SURAH (22) HAJJ (AYA 1 to 20)
Sura (22) HAJJ (The Pilgrimage) Aya 1 to 78 in 10 Sections Revealed at Madina
SECTION
1
The
awful Day of Judgment
Mankind
warned of the sudden breaking of the awful Day of Judgment – Resurrection of
the Dead doubtless – He who created everything from dust can resurrect those
who have gone into it – Every soul shall have whatever it has itself wrought
and sent before and none will be done the least injustice.
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ
زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ {22:1}
[Q22:1] Yaaa ayyuhan naasuttaqoo Rabbakum; inna zalzalatas
Saa'ati shai'un 'azeem.
[Q22:1] O people! Guard against (the punishment from) your Lord; surely the violence of the hour is a grievous thing.
[Q22:1] O people! Guard against (the punishment from) your Lord; surely the violence of the hour is a grievous thing.
[Q22:1] Wahai umat manusia, bertakwalah kepada Tuhan kamu! Sesungguhnya gempa
hari kiamat itu suatu perkara yang amat besar.
From the very beginning
all the verbs referring to "tuqwa" have been translated OR interpreted as safeguarding oneself against evil with
full awareness and knowledge of the laws made by ALLAH (SWT). "Be ALLAH (SWT)-fearing"
or "fear
ALLAH (SWT)" is also correct BUT
fear of ALLAH (SWT) always implies hatred
of evil and injustice, and makes for truth and righteousness. AS EXPLAINED in the introduction and commentary of Al Fatihah the religion of ALLAH (SWT),
Islam, is based upon truth,
righteousness, peace, love and
harmony.
The end of the world, the doomsday, will
bring terrible consequences for those who have rebelled against the authority
of the almighty Lord and disobeyed His laws (shari-ah), BUT IT WILL BE a day wherefrom the believers shall begin
an eternal life of bliss.
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(22:1) O people, save yourselves from the wrath of
your Lord: the fact is that the earthquake of the Resurrection is a terrible
thing. *1
*1 According
to the early commentators, this earthquake will be a prelude to Resurrection.
This will probably take place when the earth will begin to rotate in the
reverse order, and the sun will rise in the west. In a lengthy Tradition
reported by Ibn Jarir, 'Tabarani and Ibn Abi Hatim from Abu Hurairah, the Holy
Prophet has stated that when the first Trumpet
will be blown, there will be a general confusion; at the second all people will die and at the third they
will be brought back to life and presented before Allah. At the first blowing
of the Trumpet, the earth will begin to rock like a boat which is beaten about
by huge waves, or like a hanging lamp which is moved from side to side by a
strong wind.
This condition has been depicted in the Qur'an at several other places. For instance LVI: 6; LXIX: 13-14; LXXIII: 14, 17-18; LXXIX : 6-9 and XCIX: 1-3.
According to other commentators, this earthquake will occur when the dead will be brought back to life and presented before their Lord. Though this is supported by some Traditions, we prefer the first interpretation (in spite of the fact that the Tradition reported by Abu Hurairah is "weak") because that is supported by clear verses of the Qur'an.
This condition has been depicted in the Qur'an at several other places. For instance LVI: 6; LXIX: 13-14; LXXIII: 14, 17-18; LXXIX : 6-9 and XCIX: 1-3.
According to other commentators, this earthquake will occur when the dead will be brought back to life and presented before their Lord. Though this is supported by some Traditions, we prefer the first interpretation (in spite of the fact that the Tradition reported by Abu Hurairah is "weak") because that is supported by clear verses of the Qur'an.
يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا
أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَىٰ
وَمَا هُمْ بِسُكَارَىٰ وَلَٰكِنَّ عَذَابَ اللَّهِ شَدِيدٌ {22:2}
[Q22:2] Yawma
tarawnahaa tazhalu kullu murdi'atin 'ammaaa arda'at wa tada'u kullu zaati
hamlin hamlahaa wa tarannaasa sukaaraa wa maa hum bisukaaraa wa lakinaa
'azaabal laahi shadeed.
[Q22:2] On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men intoxicated, and they shall not be intoxicated but the chastisement of ALLAH (SWT) will be severe.
[Q22:2] On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men intoxicated, and they shall not be intoxicated but the chastisement of ALLAH (SWT) will be severe.
[Q22:2] Pada hari kamu melihat (peristiwa-peristiwa yang mengerikan) itu,
tiap-tiap ibu penyusu akan melupakan anak yang disusukannya dan tiap-tiap
perempuan yang mengandung akan gugurkan anak yang dikandungnya dan engkau akan
melihat manusia mabuk, padahal mereka sebenarnya tidak mabuk, tetapi azab ALLAH
(SwT) amatlah berat, mengerikan.
The Day of Judgement will be an awful day for the
disbelievers and sinners.
The extreme terror of this day will drive them to frenzy with terror.
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(22:2) On the Day you behold it, you will see that
every suckling woman will forsake her suckling, *2 and
every pregnant female will cast her burden, and the people will appear to you
to be intoxicated, though they will not be drunk, but the dreadful torment from
Allah will be such (as to make them reel like drunkards *3.
*2 This
is to show the intensity and honor of the earthquake. At that time there will
be so much confusion acid terror that mothers will forsake their dear children
at the very time they will be suckling them.
*3 It should be noted that it is not meant to depict here the condition of the Resurrection but to impress upon the people the dreadful torment of the Hour in order to admonish them to mend their ways. This is supported by the subsequent passage.
*3 It should be noted that it is not meant to depict here the condition of the Resurrection but to impress upon the people the dreadful torment of the Hour in order to admonish them to mend their ways. This is supported by the subsequent passage.
وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ
عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَرِيدٍ {22:3}
[Q22:3] Wa
minan naasi mai yujaadilu fil laahi bighairi 'ilminw wa yattabi'u kullaa
shaitaanim mareed.
[Q22:3] And among men there is he who disputes about ALLAH (SWT) without knowledge and follows every rebellious Shaitan;
[Q22:3] And among men there is he who disputes about ALLAH (SWT) without knowledge and follows every rebellious Shaitan;
[Q22:3] Dan ada di antara manusia yang membantah perkara-perkara yang berhubung
dengan ALLAH (SwT) dengan tidak berdasarkan sebarang pengetahuan dan dia
menurut tiap-tiap syaitan yang telah sebati dengan kejahatan.
THE DEVILS among
the spirits and the devils among men belong to the same category.
THIS
VERSE REFERS to those who dispute about ALLAH (SWT) without knowledge, AND to those who blindly follow those who
have rebelled against ALLAH (SWT) and His laws. ON ACCOUNT OF IGNORANCE they
identify themselves with their false leaders and defend their wicked and evil
conduct and false claims.
THOSE WHO HAVE HARASSED AND PERSECUTED THE PROPHETS
OF ALLAH (SWT) AND THE HOLY CHOSEN IMAMS ARE IN FACT THE DEVILS AMONG MEN. They always
1. Deserted the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) in the hours of trial,
2. Engineered schemes to prevent his true message and declarations
from reaching the people and taking the course of history,
3. Deprived his daughter, Bibi Fatimah, of her
rights and privileges,
4. Oppressed and killed the Imams of his Ahlul Bayt, and persecuted
the true followers of the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) and his Ahlul Bayt.
THIS
VERSE REFERS TO THOSE WHO **DISPUTE ABOUT ALLAH
(SWT), **HIS ATTRIBUTES, **HIS ACTIONS, **HIS LAWS and **HIS AUTHORITY ON THE BASIS
OF CONJECTURE AND FOLLOW EVERY ROGUE AND RUFFIAN WHO HAS REBELLED AGAINST ALLAH
(SWT).
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(22:3) There
are some among the people, who indulge in discussions about AIIah without any
knowledge *4 and
follow every rebellious Satan,
*4 They
do not indulge in discussions or disputes about the Being or existence of Allah
but about His rights and powers and His Revelations, as is evident from the
succeeding passage. When the Holy Prophet tried to convince them of Tauhid and
Resurrection, inevitably the dispute arose whether there is One Allah, the sole
Sovereign or there were other partners as well in His Godhead and whether He
has the power to bring about Resurrection, etc.
كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ
يُضِلُّهُ وَيَهْدِيهِ إِلَىٰ عَذَابِ السَّعِيرِ {22:4}
[Q22:4] Kutiba
'alaihi annahoo man tawallaahu fa annahoo yudil lauhoo wa yahdeehi ilaa
'azaabis sa'eer.
[Q22:4] Against him it is written down that whoever takes him for a friend, he shall lead him astray and conduct him to the chastisement of the burning fire.
[Q22:4] Against him it is written down that whoever takes him for a friend, he shall lead him astray and conduct him to the chastisement of the burning fire.
[Q22:4] Yang telah ditetapkan kepada (tiap-tiap) syaitan itu, bahawa sesiapa
yang berketuakan dia, maka sesungguhnya dia akan menyesatkannya dan memimpinnya
kepada azab Neraka.
THIS VERSE clearly points to the ultimate punishment
divinely decreed for the leaders and their followers
mentioned in verse
3 above.
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(22:4) concerning whom it has been
decreed that he will mislead whoever takes him for a friend and will show him
the way to the torment of Hell.
يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ
الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ
عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ
لَكُمْ ۚ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ
نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ۖ وَمِنْكُمْ مَنْ
يُتَوَفَّىٰ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا
يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا ۚ وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا
أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ
زَوْجٍ بَهِيجٍ {22:5}
[Q22:5] Yaaa
ayyuhan naasu in kuntum fee raibim minal ba'si fa innaa khalaqnaakum min
turaabin summa min nutfatin summaa min 'alaqatin summa mim mud ghatim mukhal
laqatinw wa ghairi mukhalla qatil linubaiyina lakum; wa nuqirru fil arhaami maa
nashaaa'u ilaaa ajalim musam man summa nukhrijukum tiflan summa litablughooo
ashud dakum wa minkum mai yutawaffa wa minkum mai yuraddu ilaaa arzalil 'umuri
likailaa ya'lama mim ba'di 'ilmin shai'aa; wa taral arda haamidatan fa izaaa
anzalnaa 'alaihal maaa'ah tazzat wa rabat wa ambatat min kulli zawjim baheej.
[Q22:5] O people! if you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage.
[Q22:5] O people! if you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage.
[Q22:5] Wahai umat manusia, sekiranya kamu menaruh syak (ragu-ragu) tentang
kebangkitan makhluk (hidup semula pada hari kiamat), maka (perhatilah kepada
tingkatan kejadian manusia) kerana sebenarnya Kami telah menciptakan kamu dari
tanah, kemudian dari setitik air benih, kemudian dari sebuku darah beku,
kemudian dari seketul daging yang disempurnakan kejadiannya dan yang tidak
disempurnakan; (Kami jadikan secara yang demikian) kerana Kami hendak
menerangkan kepada kamu (kekuasaan Kami) dan Kami pula menetapkan dalam
kandungan rahim (ibu yang mengandung itu) apa yang Kami rancangkan hingga ke
suatu masa yang ditentukan lahirnya; kemudian Kami mengeluarkan kamu berupa
kanak-kanak; kemudian (kamu dipelihara) hingga sampai ke peringkat umur dewasa
dan (dalam pada itu) ada di antara kamu yang dimatikan (semasa kecil atau
semasa dewasa) dan ada pula yang dilanjutkan umurnya ke peringkat tua nyanyuk
sehingga dia tidak mengetahui lagi akan sesuatu yang telah diketahuinya dahulu
dan (ingatlah satu bukti lagi); Engkau melihat bumi itu kering, kemudian
apabila Kami menurunkan hujan menimpanya, bergeraklah tanahnya (dengan
tumbuh-tumbuhan yang merecup tumbuh) dan gembur membusutlah ia, serta ia pula
menumbuhkan berjenis-jenis tanaman yang indah permai.
Those
who have doubts in their minds about resurrection AND the life after death are
asked TO STUDY THEIR OWN NATURE AS WELL AS THE NATURE AROUND. THE PHYSICAL GROWTH OF EVERY
HUMAN BEING IS PROCESSED FROM LIFELESS MATTER, TO SEED, FERTILISED OVUM,
FOETUS, CHILD, YOUTH, OLD AGE AND DEATH. Please refer to the commentary of An-am 6:2; Rad
13:8, Nahl 16:41, and 70; Kahf 18:37.
Ü ALLAH (SWT)'s
fertilising showers bring the dead and barren earth to life, growth, and beauty
in various forms.
The almighty author of this marvellous display of
beauty, order and harmony shall certainly create yet another and a more
wonderful world. His omnipotent authority shall give man a future life of great
promise. HE WHO CREATED MAN AND NATURE,
OUT OF NOTHING, SHALL AS EASILY RAISE THE DEAD.
To prove the ultimate resurrection the Qur’an
refers to the
evolutionary development of man in the womb and the beautiful growth of all
vegetable life on the earth when ALLAH (SWT) pours down rain on it without
which it would remain dead and barren. The process of change from one state to
another is evolutionary as well as retrogressive.
ALL THAT WHICH
HAS BEEN DESCRIBED IN VERSE 5 POINTS TO THE ABSOLUTE REALITY OF ONE SUPREME,
ALMIGHTY AND PERFECT CREATOR.
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(22:5) O
people, if you have any doubt about Life after death, you should know that We
first created you of clay, then of a sperm-drop *5 then of a clot of
blood, then of a lump of flesh, shaped or shapeless. *6 (
We are telling you this) so that We may make the reality plain to you. And We
make those (sperm drops), which We will, remain in the wombs for a fixed
period, then We bring you forth as a child; then (We nourish you) so that you
may attain to your full youth. And there may be among you one who is recalled
earlier and one who is returned to the most abject age so that he should know
nothing even after knowing all he could. *7 And
you see the land lying dry and barren, but as soon as We send down rain water
upon it, it stirs (to life), and swells and brings forth every kind of
luxuriant vegetation.
*5 ".....
created you .....sperm-drop": The first man Adam was created directly from
clay and after him the process of procreation started by means of sperm-drop.
This has been stated in XXXII: 7-8 as well. It may also mean that man is
created from sperm-drop but his body is made of those elements which are all
available in the earth.
*6 This refers to the different stages of development of the child in the womb of its mother. This description is based on observation and not on scientific research, and there was no need for it for the purpose for which reference to this has been made here.
*7 That is, "In old age man is again reverted to the same condition in which he was in childhood. He loses his senses and knows little or nothing like a child".
*6 This refers to the different stages of development of the child in the womb of its mother. This description is based on observation and not on scientific research, and there was no need for it for the purpose for which reference to this has been made here.
*7 That is, "In old age man is again reverted to the same condition in which he was in childhood. He loses his senses and knows little or nothing like a child".
ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ
يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {22:6}
[Q22:6] Zaalika
bi annal laaha Huwal haqqu wa annahoo yuhyil mawtaa wa annahoo 'alaakulli
shai'in Qadeer.
[Q22:6] This is because ALLAH (SWT) is the Truth and because He gives life to the dead and because He has power over all things.
[Q22:6] This is because ALLAH (SWT) is the Truth and because He gives life to the dead and because He has power over all things.
[Q22:6] (Kedua-dua kenyataan) yang tersebut membuktikan bahawa sesungguhnya ALLAH
(SwT) jualah Tuhan Yang Sebenar-benarnya (yang berhak disembah) dan
sesungguhnya Dialah yang menghidupkan makhluk-makhluk yang mati dan Dialah jua
Yang Maha Kuasa atas tiap-tiap sesuatu.
The conclusion
in verse 6 PROVES
THAT THERE IS ONE ABSOLUTE REALITY BEHIND THIS PHENOMENON OF CHANGE AND
RISE WHICH PROVES HIS ALMIGHTINESS.
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(22:6) This
is so because Allah is 'the Truth. *8 He
brings the dead to life and He has power over everything
*8 The Arabic Text may mean three
things:
(1) Allah is telling the Truth and you are wrong in presuming that there is no possibility of life-after-death.
(2) Allah's existence is not merely a supposition but it is a Reality. He is not only the First Cause but has supreme authority, and is conducting every affair in the universe according to His Will, Knowledge and Wisdom.
(3) All His designs and works are based on Truth and are, therefore, serious, meaningful and full of wisdom.
(1) Allah is telling the Truth and you are wrong in presuming that there is no possibility of life-after-death.
(2) Allah's existence is not merely a supposition but it is a Reality. He is not only the First Cause but has supreme authority, and is conducting every affair in the universe according to His Will, Knowledge and Wisdom.
(3) All His designs and works are based on Truth and are, therefore, serious, meaningful and full of wisdom.
وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا
وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ {22:7}
[Q22:7] Wa
annas Saa'ata aatiya tul laa raiba feeha wa annal laaha yab'asuman fil qubour.
[Q22:7] And because the hour is coming, there is no doubt about it; and because ALLAH (SWT) shall raise up those who are in the graves.
[Q22:7] And because the hour is coming, there is no doubt about it; and because ALLAH (SWT) shall raise up those who are in the graves.
[Q22:7] Dan bahawa sesungguhnya hari kiamat itu tetap akan datang, tidak ada
sebarang syak padanya dan bahawa sesungguhnya ALLAH (SwT) akan membangkitkan
(menghidupkan semula) orang-orang yang di dalam kubur.
The Day of
Resurrection or the Day of Reckoning shall certainly come and ALLAH (SWT) will
then raise up all the dead.
EVERY
MOVEMENT, HOWSOEVER CONTINUOUS, COMES TO AN END; and every subsequent stage of development is latent in the preceding
structure.
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(22:7) and
(this is a proof that) the Hour of Resurrection is sure to come and there is
absolutely no doubt about it, and most surely He will raise up those who are
lying in the graves. *9
*9 In
this passage, different stages of the life of man, the effects of rain on the
earth and the growth of vegetation have been cited as pointers to five
realities:
(1) "Allah alone is the Truth".
(2) "He brings the dead to life".
(3) "He has power over everything".
(4) "The Day of Resurrection and the end of the world is inevitable".
(5) Most surely Allah will bring back to life all the people who have died", Let us now consider how these signs point to the above five realities:
(1) "Allah is the Truth": In order to prove this, let us first take the case of man. All the stages of his development are a clear proof that Allah has designed them with wisdom. He takes his birth from a sperm-drop which itself is produced in a wonderful manner. The food, which a man takes, turns into hair, flesh, bones and a part of it is turned into semen, which is potentially capable of producing millions of human beings. It is the Wise and True God Who decides which of these millions of seeds from the semen should be utilized to make a woman pregnant by mixing the seed with the egg-cell. This insignificant thing turns into a living child in nine months in the womb of the mother. If we consider the different stages of the child's birth we come to the inevitable conclusion that all these have been designed by the True, EverLiving Designer. For it is He Who decides whether it should be a male or a female, seeing or blind, etc. Then it is He Who decides how long a child is destined to live. All these things are a clear proof that Allah alone is the Truth.
(2) "He brings the dead to life": Even a little thinking on the right lines will convince every sensible and honest man that this process of bringing the dead to life is continuously going on before our eyes. Every human being has been created from a "dead" sperm-drop. Then he gets life from "dead things" like food containing dead matter like coal, iron, lime, salts, gases, which help make him a living human being. Then let us consider our surroundings. Seeds of different things which had been scattered here and there by the wind nad birds, and the roots of different kinds of vegetation which lay rotten and dead in the soil, spring up to life as soon as there occurs a sprinkling of rain water. This process of the dead coming to life is observed during every rainy season year after year.
(3) "Allah has power over everything": There are people who believe that no doubt Allah created everything and is governing the universe, but He cannot do anything in the future in addition to or apart from this. This is because they do not observe the phenomena of His powers which have been and are appearing every moment. They do not realize that if man-His creation ran perform wonderful feats of science which could not even be dreamt of in the former ages, why should Allah alone be held as having only limited powers?
(4) "The Day of Resurrection is inevitable" and "Most surely Allah will bring back to life all the people who have died": These two are the rational corollaries of the preceding three premises. Allah is All-Powerful and therefore can bring about Resurrection at any moment He wills. He can also bring back to life all the dead people just as He brought to life human beings out of nothing in the first instance. As He is All-Wise, He has not created human beings without any object and purpose. He will judge their worldly lives in accordance with the object and purpose for which He created them. He will call them to account for everything He entrusted to them. This is very simple: even human beings ask one another to render an account of the property etc. they entrust to others. Likewise, Allah's wisdom requires to call every human being to account for the things entrusted to him. Then human nature also demands that there should be a differentiation between good and bad, and it expects the reward of good works and dreads the punishment of bad deeds. That is why the people have set up judicial courts. Thus man cannot imagine that the Creator will not call him to account for the things, powers and faculties, etc. which He has entrusted to him. Therefore common sense confirms that Allah will hold the Last Judgment so that every one should get his due reward and his due punishment.
(1) "Allah alone is the Truth".
(2) "He brings the dead to life".
(3) "He has power over everything".
(4) "The Day of Resurrection and the end of the world is inevitable".
(5) Most surely Allah will bring back to life all the people who have died", Let us now consider how these signs point to the above five realities:
(1) "Allah is the Truth": In order to prove this, let us first take the case of man. All the stages of his development are a clear proof that Allah has designed them with wisdom. He takes his birth from a sperm-drop which itself is produced in a wonderful manner. The food, which a man takes, turns into hair, flesh, bones and a part of it is turned into semen, which is potentially capable of producing millions of human beings. It is the Wise and True God Who decides which of these millions of seeds from the semen should be utilized to make a woman pregnant by mixing the seed with the egg-cell. This insignificant thing turns into a living child in nine months in the womb of the mother. If we consider the different stages of the child's birth we come to the inevitable conclusion that all these have been designed by the True, EverLiving Designer. For it is He Who decides whether it should be a male or a female, seeing or blind, etc. Then it is He Who decides how long a child is destined to live. All these things are a clear proof that Allah alone is the Truth.
(2) "He brings the dead to life": Even a little thinking on the right lines will convince every sensible and honest man that this process of bringing the dead to life is continuously going on before our eyes. Every human being has been created from a "dead" sperm-drop. Then he gets life from "dead things" like food containing dead matter like coal, iron, lime, salts, gases, which help make him a living human being. Then let us consider our surroundings. Seeds of different things which had been scattered here and there by the wind nad birds, and the roots of different kinds of vegetation which lay rotten and dead in the soil, spring up to life as soon as there occurs a sprinkling of rain water. This process of the dead coming to life is observed during every rainy season year after year.
(3) "Allah has power over everything": There are people who believe that no doubt Allah created everything and is governing the universe, but He cannot do anything in the future in addition to or apart from this. This is because they do not observe the phenomena of His powers which have been and are appearing every moment. They do not realize that if man-His creation ran perform wonderful feats of science which could not even be dreamt of in the former ages, why should Allah alone be held as having only limited powers?
(4) "The Day of Resurrection is inevitable" and "Most surely Allah will bring back to life all the people who have died": These two are the rational corollaries of the preceding three premises. Allah is All-Powerful and therefore can bring about Resurrection at any moment He wills. He can also bring back to life all the dead people just as He brought to life human beings out of nothing in the first instance. As He is All-Wise, He has not created human beings without any object and purpose. He will judge their worldly lives in accordance with the object and purpose for which He created them. He will call them to account for everything He entrusted to them. This is very simple: even human beings ask one another to render an account of the property etc. they entrust to others. Likewise, Allah's wisdom requires to call every human being to account for the things entrusted to him. Then human nature also demands that there should be a differentiation between good and bad, and it expects the reward of good works and dreads the punishment of bad deeds. That is why the people have set up judicial courts. Thus man cannot imagine that the Creator will not call him to account for the things, powers and faculties, etc. which He has entrusted to him. Therefore common sense confirms that Allah will hold the Last Judgment so that every one should get his due reward and his due punishment.
وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ
عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ {22:8}
[Q22:8] Wa
minan naasi mai yujaadilu fil laahi bighairi 'ilminw wa laa hudanw wa laa
Kitaabim Muneer,
[Q22:8] And among men there is he who disputes about ALLAH (SWT) without knowledge and without guidance and without an illuminating book,
[Q22:8] And among men there is he who disputes about ALLAH (SWT) without knowledge and without guidance and without an illuminating book,
[Q22:8] Dan ada di antara manusia yang membantah dalam perkara-perkara yang
berhubung dengan ALLAH (SwT) dengan tidak berdasarkan sebarang pengetahuan dan
tidak berdasarkan sebarang keterangan dan tidak juga berdasarkan mana-mana
Kitab ALLAH (SwT) yang menerangi kebenaran;
Hudan (guidance) implies
divine guidance made available through a prophet or
his successor (Imam).
Kitabin munir refers to the
revealed book of ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(22:8) There are still others who arrogantly *10 dispute
about Allah without any knowledge *11 and guidance *12 and
illuminating Book, *13
*10 That is,
they are so stiff-necked, proud, arrogant, obdurate and obstinate that they do
not pay any heed to "Admonition".
*11 "Knowledge": that personal information which is gained directly through observation and experience.
*12 "Guidance": that information which is gained by reasoning or through another person who has knowledge.
*13 `'Illuminating Book": Source of information gained from Divine Revelation.
*11 "Knowledge": that personal information which is gained directly through observation and experience.
*12 "Guidance": that information which is gained by reasoning or through another person who has knowledge.
*13 `'Illuminating Book": Source of information gained from Divine Revelation.
ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ
لَهُ فِي الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ
الْحَرِيقِ {22:9}
[Q22:9] Saaniya
'itfihee liyudilla 'an sabeelil laahi lahoo fiddun yaa khizyunw wa nuzeequhoo
Yawmal Qiyaamati 'azaabal lhareeq.
[Q22:9] Turning away haughtily that he may lead (others) astray from the way of ALLAH (SWT); for him is disgrace in this world, and on the day of resurrection We will make him taste the punishment of burning:
[Q22:9] Turning away haughtily that he may lead (others) astray from the way of ALLAH (SWT); for him is disgrace in this world, and on the day of resurrection We will make him taste the punishment of burning:
[Q22:9] Dia membantah sambil memalingkan sebelah badannya dengan sombong angkuh
sehingga menghalang dirinya dan orang lain dari jalan agama ALLAH (SwT); dia
akan beroleh kehinaan di dunia dan Kami akan merasakannya azab yang membakar
pada hari kiamat kelak;
MAN SHALL SUFFER FOR WHAT HE HIMSELF DOES. ALLAH
(SWT) is not unjust to His servants.
____________________________________________________________________________________________________________________________________________________
(22:9) so that they may lead people astray from
Allah's Way. *14 Such a one shall incur disgrace in this world,
and on the Day of Resurrection, We will make him taste the torment of the Fire,
*14 V, 3
mentioned those people who have themselves gone astray, but v. 9 mentions those
who have not only deviated from the Right Way themselves but are also bent upon
misleading others from it.
ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ
لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ {22:10}
[Q22:10] Zaalika bimaa qaddamat yadaaka
wa ‘anna-LLaaha laysa bi-zallaamil-lil-‘abeed.
[Q22:10] This is due to what your two hands have sent before, and because ALLAH (SWT) is not in the least unjust to the servants.
[Q22:10] This is due to what your two hands have sent before, and because ALLAH (SWT) is not in the least unjust to the servants.
[Q22:10] (Dengan dikatakan kepadanya): Azab yang demikian ini ialah disebabkan
perbuatan tanganmu sendiri, kerana sesungguhnya ALLAH (SwT) tidak sekali-kali
berlaku zalim kepada hamba-hambaNya.
Man’s
sufferings could be what he had himself earned by his
own sinful deeds. ALLAH (SWT) IS
NEVER UNJUST TO ANYONE.
____________________________________________________________________________________________________________________________________________________
(22:10) saying,
"This is the future you have prepared for yourself with your own
hands". In fact, Allah is not unjust to His servants.
SECTION
2
The
weak in Faith
The
weak in Faith – God doea whatever He pleases – The disbelievers shall be
punished – Those committed to hell never be able to escape from it.
وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ
ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ
انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ
الْخُسْرَانُ الْمُبِينُ {22:11}
[Q22:11] Wa
minan naasi mai ya'budul laaha 'alaa harfin fa in asaabahoo khairunit maanna
bihee wa in asaabat hu fitnatunin qalaba 'alaa wajhihee khasirad dunyaa wal
aakhirah; zaalika huwal khusraanul mubeen.
[Q22:11] And among men is he who serves ALLAH (SWT) (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss.
[Q22:11] And among men is he who serves ALLAH (SWT) (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss.
[Q22:11] Dan ada di antara manusia yang menyembah ALLAH (SwT) dengan sikap dan
pendirian yang tidak tetap, iaitu kalau dia beroleh kebaikan, senanglah hatinya
dengan keadaan itu dan kalau pula dia ditimpa fitnah kesusahan, berbaliklah dia
semula (kepada kekufurannya). (Dengan sikapnya itu) rugilah dia akan dunia dan
akhirat, itulah kerugian yang terang nyata.
Ala harfin means
very
half-heartedly, as one standing on a thin and sharp edge between belief and
disbelief. Such a person comes
into the fold of faith with a WAVERING MIND, [1] ready to quit as soon as some worldly loss befalls him, [2] like
those who wait and watch the game of life and death in a battlefield from a
safe distance, AND rush at once to be among the
front fighters to lay hands on booty if it is victory, OR
run away safely to safe hideouts if it is defeat.
§ Please
refer to the commentary of Ali Imran 3:121,122, 128, 140 to 142, 144, 151 to 156,
159, 166 to 168; Anfal 8:16; Bara-at 9:25, 27 to know about those who deserted the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) whenever a trial came to them.
§ Also
refer to the commentary of al Baqarah 2:6 to 20
for
hypocrites.
Haraf also means word (tongue), in which
case it means a man who has professed faith by pronouncing words by his tongue
while his heart has never accepted it (Minhaj al Sadiqin).
____________________________________________________________________________________________________________________________________________________
(22:11) And there is a type of man who serves Allah
standing on the borders (of the Faith *15); is if some good comes to him, he
is satisfied (with his Faith), but if he encounters a trial, he turns his back
(upon it). *16 Thus he loses both this world and the
Hereafter: this is the manifest loss. *17
*15 This type of
man is a time server, who stands on the boundary line between Islam and kufr so
that he may join the winning side whether it be Islam or kufr.
*16 As this type of man has a weak character and wavers between kufr and Islam he becomes the slave of his "self". He accepts Islam for the sake of selfinterest: he is faithful to it if all his wishes are fulfilled and he has a life of ease and comfort; he is well-pleased with his Allah and is "firm" in his faith. On the contrary, if his "faith" demands some sacrifice from him, or he is visited by some affliction, or encounters some hardship and loss in the way of Allah, or he does not have his way, he begins to waver about the Godhead of Allah and the Prophethood of the Messenger and becomes sceptical about everything of the "Faith". Then he is ready to bow down before any power from which he expects some benefit and security from loss.
*17 This is a great moral proposition that has been stated concisely. The fact is that the wavering man remains a loser in this world as well as in the Next World, and fares worse even than an unbeliever. The unbeliever applies himself exclusively to the benefits of this world and becomes more or less successful in his object because he is not handicapped by the fear of Allah, accountability of the Hereafter and restrictions of Divine Law. Likewise a true believer follows the way of Allah with fortitude and perseverance and may as well become successful in this world, but even if he loses it altogether, he is assured of success in the Next Y World. But the "wavering Muslim" becomes a loser both in this world and in the Next World because he is handicapped by doubt and indecision and cannot make his choice between the two worlds. As he cannot decide whether there is Allah and the Hereafter, he cannot apply himself exclusively to the worldly affairs with that single-mindedness which the unbeliever enjoys. And when he thinks of Allah and the Hereafter, the allurements of this world and the fear of the disadvantages here and the abhorrence of observing the Divine restrictions do not let him apply himself exclusively to the demands of the Hereafter. This conflict between "Godworship" and "World-worship" makes him a loser in this world as well as in the next.
*16 As this type of man has a weak character and wavers between kufr and Islam he becomes the slave of his "self". He accepts Islam for the sake of selfinterest: he is faithful to it if all his wishes are fulfilled and he has a life of ease and comfort; he is well-pleased with his Allah and is "firm" in his faith. On the contrary, if his "faith" demands some sacrifice from him, or he is visited by some affliction, or encounters some hardship and loss in the way of Allah, or he does not have his way, he begins to waver about the Godhead of Allah and the Prophethood of the Messenger and becomes sceptical about everything of the "Faith". Then he is ready to bow down before any power from which he expects some benefit and security from loss.
*17 This is a great moral proposition that has been stated concisely. The fact is that the wavering man remains a loser in this world as well as in the Next World, and fares worse even than an unbeliever. The unbeliever applies himself exclusively to the benefits of this world and becomes more or less successful in his object because he is not handicapped by the fear of Allah, accountability of the Hereafter and restrictions of Divine Law. Likewise a true believer follows the way of Allah with fortitude and perseverance and may as well become successful in this world, but even if he loses it altogether, he is assured of success in the Next Y World. But the "wavering Muslim" becomes a loser both in this world and in the Next World because he is handicapped by doubt and indecision and cannot make his choice between the two worlds. As he cannot decide whether there is Allah and the Hereafter, he cannot apply himself exclusively to the worldly affairs with that single-mindedness which the unbeliever enjoys. And when he thinks of Allah and the Hereafter, the allurements of this world and the fear of the disadvantages here and the abhorrence of observing the Divine restrictions do not let him apply himself exclusively to the demands of the Hereafter. This conflict between "Godworship" and "World-worship" makes him a loser in this world as well as in the next.
يَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا
لَا يَنْفَعُهُ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ {22:12}
[Q22:12] Yad'oo
min doonil laahi maa laa yadurruhoo wa maa laa yanfa'uh' zaalika huwad dalaalul
ba'ed.
[Q22:12] He calls besides ALLAH (SWT) upon that which does not harm him and that which does not profit him that is the great straying.
[Q22:12] He calls besides ALLAH (SWT) upon that which does not harm him and that which does not profit him that is the great straying.
[Q22:12] Dia menyeru dan menyembah makhluk-makhluk yang lain dari ALLAH (SwT),
yang tidak dapat membahayakannya dan tidak dapat mendatangkan kebaikan
kepadanya; itulah kesesatan yang jauh terpesong.
THE APOSTATE CALLS OR PRAYS TO THE ONE BESIDES
ALLAH (SWT), [1] who
cannot hurt him even if he does not pray to him and [2] who cannot profit him in the least even if he is
prayerful to him.
____________________________________________________________________________________________________________________________________________________
(22:12) Then, instead of Allah, he invokes
those who can do him neither harm nor good: this is the last extremity of
deviation.
يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ ۚ
لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ {22:13}
[Q22:13] Yad'oo
laman darruhooo aqrabu min naf'ih; labi'salmawlaa wa labi'sal 'asheer.
[Q22:13] He calls upon him whose harm is nearer than his profit; evil certainly is the guardian and evil certainly is the associate.
[Q22:13] He calls upon him whose harm is nearer than his profit; evil certainly is the guardian and evil certainly is the associate.
[Q22:13] Dia menyeru dan menyembah makhluk yang dengan perbuatan demikian -
mudaratnya lebih dekat dari manfaat yang diharapkannya; demi sesungguhnya
seburuk-buruk penolong dan seburuk-buruk sahabat karib ialah makhluk yang
diseru dan disembahnya itu.
____________________________________________________________________________________________________________________________________________________
(22:13) He
invokes those who are more likely to do him harm than good. *18 What an evil guardian he chooses
and what an evil companion! *19
*18 Vv.
12-13 clarify two things about the deities whom the mushriks invoke. Firstly,
they can do a person neither any good nor any harm; nay, it is more probable
that they do harm rather than good. For when the mushrik invokes other deities
than Allah, he loses his faith forthwith. Secondly, the mushrik himself knows that
there is no guarantee or probability of any good from his `god' who is utterly
helpless and powerless. As regards the occasional grant of his request through
his god, this is done by Allah merely to test his faith.
*19 That is, the one, who leads a person to the way of shirk is the worst guardian and the worst comrade, whether he be a human being or a satan.
*19 That is, the one, who leads a person to the way of shirk is the worst guardian and the worst comrade, whether he be a human being or a satan.
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ إِنَّ اللَّهَ
يَفْعَلُ مَا يُرِيدُ {22:14}
[Q22:14] Innal
laaha yudkhilul laeena aamanoo wa 'amilus saalihaati jannaatin tajree min
tahtihal anhaar; innal laaha yaf'alu maa yureed.
[Q22:14] Surely ALLAH (SWT) will cause those who believe and do good deeds to enter gardens beneath which rivers flow, surely ALLAH (SWT) does what He pleases.
[Q22:14] Surely ALLAH (SWT) will cause those who believe and do good deeds to enter gardens beneath which rivers flow, surely ALLAH (SWT) does what He pleases.
[Q22:14] Sesungguhnya ALLAH (SwT) akan memasukkan orang-orang yang beriman dan
beramal soleh ke dalam Syurga yang mengalir di bawahnya beberapa sungai;
sesungguhnya ALLAH (SwT) melakukan apa yang ditentukanNya.
___________________________________________________________________________________________________________________________________________________
(22:14) As
for those who believed and did righteous deeds, *20 Allah will admit them to Gardens
underneath which canals will be flowing. Allah does whatever He wills. *21
*20 "Those
who believed and did righteous deeds" are quite different from the
wavering Muslims, for they have a firm belief in Allah, His Prophet and the
Hereafter. Therefore they follow the way of Truth both in prosperity and in
adversity.
*21 That is, "Allah's powers are unlimited: He may bestow anything on anyone He wills in this world or in the Hereafter or in both, and bar anything from anyone. None has the power to interfere with what He wills and does".
*21 That is, "Allah's powers are unlimited: He may bestow anything on anyone He wills in this world or in the Hereafter or in both, and bar anything from anyone. None has the power to interfere with what He wills and does".
مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي
الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ
فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ {22:15}
[Q22:15] Man
kaana yazunnu allai yansurahul laahu fid dunyaa wal aakhirati fal yamdud
bisababin ilas samaaa'i summal yaqta' falyanzur hal yuzhibanna kaiduhoo maa yagheez.
[Q22:15] Whoever thinks that ALLAH (SWT) will not assist him in this life and the hereafter, let him stretch a rope to the ceiling, then let him cut (it) off, then let him see if his struggle will take away that at which he is enraged.
[Q22:15] Whoever thinks that ALLAH (SWT) will not assist him in this life and the hereafter, let him stretch a rope to the ceiling, then let him cut (it) off, then let him see if his struggle will take away that at which he is enraged.
[Q22:15] Sesiapa yang menyangka bahawa ALLAH (SwT) tidak sekali-kali akan
menolong Nabi Muhammad dalam dunia ini dan di akhirat kelak, maka hendaklah dia
menghulurkan tali (serta mengikatnya) di bumbong rumahnya, kemudian hendaklah
dia menjerut lehernya (supaya dia mati tercekek); dalam pada itu hendaklah dia
memikirkan lebih dahulu, adakah tipu dayanya itu dapat menghapuskan sebab-sebab
yang menimbulkan kemarahannya?
It is an
assurance to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) from ALLAH
(SWT), also a prophecy, that he will have
complete victory over his enemies who were convinced
that ALLAH (SWT) will not help him against them, AND
WHEN the help came they were enraged at his victories. NOW they must fix a rope to their ceiling
and hang themselves.
·
If sama is rendered by
the word "heaven" it means let
the enemies of the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) who are enraged at the help he gets from heaven (ALLAH (SWT)) stretch
a rope to heaven and see if they can cut off ALLAH (SWT)'s help by their petty
and stupid devices.
STRETCHING
A ROPE TO HEAVEN refers to the attempts of the materialists who try to understand and
explain the working of the universe from the standpoint of their theories and
deny the existence of spiritual life and allah (swt), just as Firawn asked one of
his courtiers to think of a plan to ascend to the heavens in order to find out
if there is any ALLAH (SWT) or not.
____________________________________________________________________________________________________________________________________________________
(22:15) As
for the one who presumes that Allah will neither help him in this world nor in
the Hereafter, he should (if he can) ascend the sky by a rope and cut a hole
into it and then peep through it and see for himself whether any device of his
can avert his doom, which he abhors *22
*22 There is a
great divergence of opinion about the exact meaning of this verse. Some of the
interpretations are:
(1) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should hang himself by a rope from the ceiling.
(2) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend thereby by a rope and try to stop Allah's help.
(3) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend the sky and stop the process of Revelations.
(4) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend the sky and stop his provisions.
(5) The one who presumes that Allah will not help him (the presumer himself), he should hang himself by a rope from the ceiling of his house.
(6) The one who presumes that Allah will not help him (the presumer himself), he should try to ascend the sky to seek help.
The first four interpretations are obviously irrelevant to the context, and the last two, though they might fit in with the context, do not explain the real meaning of the verse. If we consider this in the context, it becomes obvious that the one who presumes is "the one who serves Allah standing on the border" . This is to rebuke him, as if to say, "You may do whatever you can to change the decrees of Allah, but you will see that no device of yours can succeed, whether these decrees are favourable to your designs or unfavourable to them. " Obviously, "he should ascend the sky ...... cut a hole into it" has not been used in the literal but in the figurative sense.
(1) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should hang himself by a rope from the ceiling.
(2) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend thereby by a rope and try to stop Allah's help.
(3) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend the sky and stop the process of Revelations.
(4) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend the sky and stop his provisions.
(5) The one who presumes that Allah will not help him (the presumer himself), he should hang himself by a rope from the ceiling of his house.
(6) The one who presumes that Allah will not help him (the presumer himself), he should try to ascend the sky to seek help.
The first four interpretations are obviously irrelevant to the context, and the last two, though they might fit in with the context, do not explain the real meaning of the verse. If we consider this in the context, it becomes obvious that the one who presumes is "the one who serves Allah standing on the border" . This is to rebuke him, as if to say, "You may do whatever you can to change the decrees of Allah, but you will see that no device of yours can succeed, whether these decrees are favourable to your designs or unfavourable to them. " Obviously, "he should ascend the sky ...... cut a hole into it" has not been used in the literal but in the figurative sense.
وَكَذَٰلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ
اللَّهَ يَهْدِي مَنْ يُرِيدُ {22:16}
[Q22:16] Wa
kazaalika anzalnaahu aayaatim baiyinaatinw wa annal laaha yahdee mai yureed.
[Q22:16] And thus have We revealed it, being clear arguments, and because ALLAH (SWT) guides whom He intends.
[Q22:16] And thus have We revealed it, being clear arguments, and because ALLAH (SWT) guides whom He intends.
[Q22:16] Dan
demikianlah pula Kami menurunkan Al-Quran itu sebagai ayat-ayat keterangan yang
jelas nyata dan sesungguhnya ALLAH (SwT) memberi hidayat petunjuk kepada
sesiapa yang dikehendakiNya (menurut peraturan dan undang-undangNya).
The assurance of continuous help from ALLAH (SWT) to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
and the prophecy of his victories over the infidels are
clear signs of ALLAH (SWT) which serve as guidance for those who are willing to
accept the guidance.
____________________________________________________________________________________________________________________________________________________
(22:16) And We have sent down this Qur'an
with clear teachings such as these, but Allah alone guides whomsoever He wills.
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا
وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ
اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ
شَيْءٍ شَهِيدٌ {22:17}
[Q22:17] Innal
lazeena aamanoo wallazeena haadoo was saabi'eena wan nasaaraa wal Majoosa
wallazeena ashrakooo innal laaha yafsilu bainahum yawmal qiyaamah; innal laaha
'alaa kulli shai'in shaheed.
[Q22:17] Surely those who believe and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with ALLAH (SWT)) -- surely ALLAH (SWT) will decide between them on the day of resurrection; surely ALLAH (SWT) is a witness over all things.
[Q22:17] Surely those who believe and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with ALLAH (SWT)) -- surely ALLAH (SWT) will decide between them on the day of resurrection; surely ALLAH (SWT) is a witness over all things.
[Q22:17] Bahawasanya orang-orang yang beriman dan orang-orang Yahudi dan
orang-orang Saabiein dan orang-orang Nasrani dan orang-orang Majusi, serta
orang-orang Musyrik, sesungguhnya ALLAH (SwT) akan memutuskan hukumNya di
antara mereka pada hari kiamat, kerana sesungguhnya ALLAH (SwT) sentiasa
Memerhati dan Menyaksikan tiap-tiap sesuatu.
ALLAH (SWT) WILL SIT IN
JUDGEMENT OVER THE JEWS, THE SABIANS,
THE CHRISTIANS, THE MAGIANS AND THE POLYTHEISTS ON THE DAY OF JUDGEMENT. The believers
are asked to be tolerant within the limits of tolerance -i.e.,
so long as there is no *oppression, *injustice and *persecution
-BUT IF THERE IS UNPROVOKED
AGGRESSION, it is the duty of the believers
to take suitable action against the mischief-makers and set right the disorder
created by them. IT WOULD BE WRONG ON THE PART OF BELIEVERS TO INTIMIDATE THE
DISBELIEVERS SIMPLY BECAUSE THEY DO NOT AGREE WITH THEIR POINT OF VIEW. For
Sabians see commentary of Al Baqarah 2:62.
ß The
Magians (Majus) consider fire as the purest and noblest element, and worship it
as a fit sign of ALLAH (SWT). Their religion was founded by Zardusht (about 600
B.C.). Their scripture is the Zend-Avesta. It is
believed that like Isa, Zardusht
also preached the unity of ALLAH (SWT) but his followers, like the followers of
Isa, gradually corrupted his
preachings and began to worship fire.
Like the *Jews and the *Christians, according to this verse, the *Sabians and the *Magians
may also be described as the people of the book (ahl al kitab), PROVIDED
they follow the true message of the unity of ALLAH (SWT) preached by their
prophets; BUT when they introduce false beliefs and theories
to deny the unity of ALLAH (SWT) they are rightly treated as infidels and
disbelievers by the true Muslims.
____________________________________________________________________________________________________________________________________________________
(22:17) As regards those who believed *23 and
those who became Jews *24 and the Sabaeans *25 and
the Christians *26 and the Magians *27 and
those who committed shirk, *28 Allah will judge between them on the Day of
Resurrection," *29 for everything is in the sight of Allah.
*23 This means
the "Muslims" of
every age who believed in the Prophets of Allah and His Books upto the time of
Prophet Muhammad (Allah's peace be upon him): they included both the sincere
Muslims and the wavering Muslims.
*24 See E.N. 72 of Chapter IV (An-Nisa').
*25 "Sabaeans": In ancient times two sects were known by this title:
(1) The followers of Prophet John, who were found in upper Iraq in large numbers and practised baptism.
(2) The worshippers of stars, who ascribed their creed to Prophets Shith and Idris (peace be upon them) and believed that the elements were governed by the planets and the planets by the angels. Their centre was at Harran with branches spread all over Iraq. These people have been well known for their knowledge of philosophy and science and their achievements in medicine.
Probably here the first sect is referred to, because the second sect was not known by this name at the time the Qur'an was revealed.
*26 See E. N. 36 of Chapter V (AI-Ma'idah).
*27 That is, the fire-worshippers of Iran, who believed in two gods -one of light and the other of darknesses-and regarded themselves as the followers of Zoroaster. Their creed and morals were so corrupted by Mazdak that a brother could easily enter into matrimony with his sister.
*28 That is, "The mushriks of Arabia and of other countries, who had no special name like those mentioned above."
*29 That is, "Allah will pass His judgment on the Day of Resurrection in regard to all the differences and disputes which take place between different people and different religions and will decide which of them was right and which was wrong. "
*24 See E.N. 72 of Chapter IV (An-Nisa').
*25 "Sabaeans": In ancient times two sects were known by this title:
(1) The followers of Prophet John, who were found in upper Iraq in large numbers and practised baptism.
(2) The worshippers of stars, who ascribed their creed to Prophets Shith and Idris (peace be upon them) and believed that the elements were governed by the planets and the planets by the angels. Their centre was at Harran with branches spread all over Iraq. These people have been well known for their knowledge of philosophy and science and their achievements in medicine.
Probably here the first sect is referred to, because the second sect was not known by this name at the time the Qur'an was revealed.
*26 See E. N. 36 of Chapter V (AI-Ma'idah).
*27 That is, the fire-worshippers of Iran, who believed in two gods -one of light and the other of darknesses-and regarded themselves as the followers of Zoroaster. Their creed and morals were so corrupted by Mazdak that a brother could easily enter into matrimony with his sister.
*28 That is, "The mushriks of Arabia and of other countries, who had no special name like those mentioned above."
*29 That is, "Allah will pass His judgment on the Day of Resurrection in regard to all the differences and disputes which take place between different people and different religions and will decide which of them was right and which was wrong. "
أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي
السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ
وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ وَكَثِيرٌ
حَقَّ عَلَيْهِ الْعَذَابُ ۗ وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ ۚ
إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ ۩ {18}
[Q22:18] Alam
tara annal laaha yasjudu lahoo man fis samaawaati wa man fil ardi wash shamsu
walqamaru wan nu joomu wal jibaalu wash shajaru wad dawaaabbu wa kaseerum minan
naasi wa kaseerun haqqa 'alaihil 'azaab; wa mai yuhinil laahu famaa lahoo mim
mukrim; innallaaha yaf'alu maa yashaaa.
[Q22:18] Do you not see that ALLAH (SWT) is He, Whom obeys whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people; and many there are against whom chastisement has become necessary; and whomsoever ALLAH (SWT) abases, there is none who can make him honorable; surely ALLAH (SWT) does what He pleases.
[Q22:18] Do you not see that ALLAH (SWT) is He, Whom obeys whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people; and many there are against whom chastisement has become necessary; and whomsoever ALLAH (SWT) abases, there is none who can make him honorable; surely ALLAH (SWT) does what He pleases.
[Q22:18] Tidakkah engkau mengetahui bahawa segala yang ada di langit dan di bumi
tunduk sujud kepada ALLAH (SwT) dan (di antaranya termasuklah) matahari dan
bulan dan bintang-bintang dan gunung-ganang dan pokok-pokok kayu dan
binatang-binatang, serta sebahagian besar dari manusia? Dan banyak pula (di
antara manusia) yang berhak ditimpa azab (disebabkan kekufurannya dan
maksiatnya) dan (ingatlah) sesiapa yang dihinakan oleh ALLAH (SwT) maka dia
tidak akan beroleh sesiapapun yang dapat memuliakannya. Sesungguhnya ALLAH
(SwT) tetap melakukan apa yang dirancangkanNya.
____________________________________________________________________________________________________________________________________________________
(22:18) Do
you not see that everything in the heavens and the earth bows down before
Allah? *30 *31 and so do the sun, and the moon
and the stars, and the trees and the beasts and a large number of the people *32 and even a large number of those
who have deserved the torment. *33 And the one whom Allah degrades and disgraces has
none to make him worthy of honour; *34 Allah does whatever He
wills. *35
*30 See
E.N. 25 Chapter XIII (Ar-Ra`d) and E.N. 41 of Chapter XVI (An-Nahl).
*31 That is, "Angels, stars, planets, etc. and all the creation that exists in other parts of the universe, whether it is rational and possesses freedom of will and choice like man, or irrational like animals, vegetation, solid matter, air and light.
*32 That is, "A large number of the people bow down before Allah not by compulsion but willingly. On the other hand, there are many other people who bow down before Him under compulsion along with everything else in the universe, but they deserve punishment because they refuse to obey Allah in those spheres of life in which they have the choice to obey or not to obey.
*33 That is, though the Final Judgment will be passed on the Day of Resurrection, a discerning eye can see even today those "who have already deserved the torment." For instance, the man who rejects the Message of the open book of Nature and the Message of the Prophets and adopts self-made false creeds and then disputes about them with the Believers, proves himself to be in manifest error in this world as well.
*34 In this verse "honour" and "disgrace" mean the acceptance of the Truth and its rejection. It is obvious that the one who does not see manifest realities is doomed to disgrace: for Allah lets him attain what he desires and works for; and when Allah does not bestow on anyone the honour of following the Truth, there is none else who can bestow it on him
*35 Here it is obligatory to perform a sajdah (prostration), which is agreed upon by all Jurists. For further details please See E.N. 157 of Chapter VII (AI-A'raf).
*31 That is, "Angels, stars, planets, etc. and all the creation that exists in other parts of the universe, whether it is rational and possesses freedom of will and choice like man, or irrational like animals, vegetation, solid matter, air and light.
*32 That is, "A large number of the people bow down before Allah not by compulsion but willingly. On the other hand, there are many other people who bow down before Him under compulsion along with everything else in the universe, but they deserve punishment because they refuse to obey Allah in those spheres of life in which they have the choice to obey or not to obey.
*33 That is, though the Final Judgment will be passed on the Day of Resurrection, a discerning eye can see even today those "who have already deserved the torment." For instance, the man who rejects the Message of the open book of Nature and the Message of the Prophets and adopts self-made false creeds and then disputes about them with the Believers, proves himself to be in manifest error in this world as well.
*34 In this verse "honour" and "disgrace" mean the acceptance of the Truth and its rejection. It is obvious that the one who does not see manifest realities is doomed to disgrace: for Allah lets him attain what he desires and works for; and when Allah does not bestow on anyone the honour of following the Truth, there is none else who can bestow it on him
*35 Here it is obligatory to perform a sajdah (prostration), which is agreed upon by all Jurists. For further details please See E.N. 157 of Chapter VII (AI-A'raf).
هَٰذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ ۖ
فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِ
رُءُوسِهِمُ الْحَمِيمُ {22:19}
[Q22:19] Haazaani
khasmaanikh tasamoo fee Rabbihim fal lazeena kafaroo qutti'at lahum siyaabum
min naar; yusabbu min fawqi ru'oosihimul hameem.
[Q22:19] These are two adversaries who dispute about their Lord; then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads.
[Q22:19] These are two adversaries who dispute about their Lord; then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads.
[Q22:19] Inilah dua golongan (mukmin dan kafir) yang berbantah-bantahan tentang
Tuhan mereka. Maka orang-orang yang kafir akan disediakan untuk mereka pakaian
dari api Neraka, serta dicurahkan atas kepala mereka air panas yang
menggelegak,
The two
disputants,
opponents or antagonists referred to here are (i) MEN OF FAITH who believe in ALLAH (SWT) and carry out His
will (ii) THE DISBELIEVERS who deny their Lord and defy His will.
v In Sahih Bukhari Abu Dharr al
Ghiffari,
the truthful, is related to have said that six persons have been referred to in
this verse i.e., Hamza bin Abd
al Muttalib, Ali ibne Abi Talib and
Obayda bin
Harith as the men of faith; and Utba bin Rabi-a,
Shayba bin Rabi-a, and Walid bin Utba as
the disbelievers. IN THE BATTLE OF BADR
ALI KILLED WALID, HAMZA KILLED UTBA; AND OBAYDA WAS MARTYRED BY SHAYBA.
IT IS A WELL-KNOWN FACT, UNANIMOUSLY
AGREED BY ALMOST ALL THE MUSLIM SCHOLARS, THAT ALI WAS
THE FIRST AND FOREMOST AMONG THE PARTY OF ALLAH (SWT), SO HE WHO WAS HIS
OPPONENT SHOULD BELONG TO THE PARTY OF FALSEHOOD.
§ On this basis Ibn Abbas said that as the first
and the foremost leader of those who have been addressed as believers in the Qur’an
Ali is the main person who is
referred to as the chief of them in all such verses.
____________________________________________________________________________________________________________________________________________________
(22:19) These
are the two parties who have disputed about their Lord. *36 As
regards those who have disbelieved, garments of fire have already been cut out
for them; *37 over
their heads shall be poured boiling water,
*36 Here all the disputants about
Allah have been divided into two main categories in spite of their large
numbers:
(1) Those who believe in the Message of the Prophets and adopt the righteous way of life.
(2) Those who reject their Message and follow different ways of disbelief, though they may have countless differences and disputes among themselves.
*37 See v. 50 and E.N. 58 of Chapter XIV (Ibrahim) for explanation.
(1) Those who believe in the Message of the Prophets and adopt the righteous way of life.
(2) Those who reject their Message and follow different ways of disbelief, though they may have countless differences and disputes among themselves.
*37 See v. 50 and E.N. 58 of Chapter XIV (Ibrahim) for explanation.
يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ
وَالْجُلُودُ {22:20}
[Q22:20] Yusharu
bihee maa fee butoonihim waljulood.
[Q22:20] With it shall be melted what is in their bellies and (their) skins as well.
[Q22:20] With it shall be melted what is in their bellies and (their) skins as well.
(see commentary for verse 19)
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(22:20) which will melt not only their skins but also
the inner parts of their bellies
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