SECTION
4
Moral
Conduct
Infanticide,
Adultery, and Murder forbidden – Dealing with Orphans – Fulfilment of Promise –
Honesty in business ordained – Not to pursue anything without knowledge –
Acting exultantly forbidden – Polytheism forbidden.
وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ
نَحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا
كَبِيرًا {17:31}
[Q17:31] Wa laa taqtulooo awlaadakum
khashyata imlaaq; nahnu narzuquhum wa iyyaakum; inna qatlahum kaana khitan kabeeraa.
[Q17:31] And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong.
[Q17:31] And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong.
[Q17:31] Dan janganlah kamu membunuh
anak-anak kamu kerana takutkan kepapaan; Kamilah yang memberi rezeki kepada
mereka dan kepada kamu. Sesungguhnya perbuatan membunuh mereka adalah satu
kesalahan yang besar.
Refer to the commentary
of Anam 6:138,
141 and 152.
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(17:31) Do not kill your offsprings for fear of want:
for it is We Who provide them and you as well. Indeed their killing is a
heinous crime. *31
*31 This verse
cuts at the very root of the movement of birth control,
which has been going on from ancient times to our present age. It was the fear
of want that induced people to kill their children or resort to abortion. In
our age another plan has been added to these, i.e., contraception. This article
of the Islamic Manifesto prohibits the people from reducing the number of
mouths by artificial means taut exhorts them to increase the means of
production according to the natural methods enjoined by AIlah. According to
this article, it is one of the biggest mistakes of man to check birth rate as a
solution to the want and scarcity of provisions: therefore, it warns him, as if
to say, "O man, it is not you who make arrangement for food, but AIIah,
Who settled you in the land and has been providing for you and will provide for
those who will come after you". History tells us that the food resources
have always expanded in proportion to the number of inhabitants of a country: nay,
often they have exceeded far snore than the needs of the inhabitants. Thus it
is a folly on the part of man to interfere with the arrangements of
Allah.
It is very significant that as a result of this teaching no movement has ever been started to control birth nor has there been any inclination to infanticide among the Muslims ever since the revelation of the Qur'an.
It is very significant that as a result of this teaching no movement has ever been started to control birth nor has there been any inclination to infanticide among the Muslims ever since the revelation of the Qur'an.
وَلَا تَقْرَبُوا الزِّنَا ۖ إِنَّهُ كَانَ فَاحِشَةً
وَسَاءَ سَبِيلًا {17:32}
[Q17:32] Wa laa
taqrabuz zinaaa innahoo kaana faahishatanw wa saaa'a sabeelaa.
[Q17:32] And go not nigh to fornication; surely it is an indecency and an evil way.
[Q17:32] And go not nigh to fornication; surely it is an indecency and an evil way.
[Q17:32] Dan janganlah kamu menghampiri
zina, sesungguhnya zina itu adalah satu perbuatan yang keji dan satu jalan yang
jahat (yang membawa kerosakan).
The Arabic word zina denotes
the sexual intercourse between a man and a woman, whether
married or not, who do not stand to each
other in the relation of husband and wife. The words are not "commit not adultery", BUT "approach not adultery" OR "go not near to adultery", THUS preventing all ways and paths that
could lead to it, BECAUSE it destroys the basis of
the family; it works against the interests of children born or to be born and
cuts asunder permanently the bonds of society.
v NO RELIGION OR CREED HAS SO EMPHATICALLY AND
COMPREHENSIVELY FORBIDDEN ZINA AS ISLAM HAS DONE.
____________________________________________________________________________________________________________________________________________________
(17:32) Do not even go near fornication for it is a
very indecent flung and a very evil way. *32
*32 "Do not
even go near fornication." This commandment is meant both for individuals
and society as a whole. It warns each individual not only to guard against
adultery or fornication itself but against all those things that lead to or
stimulate it. As regards society as a whole the commandment enjoins it to make
such arrangements as prevent adultery and eradicate the means and stimulants
that lead to adultery. Therefore, the society should employ all those legal and
educative means that help develop such an environment as prevents and
eradicates indecency.
Finally, this article formed the basis of laws and regulations of the Islamic system of life. In order to fulfil its implications adultery and false accusation of adultery were made criminal offences: regulations about "Purdah" were promulgated: the publication of indecent things was banned and drinking of intoxicants was made unlawful: restrictions on music, dancing and pictures which are conducive to adultery were imposed. Then such laws were enacted as made marriage easy, and cut at the root of adultery.
Finally, this article formed the basis of laws and regulations of the Islamic system of life. In order to fulfil its implications adultery and false accusation of adultery were made criminal offences: regulations about "Purdah" were promulgated: the publication of indecent things was banned and drinking of intoxicants was made unlawful: restrictions on music, dancing and pictures which are conducive to adultery were imposed. Then such laws were enacted as made marriage easy, and cut at the root of adultery.
وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ
إِلَّا بِالْحَقِّ ۗ وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ
سُلْطَانًا فَلَا يُسْرِفْ فِي الْقَتْلِ ۖ إِنَّهُ كَانَ مَنْصُورًا {17:33}
[Q17:33] Wa laa taqtulun nafsal latee
harramal laahu illaa bilhaqq; wa man qutila mazlooman faqad ja'alnaa
liwaliyyihee sultaanan falaa yusrif fil qatli innahoo kaana mansooraa.
[Q17:33] And do not kill any one whom ALLAH (SWT) has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.
[Q17:33] And do not kill any one whom ALLAH (SWT) has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.
[Q17:33] Dan janganlah kamu membunuh
diri seseorang manusia yang diharamkan oleh ALLAH (SwT) membunuhnya kecuali
dengan alasan yang benar dan sesiapa yang dibunuh secara zalim, maka
sesungguhnya Kami telah menjadikan warisannya berkuasa menuntut balas. Dalam
pada itu, janganlah dia melampau dalam menuntut balas bunuh itu, kerana
sesungguhnya dia adalah mendapat sepenuh-penuh pertolongan (menurut hukum
Syarak).
Refer to the commentary of al Baqarah 2:178 and 179.
µ When Abd al Rahman ibn Muljim,
the assassin of Imam Ali ibne Abi Talib, was
arrested and brought before him, **he directed
the people not to molest him in any way and **said
that he would himself decide his case if he lived, **otherwise, as he hit him only once with the sword he should
also be hit by a sword only once.
THE
QUR’AN SAYS THAT THE MURDERER OF EVEN AN ORDINARY PERSON CANNOT BE LET OFF, BECAUSE ALLAH (SWT) HAS MADE LIFE
SACRED, THEREFORE THE MURDERERS (OF
ELEVEN IMAMS AND BIBI FATIMAH) WHO WERE NEVER PUT TO TRIAL FOR THEIR
UNPARDONABLE AND HEINOUS CRIMES, SHALL BE DEALT WITH BY THE LIVING IMAM AL MAHDI AL
QA-IM UNDER THE AUTHORITY GIVEN TO HIM BY ALLAH (SWT).
(i)
Lady Fatema was killed by the
fall of the door of her house caused by the violent kick from an insurgent
among those who had surrounded her holy abode threatening to set fire to it.
--- 3.6.11
AH
(ii)
The First Holy Imam, Ali
ibne Abi Talib was
assassinated in the Mosque at Kufa while in prayer --- 21.9.40 AH
(iii)
The Second Holy Imam, Hasan
ibne Ali, was
poisoned by Jo’da binte Ash’as at the
instance of Muawiah --- 28.2.49 AH
(iv)
The Third Holy Imam, Husin
ibne Ali, was
butchered at the wholesale massacre at Karbala along with his sons, brothers,
nephews and friends including his six-month baby son, Ali-e-Azghar. Seventy-two in all (by the command of Yazeed Ibne Muawiah). --10.1.61 AH [Zainab, the daughter of the First Holy Imam was assassinated at Syria by an
Omayyid]
(v)
The Fourth Holy Imam, Ali
ibnul Husain Az-Zainulabdeen was assassinated by Walid Ibne Abdul Malik – an Omayyid
Kalif. --25.1.95
AH
(vi)
The Fifth Holy Imam, Muhammad
ibne Ali Al-Baquir poisoned
by Hisham ibne Abdul Malik – an
Omayyid Kalif --- 7.12.114 AH
(vii) The Sixth Holy Imam, Jafar ibne Muhammad As-Sadiq – poisoned by Masoor – a Kalif --- 15.7.148 AH
(viii) The Seventh Holy Imam, Musa ibne Jafar Al-Kazim – poisoned by Haroon ar Rashid – an Abbaside Kalif ---
25.7.183
(ix)
The Eighth Holy Imam, Ali
ibne Musa Ar-Riza –
poisoned by Mamoon ar Rashid – an
Abbaside Kalif --- 17.2.202 AH
(x)
The Ninth Holy Imam, Muhammad
ibne Ali At-Taqi –
poisoned by Mu’tasim – an Abbaside
Kalif --- 10.11.220
AH
(xi)
The Tenth Holy Imam, Ali
ibne Muhammad An-Naqi –
poisoned by Mu’tasim – an Abbaside
Kalif --- 3.7.254
AH
(xii) The Eleventh Holy Imam, Hasan ibne Ali-Askari – poisoned by Mu’tamad – an Abbaside Kalif --- 8.2.260 AH
IT WOULD BE
SEEN THAT EXPECTING THE TWELFTH IMAM who at the Will
of the Lord is kept alive and out of the physical sight of general mankind as
had been done in the case of the Holy Prophet Jesus (Isa) all the holy ones
of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) family were martyred.
Should this wholesale shedding of the
holy blood go unaccounted for when even the murder of an ordinary man and woman
shall not go unpunished in the Divinely prescribed Law? Certainly it should
naturally be brought to account and the Twelfth or the Last Imam Muhammad ibne Ali Al-Mahdi, the awaited one the
Living Legal Heir of the holy martyrs at his appearance when Jesus also would
return, will deal with the matter duly.
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(17:33) Do
not kill any soul whose killing has been forbidden by Allah *33 except by right *34: and if one is killed unjustly We
have granted the right of retribution to his guardian. *35 So he should not transgress the
limits in retaliation, *36 for
he shall be helped. *37
*33 "Do
not kill any soul" includes not only the prohibition of the killing of
other souls but also one's own soul as well for it is also included in the
prohibition that inunediately follows this command. Thus suicide is regarded as
heinous a sin as murder. Some foolish people object to the prohibition of
suicide saying that they themselves are the masters of their souls. Therefore,
there is nothing wrong in killing one's own self or in destroying one's own
property. They forget that every soul belongs to AIIah, and none has any right
to destroy it, nay, even to abuse it, for this world is a place of trial, where
we should undergo the test up to the end of our lives in accordance with the
will of AIIah. It does not matter whether our circumstances are favourable or
adverse for trial. Therefore, it would be wrong to run away from the place of
test, not to speak of committing such a heinous crime as suicide (which Allah
has prohibited) to escape it, for it means that the one who commits suicide
tries to run away from small troubles and ignominies towards greater affliction
and eternal torment and ignominy.
*34 When the Islamic State was established, "killing by right" was confined to five cases only: To punish (1) a wilful murderer for retribution, (2) opponents of the true religion during war, (3) those who attempt to overthrow the Islamic system of government, (4) a man or woman guilty of adultery and (5) an apostate .
*35 We have translated the Arabic word "sultan" into "the right of retribution". Here it stands for "a ground for legal action". This also lays down the legal principle that in a case of murder, the real plaintiff is not the government but the guardian or the guardians of the murdered person who are authorized to pardon the murderer or receive blood-money instead of taking his life.
*36 Transgression in killing would be to kill more persons than the murderer or to kill the criminal by degrees with torment or to disfigure his dead body or to kill him after receiving blood-money, etc., etc. All these things have been forbidden.
*37 It has not been defined how succour will be given because at the time of its revelation the Islamic State had not yet been established. After its establishment it was made clear that a guardian was not authorised to enforce retribution by murdering the criminal. The Islamic Government alone is legally authorized to take retribution; therefore, succour for justice should be demanded only from it.
*34 When the Islamic State was established, "killing by right" was confined to five cases only: To punish (1) a wilful murderer for retribution, (2) opponents of the true religion during war, (3) those who attempt to overthrow the Islamic system of government, (4) a man or woman guilty of adultery and (5) an apostate .
*35 We have translated the Arabic word "sultan" into "the right of retribution". Here it stands for "a ground for legal action". This also lays down the legal principle that in a case of murder, the real plaintiff is not the government but the guardian or the guardians of the murdered person who are authorized to pardon the murderer or receive blood-money instead of taking his life.
*36 Transgression in killing would be to kill more persons than the murderer or to kill the criminal by degrees with torment or to disfigure his dead body or to kill him after receiving blood-money, etc., etc. All these things have been forbidden.
*37 It has not been defined how succour will be given because at the time of its revelation the Islamic State had not yet been established. After its establishment it was made clear that a guardian was not authorised to enforce retribution by murdering the criminal. The Islamic Government alone is legally authorized to take retribution; therefore, succour for justice should be demanded only from it.
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي
هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۚ وَأَوْفُوا بِالْعَهْدِ ۖ إِنَّ
الْعَهْدَ كَانَ مَسْئُولًا {17:34}
[Q17:34] Wa laa taqraboo maalal yateemi
illaa billatee hiya ahsanu hattaa yablugha ashuddah; wa awfoo bil'ahd, innal
'ahda kaana mas'oolaa.
[Q17:34] And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about.
[Q17:34] And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about.
[Q17:34] Dan janganlah kamu menghampiri
harta anak yatim melainkan dengan cara yang baik (untuk mengawal dan
mengembangkannya), sehingga dia baligh (dewasa, serta layak mengurus hartanya
dengan sendiri) dan sempurnakanlah perjanjian (dengan ALLAH (SwT) dan dengan
manusia), sesungguhnya perjanjian itu akan ditanya.
Refer to the commentary of al Baqarah 2:220; Nisa 4:2 and 127, and
Anam 6:15.
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(17:34) Do not go near the property of an orphan except
in the best manner until he reaches the age of maturity. *38 Keep
your pledges, for you shall be accountable for your pledges. *39
*38 This too,
was not merely a moral instruction. When the Islamic State was established,
legal and administrative methods were adopted to safeguard the rights of
orphans, the details of which are found in the literature of Hadith and Fiqh.
Then this principle was extended to cover the cases of all those citizens who
were unable to safeguard their own rights. The Holy Prophet himself declared,
"I am the guardian of the one who has no guardian". And this is the
basis of many rules and regulations of the Islamic Law.
*39 "Fulfilment of pledges" was not meant to be merely a moral instruction for individuals but afterwards when the Islamic State was established, this became the guiding principle for the conduct of all internal; and external affairs by the Muslim Community and the Islamic Government.
*39 "Fulfilment of pledges" was not meant to be merely a moral instruction for individuals but afterwards when the Islamic State was established, this became the guiding principle for the conduct of all internal; and external affairs by the Muslim Community and the Islamic Government.
وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا
بِالْقِسْطَاسِ الْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا {17:35}
[Q17:35] Wa awful kaila izaa kiltum wa
zinoo bilqistaasil mustaqeem; zaalika khairunw wa ahsanu taaweelaa.
[Q17:35] And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.
[Q17:35] And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.
[Q17:35] Dan sempurnakanlah sukatan
apabila kamu menyukat dan timbanglah dengan timbangan yang adil. Yang demikian
itu baik (kesannya bagi kamu di dunia) dan sebaik baik kesudahan (yang
mendatangkan pahala di akhirat kelak).
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(17:35) Give
full measure when you measure and weigh with even scales *40 when you weigh. This is the best
way and will prove to be the best in the end. *41
*40 This
instruction was not confined to individuals only but it has been made a part of
the duties of an Islamic Government to supervise transactions in the markets
and streets to see that exact measures and weights are being observed, and
prevent their breach and violation by the force of law. Afterwards it was made
one of the duties of the government to eradicate dishonesty in all commercial
dealings and economic transactions.
*41 That is, "Its end will be best in this world and it will be best in the Hereafter." It is best in this world because it produces mutual rust between sellers and buyers. As a result of this, commerce prospers and there is a general prosperity. As regards the Hereafter, there the end depends wholly on honesty, piety and fear of God.
*41 That is, "Its end will be best in this world and it will be best in the Hereafter." It is best in this world because it produces mutual rust between sellers and buyers. As a result of this, commerce prospers and there is a general prosperity. As regards the Hereafter, there the end depends wholly on honesty, piety and fear of God.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ
السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ
مَسْئُولًا {17:36}
[Q17:36] Wa laa taqfu maa laisa laka
bihee 'ilm; innas sam'a walbasara walfu'aada kullu ulaaa'ika kaana 'anhu mas'oolaa.
[Q17:36] And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.
[Q17:36] And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.
[Q17:36] Dan janganlah engkau mengikut
apa yang engkau tidak mempunyai pengetahuan mengenainya; sesungguhnya
pendengaran dan penglihatan serta hati, semua anggota-anggota itu tetap akan
ditanya tentang apa yang dilakukannya.
IDLE CURIOSITY
and
GOSSIP LEAD US TO PRY INTO
EVIL. [1] We must only hear
the things for which there are good and strong reasons to believe true, [2] we
must see things which are good and instructive, AND [3] entertain only those feelings or ideas which are
spiritually profitable to us. WE
SHALL BE CALLED TO ACCOUNT FOR THE EXERCISE OF EVERY FACULTY THAT HAS BEEN
GIVEN TO US.
Ì Once Imam Hasan bin Ali asked the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad):
"Grandfather!
Is it true that you have described some of your companions as your hearing,
your sight and your heart? The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) replied: "Yes.
I said it in the sense that they have heard, seen and known what I have said
about my Ahlul Bayt, yet they will ignore all this and will pay no attention to
what they heard, saw and knew about them. Certainly they will be questioned on
the day of reckoning."
A
man reported to the Sixth Holy Imam Jafar ibne
Muhammad As-Sadiq that of his neighbours there were some young girls who
used some musical organs and they used to sing with them, and when he goes to
the latrine in his house, he hears it. He does not go there to hear the music
BUT the music is heard by him when he goes to the place.
v The Holy Imam said: ‘Did you not read in the Holy
Qur’an’ ---“Verily the hearing, the sight
and the heart, all shall be questioned about that” the man offered
his repentance and stopped going to the place when the music was going on in
his neighbor’s house.
v The Fourth Holy Imam Ali ibnul Husain Az-Zainulabideen said: ‘Blessed
is the man who saved himself from hearing anybody back-biting the others.’
v The Fifth Holy Imam Muhammad ibne Ali Al-Baquir said, that
on the Day of Judgment none shall take even a single step but after answering the following four (4) questions:
a.
In what way does thou spend the life given to
thee
b.
In what exertion didst thou exhaust the
strength of thy body
c.
In what way didst thou earn thy maintenance and
thy wealth in the world
d.
In what way didst thou spend the earning;
and said that: Everyone
will be asked about his or her attachment to the Holy Ahlul Bayt of the Holy
Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad)
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(17:36) Do
not follow that of which you have no knowledge for you shall be questioned for
(the use) of your eyes, ears and minds. *42
*42 The meanings
of "Do not follow that of which you have no knowledge" are very
comprehensive. It demands that both in individual and collective life, one
should not follow mere guess work and presumption instead of
"knowledge". This instruction covers all aspects of Islamic life,
moral, legal, political, administrative and applies to science, arts and
education. It has thus saved the society from numerous evils which are produced
in human life by following guesswork instead of knowledge. The Islamic moral
code demands: Guard against suspicion and do not accuse any individual or group
without proper investigation. In law, it has been made a permanent principle
that no action should be taken against anyone without proper investigation. It
has been made unlawful to arrest, beat or imprison anyone on mere suspicion
during investigation. In regard to foreign relations, the definite policy has
been laid down that no action should be taken without investigation, nor should
rumours be set afloat. Likewise in education the so-called sciences based on
mere guess-work, presumptions and irrational theories have been disapproved.
Above all, it cuts at the very root of superstitions, for this instruction
teaches the Believers to accept only that which is based on the knowledge
imparted by Allah and His Messenger.
وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّكَ لَنْ
تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا {17:37}
[Q17:37] Wa laa tamshi fil ardi marahan
innaka lan takhriqal arda wa lan tablughal jibaala toola.
[Q17:37] And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.
[Q17:37] And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.
[Q17:37] Dan janganlah engkau berjalan
di bumi dengan berlagak sombong, kerana sesungguhnya engkau tidak akan dapat
menembusi bumi dan engkau tidak akan dapat menyamai setinggi gunung-ganang.
INSOLENCE, OR ARROGANCE, OR UNDUE ELATION AT OUR POWERS OR CAPACITIES
IN A POMPOUS
AND CONCEITED MANNER, IS THE
FIRST STEP TO MANY EVILS.
Note what minute details of
ethnics and good behaviour and gentle conduct on the part of the believers in ALLAH
(SWT) are stressed upon. How unpardonable a
crime and a blasphemy it would be to call Islam which is the religion of peace,
love and etiquette, as the faith of aggression and cruelty. The learned non-Muslims who come across
the details of the ethical values to which Islam binds the Muslims and what it
has actually prescribed, automatically curse the falsehood uttered against ALLAH
(SWT)’s prescribed faith and readily embrace it.
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(17:37) Do not strut about in the land for you can
neither cleave the earth nor attain the height of the mountains. *43
*43 This
instruction warns against the ways of tyrants and vain people and is not merely
meant for the individual but also for the collective conduct of the Muslim
Community. It was because of this guidance that the rulers, governors and
commanders of the Islamic State which was established on the basis of this
Manifesto, were free from every tinge of tyranny, arrogance, haughtiness, pride
and vanity, so much so that even in the battlefield they never uttered a word
which had the slightest indication of any of these vain things. Their gait,
dress, dwelling and conveyance showed humility. In short, their ways of conduct
were not those of "big ones" but those of humble persons. That is why
they never tried to overawe the people of a conquered city by show of pomp and
pride.
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ
مَكْرُوهًا {17:38}
[Q17:38] Kullu zaalika kaana sayyi'uhoo
inda Rabbika makroohaa.
[Q17:38] All this-- the evil of it-- is hateful in the sight of your Lord.
[Q17:38] All this-- the evil of it-- is hateful in the sight of your Lord.
Refer to the commentary
of verses 23
to 25 of this surah. THE WORSHIP AND LOVE OF ALLAH (SWT) EMBRACES THE LOVE OF MAN
AND INSPIRES US TO HELP OUR FELLOW-CREATURES.
____________________________________________________________________________________________________________________________________________________
(17:38) The evil aspect of each of these Commandments
is odious in the sight of your Lord. *44
*44 That is,
"AIIah disapproves of the commission of anything that has been
prohibited" or, in other words, "He disapproves of disobedience to
any of these Commandments."
ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ
الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتُلْقَىٰ فِي
جَهَنَّمَ مَلُومًا مَدْحُورًا {17:39}
[Q17:39] Zaalika mimmaaa awhaaa ilaika
Rabbuka minal hikmah; wa laa taj'al ma'allaahi ilaahan aakhara fatulqaa fee
Jahannama maloomam mad hooraa.
[Q17:39] This is of what your Lord has revealed to you of wisdom, and do not associate any other god with ALLAH (SWT) lest you should be thrown into hell, blamed, cast away.
[Q17:39] This is of what your Lord has revealed to you of wisdom, and do not associate any other god with ALLAH (SWT) lest you should be thrown into hell, blamed, cast away.
[Q17:39] Perintah yang demikian itu
ialah sebahagian dari hikmat yang telah diwahyukan kepadamu (wahai Muhammad)
oleh Tuhanmu dan (ingatlah) janganlah engkau jadikan bersama-sama ALLAH (SwT)
sesuatu yang lain yang disembah, kerana akibatnya engkau akan dicampakkan ke
dalam Neraka Jahannam dengan keadaan tercela dan tersingkir (dari rahmat ALLAH
(SwT)).
(see commentary for verse 38)
____________________________________________________________________________________________________________________________________________________
(17:39) These are the things of wisdom which your Lord
has revealed to you. And behold! Do not associate any other deity with Allah
lest you should be cast into Hell reproached and deprived of every good *45
*45 Though this
has been addressed to the Holy Prophet, the real addressee is every human being
as in the case of many such verses
أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ
مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا {17:40}
[Q17:40] ‘Afa asfaakum rabbukum
bilbaneena wattakhaza minal malaaa'ikati inaasaa; innakum lataqooloona qawlan
'azeema.
[Q17:40] What! Has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying.
[Q17:40] What! Has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying.
[Q17:40] (Jika demikian wajibnya
mengesakan ALLAH (SwT), maka patutkah kamu mendakwa bahawa Tuhan mempunyai anak
dan anak itu pula dari jenis yang kamu tidak sukai?). Adakah Tuhan kamu telah
memilih anak-anak lelaki untuk kamu dan Dia mengambil untuk diriNya anak-anak
perempuan dari kalangan malaikat? Sesungguhnya kamu adalah memperkatakan dusta
yang amat besar.
Refer to the commentary of Nisa 4:117 and Nahl 16:57 to 59.
____________________________________________________________________________________________________________________________________________________
(17:40) What! has your Lord favoured you with sons and
adopted angels as daughters for Himself? *46 Indeed it is a big lie that you
are uttering.
*46 Please refer
to verses 57-59 and their E.N's.
SECTION
5
Everthing
in the Heavens and in the Earth Glorifies God
Poltheistic
idea refuted – Everything in the Heavens and in the Earth Glorifies God but man
does not understand the glorification – Maneven after becomingdust or anything
else shall be raised by God to account for his life inthis world—The stay in
the grave will be deemed as for a very short time.
وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ
لِيَذَّكَّرُوا وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا {17:41}
[Q17:41] Wa laqad sarrafnaa fee haazal
Quraani liyazzakkaroo wa maa yazeeduhum illaa nufooraa.
[Q17:41] And certainly We have repeated (warnings) in this Qur’an that they may be mindful, but it does not add save to their aversion.
[Q17:41] And certainly We have repeated (warnings) in this Qur’an that they may be mindful, but it does not add save to their aversion.
[Q17:41] Dan sesungguhnya Kami telah menerangkan
jalan-jalan menetapkan iktiqad dan tauhid dengan berbagai cara di dalam
Al-Quran ini supaya mereka beringat (memahami dan mematuhi kebenaran); dalam
pada itu, penerangan yang berbagai cara itu tidak menjadikan mereka melainkan
bertambah liar.
THINGS ARE EXPLAINED IN THE QUR’AN FROM ALL POINTS OF VIEW, **INDIVIDUAL AND **COLLECTIVE,
BY [1] MEANS OF STORIES, [2] PARABLES, [3] FIGURES OF SPEECH,
AND [4] BY WAY OF CATEGORICAL COMMANDS. The purpose of the presenting the signs and arguments is to
stimulate reaction. A few pay heed, BUT a large number turn away.
Ü As
VERSE 20 OF
THIS SURAH SAYS THE GRACE OF ALLAH (SWT) IS BESTOWED FREELY ON ALL IRRESPECTIVE OF
THEIR REACTION.
This is in
sequence to the previous verses. The
purpose of the display and the repetition of the signs and the arguments of the
Qur’an are to make people display their reaction to the signs, either to be mindful or be averse to them. But greater are in numbers those who are
averse than those who are benefited
by them. In any case the purpose of display is
achieved as pointed in verse 20 of this surah.
____________________________________________________________________________________________________________________________________________________
(17:41) We have admonished the people in
different ways in the Qur'an so that they may take warning, yet they are
running further and further away from the Truth.
قُلْ لَوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ
إِذًا لَابْتَغَوْا إِلَىٰ ذِي الْعَرْشِ سَبِيلًا {17:42}
[Q17:42] Qul law kaana ma'ahooo aalihatun
kamaa yaqooloona izal labtaghaw ilaa zil 'Arshi Sabeela.
[Q17:42] Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power.
[Q17:42] Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power.
[Q17:42] Katakanlah (wahai Muhammad):
Kalaulah ada tuhan-tuhan yang lain bersama-sama ALLAH (SwT), sebagaimana yang
mereka katakan itu, tentulah tuhan-tuhan itu akan mencari jalan kepada ALLAH
(SwT) yang mempunyai Arasy (dan kekuasaan yang mutlak).
THERE IS ONLY ONE TRUE ALLAH (SWT). If the minor gods of the polytheists are endowed with any
power at all, they would have surely endeavoured to seek out a way to the Lord
of the arsh-to contend with ALLAH (SWT)
and to execute their own will.
Seeking the way to the ‘Arsh’ may be in the endeavour to get nearer to the god
of gods as some section of the pagans would believe; or it may mean that
sharing in godhead they would seek to compete ALLAH (SWT) in authority. In both cases it means that the concept of another god or gods
being with the One True ALLAH (SWT) makes all of them limited in power and
subject to conflict.
____________________________________________________________________________________________________________________________________________________
(17:42) (O Muhammad), tell them that if there had been
other deities beside Allah, as they assert, they would surely have tried to
find a way to (dethrone) the Master of the Throne. *47
*47 That is,
"They would have themselves tried their best to become masters of the
Throne". This is because if there had been more than one partners in
Godhead, it would produce one of the two results: (1) If they were
all independent gods, it was not conceivable that they would agree and
co-operate with one another in the management of the boundless universe and
there could never have been unanimity, uniformity and balanced proportion in
its functioning. There would have been conflict at every step and everyone
would have tried to dominate others in order to become its sole master or (2) if
one of them had been the supreme god and the others his obedient servants whom
he had delegated some of his powers, then, according to the maxim "power
corrupts", they would never have been content with remaining obedient
servants of the supreme god and would have conspired to become the supreme god
themselves.
WHEREAS THE FACT IS THAT IN THIS UNIVERSE NOT EVEN A GRAIN OF WHEAT OR A BLADE OF GRASS CAN GROW UNLESS AND UNTIL EVERYTHING IN THE EARTH AND THE HEAVENS COOPERATE WITH ONE ANOTHER FOR ITS PRODUCTION. Therefore, only an utterly ignorant and blockheaded person can conceive that there are more than one independent or semi-independent rulers, who carry on the management of this universe. Anyone who has tried to understand the nature and functioning of the universe will most surely arrive at the conclusion that there is One and only One Sovereign ruling over this universe, and there is absolutely no likelihood of any one else to be a copartner in this at any stage.
WHEREAS THE FACT IS THAT IN THIS UNIVERSE NOT EVEN A GRAIN OF WHEAT OR A BLADE OF GRASS CAN GROW UNLESS AND UNTIL EVERYTHING IN THE EARTH AND THE HEAVENS COOPERATE WITH ONE ANOTHER FOR ITS PRODUCTION. Therefore, only an utterly ignorant and blockheaded person can conceive that there are more than one independent or semi-independent rulers, who carry on the management of this universe. Anyone who has tried to understand the nature and functioning of the universe will most surely arrive at the conclusion that there is One and only One Sovereign ruling over this universe, and there is absolutely no likelihood of any one else to be a copartner in this at any stage.
سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَقُولُونَ عُلُوًّا
كَبِيرًا {17:43}
[Q17:43] Subhaanahoo wa Ta'aalaa 'ammaa
yaqooloona 'uluwwan kabeeraa.
[Q17:43] Glory be to Him and exalted be He in high exaltation above what they say.
[Q17:43] Glory be to Him and exalted be He in high exaltation above what they say.
[Q17:43] Maha Sucilah ALLAH (SwT) dan
tertinggilah Dia setinggi-tingginya, jauh dari apa yang mereka katakan itu.
(see commentary for verse 42)
____________________________________________________________________________________________________________________________________________________
(17:43) He is free from and far above the things they
say about Him.
تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ
وَمَنْ فِيهِنَّ ۚ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا
تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا {17:44}
[Q17:44] Tusabbihu lahus samaawaatus sab'u
wal ardu wa man feehinn; wa im min shai'in illaa yusabbihu bihamdihee wa
laakil laa tafqahoona tasbeehahum; innahoo kaana Haleeman Ghafooraa.
[Q17:44] The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.
[Q17:44] The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.
[Q17:44] Langit yang tujuh dan bumi
serta sekalian makhluk yang ada padanya, sentiasa mengucap tasbih bagi ALLAH
(SwT) dan tiada sesuatupun melainkan bertasbih dengan memujiNya; akan tetapi
kamu tidak faham akan tasbih mereka. Sesungguhnya Ia adalah Maha Penyabar, lagi
Maha Pengampun.
"He
is ALLAH (SWT) in the heavens and the earth" says
verse 6:2 of
Anam. All creation, animate
and inanimate, sings ALLAH (SWT)'s praises and celebrates His glory-animate
with consciousness, and inanimate in the evidence which is manifested in the
undisturbed and continuous working of every system in perfect harmony in the
universe. Also see Jumu-ah 62:1. All
nature bears witness to His unity, sovereignty, wisdom, justice and goodness.
v "But you do not understand their
glorification" implies that there is something
which is beyond the grasp of every being. Every being, in the order of
existence, is more or less, endowed with some degree of life or consciousness,
therefore the animate and inanimate should be understood in terms of the level
of their awareness. The
Imams of the Ahlul Bayt say that the Qur’an refers to the fact that all men do
not understand it.
THE DECLARATION OF ALLAH
(SWT)’S GLORY NEED NOT BE IN WORDS UTTERED BY ANY TONGUE. The greater and the
fuller declaration of ALLAH (SWT)’s glory is in the undisturbed continuous
working of his Will, with perfect harmony.
Ø Most commentators generally interpret this passage as to refer to the
absolute submissiveness of every part and particle of the universe whether
animate or inanimate, to ALLAH (SWT)’s order, will and might.
Ø But some commentators hold the view that if Qur’an means the praise of
all beings--- their submissiveness--- it could easily be understood by every
sensible man. There was no need of saying “But ye don’t understand their
praise.’
THEN it must mean
something beyond the grasp of everyone.
On this basis they have asserted that every being in the order of
existence is more or less endowed with the same degree of life or physic
element and the question of the animate
and the inanimate is only of degree.
THE LIFE IS EVIDENT TO US
IN SOME AND IN SOME IT IS NOT EVIDENT. IT IS TO THIS FACTOR WHICH QUR’AN REFERS
THAT MAN DOES NOT UNDERSTAND IT. This has been asserted by the Imams of the Ahlul Bayt.
____________________________________________________________________________________________________________________________________________________
(17:44) The
seven heavens and the Earth and all the things therein *48 are chanting hymns of His glory *49 along with His praise but you do not understand
their hymns. The fact is that He is very Forbearing and Forgiving. *50
*48 That is, "The whole of the
universe and everything in it bear witness to the fact that their Creator and
Guardian is free from each and every fault, defect and weakness, and that He is
far above this that there should be any partner or associate in His
Godhead.
*49 Everything is not only singing hymns of the glory of its Creator but is affording the proof that He is perfect in every respect and worthy of aII praise. Everything is an embodiment of the proof that its Creator and Administrator is the one in whom there is perfection of every quality. Therefore, He alone is worthy of praise.
*50 That is, "It is due to His forbearance and forgiveness that though you are persistently insolent to Him and go on inventing one false thing or the other against Him, He forbears and forgives you,. He neither withholds provisions from you nor deprives you of His favours nor strikes an insolent person instantly dead with a thunderbolt. Above alI, He is so forbearing and forgiving that He gives long enough respite to the individuals and communities to mend their ways, sends His prophets and reformers for their admonition and guidance and forgives aII the past mistakes and errors, if one sincerely repents and adopts the Right way.
*49 Everything is not only singing hymns of the glory of its Creator but is affording the proof that He is perfect in every respect and worthy of aII praise. Everything is an embodiment of the proof that its Creator and Administrator is the one in whom there is perfection of every quality. Therefore, He alone is worthy of praise.
*50 That is, "It is due to His forbearance and forgiveness that though you are persistently insolent to Him and go on inventing one false thing or the other against Him, He forbears and forgives you,. He neither withholds provisions from you nor deprives you of His favours nor strikes an insolent person instantly dead with a thunderbolt. Above alI, He is so forbearing and forgiving that He gives long enough respite to the individuals and communities to mend their ways, sends His prophets and reformers for their admonition and guidance and forgives aII the past mistakes and errors, if one sincerely repents and adopts the Right way.
وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ
وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا {17:45}
[Q17:45] Wa izaa qaraatal Quraana
ja'alnaa bainaka wa bainal lazeena laa yu'minoona bil aakhirati hijaabam
mastooraa;
[Q17:45] And when you recite the Qur’an, We place between you and those who do not believe in the hereafter a hidden barrier;
[Q17:45] And when you recite the Qur’an, We place between you and those who do not believe in the hereafter a hidden barrier;
[Q17:45] Dan apabila engkau membaca
Al-Quran (wahai Muhammad), Kami jadikan perasaan ingkar dan hasad dengki
orang-orang yang tidak beriman kepada hari akhirat itu sebagai dinding yang
tidak dapat dilihat, yang menyekat mereka daripada memahami bacaanmu.
THERE WERE
SPIRITUAL BARRIERS BETWEEN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE DISBELIEVERS, BECAUSE, inspite of what is stated in the preceding verse, they
cut themselves off from the true nature and therefore were isolated from the
messenger of ALLAH (SWT). The hidden veil, put by ALLAH (SWT) between the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and them, sometimes made them unable
to see him even when he was standing before them, while they were seeing other
things.
This
is a reference to the adamant aversion on the part of the disbelievers against the repeated preaching, inviting them to
the truth.
Ø ONCE THE HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was in the house of Abu Bakr when the wife of
Abu Lahab went there in search of him
with a stick in her hand to strike him with it. *She
entered the house and through the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) was just in front of her, she could not see him and she went on
enquiring about him. *The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) told Abu-Bakr
to say that he was in the house and to herself find him out. *The woman in angry mood told Abu Bakr not to cut jokes with her, and taking an oath she said,
she could see none else besides Abu Bakr.
ALLAH (SWT) had
covered the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) from the woman’s sight, it is said that whatever
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) started reciting the Holy Qur’an the Qureish used
to turn away from him.
____________________________________________________________________________________________________________________________________________________
(17:45) When
you recite the Qur'an, we place an invisible curtain between you and those who
do not believe in the Hereafter
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَنْ
يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ
وَحْدَهُ وَلَّوْا عَلَىٰ أَدْبَارِهِمْ نُفُورًا {17:46}
[Q17:46] Wa ja'alnaa 'alaa quloo bihim
akinnatan any yafqahoohu wa feee aazaanihim waqraa; wa izaa zakarta Rabbaka fil
Quraani wahdahoo wallaw 'alaaa adbaarihim nufooraa.
[Q17:46] And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Qur’an they turn their backs in aversion.
[Q17:46] And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Qur’an they turn their backs in aversion.
[Q17:46] Dan Kami jadikan (perasaan itu
sebagai) tutupan yang berlapis-lapis atas hati mereka, juga sebagai penyumbat
pada telinga mereka, yang menghalang mereka dari memahami dan mendengar
kebenaran Al-Quran dan sebab itulah apabila engkau menyebut nama Tuhanmu sahaja
di dalam Al-Quran, mereka berpaling undur melarikan diri.
Refer to the commentary of
al Baqarah 2:7;
Araf 7:179 and Nahl 16:108.
____________________________________________________________________________________________________________________________________________________
(17:46) and
we cover their hearts with a covering so that they understand nothing and we
make their ears hard of hearing. *51 And when in the Qur'an you mention your one
Lord only, they turn their faces away in aversion. *52
*51 This refers
to the Divine law according to which those people, who do not believe in the
Hereafter, cannot benefit from the Qur'an. Allah has attributed this law to
Himself, as if to say, "The natural result of disbelief in the Hereafter
is that the heart of such a man becomes dull and his ears become deaf to the
Message of the Qur'an, for Qur'an bases its invitation on the belief in the
Hereafter. So it warns the people that they should not be deluded by this
apparent aspect of the worldly life if there appears to be none to call them to
account here; for it does not mean they are not at all accountable and answerable
to anyone. Likewise if Allah allows freedom of belief to practise shirk,
atheism, disbelief or Tauhid with impunity in this world, and their practice
dces not appear to make any practical difference in this world, it dces not
mean that these things do not produce any results at alI. For, in fact,
everyone shall be accountable and answerable but after death in the Next World.
Then every one will realize that the doctrine of Tauhid alone is true and all
other doctrines are false. For, if at present the consequences of deeds do not
appear after death they shall inevitably appear, but now the Reality has been
hidden behind an invisible curtain. There is an inevitable moral law according
to which submission to it will bear its fruit and disobedience shall incur its
losses. As decisions according to this moral law will be made in the Hereafter,
you should not be enticed by the charms of this transitory life. You should,
therefore, keep in view that ultimately you shall have to render an account of
all your deeds in this world before your Lord, and adopt that true creed and
moral attitude which may be conducive to your success in the Hereafter"
From this it must have become obvious that if a man does not believe in the Hereafter, he will never consider the message of the Qur'an worth his while but will hanker after this world and its joys which he can feel and experience. Naturally his ears will not listen to the Message and it will never reach the depths of his heart. AIIah has stated this psychological fact in this verse.
In this connection, it should be remembered that the words contained in this verse were uttered by the disbelievers of Makkah as quoted in verse 5 of Surah 41: "They say, O Muhammad, a covering has fallen over our hearts, and our ears are deaf for the Message you give and there is a curtain between you and us. You may go on with your work and we will do whatever we desire." Here the same words have beer cited, as if to say, "You consider this state of yours to be a virtue, whereas this is a curse which has fallen on you according to the Divine Law because of your disbelief of the Hereafter."
*52 That is, "They do not like it at all that you should consider Allah alone as your Lord and not mention the Lords they have set up." They seem to think it strange that one should go on praising Allah and never mention the "miracles" of their elders and saints nor praise them for their favours. For, according to them, Allah has delegated the powers of His Godhead to their great ones. Therefore, they say, "What a strange fellow he is! He believes that the knowledge of the unknown, and all the power and authority belong to One Allah alone. Why does he not pay tribute to those who give us children, cure us of diseases, and help make our commerce flourish, in short, fulfil all our wishes and desires?"
From this it must have become obvious that if a man does not believe in the Hereafter, he will never consider the message of the Qur'an worth his while but will hanker after this world and its joys which he can feel and experience. Naturally his ears will not listen to the Message and it will never reach the depths of his heart. AIIah has stated this psychological fact in this verse.
In this connection, it should be remembered that the words contained in this verse were uttered by the disbelievers of Makkah as quoted in verse 5 of Surah 41: "They say, O Muhammad, a covering has fallen over our hearts, and our ears are deaf for the Message you give and there is a curtain between you and us. You may go on with your work and we will do whatever we desire." Here the same words have beer cited, as if to say, "You consider this state of yours to be a virtue, whereas this is a curse which has fallen on you according to the Divine Law because of your disbelief of the Hereafter."
*52 That is, "They do not like it at all that you should consider Allah alone as your Lord and not mention the Lords they have set up." They seem to think it strange that one should go on praising Allah and never mention the "miracles" of their elders and saints nor praise them for their favours. For, according to them, Allah has delegated the powers of His Godhead to their great ones. Therefore, they say, "What a strange fellow he is! He believes that the knowledge of the unknown, and all the power and authority belong to One Allah alone. Why does he not pay tribute to those who give us children, cure us of diseases, and help make our commerce flourish, in short, fulfil all our wishes and desires?"
نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ
يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰ إِذْ يَقُولُ الظَّالِمُونَ إِنْ
تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا {17:47}
[Q17:47] nahnu a'lamu bimaa yastami'oona
biheee iz yastami'oona ilaika wa iz hum najwaaa iz yaqooluz zaalimoona in
tattabi'oona illaa rajulam mas hooraa.
[Q17:47] We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason.
[Q17:47] We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason.
[Q17:47] Kami lebih mengetahui akan tujuan mereka mendengar
Al-Quran semasa mereka mendengar bacaanmu (wahai Muhammad) dan semasa mereka berbisik-bisik
iaitu ketika orang-orang yang zalim itu berkata (sesama sendiri): Kamu tidak
menurut melainkan seorang yang kena sihir.
The all conquering force of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)'s words and deeds used to
stupefy the disbelievers to such a degree that in helplessness they began to
describe him as a man bewitched. They were simply unable to cope with the excellence of his
character and the revelations revealed to him.
¥ IT IS SURPRISING THAT EVEN SOME MUSLIMS HAVE
FABRICATED A FEW TRADITIONS WHICH REPORT THAT HE WAS
ENCHANTED BY THE JEWS.
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(17:47) We
know best what they really wish to hear, when they listen to you, and also what
they say, when they sit together in secret conversation. These wrongdoers say
to one another, "The man you are following is really bewitched" *53
*53 This refers
to those devices which they conspired against the Message of the Holy Prophet.
They would secretly listen to him, and then hold consultations in order to
counteract this. Sometimes it so happened that they suspected that someone had
been influenced by the Qur'an. Then they would sit together and try to dissuade
him, saying, "How is it that you have been influenced by a person who
himself is bewitched by some enemy and talks like this?"
انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا
فَلَا يَسْتَطِيعُونَ سَبِيلًا {17:48}
[Q17:48] Unzur kaifa daraboo lakal
amsaala fadalloo falaa yastatee'oona sabeelaa.
[Q17:48] See what they liken you to! So they have gone astray and cannot find the way.
[Q17:48] See what they liken you to! So they have gone astray and cannot find the way.
[Q17:48] Lihatlah (wahai Muhammad)
bagaimana mereka menyifatkan engkau dengan yang bukan-bukan, maka dengan sebab
itu mereka sesat, sehingga mereka tidak dapat mencari jalan kebenaran.
(see commentary for verse 47)
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(17:48) Behold!
What epithets they apply to you! They have gone astray, so they cannot find the
Right Way. *54
*54 This is to
say that they expressed different opinions at different times which
contradicted each other. Sometimes they said, "You are a sorcerer"
and at other times, "You have been bewitched by someone, or you are a poet
or you are possessed of some evil spirit." These contradictory things were
a proof that they did not know the reality. Otherwise, they would not have
invented a different name to suit each occasion. This also shows that they
themselves were not sure of the `charge' they levelled against him. If they
called him by one epithet one day, they themselves felt afterwards that it did
not fit in. Then they would invent the second epithet and then the third and so
on. Thus every new epithet contradicted the previous ones and showed that there
was no truth in them, but in their enmity they were inventing one falsehood
after the other.
وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا
أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا {17:49}
[Q17:49] Wa qaalooo'a izaa kunnaa
'izaamanw wa rufaatan 'a innaa lamab'oosoona khalqan jadeedaa.
[Q17:49] And they say: What! When we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation?
[Q17:49] And they say: What! When we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation?
[Q17:49] Dan mereka berkata: Adakah
sesudah kita menjadi tulang dan benda yang reput, adakah kita akan dibangkitkan
semula dengan kejadian yang baru?
The disbelievers do not realise that ALLAH (SWT) WHO CREATED THEM ONCE OUT OF
NOTHING CAN CREATE THEM AGAIN, with conscious memories of the life they lived
in this world, in order to render to Him an account of their deeds.
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(17:49) They
say, "What ! shall we really be raised up again into a new creation, when
we are reduced to bones and dust?"
قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا {17:50}
[Q17:50] Qul koonoo jijaaratan aw hadeedaa,
[Q17:50] Say: Become stones or iron,
[Q17:50] Say: Become stones or iron,
[Q17:50] Katakanlah (wahai Muhammad):
Jadilah kamu batu atau besi
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(17:50) Say
to them, ("yes, most certainly you shall be brought back to life,) even if
you be stone or iron
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