الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ
أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا
عَنِ الْمُنْكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ {22:41}
[Q22:41] Allazeena
im makkan naahum fil ardi aqaamus Salaata wa aatawuz Zakaata wa amaroo
bilma'roofi wa nahaw 'anil munkar; wa lillaahi 'aaqibatul umoor.
[Q22:41] Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and ALLAH (SWT)'s is the end of affairs.
[Q22:41] Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and ALLAH (SWT)'s is the end of affairs.
[Q22:41] Iaitu mereka (umat Islam) yang jika Kami berikan mereka kekuasaan
memerintah di bumi nescaya mereka mendirikan sembahyang serta memberi zakat,
dan mereka menyuruh berbuat kebaikan serta melarang dari melakukan kejahatan
dan perkara yang mungkar dan (ingatlah) bagi ALLAH (SwT) jualah kesudahan
segala urusan.
THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS GIVEN THE AUTHORITY TO ADMINISTER ALL THE
AFFAIRS OF THE WORLD BY ENJOINING GOOD AND FORBIDDING EVIL. See
commentary of Nisa
4:162.
v After the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) the authority was transferred to his
Ahlul Bayt. See also commentary of al Ma-idah 5:67.
____________________________________________________________________________________________________________________________________________________
(22:41) Allah will surely help those people who help
Him: *84 Allah is indeed All-Powerful, All-Mighty. These
are the people who, if We give them power in the land, will establish Salat,
pay the Zakat dues, enjoin what is right and forbid what is evil, *85 and
the final decision of all affairs is in the hand of Allah. *86
*84 Those
"who help Allah" are the people who invite mankind to Tauhid and
exert their utmost to establish the "True Faith" and righteousness.
For further explanation see E.N. 50 of Chapter III (AI-`Imran).
*85 ".......if We give them power ...... evil": In this one sentence, the real aim of the Islamic State and the characteristics of those who conduct its affairs have been stated concisely but comprehensively. Those who help Allah and deserve His succour behave righteously, establish Salat, make arrangements for the collection of Zakat and use their power and authority to propagate good and eradicate evil.
*86 That is, "It is Allah Who decides whom to give power in the land and when". This is meant to remove the misunderstanding of the proud and arrogant people who think that the destiny of the land and its dwellers is in their hands, and there is none to depose them from power. But Allah dethrones the most haughty ruler in supernatural ways and gives power to the most humble in order to show that He is All-Powerful, All-Mighty.
*85 ".......if We give them power ...... evil": In this one sentence, the real aim of the Islamic State and the characteristics of those who conduct its affairs have been stated concisely but comprehensively. Those who help Allah and deserve His succour behave righteously, establish Salat, make arrangements for the collection of Zakat and use their power and authority to propagate good and eradicate evil.
*86 That is, "It is Allah Who decides whom to give power in the land and when". This is meant to remove the misunderstanding of the proud and arrogant people who think that the destiny of the land and its dwellers is in their hands, and there is none to depose them from power. But Allah dethrones the most haughty ruler in supernatural ways and gives power to the most humble in order to show that He is All-Powerful, All-Mighty.
وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ
قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ {22:42}
[Q22:42] Wa
iny yukazzibooka faqad kazzabat qablahum qawmu Nooinw wa Aadunw wa Samood;
[Q22:42] And if they reject you, then already before you did the people of Nuh and Ad and Samood reject (prophets).
[Q22:42] And if they reject you, then already before you did the people of Nuh and Ad and Samood reject (prophets).
[Q22:42] Dan jika mereka (yang kafir itu) mendustakanmu (wahai Muhammad), maka
(yang demikian tidaklah pelik) kerana sesungguhnya sebelum mereka: Kaum Nabi
Nuh dan Aad (kaum Nabi Hud), serta Thamud (kaum Nabi Soleh) telah juga
mendustakan Rasul masing-masing;
Refer to the commentary
of al Araf 7:59
to 136 and Hud 11:25 to 100 for
the people of Nuh, Salih, Shu-ayb, Lut and Musa (Firawn and his followers), who were punished because they rejected as
false the message of ALLAH (SWT) preached by His prophets.
ä THOSE WHO REJECTED THE MISSION OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) are reminded that the people who did as they were doing were
destroyed. By seeing the ruins of the ancient beliers of the
prophets of ALLAH (SWT), the people may learn wisdom, yet, instead of drawing
lesson (admonition) their blind hearts desired to taste the punishment.
ALLAH (SWT) GIVES RESPITE TO REPENT AND FOLLOW THE
RIGHT PATH; AND WHEN IT IS ENDED THE DAY OF RECKONING SHALL CERTAINLY COME TO
PASS. ALLAH (SWT) WILL
NOT FAIL IN HIS PROMISE. THE PUNISHMENT WILL COME NEITHER SOONER NOR LATER.
Time with Him is nothing. His existence is absolute, and not conditioned by
time or place. The calculation of time on the earth depends upon the rising and
setting of the sun. Outside the sphere of the sun the basis of the calculation
would be totally different. "A thousand years" has been mentioned
in an indefinite sense because the Arabs had no figure beyond thousand. The
time factor concerning the day of judgement or sending down of the wrath of ALLAH
(SWT) upon any people cannot be applied as we understand it on the earth. It is
known to ALLAH (SWT) alone.
____________________________________________________________________________________________________________________________________________________
(22:42) O Prophet, if they *87 treat
you as false, (you should remember that) before them the people of Noah, and
the tribes of `Ad and Thamud,
*87 "The
disbelievers of Makkah".
وَقَوْمُ إِبْرَاهِيمَ وَقَوْمُ لُوطٍ {22:43}
[Q22:43] Wa
qawmu Ibraaheema wa qawmu Loot;
[Q22:43] And the people of Ibrahim and the people of Lut,
[Q22:43] And the people of Ibrahim and the people of Lut,
(see commentary for verse 42)
____________________________________________________________________________________________________________________________________________________
(22:43) and the peoples of Abraham and Lot
وَأَصْحَابُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ
فَأَمْلَيْتُ لِلْكَافِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ {22:44}
[Q22:44] Wa as
haabu Madyana wa kuzziba Moosaa fa amlaitu lilkaafireena summa akhaztuhum
fakaifa kaana nakeer.
[Q22:44] As well as those of Madyan and Musa (too) was rejected, but I gave respite to the unbelievers, then did I overtake them, so how (severe) was My disapproval.
[Q22:44] As well as those of Madyan and Musa (too) was rejected, but I gave respite to the unbelievers, then did I overtake them, so how (severe) was My disapproval.
[Q22:44] Dan juga penduduk Madyan dan Nabi Musa juga telah didustakan; maka Aku
memberi tempoh kepada orang-orang kafir itu, kemudian Aku menimpakan mereka
dengan azab seksa. Dengan yang demikian perhatikanlah bagaimana buruknya kesan
kemurkaanKu.
(see commentary for verse 42)
____________________________________________________________________________________________________________________________________________________
(22:44) and the dwellers of Midian had treated their
Prophets as false and likewise Moses was also rejected. At first I gave respite
to all these disbelievers and then seized them. *88 Now
you can see for yourselves how terrible was My chastisement! *89 There
are (the ruins of) many a wicked habitation which We destroyed: today they are
lying upside down upon their roofs.
*88 The
instances of some peoples who rejected their Prophets have been cited to
impress that they were given respite to reform themselves before they were
punished. Therefore, "O people of Makkah, you should not be deluded by the
delay in your punishment. When the term of respite comes to an end, you shall
also be punished like the former people, if you do not mend your ways in the
meantime" .
*89 The Arabic word Nakir is very comprehensive and implies two meanings:
(1) Displeasure at the evil conduct of the other, and
(2) a terrible punishment which disfigures the culprit so badly that he cannot even be recognized. The sentence therefore will mean: "Just see when I seized them for this evil conduct, how terrible was My chastisement".
*89 The Arabic word Nakir is very comprehensive and implies two meanings:
(1) Displeasure at the evil conduct of the other, and
(2) a terrible punishment which disfigures the culprit so badly that he cannot even be recognized. The sentence therefore will mean: "Just see when I seized them for this evil conduct, how terrible was My chastisement".
فَكَأَيِّنْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ
ظَالِمَةٌ فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ
مَشِيدٍ {45}
[Q22:45] Faka
ayyim min qaryatin ahlaknaahaa wa hiya zaalimatun fahiya khaawiyatun 'alaa
'urooshihaa wa bi'rim mu'at talatinw wa qasrim mashed.
[Q22:45] So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high.
[Q22:45] So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high.
[Q22:45] Maka bukan sedikit negeri-negeri yang Kami binasakan dengan sebab
kezaliman penduduknya, lalu runtuh ranaplah bangunan-bangunannya dan bukan
sedikit pula telaga yang telah terbiar dan istana yang tersergam (telah kosong,
ditinggalkan).
(see commentary for verse 42)
____________________________________________________________________________________________________________________________________________________
(22:45) How many a well has been rendered
useless, *90 and how many a lofty castle is lying in ruins!
*90 In Arabic a
"well" is synonymous with a "habitation". Thus "many a
well .... useless" means "many a habitation has been destroyed".
أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ
قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا
تَعْمَى الْأَبْصَارُ وَلَٰكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ {22:46}
[Q22:46] Afalam
yaseeroo fil ardi fatakoona lahum quloobuny ya'qiloona bihaaa aw aazaanuny
yasm'oona bihaa fa innahaa laa ta'mal absaaru wa laakin ta'mal quloobul latee
fissudoor.
[Q22:46] Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts.
[Q22:46] Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts.
[Q22:46] Oleh itu, bukankah ada baiknya mereka mengembara di muka bumi supaya
dengan melihat kesan-kesan yang tersebut mereka menjadi orang-orang yang ada
hati yang dengannya mereka dapat memahami atau ada telinga yang dengannya
mereka dapat mendengar? (Tetapi kalaulah mereka mengembara pun tidak juga
berguna) kerana keadaan yang sebenarnya bukanlah mata kepala yang buta, tetapi
yang buta itu ialah mata hati yang ada di dalam dada.
If the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was accused
of imposture, it was nothing new, for the other apostles of ALLAH (SWT) in the
past, also was held as such and were similarly ridiculed. For the references to what
happened to the different people of the other apostles of ALLAH (SWT) see: Noah (verse 7:64); Hud
(verse 7:66);
The Apostle of Thamud (verse 7:76); Ibrahim (veres 21:55); Lot
(verse 7:82);
Shuib (verse 7:85); The
Companions of the Wood (verse 15:78) and Moses
(verse 2:49-61).
____________________________________________________________________________________________________________________________________________________
(22:46) Have
they not gone about in the land so as to make their hearts think and ears hear?
The fact, however, is that it is the hearts in the breasts and not the eyes
that become blind. *91
*91 The words
".... the hearts .... blind" have been used in the metaphorical and
not in the literal sense. Since the heart is regarded as the centre of
emotions, feelings and of mental and moral qualities, these words have been
used to imply that their obduracy has inhibited them from feeling and acting
rationally.
وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ
اللَّهُ وَعْدَهُ ۚ وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا
تَعُدُّونَ {22:47}
[Q22:47] Wa
yasta'juloonaka bil'azaabi wa lany yukhlifal laahu wa'dah; wa inna yawman 'inda
Rabbika ka'alfi sanatim mimmaa ta'uddoon.
[Q22:47] And they ask you to hasten on the punishment, and ALLAH (SWT) will by no means fail in His promise, and surely a day with your Lord is as a thousand years of what you number.
[Q22:47] And they ask you to hasten on the punishment, and ALLAH (SWT) will by no means fail in His promise, and surely a day with your Lord is as a thousand years of what you number.
[Q22:47] Dan mereka meminta kepadamu (wahai Muhammad) menyegerakan kedatangan
azab, padahal ALLAH (SwT) tidak sekali-kali akan memungkiri janjiNya dan
(katakanlah kepada mereka): Sesungguhnya satu hari dari hari-hari azab di sisi
Tuhanmu adalah menyamai seribu tahun dari yang kamu hitung.
THIS
VERSE IS BY ITSELF A SUFFICIENT TESTIMONY TO
THE FACT THAT THE MATTER CALLED THE QUR’AN, IS NOT THE PRODUCT OF ANY HUMAN
MIND OF ANY MORTAL BEING.
Ë At a time when the Holy Qur’an was revealed, the whole world was
totally ignorant of the natural phenomena governing the working of the huge
universe. Even until 800 years the world believed the earth to be flat
and Europe pelted stones upon the one (Columbus) who, among them, for the first
time gave vent to his conviction about the earth being round.
Ë Whereas centuries earlier, the truth about the
working of the organism of the universe, was revealed through the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) whom the world itself called
as unlettered.
Ë The fantastic belief of the people following the
other creeds in the world, particularly about the forces of nature and the other heavenly bodies
and the imaginary powers ruling the destinies of the people, needs volumes to
relate the whole matter in its fullness.
Ë The calculation of time on earth depends only upon
the counting of the rising of the sun and its setting BUT the conceptions of time in a situation where the skies with
their heavenly bodies will not be present, what would be the basis of the
calculation of the duration or the passage of time. It would naturally be
unlimited.
The
mention of a thousand years is made in an indefinite sense. It is not said whether the
years will be sound years or the light years. It is THUS obvious that the
mention is only to indicate that the limit of the time factor on the Day of
Judgment or for ALLAH (SWT) to send any punishment to any people is not as we
calculate it on earth BUT it is as in the Will of the Lord.
____________________________________________________________________________________________________________________________________________________
(22:47) These
people are demanding of you to hasten the chastise ment. *92 Allah
will never fail to fulfil His threat, but a day with your Lord is equal to a
thousand years as you reckon. *93
*92 This refers
to the oft-repeated challenge by the disbelievers: "Well, if you are a
true prophet, why dces not that chastisement come with which you have been
threatening us, for we have been rejecting your claim of being a true Prophet
of Allah?"
*93 That is, "The decisions of Allah do not follow your time and calendar, nor do the consequences of your wrong attitudes appear immediately after the deeds". Therefore it will be very foolish nn the part of a people to argue that the threat of punishment was empty just because a decade or a century had passed since they had adopted a wicked attitude and conduct with impurity.
*93 That is, "The decisions of Allah do not follow your time and calendar, nor do the consequences of your wrong attitudes appear immediately after the deeds". Therefore it will be very foolish nn the part of a people to argue that the threat of punishment was empty just because a decade or a century had passed since they had adopted a wicked attitude and conduct with impurity.
وَكَأَيِّنْ مِنْ قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ
ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ {22:48}
[Q22:48] Wa ka ayyim min qaryatin amlaitu lahaa wa hiya
zaalimatun summa akhaztuhaa wa ilaiyal maseer.
[Q22:48] And how many a town to which I gave respite while it was unjust, then I overtook it, and to Me is the return.
[Q22:48] And how many a town to which I gave respite while it was unjust, then I overtook it, and to Me is the return.
[Q22:48] Dan
bukan sedikit negeri-negeri yang Aku beri tempoh, sedang penduduknya berlaku
zalim; kemudian Aku menimpakannya dengan azab seksa dan (ingatlah) kepada
Akulah tempat kembali.
THIS VERSE AND VERSE 45 indicate that in the case
of some wrongs the wrongdoers are caught while doing the wrong and in some cases they are given a respite but caught
afterwards. In any case they will
not escape punishment.
____________________________________________________________________________________________________________________________________________________
(22:48) There has been many a wicked
habitation, whom at first I gave respite and then seized it, and all shall have
to return to Me.
SECTION
7
The
enticement by Satan
The
Apostle Muhammad only an Open Warner – Satan’s enticement shall be undone – The
Believers divinely guided to the Right Path – The Judgment and the Kingdom
shall be God.
قُلْ يَا أَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ
نَذِيرٌ مُبِينٌ {22:49}
[Q22:49] Qul
yaaa ayyuhan naasu innamaaa ana lakum nazeerum mubeen.
[Q22:49] Say: O people! I am only a plain warner to you.
[Q22:49] Say: O people! I am only a plain warner to you.
[Q22:49] Katakanlah (wahai Muhammad): Wahai sekalian manusia, aku tidak lain
hanyalah seorang Rasul pemberi amaran yang menjelaskan keterangan-keterangan
kepada kamu.
THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS A WARNER. THOSE WHO BELIEVE
IN HIM AND HIS MISSION RECEIVE
FORGIVENESS AND SUSTENANCE. In the widest sense SUSTENANCE can be **spiritual
as well as **intellectual and **physical. Those who fought against the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) to falsify Islam will
abide in hell for ever.
____________________________________________________________________________________________________________________________________________________
(22:49) O, Muhammad, say to them: "O people, I am
merely a warner *94 who informs you plainly (of the coming evil
time)."
*94 That is,
"I am merely a warner and not the maker of your destinies. It is Allah Who
passes judgement and decides about the punishment."
فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ
مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ {22:50}
[Q22:50] Fallazeena
aamanoo wa 'amilu saalihaati lahum maghfiratunw wa rizqun kareem.
[Q22:50] Then (as for) those who believe and do good, they shall have forgiveness and an honorable sustenance.
[Q22:50] Then (as for) those who believe and do good, they shall have forgiveness and an honorable sustenance.
[Q22:50] Maka orang-orang yang beriman dan beramal soleh akan beroleh keampunan
dan limpah kurnia yang mulia.
This is a
reference to those who contested the **revelation of Qur’an AND **fought the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
to wipe out of existence, Islam, the religion prescribed by ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(22:50) So those who believe and do righteous deeds
shall have forgiveness and honourable provision, *95
*95 "The
Believers shall have forgiveness" means that Allah will overlook their
faults, weaknesses, and acts of omission and commission. They will have
"honourable provisions" means that they will have excellent supplies
which will be given to them in an honourable way.
وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ
أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ {22:51}
[Q22:51] Wallazeena
sa'aw feee Aayaatinaa mu'aajizeena ulaaa ika As-haabul jaheem.
[Q22:51] And (as for) those who strive to oppose Our communications, they shall be the inmates of the flaming fire.
[Q22:51] And (as for) those who strive to oppose Our communications, they shall be the inmates of the flaming fire.
[Q22:51] Dan (sebaliknya) orang-orang yang berusaha menentang dan membatalkan
ayat-ayat keterangan Kami, mereka itulah ahli Neraka.
(see
commentary for verse 49 and 50)
____________________________________________________________________________________________________________________________________________________
(22:51) and those, who will strive to
discredit Our Revelations, shall become the dwellers of Hell.
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا
نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ
فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ
وَاللَّهُ عَلِيمٌ حَكِيمٌ {52}
[Q22:52] Wa
maaa arsalnaa min qablika mir Rasoolinnw wa laa Nabiyyin illaaa izaaa tamannaaa
alqash Shaitaanu feee umniy yatihee fa yansakhul laahu maa yulqish Shaitaanu
summa yuhkimul laahu aayaatih; wallaahu 'Aleemun Hakeem;
[Q22:52] And We did not send before you any messenger or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but ALLAH (SWT) annuls that which the Shaitan casts, then does ALLAH (SWT) establish His communications, and ALLAH (SWT)is Knowing, Wise,
[Q22:52] And We did not send before you any messenger or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but ALLAH (SWT) annuls that which the Shaitan casts, then does ALLAH (SWT) establish His communications, and ALLAH (SWT)is Knowing, Wise,
[Q22:52] Dan tidaklah Kami mengutuskan sebelummu seorang Rasul atau seorang Nabi
melainkan apabila dia bercita-cita (supaya kaumnya beriman kepada agama ALLAH
(SwT) yang dibawanya), maka Syaitan pun melemparkan hasutannya mengenai usaha
Rasul atau Nabi itu mencapai cita-citanya; oleh itu, ALLAH (SwT) segera
menghapuskan apa yang telah diganggu oleh Syaitan, kemudian ALLAH (SwT)
menetapkan ayat-ayatNya dengan kukuhnya dan ALLAH (SwT) Maha Mengetahui, lagi
Maha Bijaksana.
To
confuse people so as to make them misinterpret the verses of the Qur’an, Shaytan plants
doubts in their minds about the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the words of ALLAH (SWT) he recited.
Some translators and commentators have drawn
misconceived and mischievous conclusions to belittle the high status of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) in order to bring him on the level of those ordinary men whom they
accept as their leaders, mentioned in Qasas 28:41. Please refer to the commentary of
Bani Israil
17:71.
Some pagans and hypocrites planned
secretly to recite words praising idolatry alongside the recitation of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), while he was praying, in such a way that the people would think as if
they were recited by him.
Ø Once when the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was reciting verses 53:19 and 20 of Najm one of the pagans recited: "Tilkal
gharani-ul ula wa inna shafa-atahuma laturja"-(These are
the lofty (idols), verily their intercession is sought after.) As soon as this was recited the conspirators shouted in delight to make the people
believe that it was the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) who said these words.
HERE, THE
QUR’AN is
stating the general pattern the enemies of the messengers of ALLAH (SWT)
followed when they were positively convinced that the people were paying
attention to the teachings of the messengers of ALLAH (SWT) and sincerely
believing in them. They would mix their false doctrines
with the original teachings so as to make the divine message a bundle of
contradictions. This kind of satanic insertions are referred to in thus verse, and it is supported by Ha Mim 41:26.
IT IS SHEER BLASPHEMY TO SAY THAT SATANIC FORCES
CAN INFLUENCE THE MESSENGERS OF ALLAH (SWT). The Qur’an has repeatedly asserted that
Shaytan shall have no authority whatsoever over the purified servants of ALLAH
(SWT). Please refer to the commentary of Ibrahim 14:22 and Nahl 16:99 and
100 according to which Shaytan
has no authority over the purified servants of ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(22:52) And,
O Muhammad, (it has always been so with) every Messenger and Prophet *96 We
sent before you that whenever he had a desire, *97 Satan
tried to interfere with his desire. *98 But
Allah eradicates the mischiefs worked by Satan and confirms His
Revelations, *99 for
Allah is All-Knowing, All-Wise, *100
*96 For the
distinction between Nabi and Rasul, refer to E. N. 30 of Chapter XIX
(Maryam).
*97 The Arabic word tamanna has two meanings: "desire" and "to recite" something.
*98 If the first meaning is taken, it will imply: "Satan tried to prevent the fulfilment of his desire." If the second meaning is taken, it will imply: "When the Prophet recited the Revelations, Satan created different sorts of doubts about its truth and meanings in the minds of the people."
*99 If the first meaning is adopted, it will imply: "Allah fulfils the Prophet's desire and makes his Mission successful in spite of the obstacles of Satan and confirms the truth of His Revelations by fulfilling His promises to the Prophet". In case of the second meaning, it will imply: "Allah eradicates all the doubts and objections inspired by Satan in the hearts of the people and clarifies the confusion created about any verse of the Qur'an in subsequent Revelations".
*100 "Allah is All-Knowing" and has full knowledge of the mischief worked by Satan and of its effects, and being;'All-Wise", He counteracts every mischief of Satan.
*97 The Arabic word tamanna has two meanings: "desire" and "to recite" something.
*98 If the first meaning is taken, it will imply: "Satan tried to prevent the fulfilment of his desire." If the second meaning is taken, it will imply: "When the Prophet recited the Revelations, Satan created different sorts of doubts about its truth and meanings in the minds of the people."
*99 If the first meaning is adopted, it will imply: "Allah fulfils the Prophet's desire and makes his Mission successful in spite of the obstacles of Satan and confirms the truth of His Revelations by fulfilling His promises to the Prophet". In case of the second meaning, it will imply: "Allah eradicates all the doubts and objections inspired by Satan in the hearts of the people and clarifies the confusion created about any verse of the Qur'an in subsequent Revelations".
*100 "Allah is All-Knowing" and has full knowledge of the mischief worked by Satan and of its effects, and being;'All-Wise", He counteracts every mischief of Satan.
لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً
لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ
الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ {22:53}
[Q22:53] Liyaj'ala
maa yulqish Shaitaanu fitnatal lillazeena fee quloobihim maradunw walqaasiyati
quloobuhum; wa innaz zaalimeena lafee shiqaaqim ba'eed;
[Q22:53] So that He may make what the Shaitan casts a trial for those in whose hearts is disease and those whose hearts are hard; and most surely the unjust are in a great opposition,
[Q22:53] So that He may make what the Shaitan casts a trial for those in whose hearts is disease and those whose hearts are hard; and most surely the unjust are in a great opposition,
[Q22:53] (Yang demikian) kerana ALLAH (SwT) hendak menjadikan hasutan Syaitan
itu sebagai satu fitnah cubaan bagi orang-orang yang ada penyakit kufur ingkar
dalam hati mereka dan yang hatinya keras membatu dan sesungguhnya mereka yang
zalim itu sentiasa berada dalam pertentangan yang jauh dari kebenaran.
(see commentary for verse 52)
____________________________________________________________________________________________________________________________________________________
(22:53) (He allows this) so that He may make Satan's
obstacles a trial for those, whose hearts suffer from the disease (of
hypocrisy) and whose hearts are false--the fact is that these unjust people
have gone far away in their enmity-
وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ
الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ وَإِنَّ
اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ{54}
[Q22:54] Wa
liya'lamal lazeena ootul 'ilma annahul haqqu mir Rabbika fa yu'minoo bihee
fatukhbita ahoo quloobuhum; wa innal laaha lahaadil lazeena aamanoo ilaa
Siraatim Mustaqeem.
[Q22:54] And that those who have been given the knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may be lowly before it; and most surely ALLAH (SWT) is the Guide of those who believe into a right path.
[Q22:54] And that those who have been given the knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may be lowly before it; and most surely ALLAH (SWT) is the Guide of those who believe into a right path.
[Q22:54] Dan juga supaya orang-orang yang beroleh ilmu mengetahui bahawa
ayat-ayat keterangan itu benar dari Tuhanmu, lalu mereka beriman kepadanya,
sehingga tunduk taatlah hati mereka mematuhinya dan sesungguhnya ALLAH (SwT)
sentiasa memimpin orang-orang yang beriman ke jalan yang lurus.
As stated in the
preceding verse THOSE
ON WHOM KNOWLEDGE AND WISDOM HAVE BEEN BESTOWED BY ALLAH (SWT) (not acquired from any worldly agency) will never be beguiled by Shaytan.
____________________________________________________________________________________________________________________________________________________
(22:54) and so that those who have knowledge may
realize that this (Message) is the Truth from Allah and may believe in it, and
their hearts may submit humbly to it. Most surely Allah always guides the
Believers to the Straight Way. *101
*101 That is, "Allah lets Satan work such mischiefs
to put to the test both the righteous and the wicked people". The
people with a perverted mentality deduce wrong conclusions from these and
deviate from the Right Way, while those, who think on the right lines, realize
that all these things are the mischiefs of Satan and that the Message of the
Prophet is based on the Truth. They conclude that the very fact that Satan
has been so much agitated and become active against it is a clear proof of its
being the Truth. IT IS VERY IMPORTANT TO UNDERSTAND THE REAL SIGNIFICANCE OF
THIS PASSAGE (VV. 52-54) FOR THIS HAS GIVEN RISE TO A GRAVE
MISUNDERSTANDING.
If we consider it in the context in which it occurs, it becomes obvious that it was sent down to refute the wrong appraisal of the casual observers that the Holy Prophet had "failed" to achieve his desired object. This was because he had striven for thirteen long years to persuade his people to accept his Message but the apparent result was that he had not only failed in this, but he and the small band of his followers had been forced to leave their homes. As this "exile" contradicted his claim that he was a Prophet of Allah and had His approval and succour with him, some people became sceptical about it. MOREOVER, they became doubtful about the truth of the Qur'an, because they were not being visited by the scourge, which was inflicted on those who treated the Prophet as false. His antagonists scoffed at him, saying, "Where is that succour of Allah and the scourge with which we were threatened?" The answer to these doubts of the disbelievers was given in the preceding passage, and in this passage the addressees were those who were influenced by this propaganda. Briefly the whole answer was to this effect:
"LT IS NOT A NEW THING THAT THE PEOPLE OF A MESSENGER HAVE TREATED HIM AS AN IMPOSTOR for it has always been happening like this: You can see from the remnants of those peoples who treated their Messengers as impostors how they were punished for their mischief. You can learn a lesson from them, if you will. As regards the delay in the coming of scourge, the Qur'an never threatened the disbelievers • with immediate punishment, nor is it the job of the Messenger to inflict punishments. The scourge is sent by Allah, but He is not hasty in sending His torment. He gives respite to the people to mend their ways as He is giving you now. Therefore, you should not be under any delusion that the threats of scourge are empty threats.
"IT IS ALSO NOT A NEW THING THAT THE DESIRES AND WISHES OF A PROPHET MEET WITH OBSTACLES or that false propaganda is made against his Message for the same has already happened with regard to the Messages of the former Prophets. But ultimately Allah eradicated the mischief worked by Satan and made the Message successful. Therefore you should take a warning from the past history of Satan's mischiefs and their ultimate failure. You should note it well that the obstacles and the mischiefs of Satan are a trial and means that help attract the righteous people towards Islam and winnow the dishonest people away from it" .
It is a pity that in spite of the above clear and simple meaning of the passage which fits in well with the context, a grave misunderstanding has arisen because of a tradition which has not only changed its meaning entirely and rendered it irrelevant in the context but has helped make doubtful the very basic Articles of the Faith. Therefore we are making a critical appraisal of the tradition in order to show how to make the right use of traditions for the correct interpretation of the Qur'an.
According to this tradition, the Holy Prophet had a strong longing and desire to this effect: "I wish some Revelations were sent down to tone down the abhorrence of the mushrik Quraish against Islam so as to bring them nearer to it, or at least the criticism against their creed may not be so severe as to arouse their enmity" .
While he was cherishing this desire, it so happened that one day when he was sitting in a big gathering of the Quraish, Surah An-Najm (LIII) was sent down and he began to recite it. When he came to vv. 19, 20: "Have you ever considered about this Lat and this `Uzza, and a third (goddess) Manat, "all of a sudden he recited, "These are exalted goddesses; indeed their intercession may be expected". After this he continued to recite Surah An-Najm up to the last verse and then fell down in prostration and all the Muslims and the mushriks of the Quraish also did the same, for the latter said, "Now we have no difference with Muhammad; we also profess that Allah is the Creator and the Provider and that these deities of ours are merely our intercessors with Him". After this, when in the evening Angel Gabriel came, he said, "What have you done? I did not bring these two sentences". At this the Holy Prophet became very sad and Allah sent down vv. 73 75 of Surah Bani Isra`il (XVII): "O Muhammad! These people have left no stone unturned to tempt you away from that which We have revealed to you so that you might fabricate something in Our name. Had you done that, they would have made you their friend. It was just possible that you might have inclined a little towards them, if We had not given you strength. But if you had done so, We would have made you taste double chastisement in this world as well as in the Hereafter: then you would have found no helper against Us".
But in spite of this, he continued to be grieved till Allah sent down v. 52 of this Surah (Al-Hajj) in which Allah consoled him, saying that the same had been happening to the former Prophets.
Another thing that happened in the meantime was that the story reached the migrants to Habash that there had been a reconciliation between the Holy Prophet and the disbelievers of Makkah. Accordingly, many of them returned to Makkah only to learn that the news of reconciliation was wrong and the conflict between Islam and kufr was raging as furiously as before.
Now let us make a critical study of this story which has been cited by Ibn Jarir and many other commentators and is even contained in many collections of Traditions.
(1) None of its reporters, except Ibn `Abbas, is a Companion.
(2) There are many major discrepancies and variations in its details.
(3) The wording ascribed to the Holy Prophet in praise of the idols in each Tradition is different from that of others.
Moreover, these words have been attributed to different sources according to different Traditions: (a) These words were put in by Satan during the Revelation and the Holy Prophet imagined that they were revealed by Gabriel. (b) He himself uttered these words inadvertently, being urged by his own desire. (c) He was dozing when he uttered these words. (d) He intentionally uttered these words but in a manner as to question their veracity. (e) Satan interpolated these words into the Revelation, giving an impression that the Holy Prophet himself had recited them. (f) It was one of the mushriks who had recited these words.
YET SCHOLARS of Tradition like Hafiz Ibn Hajar and jurists like Abu Bakr alJassas and rationalists like Zamakhshari and commentators like Ibn Jarir accept this story as true and consider it as a commentary on verse 52 of this Surah. Ibn Hajar argues like this:
"Even though the links by which this Tradition has been related are either weak or "broken", except in one case, the very fact that it has been related through so many "links" is a proof that there is some truth about it. The one which has strong links is by Said bin Jubair who has related it from Ibn `Abbas and the reporters of two more Traditions (which have been cited by Tabari) have been declared authentic by Bukhari and Muslim".
On the other side, there are other eminent scholars who declare this story to be utterly baseless. Ibn Kathir says, "All the links of this Tradition are unauthentic and I have found no correct version of this with continuous links". Baihaqi says, "This story has not been proved to be correct by the rules of reporting". When Ibn Khuzaimah was asked about it, he said, "This story has been invented by heret cs". Qazi `Ayad says, "The very fact that this Tradition is neither contained in any of the six authentic collections of Hadith nor has it been related in an authentic way by authentic reporters shows its weakness". Besides them, Imam Razi, Qazi Abu Bakr Ibn al-`Arabi, Alusi etc. have rejected it altogether.
It is a pity that even those who reject this story have not done full justice to their cases. There are some who reject it because its "links" are weak. IN OTHER WORDS, THEY WOULD HAVE ACCEPTED IT, IF ITS LINKS WERE STRONG. Then there are others who reject it because its acceptance makes the whole Faith doubtful. This kind of reasoning may satisfy the believers but it cannot satisfy those who are already sceptical or intend to make a research into it with a view to making a correct appraisal of Islam. They will rather say, "When a story is related by an eminent Companion and is contained in the collections of Traditions, there is no reason why we should reject it just because it makes your Faith doubtful".
Now let us consider the story critically and rationally to prove that it is unacceptable.
(1) Its internal evidence proves it to be wrong: (a) According to the story the incident happened after the first migration to Habash, for according to it some of the migrants returned to Makkah after hearing the story. Now the fact is that the migration took place in the month of Rajab of the fifth year of Prophethood and some of the migrants returned to Makkah three months later, i.e. in Shawwal of the same year. (b) Verses 73-75 of Chapter XVII in which the Holy Prophet was "reproved" for this incident were revealed in the eleventh or twelfth year of Prophethood. In other words, he was "reproved" by Allah five or six years after the incident. (c) This verse (52) in which the interpolation by Satan was abrogated was sent down in the first year of Hijrah, i.e. about two years after the reproof. Can a person in his senses believe' that the Holy Prophet 'was reproved for the interpolation after six years, and it was abrogated after nine years?
(2) According to the story, this interpolation was made in Surah An-Najm. When the Holy Prophet was reciting the words, "And a third (goddess) Manat'; he also recited the interpolated sentence, and then continued the recital up to the end of the Surah. It is said that the disbelievers of Makkah were so pleased with the interpolation that they declared, "The differences between us and Muhammad (Allah's peace be upon him) have now come to an end".
Let us now read w. 19-23 of An-Najm along with the alleged interpolation (in italics): "Have you ever considered about the reality of this Lat and ` Uzza and a third (goddess) Manat? These are exalted goddesses; indeed their intercession may be expected. What, do you have sons for your-selves add daughters for Him (Allah)? This is indeed an unfair division. They are nothing but mere names which you and your forefathers have invented. Allah has sent down no authority in regard to them. They follow only conjectures and the whims of their own minds, although right guidance has come from their Lord".
Even a casual reader will detect an obvious contradiction in the passage. Immediately after "praising" the goddesses there is a hard hit on their worshippers, as if to say: "O foolish people! How is it that you have ascribed daughters to Allah and sons to yourselves? All this is your own invention which has no authority from Allah". On the face of it, the interpolation makes the passage absurd which cannot be assigned even to a rational person not to speak of Allah. Then the story presumes that all the Quraish who were listening to it must have lost their senses; otherwise they could not have declared that their differences with Muhammad (Allah's peace be upon him) had been made up from thence.
From this internal evidence it has become clear that this story is absurd and meaningless.
(3) Now let us consider whether the occasions ascribed by the commentators to the revelation of the verses under discussion, fit in with the chronological order of the Qur'an. According to the story, the interpolation in Surah AnNajm (LIII) was made in the fifth year of Prophethood; the reproof was made in vv. 73-75 of Bani Isra'il (XV11) and then the interpolation was annulled and the incident explained in vv. 52-54 of Surah Al-Hajj (XXII). Now there could be only two possibilities about the time of their revelation: either the verses containing the reproof and the abrogation were sent down in the period in which the interpolation took place, or the verse containing the reproof was sent down along with Surah Al-Hajj (XXII). In the first case, the question arises: Why were these verses (XVII: 73-75) not inserted in An-Najm (LIII)? Why were they held in abeyance for six long years and then inserted in Surah Bani Isra'il (XVII), when it was revealed, and vv. 52-54 (containing the abrogation) inserted in Surah Al-Hajj (XXII) after a further delay of more than two years? Dces it mean that the verses were sent down on one occasion and inserted years later haphazardly in one Surah or the other? In the second case, the question would arise: Does it stand to reason that the verses containing the reproof (XVII: 73-75) were sent down six years after the interpolation, and the verse of abrogation (XXII: 52) nine years after the incident? Still another question arises: What was the occasion of the revelation of the verses of reproof and abrogation in Chapters XVII and XXII in the context in which they occur?
(4) Now let us turn to the third principle of correct appraisal of the Qur'an. For a correct appreciation of the Qur'an it is essential to consider whether a particular commentary fits in with the relevant context of the Qur'an or not. If we make even a cursory study of XVII: 71-73, (Bani Isra'il), it will become obvious that there was no occasion for the alleged reproof in v. 73 and that there is no tinge of reproof in it, for the words of the verse refute the allegation that the Prophet was taken in by the mischief of the disbelivers. Then in Surah AI-Hajj (XXII), if we make a critical study of the verses that precede vv. 52-54 and follow them, it will become obvious that there was no occasion to console the Prophet for the "interpolation" and to annul it after nine years.
(5) We reiterate that no Tradition, however strong links it might have, can be accepted when the Text itself is a clear evidence against it, and when it does not fit in with the wording, the context, the order etc. of the Qur'an. When the incident is considered in this background, even a sceptical research scholar would be convinced that the Tradition is absolutely wrong. As regards a believer, he can never accept it, when he knows that it contradicts not only one verse but a large number of other verses of the Qur'an. He would rather believe, that the reporters of the Tradition might have been deluded by Satan and not the Holy Prophet. He would never believe that the Holy Prophet could interpolate even a single word in the Qur'an under the influence of a desire of his own: or that there could ever occur such a desire in his mind that he should make a compromise with the disbelievers by associating shirk with Tauhid: or that he could ever wish that Allah might not say anything to displease the disbelievers: or that the Revelation was made in such an unsafe and doubtful manner as to enable Satan to mix with it even a word in a manner as if it was also brought by Gabriel. Each of these things is contradictory to the clear Revelation of the Qur'an and the basic Articles of the Faith which we have learnt from the Qur'an and the Holy Prophet. God forbid that we should accept any such Tradition that might lead to the abovementioned presumptions just because the Tradition seems to be "authentic" in every way.
It will be worth-while to consider the question: How is it that so many reporters of Traditions have related this story? Does it not show that there must have been some reality about it? Otherwise, so many reporters, who included many authentic and eminent scholars, could not have made such a heinous slander against the Qur'an and the Holy Prophet. Its answer is contained in the authentic collections of Traditions by Bukhari, Muslim, Abu Dawud, Nasa`i and Musnad Ahmad. The reality of the incident is this:
The Holy Prophet recited Surah An-Najm and performed prostration at the end of it. At this, all the hearers, both the Muslims and the mushriks, fell down in prostration. This was what really happened and there is nothing strange about-it. Let us depict the occasion: The Holy Prophet was reciting a forceful piece of the eloquent Qur'an in a very impressive manner. Naturally the occasion produced an emotional effect and all the listeners instinctively fell down in prostration along with him. It was because of such ecstasies produced by the Holy Prophet's recital of the Qur'an as this that the disbelievers dubbed him a "sorcerer". As regards the story that the Holy Prophet praised the deities of the disbelievers, it appears that the Quraish concocted the story to hide their "defeat". Probably someone or other of them explained away their defeat, saying, "We ourselves heard Muhammad praising our deities. Therefore we also fell down in prostration along with him". As regards the migrants to Habash, they returned to Makkah when they heard the concocted story that there had been a compromise between the Holy Prophet and the Quraish. It appears that some of those people who had seen the Muslims and the mushriks falling down together in prostration, presumed that peace had been made between them, so the story travelled to the migrants in Habash who had no means to verify it and thus thirty-three of them returned to Makkah.
Naturally these three things-prostration by the Quraish, their explanation of it, and the return of the migrants from Habash-combined to evolve that story. So much so that some authentic people were also deluded by it, for to err is human, and the pious and intelligent people are no exception to it. However, the error of the latter proves to be more harmful, because their credulous followers accept with closed eyes their misconceptions along with their right conclusions. On the other hand, mischief mongers collect all such errors of the righteous people and exploit them to prove that all the collections of Traditions are false and should be rejected forthwith.
If we consider it in the context in which it occurs, it becomes obvious that it was sent down to refute the wrong appraisal of the casual observers that the Holy Prophet had "failed" to achieve his desired object. This was because he had striven for thirteen long years to persuade his people to accept his Message but the apparent result was that he had not only failed in this, but he and the small band of his followers had been forced to leave their homes. As this "exile" contradicted his claim that he was a Prophet of Allah and had His approval and succour with him, some people became sceptical about it. MOREOVER, they became doubtful about the truth of the Qur'an, because they were not being visited by the scourge, which was inflicted on those who treated the Prophet as false. His antagonists scoffed at him, saying, "Where is that succour of Allah and the scourge with which we were threatened?" The answer to these doubts of the disbelievers was given in the preceding passage, and in this passage the addressees were those who were influenced by this propaganda. Briefly the whole answer was to this effect:
"LT IS NOT A NEW THING THAT THE PEOPLE OF A MESSENGER HAVE TREATED HIM AS AN IMPOSTOR for it has always been happening like this: You can see from the remnants of those peoples who treated their Messengers as impostors how they were punished for their mischief. You can learn a lesson from them, if you will. As regards the delay in the coming of scourge, the Qur'an never threatened the disbelievers • with immediate punishment, nor is it the job of the Messenger to inflict punishments. The scourge is sent by Allah, but He is not hasty in sending His torment. He gives respite to the people to mend their ways as He is giving you now. Therefore, you should not be under any delusion that the threats of scourge are empty threats.
"IT IS ALSO NOT A NEW THING THAT THE DESIRES AND WISHES OF A PROPHET MEET WITH OBSTACLES or that false propaganda is made against his Message for the same has already happened with regard to the Messages of the former Prophets. But ultimately Allah eradicated the mischief worked by Satan and made the Message successful. Therefore you should take a warning from the past history of Satan's mischiefs and their ultimate failure. You should note it well that the obstacles and the mischiefs of Satan are a trial and means that help attract the righteous people towards Islam and winnow the dishonest people away from it" .
It is a pity that in spite of the above clear and simple meaning of the passage which fits in well with the context, a grave misunderstanding has arisen because of a tradition which has not only changed its meaning entirely and rendered it irrelevant in the context but has helped make doubtful the very basic Articles of the Faith. Therefore we are making a critical appraisal of the tradition in order to show how to make the right use of traditions for the correct interpretation of the Qur'an.
According to this tradition, the Holy Prophet had a strong longing and desire to this effect: "I wish some Revelations were sent down to tone down the abhorrence of the mushrik Quraish against Islam so as to bring them nearer to it, or at least the criticism against their creed may not be so severe as to arouse their enmity" .
While he was cherishing this desire, it so happened that one day when he was sitting in a big gathering of the Quraish, Surah An-Najm (LIII) was sent down and he began to recite it. When he came to vv. 19, 20: "Have you ever considered about this Lat and this `Uzza, and a third (goddess) Manat, "all of a sudden he recited, "These are exalted goddesses; indeed their intercession may be expected". After this he continued to recite Surah An-Najm up to the last verse and then fell down in prostration and all the Muslims and the mushriks of the Quraish also did the same, for the latter said, "Now we have no difference with Muhammad; we also profess that Allah is the Creator and the Provider and that these deities of ours are merely our intercessors with Him". After this, when in the evening Angel Gabriel came, he said, "What have you done? I did not bring these two sentences". At this the Holy Prophet became very sad and Allah sent down vv. 73 75 of Surah Bani Isra`il (XVII): "O Muhammad! These people have left no stone unturned to tempt you away from that which We have revealed to you so that you might fabricate something in Our name. Had you done that, they would have made you their friend. It was just possible that you might have inclined a little towards them, if We had not given you strength. But if you had done so, We would have made you taste double chastisement in this world as well as in the Hereafter: then you would have found no helper against Us".
But in spite of this, he continued to be grieved till Allah sent down v. 52 of this Surah (Al-Hajj) in which Allah consoled him, saying that the same had been happening to the former Prophets.
Another thing that happened in the meantime was that the story reached the migrants to Habash that there had been a reconciliation between the Holy Prophet and the disbelievers of Makkah. Accordingly, many of them returned to Makkah only to learn that the news of reconciliation was wrong and the conflict between Islam and kufr was raging as furiously as before.
Now let us make a critical study of this story which has been cited by Ibn Jarir and many other commentators and is even contained in many collections of Traditions.
(1) None of its reporters, except Ibn `Abbas, is a Companion.
(2) There are many major discrepancies and variations in its details.
(3) The wording ascribed to the Holy Prophet in praise of the idols in each Tradition is different from that of others.
Moreover, these words have been attributed to different sources according to different Traditions: (a) These words were put in by Satan during the Revelation and the Holy Prophet imagined that they were revealed by Gabriel. (b) He himself uttered these words inadvertently, being urged by his own desire. (c) He was dozing when he uttered these words. (d) He intentionally uttered these words but in a manner as to question their veracity. (e) Satan interpolated these words into the Revelation, giving an impression that the Holy Prophet himself had recited them. (f) It was one of the mushriks who had recited these words.
YET SCHOLARS of Tradition like Hafiz Ibn Hajar and jurists like Abu Bakr alJassas and rationalists like Zamakhshari and commentators like Ibn Jarir accept this story as true and consider it as a commentary on verse 52 of this Surah. Ibn Hajar argues like this:
"Even though the links by which this Tradition has been related are either weak or "broken", except in one case, the very fact that it has been related through so many "links" is a proof that there is some truth about it. The one which has strong links is by Said bin Jubair who has related it from Ibn `Abbas and the reporters of two more Traditions (which have been cited by Tabari) have been declared authentic by Bukhari and Muslim".
On the other side, there are other eminent scholars who declare this story to be utterly baseless. Ibn Kathir says, "All the links of this Tradition are unauthentic and I have found no correct version of this with continuous links". Baihaqi says, "This story has not been proved to be correct by the rules of reporting". When Ibn Khuzaimah was asked about it, he said, "This story has been invented by heret cs". Qazi `Ayad says, "The very fact that this Tradition is neither contained in any of the six authentic collections of Hadith nor has it been related in an authentic way by authentic reporters shows its weakness". Besides them, Imam Razi, Qazi Abu Bakr Ibn al-`Arabi, Alusi etc. have rejected it altogether.
It is a pity that even those who reject this story have not done full justice to their cases. There are some who reject it because its "links" are weak. IN OTHER WORDS, THEY WOULD HAVE ACCEPTED IT, IF ITS LINKS WERE STRONG. Then there are others who reject it because its acceptance makes the whole Faith doubtful. This kind of reasoning may satisfy the believers but it cannot satisfy those who are already sceptical or intend to make a research into it with a view to making a correct appraisal of Islam. They will rather say, "When a story is related by an eminent Companion and is contained in the collections of Traditions, there is no reason why we should reject it just because it makes your Faith doubtful".
Now let us consider the story critically and rationally to prove that it is unacceptable.
(1) Its internal evidence proves it to be wrong: (a) According to the story the incident happened after the first migration to Habash, for according to it some of the migrants returned to Makkah after hearing the story. Now the fact is that the migration took place in the month of Rajab of the fifth year of Prophethood and some of the migrants returned to Makkah three months later, i.e. in Shawwal of the same year. (b) Verses 73-75 of Chapter XVII in which the Holy Prophet was "reproved" for this incident were revealed in the eleventh or twelfth year of Prophethood. In other words, he was "reproved" by Allah five or six years after the incident. (c) This verse (52) in which the interpolation by Satan was abrogated was sent down in the first year of Hijrah, i.e. about two years after the reproof. Can a person in his senses believe' that the Holy Prophet 'was reproved for the interpolation after six years, and it was abrogated after nine years?
(2) According to the story, this interpolation was made in Surah An-Najm. When the Holy Prophet was reciting the words, "And a third (goddess) Manat'; he also recited the interpolated sentence, and then continued the recital up to the end of the Surah. It is said that the disbelievers of Makkah were so pleased with the interpolation that they declared, "The differences between us and Muhammad (Allah's peace be upon him) have now come to an end".
Let us now read w. 19-23 of An-Najm along with the alleged interpolation (in italics): "Have you ever considered about the reality of this Lat and ` Uzza and a third (goddess) Manat? These are exalted goddesses; indeed their intercession may be expected. What, do you have sons for your-selves add daughters for Him (Allah)? This is indeed an unfair division. They are nothing but mere names which you and your forefathers have invented. Allah has sent down no authority in regard to them. They follow only conjectures and the whims of their own minds, although right guidance has come from their Lord".
Even a casual reader will detect an obvious contradiction in the passage. Immediately after "praising" the goddesses there is a hard hit on their worshippers, as if to say: "O foolish people! How is it that you have ascribed daughters to Allah and sons to yourselves? All this is your own invention which has no authority from Allah". On the face of it, the interpolation makes the passage absurd which cannot be assigned even to a rational person not to speak of Allah. Then the story presumes that all the Quraish who were listening to it must have lost their senses; otherwise they could not have declared that their differences with Muhammad (Allah's peace be upon him) had been made up from thence.
From this internal evidence it has become clear that this story is absurd and meaningless.
(3) Now let us consider whether the occasions ascribed by the commentators to the revelation of the verses under discussion, fit in with the chronological order of the Qur'an. According to the story, the interpolation in Surah AnNajm (LIII) was made in the fifth year of Prophethood; the reproof was made in vv. 73-75 of Bani Isra'il (XV11) and then the interpolation was annulled and the incident explained in vv. 52-54 of Surah Al-Hajj (XXII). Now there could be only two possibilities about the time of their revelation: either the verses containing the reproof and the abrogation were sent down in the period in which the interpolation took place, or the verse containing the reproof was sent down along with Surah Al-Hajj (XXII). In the first case, the question arises: Why were these verses (XVII: 73-75) not inserted in An-Najm (LIII)? Why were they held in abeyance for six long years and then inserted in Surah Bani Isra'il (XVII), when it was revealed, and vv. 52-54 (containing the abrogation) inserted in Surah Al-Hajj (XXII) after a further delay of more than two years? Dces it mean that the verses were sent down on one occasion and inserted years later haphazardly in one Surah or the other? In the second case, the question would arise: Does it stand to reason that the verses containing the reproof (XVII: 73-75) were sent down six years after the interpolation, and the verse of abrogation (XXII: 52) nine years after the incident? Still another question arises: What was the occasion of the revelation of the verses of reproof and abrogation in Chapters XVII and XXII in the context in which they occur?
(4) Now let us turn to the third principle of correct appraisal of the Qur'an. For a correct appreciation of the Qur'an it is essential to consider whether a particular commentary fits in with the relevant context of the Qur'an or not. If we make even a cursory study of XVII: 71-73, (Bani Isra'il), it will become obvious that there was no occasion for the alleged reproof in v. 73 and that there is no tinge of reproof in it, for the words of the verse refute the allegation that the Prophet was taken in by the mischief of the disbelivers. Then in Surah AI-Hajj (XXII), if we make a critical study of the verses that precede vv. 52-54 and follow them, it will become obvious that there was no occasion to console the Prophet for the "interpolation" and to annul it after nine years.
(5) We reiterate that no Tradition, however strong links it might have, can be accepted when the Text itself is a clear evidence against it, and when it does not fit in with the wording, the context, the order etc. of the Qur'an. When the incident is considered in this background, even a sceptical research scholar would be convinced that the Tradition is absolutely wrong. As regards a believer, he can never accept it, when he knows that it contradicts not only one verse but a large number of other verses of the Qur'an. He would rather believe, that the reporters of the Tradition might have been deluded by Satan and not the Holy Prophet. He would never believe that the Holy Prophet could interpolate even a single word in the Qur'an under the influence of a desire of his own: or that there could ever occur such a desire in his mind that he should make a compromise with the disbelievers by associating shirk with Tauhid: or that he could ever wish that Allah might not say anything to displease the disbelievers: or that the Revelation was made in such an unsafe and doubtful manner as to enable Satan to mix with it even a word in a manner as if it was also brought by Gabriel. Each of these things is contradictory to the clear Revelation of the Qur'an and the basic Articles of the Faith which we have learnt from the Qur'an and the Holy Prophet. God forbid that we should accept any such Tradition that might lead to the abovementioned presumptions just because the Tradition seems to be "authentic" in every way.
It will be worth-while to consider the question: How is it that so many reporters of Traditions have related this story? Does it not show that there must have been some reality about it? Otherwise, so many reporters, who included many authentic and eminent scholars, could not have made such a heinous slander against the Qur'an and the Holy Prophet. Its answer is contained in the authentic collections of Traditions by Bukhari, Muslim, Abu Dawud, Nasa`i and Musnad Ahmad. The reality of the incident is this:
The Holy Prophet recited Surah An-Najm and performed prostration at the end of it. At this, all the hearers, both the Muslims and the mushriks, fell down in prostration. This was what really happened and there is nothing strange about-it. Let us depict the occasion: The Holy Prophet was reciting a forceful piece of the eloquent Qur'an in a very impressive manner. Naturally the occasion produced an emotional effect and all the listeners instinctively fell down in prostration along with him. It was because of such ecstasies produced by the Holy Prophet's recital of the Qur'an as this that the disbelievers dubbed him a "sorcerer". As regards the story that the Holy Prophet praised the deities of the disbelievers, it appears that the Quraish concocted the story to hide their "defeat". Probably someone or other of them explained away their defeat, saying, "We ourselves heard Muhammad praising our deities. Therefore we also fell down in prostration along with him". As regards the migrants to Habash, they returned to Makkah when they heard the concocted story that there had been a compromise between the Holy Prophet and the Quraish. It appears that some of those people who had seen the Muslims and the mushriks falling down together in prostration, presumed that peace had been made between them, so the story travelled to the migrants in Habash who had no means to verify it and thus thirty-three of them returned to Makkah.
Naturally these three things-prostration by the Quraish, their explanation of it, and the return of the migrants from Habash-combined to evolve that story. So much so that some authentic people were also deluded by it, for to err is human, and the pious and intelligent people are no exception to it. However, the error of the latter proves to be more harmful, because their credulous followers accept with closed eyes their misconceptions along with their right conclusions. On the other hand, mischief mongers collect all such errors of the righteous people and exploit them to prove that all the collections of Traditions are false and should be rejected forthwith.
وَلَا يَزَالُ الَّذِينَ كَفَرُوا فِي مِرْيَةٍ
مِنْهُ حَتَّىٰ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ
يَوْمٍ عَقِيمٍ {55}
[Q22:55] Wa
laa yazaalul lazeena kafaroo fee miryatim minhu hattaa taatiyahumus Saa'atu
baghtatan aw yaatiyahum 'azaabu Yawmin 'aqeem.
[Q22:55] And those who disbelieve shall not cease to be in doubt concerning it until the hour overtakes them suddenly, or there comes on them the chastisement of a destructive day.
[Q22:55] And those who disbelieve shall not cease to be in doubt concerning it until the hour overtakes them suddenly, or there comes on them the chastisement of a destructive day.
[Q22:55] Dan orang-orang kafir tetap di dalam keraguan terhadap Al-Quran hingga
datang kepada mereka saat kiamat secara mengejut atau datang kepada mereka azab
hari yang tidak ada kebaikan untuk mereka.
Aqim literally means barren, incapable of producing children. THE DAY OF JUDGEMENT IS BARREN BECAUSE it will be devoid of all grace and blessings for the
disbelievers.
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(22:55) Yet the disbelievers will always remain in
doubt about it until the Hour of Resurrection overtakes them suddenly or the
scourge of a "barren" day *102 descends upon them.
*102 The epithet
"barren" has been applied to the "day" in its metaphorical
and not literal sense: A "day" is barren if all the plans, hopes and
devices remain unproductive in it, or it dces not bring forth its night. For
instance, the days on which the people of Prophet Noah, the tribes of `Ad and
_Thamud, the people of Lot and of Midian met with their destruction by scourge
from Allah, were barren days in this sense, because those days did not bring
forth any "tomorrow" for them, and no device of theirs could avert
their doom.
الْمُلْكُ يَوْمَئِذٍ لِلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ
فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ {22:56}
[Q22:56] Almulku
Yawma'izil lillaahi yahkumu bainahum; fallazeena aamanoo wa 'amilus saalihaati
fee jannaatin Na'eem.
[Q22:56] The kingdom on that day shall be ALLAH (SWT)'s; He will judge between them; so those who believe and do good will be in gardens of bliss.
[Q22:56] The kingdom on that day shall be ALLAH (SWT)'s; He will judge between them; so those who believe and do good will be in gardens of bliss.
[Q22:56] Kuasa pemerintahan pada hari kiamat itu tertentu bagi ALLAH (SwT). Dia
akan menghukum di antara mereka. Maka orang-orang yang beriman dan beramal
soleh ditempatkan di dalam Syurga yang penuh dengan segala nikmat dan kesenangan;
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(22:56) On
that Day Allah will reign supreme, and He will judge between them; then those
who will have believed and done righteous works, will go to the Gardens of
Bliss,
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا
فَأُولَٰئِكَ لَهُمْ عَذَابٌ مُهِينٌ {22:57}
[Q22:57] Wallazeena
kafaroo wa kazzaboo bi Aayaatinaa fa ulaaa'ika lahum 'azaabum muheen.
[Q22:57] And (as for) those who disbelieve in and reject Our communications, these it is who shall have a disgraceful chastisement.
[Q22:57] And (as for) those who disbelieve in and reject Our communications, these it is who shall have a disgraceful chastisement.
[Q22:57] Dan orang-orang yang kafir serta mendustakan ayat-ayat keterangan kami,
maka mereka beroleh azab seksa yang menghina.
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(22:57) but
those who will have disbelieved and treated Our Revelations as false, shall
receive an ignominious punishment.
SECTION
8
Reward
for those who migrate in God’s Cause
Those
who migrate in the cause of God shall be rewarded by godly provision –
Retaliation like that with which has been afflicted allowed for those who have
been unjustly hurt, God helps the oppressed.
وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ
قُتِلُوا أَوْ مَاتُوا لَيَرْزُقَنَّهُمُ اللَّهُ رِزْقًا حَسَنًا ۚ وَإِنَّ
اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ {22:58}
[Q22:58] Wallazeena
haajaroo fee sabeelil laahi summa qutilooo law maatoo la yarzuqan nahumul laahu
rizqan hasanaa; wa innal laaha la Huwa khairur raaziqeen.
[Q22:58] And (as for) those who fly in ALLAH (SWT)'s way and are then slain or die, ALLAH (SWT) will most certainly grant them a goodly sustenance, and most surely ALLAH (SWT) is the best Giver of sustenance.
[Q22:58] And (as for) those who fly in ALLAH (SWT)'s way and are then slain or die, ALLAH (SWT) will most certainly grant them a goodly sustenance, and most surely ALLAH (SWT) is the best Giver of sustenance.
[Q22:58] Dan orang-orang yang berhijrah pada jalan ALLAH (SwT), kemudian mereka
terbunuh atau mati, sudah tentu ALLAH (SwT) akan mengurniakan kepada mereka
limpah kurnia yang baik dan (ingatlah) sesungguhnya ALLAH (SwT) adalah
sebaik-baik pemberi limpah kurnia.
Please refer to the
commentary of al
Baqarah 2:154 and Ali Imran 3:169 for those who are slain in the cause of ALLAH
(SWT) (shuhada).
Ø Imam Husayn bin Ali left his home in the cause of ALLAH (SWT) and was
martyred in 61 Hijra at Karbala. These verses foretell the events of Karbala
and martyrdom of Imam Husayn, his
relatives and friends.
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(22:58) As for those, who left their
homes for the sake of Allah and then were killed or died, Allah will make for
them a generous provision) and Allah is the best of Providers.
لَيُدْخِلَنَّهُمْ مُدْخَلًا يَرْضَوْنَهُ ۗ وَإِنَّ
اللَّهَ لَعَلِيمٌ حَلِيمٌ {22:59}
[Q22:59] La
yudkhilan nahum mud khalany yardawnah; wa innal laaha la 'Aleemun Haleem.
[Q22:59] He will certainly cause them to enter a place of entrance which they shall be well pleased with, and most surely ALLAH (SWT) is Knowing, Forbearing.
[Q22:59] He will certainly cause them to enter a place of entrance which they shall be well pleased with, and most surely ALLAH (SWT) is Knowing, Forbearing.
[Q22:59] Sudah tentu ALLAH (SwT) akan memasukkan mereka (yang tersebut itu) ke
tempat yang mereka sukai (Syurga) dan sesungguhnya ALLAH (SwT) Maha Mengetahui,
lagi Maha Penyabar.
(see commentary for verse 58)
____________________________________________________________________________________________________________________________________________________
(22:59) He will admit them to a place with which they
will be well pleased; indeed Allah is All-Knowing and Clement.' *103
*103 As Allah is
All-Knowing, He knows well those who left their homes for His sake and what
reward they deserve. He is Clement, and forgives minor errors and weaknesses of
the people; therefore these things will not hinder Him from rewarding the
Believers for their services and sacrifices.
ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ
ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ ۗ إِنَّ اللَّهَ لَعَفُوٌّ
غَفُورٌ {22:60}
[Q22:60] Zaalika
wa man 'aaqaba bimisli maa 'ooqiba bihee summa bughiya 'alaihi la yansurannahul
laah; innal laaha la 'Afuwwun Ghafoor.
[Q22:60] That (shall be so); and he who retaliates with the like of that with which he has been afflicted and he has been oppressed, ALLAH (SWT) will most certainly aid him; most surely ALLAH (SWT) is Pardoning, Forgiving.
[Q22:60] That (shall be so); and he who retaliates with the like of that with which he has been afflicted and he has been oppressed, ALLAH (SWT) will most certainly aid him; most surely ALLAH (SWT) is Pardoning, Forgiving.
[Q22:60] Demikianlah (janji balasan ALLAH (SwT) yang melimpah-limpah itu) dan
sesiapa yang membalas kejahatan orang, sama seperti yang dilakukan kepadanya,
kemudian dia dianiaya lagi, demi sesungguhnya ALLAH (SwT) akan menolongnya.
(Dalam pada itu ingatlah) sesungguhnya ALLAH (SwT) Maha Pemaaf, lagi Maha
Pengampun.
JUSTICE
IN ISLAM: is always tempered with mercy, THE
RETALIATION OR THE RETURN FOR THE
EVIL SHALL BE ONLY THE LIKE OF IT IN MEASURE AND people have been continuously reminded of the Divine attributes
of ALLAH (SWT) as His being Pardonful and Forgiving.
____________________________________________________________________________________________________________________________________________________
(22:60) This
is about them. As regards the one, who takes vengeance equal to the wrong that
had been done to him, and has again been oppressed, Allah will surely help
him *104 :
Allah is Forgiving and Forbearing. *105
*104 The
preceding verses referred to those persecuted people who could not retaliate
and here 'the reference is to those victims of persecution who could fight
back.
From this verse, Imam Shafi`i has concluded that "retaliation" will be effected in the way as life was taken in the original act. If a person is killed by immersion in water, the killer also should be put to death by immersion in water; or if a person is .burnt to death, the killer also will be burnt to death. The Hanafites dispute this. According to them, retaliation against a murderer will be incurred in one and the same established way no matter how life was taken by the culprit in the original act.
*105 This verse (60) may imply two things:
(1) Allah forgives that "killing" which is done in self-defence, though killing of people is not a good thing in itself. (2) As Allah, Whose slaves the Believers are, is Forgiving and Forbearing, they should also forgive and forbear as far as possible. Though they have the right of retaliation, they should not resort to carnage and massacre.
From this verse, Imam Shafi`i has concluded that "retaliation" will be effected in the way as life was taken in the original act. If a person is killed by immersion in water, the killer also should be put to death by immersion in water; or if a person is .burnt to death, the killer also will be burnt to death. The Hanafites dispute this. According to them, retaliation against a murderer will be incurred in one and the same established way no matter how life was taken by the culprit in the original act.
*105 This verse (60) may imply two things:
(1) Allah forgives that "killing" which is done in self-defence, though killing of people is not a good thing in itself. (2) As Allah, Whose slaves the Believers are, is Forgiving and Forbearing, they should also forgive and forbear as far as possible. Though they have the right of retaliation, they should not resort to carnage and massacre.
ذَٰلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي
النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَأَنَّ اللَّهَ سَمِيعٌ
بَصِيرٌ {22:61}
[Q22:61] Zaalika
bi annal laaha yoolijul laila fin nahaari wa yoolijun nahaara fil laili wa
annal laaha Samee'um Baseer.
[Q22:61] That is because ALLAH (SWT) causes the night to enter into the day and causes the day to enter into the night, and because ALLAH (SWT) is Hearing, Seeing.
[Q22:61] That is because ALLAH (SWT) causes the night to enter into the day and causes the day to enter into the night, and because ALLAH (SWT) is Hearing, Seeing.
[Q22:61] (Pertolongan yang dijanjikan ALLAH (SwT) tetap berlaku) kerana ALLAH
(SwT) berkuasa menukar gantikan sesuatu keadaan sebagaimana kuasaNya memasukkan
malam pada siang dan memasukkan siang pada malam (silih berganti) dan
(ingatlah) sesungguhnya ALLAH (SwT) Maha Mendengar, lagi Maha Melihat.
Refer to the commentary of Rad 13:2 and Anbiya 21:33.
1. The
omnipotent almighty ALLAH (SWT) controls the creation and the working of
creation throughout the universe,
2. He is
fully aware of the minutest movement taking place therein.
3. He
knows the harm the disbelievers have caused to the believers and that which
they are planning to cause.
He will bring
them to account and punish them when He finds it suitable. He alone knows His
plan, its time of execution and the reasons thereof. HE
IS BOTH MERCIFUL AND JUST.
Ø Human life and human
relations are very complicated, and it is ALLAH (SWT) alone who is aware of all
the subtle intricacies of existence in this world, and hears the cries of all
His creatures and answers them.
The
struggle between evil and good, truth and falsehood, and now and then one
having an upper hand over the other, has been
symbolised by the alternation of night and day -BUT IT IS THE TRUTH OR GOOD
WHICH ULTIMATELY WINS.
____________________________________________________________________________________________________________________________________________________
(22:61) So
it is *106 because
it is Allah Who brings forth the day from the night and the night from the
day *107 and
He hears everything and sees everything. *108
*106 "So it
is" (as stated in the preceding paragraph) because Allah is the Ruler of
the universe and has the power to give punishments and rewards to those who
deserve them.
*107 The fact that "Allah brings forth .........day" is a proof that He is the Master, Sovereign and Ruler of the universe. But the deeper meaning of the verse is that Allah, Who is able to bring forth the light of the day out of the darkness of the night, has the power to bring out the light of the Truth out of the darkness of disbelief and ignorance, and the light of justice out of the darkness of tyranny.
*108 He hears everything and sees everything and is not unaware of anything.
*107 The fact that "Allah brings forth .........day" is a proof that He is the Master, Sovereign and Ruler of the universe. But the deeper meaning of the verse is that Allah, Who is able to bring forth the light of the day out of the darkness of the night, has the power to bring out the light of the Truth out of the darkness of disbelief and ignorance, and the light of justice out of the darkness of tyranny.
*108 He hears everything and sees everything and is not unaware of anything.
ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا
يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ
الْكَبِيرُ {22:62}
[Q22:62] Zaalika
bi annal laaha Huwal haqqu wa anna maa yad'oona min doonihee huwal baatilu wa
annal laaha Huwal 'Aliyyul kabeer.
[Q22:62] That is because ALLAH (SWT) is the Truth, and that what they call upon besides Him-- that is the falsehood, and because ALLAH (SWT) is the High, the Great.
[Q22:62] That is because ALLAH (SWT) is the Truth, and that what they call upon besides Him-- that is the falsehood, and because ALLAH (SWT) is the High, the Great.
[Q22:62] Bersifatnya ALLAH (SwT) dengan kekuasaan dan luas ilmu pengetahuan itu
kerana bahawasanya ALLAH (SwT), Dialah sahaja Tuhan Yang Sebenar-benarnya dan
bahawa segala yang mereka sembah selain dari ALLAH (SwT) itulah yang nyata palsunya
dan (ingatlah) sesungguhnya ALLAH (SwT) jualah Yang Maha Tinggi keadaanNya,
lagi Maha Besar (kekuasaanNya)
ALLAH
(SWT) ALONE IS THE EVER-ABIDING REALITY. ALL ELSE SHALL PERISH. THEREFORE HE ALONE SHOULD BE WORSHIPPED. Refer to Al Hajj 22:6 and Luqman 31:30.
____________________________________________________________________________________________________________________________________________________
(22:62) This is so because it is Allah alone Who is the
Truth and all others, whom they invoke besides Him, are falsehood, *109 and
Allah is the Supreme and the Exalted One.
*109 As Allah is
in fact the Sovereign of the universe, His worshippers will surely attain true
success and the worshippers of false gods will meet with utter failure.
أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ
مَاءً فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً ۗ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ {22:63}
[Q22:63] Alam
tara annal laaha anzala minas samaaa'i maaa'an fatusbihul ardu mukhdarrah;
innal laaha Lateefun Khabeer.
[Q22:63] Do you not see that ALLAH (SWT) sends down water from the cloud so the earth becomes green? Surely ALLAH (SWT) is Benignant, Aware.
[Q22:63] Do you not see that ALLAH (SWT) sends down water from the cloud so the earth becomes green? Surely ALLAH (SWT) is Benignant, Aware.
[Q22:63] Tidakkah engkau melihat bahawa ALLAH (SwT) telah menurunkan hujan dari
langit, lalu menjadilah bumi ini hijau subur (dengan sebabnya)? Sesungguhnya ALLAH
(SwT) Maha Halus serta lemah-lembut (urusan tadbirNya), lagi Maha Mendalam
pengetahuanNya (akan hal-ehwal sekalian makhlukNya).
LATIF REFERS
TO ONE OF THE FINEST ATTRIBUTES OF ALLAH (SWT), the
appropriate meaning of which can neither be properly worded in any language nor
can be grasped by human intellect. It implies: fine and subtle; so fine, subtle, perfect and pure as to
be imperceptible and incomprehensible to human faculties, and so kind and
gracious that bestows gifts and benefits on all the creatures whether they ask
or not. Also refer to An-am 6:104; Ahzab 9:34 and Shura 26:19.
____________________________________________________________________________________________________________________________________________________
(22:63) Do you not see that Allah sends down rain water
from the sky and the land becomes green because of it? *110 The
fact is that Allah works in imperceptible ways and is fully aware of
everything. *111
*110 This verse
has a deeper meaning also, though apparently it merely declares that Allah
alone has the power to send down rain which makes the land green. The deeper
meaning is that the rainfall of the blessed Revelation will, in the near
future, turn the barren land of Arabia into a garden of knowledge, morality and
bring forth a high and righteous civilization.
*111 The original word Latif in the Text has no equivalent in English. The word "subtle" has not been used because of its bad associations. Latif implies that Allah fulfils His designs in such fine ways that it is difficult to understand them till they become real and apparent.
As He is fully aware of everything, He knows how to conduct the affairs of His Kingdom.
*111 The original word Latif in the Text has no equivalent in English. The word "subtle" has not been used because of its bad associations. Latif implies that Allah fulfils His designs in such fine ways that it is difficult to understand them till they become real and apparent.
As He is fully aware of everything, He knows how to conduct the affairs of His Kingdom.
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ
وَإِنَّ اللَّهَ لَهُوَ الْغَنِيُّ الْحَمِيدُ {22:64}
[Q22:64] Lahoo
ma fis samaawaati wa ma fil ard; wa innal laaha la Huwal Ghaniyyul Hameed.
[Q22:64] His is whatsoever is in the heavens and whatsoever is in the earth; and most surely ALLAH (SWT) is the Self-sufficient, the Praised.
[Q22:64] His is whatsoever is in the heavens and whatsoever is in the earth; and most surely ALLAH (SWT) is the Self-sufficient, the Praised.
[Q22:64] Segala yang ada di langit dan di bumi adalah kepunyaanNya dan
sesungguhnya ALLAH (SwT), Dialah jua Yang Maha Kaya, lagi Maha Terpuji.
ALLAH (SWT)'s mercies are not like those of human beings who depend
upon one another and expect kindness or recognition in return. ALLAH (SWT) IS ABOVE ALL WANTS AND DEPENDS IN NO WAY
WHATEVER ON HIS CREATURES. They cannot describe or understand His mercies
except by gratefully glorifying His praise.
____________________________________________________________________________________________________________________________________________________
(22:64) To Him belongs all that is in the heavens and
the earth and undoubtedly Allah is All-Sufficient and All-Praiseworthy. *112
*112 He alone is
"All-Sufficient" and does not stand in need of anyone in any way. He
is "All-praiseworthy" because all praise belongs to Him alone whether
anyone praises Him or not.
SECTION
9
God’s
Will alone is done
Everything
in the Universe is subservient only to God’s Will – And everything in the
Universe is already decreed in the Book of the Divine Will – Those who
persecute the Believers shall be punished with Hell-Fire.
أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي
الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ
أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ ۗ إِنَّ اللَّهَ بِالنَّاسِ
لَرَءُوفٌ رَحِيمٌ {22:65}
[Q22:65] Alam
tara annal laaha sakhkhara lakum maa fil ardi wal fulka tajree fil bahri bi
amrihee wa yumsikus samaaa'a an taqa'a 'alal ardi illaa biiznih; innal laaha
binnaasi la Ra'oofur Raheem.
[Q22:65] Do you not see that ALLAH (SWT) has made subservient to you whatsoever is in the earth and the ships running in the sea by His command? And He withholds the heaven from falling on the earth except with His permission; most surely ALLAH (SWT) is Compassionate, Merciful to men.
[Q22:65] Do you not see that ALLAH (SWT) has made subservient to you whatsoever is in the earth and the ships running in the sea by His command? And He withholds the heaven from falling on the earth except with His permission; most surely ALLAH (SWT) is Compassionate, Merciful to men.
[Q22:65] Tidakkah engkau melihat bahawa ALLAH (SwT) telah memudahkan apa yang
ada di bumi untuk kegunaan kamu dan (demikian juga) kapal-kapal yang belayar di
laut dengan perintahNya? Dan Dia pula menahan langit daripada runtuh menimpa
bumi, kecuali dengan izinNya; sesungguhnya ALLAH (SwT) Amat melimpah belas
kasihanNya dan rahmatNya kepada umat manusia.
LAND AND SEA HAVE BEEN MADE SUBJECT TO MAN BY ALLAH (SWT)'S COMMAND, so that man can
develop his material and spiritual life on earth, so it is ingratitude on the part of man that he should bow to
any other creature, made subservient to him, SAVE
ALLAH (SWT).
THE WHOLE UNIVERSE, CREATED BY ALLAH (SWT),
IS WORKING OR OPERATING UNDER PRECISE LAWS MADE BY ALLAH (SWT), THEREFORE THERE
IS COMPLETE ORDER AND HARMONY IN THE WORKING OF THE UNIVERSE. Nothing can go
wrong unless He Himself wills it.
(22:65) Do you not see that He has subdued to you all
that is in the earth and that He has subjected the boat to the law that she
floats over the sea at His bidding, and He is supporting the sky in a way that
it cannot fall down without His permission ? *113 The
fact of the matter is that Allah is very Kind and Merciful to the people.
*113 Here
"the sky" implies the whole of the universe above and below the earth
where everything is held in its own place and sphere.
وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ
يُحْيِيكُمْ ۗ إِنَّ الْإِنْسَانَ لَكَفُورٌ {22:66}
[Q22:66] Wa
Huwal lazee ahyaakum summa yumeetukum summma yuheekum; innal insaana lakafoor.
[Q22:66] And He it is Who has brought you to life, then He will cause you to die, then bring you to life (again); most surely man is ungrateful.
[Q22:66] And He it is Who has brought you to life, then He will cause you to die, then bring you to life (again); most surely man is ungrateful.
[Q22:66] Dan Dialah yang menghidupkan kamu, kemudian Dia mematikan kamu, kemudian
Dia menghidupkan kamu semula. Sesungguhnya manusia sangatlah tidak
bersyukur.
___________________________________________________________________________________________________________________________________________________
(22:66) He
it is Who has given you life and causes your death, and He will again bring you
to life; yet Man denies the Truth. *114
*114 That
is, "Though man sees every reality presented by the Prophets, yet he
denies it".
لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا هُمْ نَاسِكُوهُ
ۖ فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ ۚ وَادْعُ إِلَىٰ رَبِّكَ ۖ إِنَّكَ
لَعَلَىٰ هُدًى مُسْتَقِيمٍ {22:67}
[Q22:67] Likulli
ummatin ja'alnaa mansakan hum naasikoohu falaa yunaazi 'unnaka fil amr; wad'u
ilaa Rabbika innaka la 'alaa hudam mustaqeem.
[Q22:67] To every nation We appointed acts of devotion which they observe, therefore they should not dispute with you about the matter and call to your Lord; most surely you are on a right way.
[Q22:67] To every nation We appointed acts of devotion which they observe, therefore they should not dispute with you about the matter and call to your Lord; most surely you are on a right way.
[Q22:67] Bagi tiap-tiap umat, Kami adakan satu syariat yang tertentu untuk
mereka ikuti dan jalankan, maka janganlah ahli-ahli syariat yang lain
membantahmu dalam urusan syariaatmu dan serulah (wahai Muhammad) umat manusia
kepada agama Tuhanmu, kerana sesungguhnya engkau adalah berada di atas jalan
yang lurus.
Rites and
ceremonies may appear to be a less important matter compared with the higher
needs of man's spiritual nature, BUT SUCH visible public presentations are necessary for
stimulating the latent spirit of mutual love and friendship among the believers
in order to structure a just, fair and harmonious society. They manifest the inner attitude of a
believing community towards the supreme authority of ALLAH (SWT).
Rites
and ritual have been prescribed, apart from their social advantages, mainly to test
man's willingness to obey ALLAH (SWT)'s commands. FROM PROPHET TO PROPHET THESE RITES AND
RITUALS WERE CHANGED AND AMENDED TO SUIT THE ADVANCEMENT AND PROGRESS IN HUMAN
SOCIETY. Refer to al Baqarah 2:142 and 143.
____________________________________________________________________________________________________________________________________________________
(22:67) For
every community *115 We
have prescribed a way of worship, *116 which
it follows; therefore, O Muhammad, let them not dispute with you concerning
this matter. *117 And
invite the people to the Way of your Lord, for you are on the Straight
Way. *118
*115 That is,
"The Community of every Prophet".
*116 Here the Arabic word mansak has been used in its most comprehensive sense which also includes "sacrifice" (v. 34). It means service, worship, in short, "the whole way of life". The same theme has been expressed in V: 48: "We prescribed a law and a way of life for each of you".
*117 That is, "Now you have brought a way of life just as the former Prophets brought "ways of life" for their people. Therefore the people have no right to dispute with you concerning the "Law" you have brought".
*118 This confirms the explanation given in E.N. 117 above.
*116 Here the Arabic word mansak has been used in its most comprehensive sense which also includes "sacrifice" (v. 34). It means service, worship, in short, "the whole way of life". The same theme has been expressed in V: 48: "We prescribed a law and a way of life for each of you".
*117 That is, "Now you have brought a way of life just as the former Prophets brought "ways of life" for their people. Therefore the people have no right to dispute with you concerning the "Law" you have brought".
*118 This confirms the explanation given in E.N. 117 above.
وَإِنْ جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا
تَعْمَلُونَ {22:68}
[Q22:68] Wa in
jaadalooka faqulil laahu a'lamu bimaa ta'maloun.
[Q22:68] And if they contend with you, say: ALLAH (SWT) best knows what you do.
[Q22:68] And if they contend with you, say: ALLAH (SWT) best knows what you do.
[Q22:68] Dan jika mereka mengemukakan bantahan kepadamu, maka katakanlah: ALLAH
(SwT) Amat mengetahui akan apa yang kamu lakukan.
____________________________________________________________________________________________________________________________________________________
(22:68) And if they dispute with you, say to them,
"Allah knows full well what you are doing: on, the Day of Resurrection,
اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ
فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ {22:69}
[Q22:69] Allaahu
yahkumu bainakum Yawmal Qiyaamati feemaa kuntum feehi takhtalifoon.
[Q22:69] ALLAH (SWT) will judge between you on the day of resurrection respecting that in which you differ.
[Q22:69] ALLAH (SWT) will judge between you on the day of resurrection respecting that in which you differ.
[Q22:69] ALLAH (SwT) akan menghukum di antara kamu semua pada hari kiamat,
mengenai apa yang kamu berselisihan padanya.
___________________________________________________________________________________________________________________
(22:69) Allah will judge between you concerning that
about which you differ".
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي
السَّمَاءِ وَالْأَرْضِ ۗ إِنَّ ذَٰلِكَ فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى
اللَّهِ يَسِيرٌ {22:70}
[Q22:70] Alam
ta'lam annal laaha ya'lamu maa fis samaaa'i wal ard; inna zaalika fee kitaab;
inna zaalika 'alal laahi yaseer.
[Q22:70] Do you not know that ALLAH (SWT) knows what is in the heaven and the earth? Surely this is in a book; surely this is easy to ALLAH (SWT).
[Q22:70] Do you not know that ALLAH (SWT) knows what is in the heaven and the earth? Surely this is in a book; surely this is easy to ALLAH (SWT).
[Q22:70] Bukankah engkau telah mengetahui bahawasanya ALLAH (SwT) mengetahui
segala yang ada di langit dan di bumi? Sesungguhnya yang demikian itu ada
tertulis di dalam Kitab (Luh Mahfuz); sesungguhnya hal itu amatlah mudah bagi ALLAH
(SwT).
___________________________________________________________________________________________________________________________________________________
(22:70) Do you not know that Allah has full knowledge
of everything in the heavens and the earth? Every thing has been recorded in a
Book; this is an easy thing for Allah. *119
*119 In order to
understand the significance of this paragraph, we should keep in view vv. 55-
57 with which this is connected.
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَمْ يُنَزِّلْ
بِهِ سُلْطَانًا وَمَا لَيْسَ لَهُمْ بِهِ عِلْمٌ ۗ وَمَا لِلظَّالِمِينَ مِنْ
نَصِيرٍ {71}
[Q22:71] Wa
ya'budoona min doonil laahi maa lam yunazzil bihee sultaananw wa maa laisa
lahum bihee 'ilm; wa maa lizzaalimeena min naseer.
[Q22:71] And they serve besides ALLAH (SWT) that for which He has not sent any authority, and that of which they have no knowledge; and for the unjust there shall be no helper.
[Q22:71] And they serve besides ALLAH (SWT) that for which He has not sent any authority, and that of which they have no knowledge; and for the unjust there shall be no helper.
[Q22:71] Dan mereka menyembah yang lain
dari ALLAH (SwT) iaitu benda-benda yang ALLAH (SwT) tidak menurunkan sebarang
keterangan membenarkannya dan yang mereka tidak mempunyai sebarang pengetahuan
mengenainya dan (ingatlah) tiadalah bagi orang-orang yang zalim (dengan
perbuatan syirik) itu sesiapapun yang dapat memberikan pertolongan (di dunia
dan di akhirat).
There is
neither **knowledge, nor **intelligence, nor **authority in the acts
of disbelievers who absurdly worship false gods. NO ONE CAN HELP THE
MISGUIDED CREATURES WHO ASSOCIATE OTHER GODS WITH ALLAH (SWT) OR WORSHIP
MAN-MADE GODS BESIDE ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(22:71) They worship, besides Allah, those for whom He
has sent down no authority nor they themselves have any knowledge about
them. *120 Such transgressors have no helper. *121
*120 That is,
"Neither there is any mention of their deities in any revealed Book nor
have they any other source of knowledge about them nor any authority to worship
them. Therefore, it is sheer ignorance that they have associated their
selfinvented deities with Allah and worship them, make vows and offer
sacrifices to them and supplicate them for their needs etc.
*121 This is to warn the foolish people that they are absolutely wrong in expecting that their deities would help them in this world and in the Hereafter? Because they have no power to help them. Thus, they will find no helper, for Allah alone could help them and they have already displeased Him by their rebellious behaviour.
*121 This is to warn the foolish people that they are absolutely wrong in expecting that their deities would help them in this world and in the Hereafter? Because they have no power to help them. Thus, they will find no helper, for Allah alone could help them and they have already displeased Him by their rebellious behaviour.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ
تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنْكَرَ ۖ يَكَادُونَ يَسْطُونَ
بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ آيَاتِنَا ۗ قُلْ أَفَأُنَبِّئُكُمْ بِشَرٍّ
مِنْ ذَٰلِكُمُ ۗ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُوا ۖ وَبِئْسَ
الْمَصِيرُ {72}
[Q22:72] Wa
izaa tutlaa 'laihim Aayaatunaa baiyinaatin ta'rifu fee wujoohil lazeena kafarul
munkara yakaadoona yastoona bil lazeena yatloona 'alaihim Aayaatinaa; qul afa
unab bi'ukum bisharrim min zaalikum; an Naaru wa 'adahal laahul lazeena kafaroo
wa bi'sal maseer.
[Q22:72] And when Our clear communications are recited to them you will find denial on the faces of those who disbelieve; they almost spring upon those who recite to them Our communications. Say: Shall I inform you of what is worse than this? The fire; ALLAH (SWT) has promised it to those who disbelieve; and how evil the resort!
[Q22:72] And when Our clear communications are recited to them you will find denial on the faces of those who disbelieve; they almost spring upon those who recite to them Our communications. Say: Shall I inform you of what is worse than this? The fire; ALLAH (SWT) has promised it to those who disbelieve; and how evil the resort!
[Q22:72] Dan apabila dibacakan kepada
mereka ayat-ayat Kami yang jelas nyata, engkau akan dapat melihat pada muka
orang-orang yang kafir itu tanda marah dan benci, hampir-hampir mereka hendak
menerkam dan menyerang orang-orang yang membacakan ayat-ayat Kami kepada
mereka. Katakanlah (wahai Muhammad): Jika demikian, mahukah, aku khabarkan
kepada kamu yang lebih buruk lagi daripada apa yang telah menyebabkan kemarahan
kamu itu? Ialah Neraka yang telah dijanjikan oleh ALLAH (SwT) kepada
orang-orang yang kafir dan itulah seburuk-buruk tempat kembali!
____________________________________________________________________________________________________________________________________________________
(22:72) And when Our clear Revelations are recited to
them, you perceive signs of disdain in the faces of the disbelievers as though
they were going to assault those who recite Our Revelations to them. Say to
them, "May I inform you of a thing worse than this? *122 It
is the Fire which Allah has promised for those who reject the Truth; and what
an evil abode it is!"
*122 That is,
"You will meet with a far worse state of anguish than that which you
display against those who recite Divine Revelations to you.
SECTION
10
The
Muslims, chosen by God Himself – A parable of
the
helplessness of the Polytheists and their own imaginary deities
The
hardest possible endeavour or fight in the way of God, enjoined – The Muslims
chosen by God, to be witness over mankind and the Apostle Muhammad to be the
witness over them (all).
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا
لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا
وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَا
يَسْتَنْقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ {73}
[Q22:73] Yaaa ayyuhan naasu duriba masalun fastami'oo lah;
innal lazeena tad'oona min doonil laahi lai yakhluqoo zubaabanw wa lawijtama'oo
lahoo wa iny yaslub humuz zubbabu shai'al laa yastan qizoohu minh; da'ufat
taalibu walmatloob.
[Q22:73] O people! A parable is set forth, therefore listen to it: surely those whom you call upon besides ALLAH (SWT) cannot create fly, though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from it, weak are the invoker and the invoked.
[Q22:73] O people! A parable is set forth, therefore listen to it: surely those whom you call upon besides ALLAH (SWT) cannot create fly, though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from it, weak are the invoker and the invoked.
[Q22:73] Wahai umat manusia, inilah
diberikan satu misal perbandingan, maka dengarlah mengenainya dengan
bersungguh-sungguh. Sebenarnya mereka yang kamu seru dan sembah, yang lain dari
ALLAH (SwT) itu, tidak sekali-kali akan dapat mencipta seekor lalat walaupun
mereka berhimpun beramai-ramai untuk membuatnya dan jika lalat itu mengambil
sesuatu dari mereka, mereka tidak dapat mengambilnya balik daripadanya.
(Kedua-duanya lemah belaka), lemah yang meminta (dari mendapat hajatnya) dan
lemah yang diminta (daripada menunaikannya).
BOTH IDOLS AND
THEIR WORSHIPPERS ARE WEAK AND FOOLISH CREATURES. By ignoring ALLAH (SWT), the creator of the worlds, they worship
helpless objects who cannot even create the lowest form of life.
The
idolworshippers of Makka used to anoint their idols with honey and scents and
shut the doors of the temple. As soon as they left the flies, lurking there,
used to swarm the idols and eat the honey. In the morning the stupid heathens used to rejoice under the
false impression that their idols had consumed the honey.
The
challenge regarding the exclusive creative power of ALLAH (SWT) in this verse is
similar to the challenge in verse 2:23 of
al Baqarah which refers to the inimitable book of ALLAH (SWT) revealed to the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad).
____________________________________________________________________________________________________________________________________________________
(22:73) O
mankind! A parable is related to you: so listen to it. The deities, whom you
invoke instead of Allah, cannot create a fly even though they may all combine
together for this purpose. Nay! if a fly snatches away something from them,
they cannot get it back from it. How weak are the suppliants and how weak those
whom they supplicate. *123
*123 This parable
has been cited to impress upon the idol-worshippers that their deities are
absolutely powerless, for even if they all collaborated to create an
insignificant thing like a fly, they could not; nay, even if a fly snatched
away anything from them they could not prevent it. This shows how weak they
themselves are and how powerless are the idols they supplicate.
مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ ۗ إِنَّ اللَّهَ
لَقَوِيٌّ عَزِيزٌ {22:74}
[Q22:74] Maa
qadrul laaha haqqa qadrih; innal laaha la Qawiyyun 'Azeez.
[Q22:74] They have not estimated ALLAH (SWT) with the estimation that is due to Him; most surely ALLAH (SWT) is Strong, Mighty.
[Q22:74] They have not estimated ALLAH (SWT) with the estimation that is due to Him; most surely ALLAH (SWT) is Strong, Mighty.
[Q22:74] Mereka (yang kafir musyrik) itu
tidak menghormati ALLAH (SwT) menurut penghormatan yang selayaknya (sebagaimana
yang ditetapkanNya); sesungguhnya ALLAH (SwT) adalah Maha Kuat, lagi Maha
Kuasa.
____________________________________________________________________________________________________________________________________________________
(22:74) They do not recognize the true worth of Allah'
as they should: the fact is that Allah alone is All-Mighty, All-Powerful.
اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا
وَمِنَ النَّاسِ ۚ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ {22:75}
[Q22:75] Allahu
yastafee minal malaaa'ikati Rusulanw wa minan naas; innal laaha Samee'um Baseer.
[Q22:75] ALLAH (SWT) chooses messengers from among the angels and from among the men; surely ALLAH (SWT) is Hearing, Seeing.
[Q22:75] ALLAH (SWT) chooses messengers from among the angels and from among the men; surely ALLAH (SWT) is Hearing, Seeing.
[Q22:75] ALLAH
(SwT) memilih utusan-utusanNya dari malaikat dan dari manusia; sesungguhnya ALLAH
(SwT) Maha Mendengar, lagi Maha Mengetahui.
After making known the exclusive power of ALLAH (SWT) to create, His omnipotence in
the realm of revelation and legislation is referred to in this verse.
____________________________________________________________________________________________________________________________________________________
(22:75) Allah chooses His Messengers from among the
angels and also from among the human beings (to convey His decrees). *124 He
hears everything and knows everything.
*124 In
continuation of the refutation of shirk, Allah has taken two kinds of the most
revered of "deities" to show their real status, as if to say,
"The angels and the Prophets whom you have set up as deities are mere
Messengers of Allah. Allah has chosen them to convey His Messages to human
beings and this does not make them God or partners in His Godhead. "
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۗ
وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ {22:76}
[Q22:76] Ya'lamu
maa baina aydeehim wa maa khalfahum; wa ilal laahi turja'ul umoor.
[Q22:76] He knows what is before them and what is behind them and to ALLAH (SWT) are all affairs turned back.
[Q22:76] He knows what is before them and what is behind them and to ALLAH (SWT) are all affairs turned back.
[Q22:76] Dia mengetahui apa yang ada di
hadapan mereka dan apa yang ada di belakang mereka dan kepada ALLAH (SwT)
jualah kembalinya segala urusan.
____________________________________________________________________________________________________________________________________________________
(22:76) He knows whatever is open before them as well
as that which is hidden from them, *125 and all matters are resented
before Him. *126
*125 The Qur'an
employs this sentence to refute the creed of the mushriks in regard to
intercession, as if to say, "You imagine that angels, prophets, saints,and
the like can intercede with Allah on your behalf and therefore you worship
them. You are absolutely wrong, for none of your deities knows what is good for
you and what is not: Allah alone hears everything, sees everything and knows
everything. Therefore He has not given the right of intercession and
recommendation to anyone except when He Himself is pleased to give such
permission."
*126 This is to impress upon them that every affair and every matter, big or small, is presented before Allah for a decision. Therefore you should not invoke anyone else than Allah, for all others are utterly helpless and powerless and cannot even fulfil their own desires and needs.
*126 This is to impress upon them that every affair and every matter, big or small, is presented before Allah for a decision. Therefore you should not invoke anyone else than Allah, for all others are utterly helpless and powerless and cannot even fulfil their own desires and needs.
يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا
وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ ۩ {77}
[Q22:77] Yaaa
ayyuhal lazeena aamanur ka'oo wasjudoo wa'budoo Rabbakum waf'alul khaira
la'allakum tuflihoon.
[Q22:77] O you who believe! Bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.
[Q22:77] O you who believe! Bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.
[Q22:77] Wahai orang-orang yang beriman,
rukuklah serta sujudlah (mengerjakan sembahyang) dan beribadatlah kepada Tuhan
kamu (dengan mentauhidkanNya), serta kerjakanlah amal-amal kebajikan; supaya
kamu berjaya (di dunia dan di akhirat).
Refer to Araf 7:206 and
Rad 13:15.
THE ESSENTIAL SPIRIT OF ISLAM HAS BEEN SUMMARISED IN THIS VERSE.
____________________________________________________________________________________________________________________________________________________
(22:77) O people, who have believed, bow down and
prostrate yourselves before Allah, worship your Lord and do righteous deeds: it
may be that you attain true success. *127
*127 This is the
right way of attaining we success, but even after adopting these ways of
worship and performing good deeds one should not rest content or be proud that he
would surely attain success because he is worshipping Allah and is doing good
deeds. He should only expect that Allah will by His grace accept his services
and bless him with we success.
Imam Shafi`i, Ahmad bin Hanbal, `Abdullah bin Mubarak and Ishaq bin Rahawayah hold the view that this verse of Surah Al-Hajj requires a `prostration'. But Imam 'Abu Hanifah, Imam Malik, Hasan Basri, Said bin al-Musayyab, Said bin Jubair, Ibrahim Nakha`i and Sufyan Thauri dispute this. The arguments of the two sides are briefly as follows:
The former group of commentators base their opinion on the following:
(1) The verb in the verse is in the imperative mood.
(2) The Tradition of `Uqbah bin `Amir, which has been reported by Imam Ahmad, Abu Dawud, Tirmizi, Ibn Marduyah and Baihaqi, says, "I asked, `O Messenger of Allah! Does the merit of Surah Al-Hajj consist in the fact that it contains two verses requiring prostration?' He replied, `Yes, the one who does not prostrate on these two verses, should not recite them.' "
(3) The Tradition of Abu Dawud and Ibn Majah in which `Amr bin `As says that he was told by the Holy Prophet that there were two verses requiring prostration in Surah Al-Hajj.
(4) Sayings of Hadrat `Umar, `Ali, `Uthman, Ibn `Umar, Ibn `Abbas, Abul Darda, Abu MUsa Ash`ari and `Ammar bin Yasir to the effect that Surah AIHajj contains two prostrations.'
The latter group of commentators argue as follows;
(a) The verse contains a command both for Sajdah (prostration) and for Ruku' (bowing in prayer), which implies the whole Islamic Prayer according to the Qur'anic usage, and not `prostration' alone.
(b) The tradition reported by 'Uqbah bin `Amir is unauthentic as it has weak links.
(c) The Tradition of 'Amr bin `As is also unreliable, because its reporters are not well known.
(d) As for the sayings of the Companions, Ibn 'Abbas has clearly explained that prostration in respect of the first verse (in Surah AI-Hajj) is obligatory, whereas in regard to the second, it is only suggestive.
Imam Shafi`i, Ahmad bin Hanbal, `Abdullah bin Mubarak and Ishaq bin Rahawayah hold the view that this verse of Surah Al-Hajj requires a `prostration'. But Imam 'Abu Hanifah, Imam Malik, Hasan Basri, Said bin al-Musayyab, Said bin Jubair, Ibrahim Nakha`i and Sufyan Thauri dispute this. The arguments of the two sides are briefly as follows:
The former group of commentators base their opinion on the following:
(1) The verb in the verse is in the imperative mood.
(2) The Tradition of `Uqbah bin `Amir, which has been reported by Imam Ahmad, Abu Dawud, Tirmizi, Ibn Marduyah and Baihaqi, says, "I asked, `O Messenger of Allah! Does the merit of Surah Al-Hajj consist in the fact that it contains two verses requiring prostration?' He replied, `Yes, the one who does not prostrate on these two verses, should not recite them.' "
(3) The Tradition of Abu Dawud and Ibn Majah in which `Amr bin `As says that he was told by the Holy Prophet that there were two verses requiring prostration in Surah Al-Hajj.
(4) Sayings of Hadrat `Umar, `Ali, `Uthman, Ibn `Umar, Ibn `Abbas, Abul Darda, Abu MUsa Ash`ari and `Ammar bin Yasir to the effect that Surah AIHajj contains two prostrations.'
The latter group of commentators argue as follows;
(a) The verse contains a command both for Sajdah (prostration) and for Ruku' (bowing in prayer), which implies the whole Islamic Prayer according to the Qur'anic usage, and not `prostration' alone.
(b) The tradition reported by 'Uqbah bin `Amir is unauthentic as it has weak links.
(c) The Tradition of 'Amr bin `As is also unreliable, because its reporters are not well known.
(d) As for the sayings of the Companions, Ibn 'Abbas has clearly explained that prostration in respect of the first verse (in Surah AI-Hajj) is obligatory, whereas in regard to the second, it is only suggestive.
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ
اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِلَّةَ
أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي
هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى
النَّاسِ ۚ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ
هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ {22:78}
[Q22:78] Wa
jaahidoo fil laahi haqqa jihaadih; Huwaj tabaakum wa maa ja'ala 'alaikum fid
deeni min haraj; Millata abeekum Ibraaheem; Huwa sammaakumul muslimeena min
qablu wa fee haaza li yakoonar Rasoolu shaheedan 'alaikum wa takoonoo
shuhadaaa'a 'alan naas; fa aqeemus salaata wa aatuz zakaata wa'tasimoo billaahi
Huwa mawlaakum fani'mal mawlaa wa ni'man naseer.
[Q22:78] And strive hard in (the way of) ALLAH (SWT), (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Ibrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by ALLAH (SWT) ; He is your Guardian; how excellent the Guardian and how excellent the Helper!
[Q22:78] And strive hard in (the way of) ALLAH (SWT), (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Ibrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by ALLAH (SWT) ; He is your Guardian; how excellent the Guardian and how excellent the Helper!
[Q22:78] Dan berjihadlah kamu pada jalan
ALLAH (SwT) dengan jihad yang sebenar-benarnya Dialah yang memilih kamu (untuk
mengerjakan suruhan agamanya) dan Dia tidak menjadikan kamu menanggung sesuatu
keberatan dan susah payah dalam perkara agama, agama bapa kamu Ibrahim. Dia
menamakan kamu: Orang-orang Islam semenjak dahulu dan di dalam (Al-Quran) ini,
supaya Rasulullah (Muhammad) menjadi saksi yang menerangkan kebenaran perbuatan
kamu dan supaya kamu pula layak menjadi orang-orang yang memberi keterangan
kepada umat manusia (tentang yang benar dan yang salah). Oleh itu, dirikanlah
sembahyang dan berilah zakat, serta berpegang teguhlah kamu kepada ALLAH (SwT)!
Dialah Pelindung kamu. Maka (ALLAH (SwT) yang demikian sifatNya) Dialah sahaja
sebaik-baik Pelindung dan sebaik-baik Pemberi pertolongan.
STRIVE AS A
BELIEVER FOR SPIRITUAL GOOD AND TRUTH IN ALL PATHS, TO THE MAXIMUM, TO PLEASE ALLAH
(SWT) AND HIS PROPHET.
Ì Refer to the commentary of al Baqarah
2:128, 143; Ali Imran 3:68; Ma-idah 5:3 and Ibrahim 14:35 to 41.
THE
RELIGION OF ALLAH (SWT), WHICH IBRAHIM FOLLOWED IS ISLAM -COMPLETE SUBMISSION TO THE WILL OF ALLAH
(SWT). *Ibrahim, the first man to call himself a Muslim (Baqarah 2:128), is
the great ancestor of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt. **The religion of ALLAH (SWT),
Islam, was perfected and completed through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad). See commentary
of al Ma-idah 5:5 and 67.
The witness
over mankind should be thoroughly purified, THEREFORE: ALLAH (SWT) thoroughly purified
the Ahlul Bayt of the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) in verse
33:33 of Al Ahzab, BECAUSE He willed to appoint them as witnesses over
all the human beings He has created and will create. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) is a witness over these
thoroughly purified witnesses.
v At the revelation
of this verse the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:
"Only thirteen men have been addressed in
this verse. Myself, my brother Ali, and the eleven Imams in his progeny." (Umdatul Bayan).
"O you who believe" in verse 77 and "you be witnesses
for mankind" in this verse have been addressed to those of the descendants of Ibrahim
referred to in Baqarah
2:124 and 128 and in his prayer (Ibrahim 114:35 to 41), who never worshipped a ghayrallah (other than ALLAH
(SWT) -see commentary of al Baqarah 2:124.
µ The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt identified in the verse
of mubahila (Ali Imran 3:61) are the descendants of Ibrahim.
____________________________________________________________________________________________________________________________________________________
(22:78) Exert
your utmost for the cause of Allah as one should. *128 He
has chosen you for His service *129 and
has not laid on you any hardship in your religion. *130 Therefore,
be steadfast in the religion of your father Abraham *131. Allah
had called you "Muslims" before this and has called you *132 (by
the same name) in this (Qur'an) also so that the Messenger may be a witness in
regard to you and you may be witnesses in regard to the rest of mankind. *133 Therefore,
establish Salat and pay the Zakat dues, and hold fast to Allah, *134 for
He is your Guardian: What an excellent Guardian and what an excellent Helper!
*128 The Arabic
word Jihad is very
comprehensive. It includes every kind of effort, exertion, conflict and war.
Jihad for the cause of Allah means that it should be performed for His service
and for His approval against those who prevent others from following His Way. The performance of Jihad also requires that
one should first of all fight against one's own self in order to subdue it. For
there can be no true Jihad unless one fights against one's evil self and
subdues one's desires and lusts to the obedience of AIIah. The Holy Prophet
himself has emphasized the need for this Jihad. Once when the warriors for the
cause of Allah returned from Jihad, he said:
"You have returned from the lesser Jihad to the' greater Jihad."
They asked, "What is that greater
Jihad.'" The Holy Prophet replied, "It
is the Jihad against one's own desires and lusts."
Moreover, the battlefield for Jihad is, in fact, the whole world, and Islam demands that one should exert one's utmost against all the rebels of Allah and the wicked powers with all of one's heart and mind and body and wealth.
*129 The direct addressees of this were the Companions of the Holy Prophet, for they were the first who had the honour to be chosen for this service; others have been addressed only indirectly being their followers. This thing has been mentioned in the Qur'an in other ways as well. For reference, see II: 143 and III: 110.
*130 "..........(Allah) has not laid on you any hardship in your religion." That is, "The creed you have been given is very simple and straightforward and the laws and regulations you have to obey are practicable. You are free within its bounds to make as much progress as you cap." This was to impress that the lives of the Muslims were free from all those useless and unnatural restrictions which had been imposed upon the former communities by their priests and law-givers. The negative aspect of the same thing has been mentioned in V1I: 157: ". . . He enjoins them to follow virtue and forbids them from evil: He makes pure things lawful for them and impure things unlawful. He relieves them of their burdens and frees thetas from the shackles that bound them."
*131 Though Islam be called the religion of Prophets Noah, Moses, Jesus, etc., yet the Qur'an emphasizes over and over again that it is the religion of Prophet Abraham. Therefore, "You should follow it." This is for three reasons:
(1) The first addressees of the Qur'an were the Arabs who were more familiar with Prophet Abraham than with any other Prophet and acknowledged him to be a holy personage and their leader.
(2) Prophet Abraham alone was the person whom the Jews, the Christians, the Muslims and the mushriks of Arabia and of the adjoining countries unanimously acknowledged as a great Prophet.
(3) When the Qur'an invites all these communities to follow the way of Abraham, it in fact, admonishes them that all their religions had been invented long after Prophet Abraham and, therefore, were not trustworthy because they contradicted many things taught by him. As for the mushriks of Arabia, they also acknowledged that idol-worship among them had been started by 'Amr bin Luhayy, who was a leader of Bani Khuza`ah, and had brought an idol, called Hubal, from Moab in about 600 B.C. So the religion to which Prophet Muhammad (Allah's peace and blessings be upon him) invited them was the same pure, un-adulterated religion which was taught by Prophet Abraham (Allah's peace be upon him).
For further details, see E.N.'s 134, 135 of Chapter II (AI-Baqarah) and E.N.'s 58, 79 of Chapter III (Al-`Imran) and E.N.'s 119, 120 of Chapter XVI (An-Nahl)
*132 Here the word "you" has not been addressed exclusively to those Believers who lived at the time of the revelation of this verse, or those who believed after its revelation. It includes all those human beings, who, from the beginning of human history, believed in Tauhid, the Hereafter, Prophethood and the Divine Books. They were not "Jews", "Christians", etc., but "Muslims" in the sense that they had surrendered themselves to Allah. Likewise the followers of the Holy Prophet Muhammad (Allah's peace and blessings be upon him) are not Muhammadens but ",Muslims".
*133 For Explanation, see E. N. 144 of Chapter II (Al-Baqarah).
*134 ".... hold fast to Allah": Follow exclusively the Guidance and the law of Allah: obey Him alone: fear Him and have all your hopes and expectations in Him: invoke Him alone for help: trust in Him and pray to Him for all your needs.
Moreover, the battlefield for Jihad is, in fact, the whole world, and Islam demands that one should exert one's utmost against all the rebels of Allah and the wicked powers with all of one's heart and mind and body and wealth.
*129 The direct addressees of this were the Companions of the Holy Prophet, for they were the first who had the honour to be chosen for this service; others have been addressed only indirectly being their followers. This thing has been mentioned in the Qur'an in other ways as well. For reference, see II: 143 and III: 110.
*130 "..........(Allah) has not laid on you any hardship in your religion." That is, "The creed you have been given is very simple and straightforward and the laws and regulations you have to obey are practicable. You are free within its bounds to make as much progress as you cap." This was to impress that the lives of the Muslims were free from all those useless and unnatural restrictions which had been imposed upon the former communities by their priests and law-givers. The negative aspect of the same thing has been mentioned in V1I: 157: ". . . He enjoins them to follow virtue and forbids them from evil: He makes pure things lawful for them and impure things unlawful. He relieves them of their burdens and frees thetas from the shackles that bound them."
*131 Though Islam be called the religion of Prophets Noah, Moses, Jesus, etc., yet the Qur'an emphasizes over and over again that it is the religion of Prophet Abraham. Therefore, "You should follow it." This is for three reasons:
(1) The first addressees of the Qur'an were the Arabs who were more familiar with Prophet Abraham than with any other Prophet and acknowledged him to be a holy personage and their leader.
(2) Prophet Abraham alone was the person whom the Jews, the Christians, the Muslims and the mushriks of Arabia and of the adjoining countries unanimously acknowledged as a great Prophet.
(3) When the Qur'an invites all these communities to follow the way of Abraham, it in fact, admonishes them that all their religions had been invented long after Prophet Abraham and, therefore, were not trustworthy because they contradicted many things taught by him. As for the mushriks of Arabia, they also acknowledged that idol-worship among them had been started by 'Amr bin Luhayy, who was a leader of Bani Khuza`ah, and had brought an idol, called Hubal, from Moab in about 600 B.C. So the religion to which Prophet Muhammad (Allah's peace and blessings be upon him) invited them was the same pure, un-adulterated religion which was taught by Prophet Abraham (Allah's peace be upon him).
For further details, see E.N.'s 134, 135 of Chapter II (AI-Baqarah) and E.N.'s 58, 79 of Chapter III (Al-`Imran) and E.N.'s 119, 120 of Chapter XVI (An-Nahl)
*132 Here the word "you" has not been addressed exclusively to those Believers who lived at the time of the revelation of this verse, or those who believed after its revelation. It includes all those human beings, who, from the beginning of human history, believed in Tauhid, the Hereafter, Prophethood and the Divine Books. They were not "Jews", "Christians", etc., but "Muslims" in the sense that they had surrendered themselves to Allah. Likewise the followers of the Holy Prophet Muhammad (Allah's peace and blessings be upon him) are not Muhammadens but ",Muslims".
*133 For Explanation, see E. N. 144 of Chapter II (Al-Baqarah).
*134 ".... hold fast to Allah": Follow exclusively the Guidance and the law of Allah: obey Him alone: fear Him and have all your hopes and expectations in Him: invoke Him alone for help: trust in Him and pray to Him for all your needs.
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