view. They enjoy that true honour, love and good-will which is
denied to the tyrants and the rich people in spite of the fact that they may be
indigent. THIS IS BECAUSE WHATEVER THE SEEKERS AFTER THE HEREAFTER GET IN THIS
WORLD, IT IS EARNED IN RIGHTEOUS AND HONEST WAYS, WHILE THE WORSHIPPERS OF THE
WORLD AMASS WEALTH BY EMPLOYING DISHONEST AND CRUEL WAYS. Then the former spend
what they get with prudence and righteousness. They fulfil the obligations they
owe to others. They spend their money in the Way of AIlah and to please Allah
on the needy .and the indigent. In contrast to them, the worshippers of this
world spend their money in .the enjoyment of luxuries, wicked works, corruption
and spreading other evil things. This makes the former models of God-worship
and purity in every respect and distinguishes them so clearly, from the
worshippers of the world that they shine in exaltation over the latter. These
things clearly indicate that in the next world the grades of the seekers after
the Hereafter will be far greater and their superiority far higher than those
of the worshippers of the world.
لَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتَقْعُدَ
مَذْمُومًا مَخْذُولًا {17:22}
[Q17:22] Laa taj'al ma'al laahi ilaahan
aakhara fataq'uda mazoomam makhzoolaa.
[Q17:22] Do not associate with ALLAH (SWT) any other god, lest you sit down despised, neglected.
[Q17:22] Do not associate with ALLAH (SWT) any other god, lest you sit down despised, neglected.
[Q17:22] Janganlah engkau adakan tuhan yang lain bersama ALLAH
(SwT) (dalam ibadatmu), kerana akibatnya engkau akan tinggal dalam keadaan
tercela dan kecewa dari mendapat pertolongan.
____________________________________________________________________________________________________________________________________________________
(17:22) Do
not associate another deity with Allah, *24 otherwise you shall he reduced to
a state of ignominy and helplessness.
*24 Or
it can be rendered like this: "Do not invent another deity besides
Allah", or "Do not set up another as a deity beside
Allah."
SECTION
3
Goodness
and submission to parents ordained
Goodness
and submission to parents ordained – The due to the near of kin should be given
away – Kindness to the poor, frugality in expenses and gentelness in speech
enjoined.
وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ
وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ
أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا
وَقُلْ لَهُمَا قَوْلًا كَرِيمًا {17:23}
[Q17:23] Wa qadaa Rabbuka allaa ta'budooo
illaaa iyyaahu wa bilwaalidaini ihsaanaa; immaa yablughanna 'indakal kibara
ahaduhumaaa aw kilaahumaa falaa taqul lahumaaa uffinw wa laa tanharhumaa wa
qullahumaa qawlan kareemaa.
[Q17:23] And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word.
[Q17:23] And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word.
[Q17:23] Dan Tuhanmu telah perintahkan, supaya engkau tidak
menyembah melainkan kepadaNya semata-mata dan hendaklah engkau berbuat baik
kepada ibu bapa. Jika salah seorang dari keduanya atau kedua-duanya sekali,
sampai kepada umur tua dalam jagaan dan peliharaanmu, maka janganlah engkau
berkata kepada mereka (sebarang perkataan kasar) sekalipun perkataan
"Ha" dan janganlah engkau menengking menyergah mereka, tetapi
katakanlah kepada mereka perkataan yang mulia (yang bersopan santun).
IN
THESE VERSES WE HAVE BEEN COMMANDED TO
HONOUR OUR PARENTS, BE KIND TO THEM AND SHOW
HUMILITY BEFORE THEM. This command is bracketed with
the command to worship the one true ALLAH (SWT). Our spiritual advancement is tested by
our behaviour towards our parents.
We cannot expect ALLAH (SWT)'s forgiveness if we are
rude to those who brought us up.
v In verses 23 to
39 instructions have been given to 1. regulate, 2. harmonise and 3. refine the human society SO AS TO ERADICATE SHARR (EVIL) AND ESTABLISH KHAYR (GOOD) AMONG THE INDIVIDUALS IN A COMMUNITY.
They are turned into a
source of wisdom revealed to the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) in verse
39, AND THEN the belief in the absolute unity of ALLAH (SWT) (monotheism)
is mentioned which implies and carries in it all the virtues stated here and
elsewhere in the Qur’an.
(17:23) Your
Lord has enjoined the following: *25 You
should not worship anyone but Him. *26
*25 In the
succeeding verses, those main basic principles have been put forward on which
Islam desires to build the whole structure of human life. These form, so to
say, the Manifesto of the Invitation of the Holy Prophet declared by him at the
end of the Makki stage of his mission, on the eve of the new stage at AI-Madinah
so that it should be known to aII that the new Islamic Society and State were
going to be built on such and such ideological, moral, cultural economic and
legal principles. (Please also refer to vv. 151-153 and E.N.'s thereof of
Chapter VI).
*26 This commandment is very comprehensive. It prohibits not only the worship of anyone except AIIah but also implies that one should obey and serve and submit to AIIah alone without question: one should accept His Commandments and Law alone to be worthy of obedience and His authority to be supreme above aII. This was not merely an instruction confined to a religious creed and individual practice but it served as the foundation of the moral, cultural, and political system which was practically established in Al-Madinah by the Holy Prophet. Its first and foremost principle was that AIIah alone is the Master, Sovereign and Law-giver.
*26 This commandment is very comprehensive. It prohibits not only the worship of anyone except AIIah but also implies that one should obey and serve and submit to AIIah alone without question: one should accept His Commandments and Law alone to be worthy of obedience and His authority to be supreme above aII. This was not merely an instruction confined to a religious creed and individual practice but it served as the foundation of the moral, cultural, and political system which was practically established in Al-Madinah by the Holy Prophet. Its first and foremost principle was that AIIah alone is the Master, Sovereign and Law-giver.
وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ
وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا {17:24}
[Q17:24] Wakhfid lahumaa janaahaz zulli
minar rahmati wa qur Rabbir hamhumaa kamaa rabbayaanee sagheera.
[Q17:24] And make yourself submissively gentle to them with compassion, and say: O my Lord! Have compassion on them, as they brought me up (when I was) little.
[Q17:24] And make yourself submissively gentle to them with compassion, and say: O my Lord! Have compassion on them, as they brought me up (when I was) little.
[Q17:24] Dan hendaklah engkau merendah diri kepada keduanya
kerana belas kasihan dan kasih sayangmu dan doakanlah (untuk mereka, dengan
berkata): Wahai Tuhanku! Cucurilah rahmat kepada mereka berdua sebagaimana
mereka telah mencurahkan kasih sayangnya memelihara dan mendidikku semasa
kecil.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(17:24) Treat your parents with great consideration; if
either or both of them live with you in their old age, do not say even
"fie" to them: nor rebuke them, but speak kind words to them; treat
them with humility and tenderness and pray: "Lord, be merciful to them
just as they brought me up with kindness and affection."
رَبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ ۚ إِنْ
تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا {17:25}
[Q17:25] Rabbukum a'lamu bimaa fee
nufoosikum; in takoonoo saaliheena fa innahoo kaana lil awwaabeena Ghafoooraa.
[Q17:25] Your Lord knows best what is in your minds; if you are good, then He is surely forgiving to those who turn (to Him) frequently.
[Q17:25] Your Lord knows best what is in your minds; if you are good, then He is surely forgiving to those who turn (to Him) frequently.
[Q17:25] Tuhan kamu lebih mengetahui akan apa yang ada pada
hati kamu; kalaulah kamu orang-orang yang bertujuan baik mematuhi perintahNya,
maka sesungguhnya dia adalah Maha Pengampun bagi orang-orang yang bertaubat.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(17:25) Your Lord best knows what is in your minds. If
you live righteously, He surely forgives and turns towards all such people as
are penitent and obedient. *27
*27 This verse
enjoins that after Allah's right, the greatest of aII the human rights is the
right of parents: therefore, the children should obey and serve and respect
their parents. The collective morality of society should make it incumbent on
children to be grateful and respectful to their parents, they should serve them
as they nursed and brought them up in their childhood. Above aII, this verse is
not merely a moral recommendation but is the basis of the rights and powers of
parents the details of which we find in the Books of Hadith and Fiqh. Moreover,
respectful behaviour and obedience to and observance of the rights of parents
comprise the most important element of the material education and moral
training in the Islamic Society and civilization. Incidentally, all these
things have determined for ever the principle that the Islamic State shall make
the family life sound and secure by laws, administrative regulations and
educational policy and prevent its disintegration.
وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ
وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا {17:26}
[Q17:26] Wa aati zal qurbaa haqqahoo
walmiskeena wabnas sabeeli wa laa tubazzir tabzeeraa.
[Q17:26] And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.
[Q17:26] And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.
[Q17:26] Dan berikanlah kepada kerabatmu dan orang miskin
serta orang musafir akan haknya masing-masing dan janganlah engkau
membelanjakan hartamu dengan boros yang melampau.
Refer to the commentary of Anfal 7:41 and Nahl 16:90.
v Bazaz, Abu
Yula, Abu Hatim and Ibn Marduwayh relate on the authority of Abu Sa-id Khudhri THAT AS SOON AS THIS VERSE WAS REVEALED THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AT ONCE GAVE THE GARDEN OF FADAK TO HIS
DAUGHTER, BIBI FATIMAH ZAHRA.
v Ibn Jarir reports that once Imam Ali bin Husayn al Zayn al Abidin
said to a Syrian:
"We are the near of kin referred to in this
verse."
AS
STATED ABOVE, AFTER THE REVELATION OF THIS VERSE, THE HOLY
PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) GAVE THE GARDEN OF FADAK
TO BIBI FATIMAH.
Abd ibn Salih, a courtier, had reported
that Mamun al Rashid wrote a letter
to Abdullah ibn Musa to know his
opinion about the issue of Fadak. Ibn Musa quoted the above noted
tradition. Then Mamun returned the
land of Fadak to the children of Bibi
Fatimah.
Ø The land the Jews
left without a heir was distributed by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), as commanded
by ALLAH (SWT) (see Anfal 8:1), with the
consent of the ansar, among the muhajirin who had
abandoned their properties in Makka and were almost living on dole.
Ø Many gardens and
tracts of land, Bibi Fatimah
inherited from her mother, Bibi Khadijah,
were in and around Makka. Through this verse ALLAH (SWT) directed the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) to give Bibi Fatimah her
due rights. So he gave her the garden of Fadak in fulfilment of her share as
a muhajir and also included his own share in it.
DURING THE
LIFETIME OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) the land of Fadak was in
the active possession of Bibi Fatimah,
BUT after the departure of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) from this world, **the first caliph
seized the land. [1] The evidence of Ali, Hasan and Husayn and her own was rejected, notwithstanding their truthfulness
made known to the people by ALLAH (SWT) through Ali Imran 3:61 and Ahzab 33:33. [2] Her claim as the inheritor of the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) was also rejected.
Sahih Muslim and Sahih Bukhari inform
us
1. that Umar used to point out Ali and Abbas as those who branded him and his predecessor as usurpers and
liars in connection with the property of Fadak, and neither Ali nor Abbas ever
denied it.
2. Bibi Fatimah, after this
incident, never talked to Abu Bakr
and Umar, and asked Ali not to allow them to attend her
funeral prayers and burial.
The confiscated property of Fadak was never used
for the well-being of the people nor for the maintenance of the Muslim army.
Ø Every Umayyid
ruler treated the garden of Fadak as his personal property, except Umar ibn Abdul Aziz who, after making a
thorough examination of the case, returned it to the Ahlul Bayt.
Ø The Abbasi
rulers again took it away from the Ahlul Bayt and used it as their
property, till Mamun al Rashid again conducted a thorough
inquiry by a special court of jurists before which a follower of the Ahlul Bayt
advocated their case and the state attorney opposed his arguments. At the end
Mamun wrote the judgement in the
form of a royal edict, awarding the land to the Ahlul Bayt, summary of which
has been recorded by Balazuri in his famous book Futuhul Buldan.
Ø Ibn Abi Hadid has also given a brief account of
the arguments, for and against, in his commentary of the Nahjal Balagha.
Ø Bibi Fatimah herself gave the strongest arguments in
her favour in her address to the then ruling party. For
full details refer to the "Biography of Bibi Fatimah Zahra".
____________________________________________________________________________________________________________________________________________________
(17:26) Fulfil
your obligations towards your relatives and the indigent and the wayfarer.
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ
الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا {17:27}
[Q17:27] Innal mubazzireena kaanoo
ikhwaanash shayaateeni wa kaanash shaytaanu li Rabbihee kafooraa.
[Q17:27] Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord.
[Q17:27] Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord.
[Q17:27] Sesungguhnya orang-orang yang boros itu adalah
saudara-saudara Syaitan, sedang Syaitan itu pula adalah makhluk yang sangat
kufur kepada Tuhannya.
____________________________________________________________________________________________________________________________________________________
(17:27) Do
not be a spendthrift because the spendthrifts are the brethren of Satan and
Satan has been ungrateful to his Lord.
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ
مِنْ رَبِّكَ تَرْجُوهَا فَقُلْ لَهُمْ قَوْلًا مَيْسُورًا {17:28}
[Q17:28] Wa immaa turidanna 'anhumub
tighaaa'a rahmatim mir rabbika tarjoohaa faqul lahum qawlam maisooraa.
[Q17:28] And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word.
[Q17:28] And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word.
[Q17:28] Dan jika engkau terpaksa berpaling tidak melayani
mereka, kerana menunggu rezeki dari Tuhanmu yang engkau harapkan, maka
katakanlah kepada mereka kata-kata yang menyenangkan hati.
____________________________________________________________________________________________________________________________________________________
(17:28) If
you have to put them (the needy persons) off because you are still waiting for
Allah's favour that you are expecting, put them off with tenderness. *28
*28 These
three articles (3-5) are meant to impress that a man should not reserve his
earnings and his wealth exclusively for his own person. He should do his utmost
to fulfil his own necessities of life in a moderate way and render the rights
of his relatives, neighbours and other needy persons as well. This attitude
will help create the spirit of cooperation, sympathy and justice in the
collective Islamic life. Thus every relative will cooperate with the other and
every well-to-do person will help the needy in Iris neighbourhood and a
wayfarer would find himself an honourable guest among generous hosts. The
conception of rights should be so extensive that every person should consider that
aII other human beings have rights on his person and his property so that he
should serve them with the idea that he is rendering their rights and is not
doing any favour to them. In that case one would beg pardon of the other if one
was unable to serve him and would pray to God to send his blessings upon him to
enable him to serve His servants.
These articles of the Islamic Manifesto were not merely confined to moral teachings but these formed the basis of the Commandments of Zakat and voluntary charity. The laws of inheritance and of making will and endowments were based on these articles. The rights of the orphans were determined by these and it was made obligatory on every habitation to entertain a wayfarer gratis for at least three days. Subsequently the whole moral system was formed so as to create the feelings of generosity, sympathy and cooperation. So much so that the people began to realize the importance of and observe voluntarily the moral rights which could neither be demanded legally nor enforced by law.
These articles of the Islamic Manifesto were not merely confined to moral teachings but these formed the basis of the Commandments of Zakat and voluntary charity. The laws of inheritance and of making will and endowments were based on these articles. The rights of the orphans were determined by these and it was made obligatory on every habitation to entertain a wayfarer gratis for at least three days. Subsequently the whole moral system was formed so as to create the feelings of generosity, sympathy and cooperation. So much so that the people began to realize the importance of and observe voluntarily the moral rights which could neither be demanded legally nor enforced by law.
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ
وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا {17:29}
[Q17:29] Wa laa taj'al yadaka
maghloolatan il 'unuqika wa laa tabsut haa kullal basti fataq'uda maloomam mahsooraa.
[Q17:29] And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off.
[Q17:29] And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off.
[Q17:29] Dan janganlah engkau jadikan tanganmu terbelenggu
di lehermu dan janganlah pula engkau menghulurkannya dengan sehabis-habisnya,
kerana akibatnya akan tinggALLAH (SwT) engkau dengan keadaan yang tercela serta
kering keputusan.
DO NOT BE SO LAVISH AS TO MAKE YOURSELF
DESTITUTE, nor is it the
characteristic of a true believer to keep back what ALLAH (SWT) has
given him from those who have a right to his help.
BE MODERATE.
____________________________________________________________________________________________________________________________________________________
(17:29) Do not tie your hand to your neck
nor stretch without any restraint lest you should become blameworthy and left
destitute. *29
*29 "Do not
tie your hand to your neck" is the 'literal translation of the Text which
means: "Do not be parsimonious" ; "nor stretch it without any
restraint" means, "Do not be extravagant" . If verses 27 and 29
are read together, it becomes obvious that the Qur'an desires the people to follow
the golden mean, i.e., they should neither be so parsimonious as to prevent the
circulation of wealth nor so extravagant as to destroy their own economy. On
the contrary, they should learn to behave in a balanced manner so that they
should spend money wherever it should be spent and refrain from becoming
spendthrifts so as to involve themselves into trouble. As a matter of fact, it
is ingratitude towards Allah's favour to spend money for the sake of show,
luxury and sinful acts and similar things which are neither man's real
necessities nor useful. Therefore, those people who spend money lavishly on
such things as these are the brethren of Satan
These clauses, are not merely meant to be moral instructions for individuals. They are intended to safeguard the Islamic Society against extravagance by moral instruction, collective pressure and legal restrictions. Accordingly, in the Islamic State of AI-Madinah practical steps were taken to safeguard the community against extravagance. First, many forms of extravagance and luxury were forbidden by law. Secondly, legal measures were taken against it. Thirdly. social reforms were introduced to put an end to those customs which involved extravagance. The Government was empowered to prevent people from the obvious forms of extravagance. Above all, Zakat and voluntary charity helped to break parsimony and the lust of hoarding money. Besides these measures, a public opinion was created that enabled the people to discriminate between generosity and extravagance and thrift and parsimony: so much so that parsimonious people were looked down upon as ignominious and the thrifty people were regarded as honourable. This moral and mental attitude became a part and parcel of the Muslim society, and even today the parsimonious people and boarders are looked down upon in the Muslim society, while the generous people are respected everywhere.
These clauses, are not merely meant to be moral instructions for individuals. They are intended to safeguard the Islamic Society against extravagance by moral instruction, collective pressure and legal restrictions. Accordingly, in the Islamic State of AI-Madinah practical steps were taken to safeguard the community against extravagance. First, many forms of extravagance and luxury were forbidden by law. Secondly, legal measures were taken against it. Thirdly. social reforms were introduced to put an end to those customs which involved extravagance. The Government was empowered to prevent people from the obvious forms of extravagance. Above all, Zakat and voluntary charity helped to break parsimony and the lust of hoarding money. Besides these measures, a public opinion was created that enabled the people to discriminate between generosity and extravagance and thrift and parsimony: so much so that parsimonious people were looked down upon as ignominious and the thrifty people were regarded as honourable. This moral and mental attitude became a part and parcel of the Muslim society, and even today the parsimonious people and boarders are looked down upon in the Muslim society, while the generous people are respected everywhere.
إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ
وَيَقْدِرُ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا {17:30}
[Q17:30] Inna Rabbaka yabsuturrizqa limai
yashaaa'u wa yaqdir; innahoo kaana bi'ibaadihee Khabeeram Baseera.
[Q17:30] Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants.
[Q17:30] Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants.
[Q17:30] Sesungguhnya Tuhanmu lah yang meluaskan rezeki
bagi sesiapa yang dikehendakiNya (menurut undang-undang peraturanNya) dan Dia
juga yang menyempitkannya (menurut yang demikian). Sesungguhnya Dia Maha
Mendalam pengetahuanNya, lagi Maha Melihat akan hamba-hambaNya.
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(17:30) Your
Lord provides plentifully to whom He wills and withholds His provisions from
anyone He pleases, for He is fully aware of the condition of His servants and
observes them closely. *30
*30 That
is, "Man cannot realize the wisdom of the disparity of wealth among the
people" therefore, man should not
try to interfere by artificial means with the natural distribution of wealth.
It is wrong to level down natural inequality or to aggravate it by artificial
means so as to make it unjust. Both the extremes are wrong. The best economic
system is that which is established on the Divine Way of the division of
wealth.
As a result of the realization of the wisdom of economic disparity, no such problems arose which might have made that disparity an evil in itself so as to demand the creation of a classless society. On the contrary, in the righteous society established at AI-Madinah on these Divine principles which are akin to human nature, the economic differences were not artificially disturbed. But by means of moral and legal reforms these became the means of many moral, spiritual and cultural blessings and benefits instead of becoming the means of injustice. Thus, the wisdom of the disparity created by the Creator of the Universe was practically demonstrated at Al-Madinah
As a result of the realization of the wisdom of economic disparity, no such problems arose which might have made that disparity an evil in itself so as to demand the creation of a classless society. On the contrary, in the righteous society established at AI-Madinah on these Divine principles which are akin to human nature, the economic differences were not artificially disturbed. But by means of moral and legal reforms these became the means of many moral, spiritual and cultural blessings and benefits instead of becoming the means of injustice. Thus, the wisdom of the disparity created by the Creator of the Universe was practically demonstrated at Al-Madinah
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