SURAH (23) AL-MU'MINOUN (AYA 51 to 80)
يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ
وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ {23:51}
[Q23:51] Yaaa
aiyuhar Rusulu kuloo minat taiyibaati wa'maloo saalihan innee bimaa ta'maloona
'Aleem.
[Q23:51] O messengers! Eat of the good things and do good; surely I know what you do.
[Q23:51] O messengers! Eat of the good things and do good; surely I know what you do.
[Q23:51] Wahai Rasul-rasul, makanlah dari benda-benda yang baik lagi halal dan
kerjakanlah amal-amal soleh; sesungguhnya Aku Maha Mengetahui akan apa yang
kamu kerjakan.
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(23:51) O
Messengers, *45 eat of pure things and do righteous deeds, *46 for I am fully aware of what you
do.
*45 In
the preceding passage (vv. 23-50), the stories of some Prophets have been
related as individuals, but in this verse all of them have been addressed
together. However, it does not mean that they were present at one and the same
place at the time of address. As a matter of fact, this way of address has been
adopted to show that the Message of all the Messengers, who came to different
countries in different ages, was the same and they all belonged to one and the
same community. (v. 52). Therefore the Message to one Messenger was meant to be
the Message for each one of them. In this verse, they have been addressed
together as if they were present at one and the same place in order to
emphasize this same aspect of the matter. But it is an irony that some stupid
people of this age have concluded that this verse has been addressed to those
messengers who were to come after Prophet Muhammad (Allah's peace be upon him).
It is obvious that this interpretation cannot fit in the context in which the
verse occurs.
*46 "Pure things" implies that they should be wholesome and must have been earned in lawful ways. Here the instruction, "eat of pure things", is meant to refute the theory and practice of asceticism. The Qur'an teaches the middle way between the life of asceticism and that of licence. The fact that the instruction, "eat of pure things", precedes "do righteous deeds", is meant to impress that righteous deeds are meaningless without eating lawful provisions. The Holy Prophet impressed this very thing, saying, "O people, Allah is pure and loves pure things." Then he recited this verse (51) and said, "A person makes a long pilgrimage in a dishevelled condition and prays with raised hands, `O my Lord, O my Lord', whereas he eats unlawful food, wears unlawful clothes and has been brought up on unlawful provisions. How can such a one expect that Allah will grant his prayer?" (Related by Abu Hurairah).
*46 "Pure things" implies that they should be wholesome and must have been earned in lawful ways. Here the instruction, "eat of pure things", is meant to refute the theory and practice of asceticism. The Qur'an teaches the middle way between the life of asceticism and that of licence. The fact that the instruction, "eat of pure things", precedes "do righteous deeds", is meant to impress that righteous deeds are meaningless without eating lawful provisions. The Holy Prophet impressed this very thing, saying, "O people, Allah is pure and loves pure things." Then he recited this verse (51) and said, "A person makes a long pilgrimage in a dishevelled condition and prays with raised hands, `O my Lord, O my Lord', whereas he eats unlawful food, wears unlawful clothes and has been brought up on unlawful provisions. How can such a one expect that Allah will grant his prayer?" (Related by Abu Hurairah).
وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
وَأَنَا رَبُّكُمْ فَاتَّقُونِ {23:52}
[Q23:52] Wa
inna haaziheee ummatukum ummatanw waahidatanw wa Ana Rabbukum fattaqoon.
[Q23:52] And surely this your religion is one religion and I am your Lord, therefore be careful (of your duty) to Me.
[Q23:52] And surely this your religion is one religion and I am your Lord, therefore be careful (of your duty) to Me.
[Q23:52] Dan sesungguhnya agama Islam ini ialah agama
kamu agama yang satu asas pokoknya, dan Akulah
Tuhan kamu; maka bertakwalah kamu kepadaKu.
Refer to the
commentary of al Baqarah 2:213; Yunus 10:19 and particularly Anbiya 22:92 and 93.
**ALL PROPHETS FORM ONE BROTHERHOOD. **THEIR MESSAGE IS ONE, **THEIR TEACHING IS ONE, **THEIR RELIGION IS ONE. THEY SERVE AND WORSHIP THE ONE TRUE ALLAH (SWT), ALLAH
(SWT), WHO LOVES AND CHERISHES THEM. Therefore all mankind should also
form one brotherhood, and serve and worship one true ALLAH (SWT), ALLAH (SWT),
and follow His final, perfected and completed religion, Islam.
BUT in their
confused ignorance the followers of these prophets cut off that unity into
sects. Worldly wealth, power and influence they are enjoying is a trial, not
the source of salvation when the hour of reckoning comes.
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(23:52) And
you all belong to one and the same community, and I am your Lord: so fear Me. *47
*47 The original
Arabic word ummat
(community) comprises those individuals who have something basic common among
them. All the Messengers of Allah belonged to one and the same community
because .they had the same creed and the same religion and the same Message.
See also Al-Baqarah (II): 130-133 and 213, Al-`Imran (III): 19-20, 33-34, 64,
79-85, An-Nisa'(IV): 150-152, Al- A'araf (VII): 59, 65, 73, 85, Yusuf (XII):
37-40, Maryam (XIX) :49-59, and AlAnbiya' (XXII): 71-93 along with the relevant
E.N.'s.
فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا ۖ كُلُّ
حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ {23:53}
[Q23:53] Fataqatta'ooo
amrahum bainahum zuburaa; kullu hizbim bimaa ladaihim farihoon.
[Q23:53] But they cut off their religion among themselves into sects, each part rejoicing in that which is with them.
[Q23:53] But they cut off their religion among themselves into sects, each part rejoicing in that which is with them.
[Q23:53] Kemudian umat Rasul-rasul itu berpecah-belah dalam urusan agama mereka
kepada beberapa pecahan, tiap-tiap golongan bergembira dengan apa yang ada pada
mereka.
(see commentary for verse 52)
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(23:53) Yet afterwards people divided themselves into
different sects, and each sect rejoices in what it has *48
*48 This is not
a mere statement of a fact, but it is a link of the same argument which is
being put forward from the very beginning of the Surah. The argument is this:
Islam has been the real and original religion of all the Prophets from Noah to
Jesus (Allah's peace be upon them all), because all of them brought and taught
the same doctrines of Tauhid and the Hereafter. On the contrary, alf the other
religions are the perversions of "the real and original religion", which
has been tampered with in many ways. Therefore, those who are following the
perverted religions are in the wrong and not the Holy Prophet who is inviting
them to "the real and original religion".
فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ {23:54}
[Q23:54] Fazarhum
fee ghamratihim hattaa heen.
[Q23:54] Therefore leave them in their overwhelming ignorance till a time.
[Q23:54] Therefore leave them in their overwhelming ignorance till a time.
(see commentary for verse 52)
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(23:54) - Well, leave them deeply involved in their
heedlessness up to an appointed term. *49
*49 There is a
gap between v. 53 and v. 54, which has been left to the listener to fill,
because the background of the whole discourse itself helps to fill it. Five
years had passed since the Holy Prophet had been inviting his people to the
original religion. He had left no stone unturned to convince them by reasoning
and by historical evidence that his Message was based on the truth. His people
had seen the practical results of the acceptance of his Message and had
witnessed his own high character which was by itself a guarantee that he was a
trustworthy man. But in spite of all this, his people were rejoicing in their
erroneous beliefs which they had inherited from their forefathers. This was not
all. They had become his bitter enemies and were trying to defeat him and his
Message by every wicked machination.
After filling the gap, the meaning of verse 51 becomes quite clear. It does not mean that the Holy Prophet should give up his preaching and leave the disbelievers to themselves. This way of address has been employed to shake and rouse the disbelievers. This verse warns them to realize that the time was coming near when they would see for themselves that the Messenger was in the right and they were in the wrong.
After filling the gap, the meaning of verse 51 becomes quite clear. It does not mean that the Holy Prophet should give up his preaching and leave the disbelievers to themselves. This way of address has been employed to shake and rouse the disbelievers. This verse warns them to realize that the time was coming near when they would see for themselves that the Messenger was in the right and they were in the wrong.
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ
وَبَنِينَ {23:55}
[Q23:55] A-yahsaboona annnamaa numiduhum bihee
mimmaalinw wa baneen,
[Q23:55] Do they think that by what We aid them with of wealth and children,
[Q23:55] Do they think that by what We aid them with of wealth and children,
[Q23:55] Adakah mereka menyangka bahawa apa yang Kami berikan kepada mereka dari
harta benda dan anak-pinak itu.
(see commentary for verse 52)
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(23:55) Do they think that, by continuing to provide
them with wealth and children,
نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا
يَشْعُرُونَ {23:56}
[Q23:56] Nusaari'u
lahum fil khairaat; bal laa yash'uroon.
[Q23:56] We are hastening to them of good things? Nay, they do not perceive.
[Q23:56] We are hastening to them of good things? Nay, they do not perceive.
[Q23:56] (Bermakna bahawa dengan yang demikian) Kami menyegerakan untuk mereka
pemberian kebaikan? (Tidak!) Bahkan mereka tidak menyedari (hakikatnya yang
sebenar).
(see commentary for verse 52)
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(23:56) We are solicitous for their welfare? Nay, they
do not understand the reality of the matter. *50
*50 This
question has been posed as a proof of the main theme of the Surah. It is meant
to remove their misconception of "success", "welfare" and
"prosperity", which the disbelievers had formed to delude themselves.
According to them, the one, who enjoyed the good things of life and wielded
power and influence in the society, had attained "success". On the
other hand, the one who was deprived of these things was a "failure".
This misconception had involved "them in another serious misunderstanding.
They thought that the one who had attained "success" was in the
right, and the beloved of Allah. Otherwise, how could he have attained all the
"successes"? On the contrary, the one who was apparently deprived of
these things was surely wrong in his creed and erroneous in his deeds, and was
under the wrath of God (or gods). As this misconception is one of the greatest
deviations of the materialists, the Qur'an has stated it and refuted it in
different ways at different places and made the reality plain. For instance,
see A1-Baqarah (II): 126, 212, Al-A'araf (VII): 32, At-Taubah (IX): 55, 69, 85,
Yunus (X):17, Hud (XI) :3, 27-31, 38-39, Ar-Ra`d (XIII): 26, Al-Kahf (XVIII):
28, 32-43, 103-105, Maryam (XIX):77-80, Ta Ha (XX): 131-132, Al-Anbiya` (XXI)
:44 along with the relevant E.N.'s.
In order to remove the
above-mentioned misconceptions one should keep in view the following:
(1) "Success" is a far higher thing than the material prosperity and the transitory success of an individual, community or nation
(2) It is absolutely wrong to consider "prosperity" and "success" as a criterion of truth and falsehood.
(3) IT SHOULD BE NOTED WELL THAT THIS WORLD IS A PLACE OF TEST AND TRIAL AND NOT A PLACE OF REWARD AND RETRIBUTION. It is true that even in this world, sometimes there is some punishment or reward, but it is on a very limited scale, and even in this, there is an aspect of the test. Therefore it is an utter folly to consider material "success" and "prosperity" to be a proof that the recipient is in the right and so the beloved of the Lord, and vice versa. Moreover, the tests and trials of individuals and communities are of many varieties and a seeker after truth must understand at the outset that the worldly "success" or "failure" of the people is not the result of ultimate reward or punishment and cannot be regarded as the criterion for the right or wrong creed, morals and actions and a sign of being the beloved of God or otherwise.'
(4) ONE MUST HAVE A FIRM BELIEF THAT TRUTH AND RIGHTEOUSNESS WILL ULTIMATELY GAIN VICTORY OVER FALSEHOOD AND WICKEDNESS. As regards the criterion of truth and falsehood and right and wrong, one must judge this in the light of Revelations and teachings of the Messengers, because common sense confirms the same, and it is also supported by the general conception which mankind has always had of good and evil.
(5) As a corollary of the above, it would have become clear that according to the Qur'an (and this is confirmed by common sense), the conception of "reward" and "punishment" should also be different from the common one. For instance, if a wicked person or community is enjoying "prosperity", it is not a reward of its evil deeds but a harder test for it, and it is not a blessing but the wrath of AIIah. It means that Allah has decided to punish the "prosperous people" with a severe scourge. On the other hand, if the righteous people are suffering from hardships and afflictions, it is not a punishment from Allah but a blessing in disguise to pass them through the "fire" to remove impurity, if any, from the pure gold. If this hard trial is a blessing for the righteous people, it is a test for the wicked people to give them a severe punishment for the persecution of the former.
(1) "Success" is a far higher thing than the material prosperity and the transitory success of an individual, community or nation
(2) It is absolutely wrong to consider "prosperity" and "success" as a criterion of truth and falsehood.
(3) IT SHOULD BE NOTED WELL THAT THIS WORLD IS A PLACE OF TEST AND TRIAL AND NOT A PLACE OF REWARD AND RETRIBUTION. It is true that even in this world, sometimes there is some punishment or reward, but it is on a very limited scale, and even in this, there is an aspect of the test. Therefore it is an utter folly to consider material "success" and "prosperity" to be a proof that the recipient is in the right and so the beloved of the Lord, and vice versa. Moreover, the tests and trials of individuals and communities are of many varieties and a seeker after truth must understand at the outset that the worldly "success" or "failure" of the people is not the result of ultimate reward or punishment and cannot be regarded as the criterion for the right or wrong creed, morals and actions and a sign of being the beloved of God or otherwise.'
(4) ONE MUST HAVE A FIRM BELIEF THAT TRUTH AND RIGHTEOUSNESS WILL ULTIMATELY GAIN VICTORY OVER FALSEHOOD AND WICKEDNESS. As regards the criterion of truth and falsehood and right and wrong, one must judge this in the light of Revelations and teachings of the Messengers, because common sense confirms the same, and it is also supported by the general conception which mankind has always had of good and evil.
(5) As a corollary of the above, it would have become clear that according to the Qur'an (and this is confirmed by common sense), the conception of "reward" and "punishment" should also be different from the common one. For instance, if a wicked person or community is enjoying "prosperity", it is not a reward of its evil deeds but a harder test for it, and it is not a blessing but the wrath of AIIah. It means that Allah has decided to punish the "prosperous people" with a severe scourge. On the other hand, if the righteous people are suffering from hardships and afflictions, it is not a punishment from Allah but a blessing in disguise to pass them through the "fire" to remove impurity, if any, from the pure gold. If this hard trial is a blessing for the righteous people, it is a test for the wicked people to give them a severe punishment for the persecution of the former.
إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ
مُشْفِقُونَ {23:57}
[Q23:57] Innal
lazeena hum min khashyati Rabbihim mushfiqoon;
[Q23:57] Surely they who from fear of their Lord are cautious,
[Q23:57] Surely they who from fear of their Lord are cautious,
[Q23:57] Sesungguhnya orang-orang yang sentiasa bimbang disebabkan takut kepada
(kemurkaan) Tuhan mereka;
THESE VERSES AGAIN REFER TO THE BELIEVERS DESCRIBED in verses 1 to 11
of this surah. See the commentary of these verses.
Ø THE MAXIMUM DEGREE OF THE
QUALITIES mentioned in all these verses
desired by ALLAH (SWT) are found in the Ahlul Bayt
Ø
who also belong to one
foremost group as mentioned in Anbiya 22:92 and 93,
Ø
BECAUSE they have been thoroughly purified
by ALLAH (SWT) (Ahzab 33:33).
These qualities are found in other persons also and they must be respected and honoured
according to the degree they attain in developing such attributes.
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(23:57) Those who feel the fear of their Lord; *51
*51 That is,
they do not live a carefree life devoid of the fear of God. They live in awe of
Him and are fully conscious that He oversees and watches them in all their
motives and actions and they are thus deterred from thinking and doing evil.
وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ
يُؤْمِنُونَ {23:58}
[Q23:58] Wallazeena
hum bi Aayaati Rabbihim yu'minoon;
[Q23:58] And those who believe in the communications of their Lord,
[Q23:58] And those who believe in the communications of their Lord,
(see commentary for verse 57)
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(23:58) who believe in the Signs of their Lords *52
*52 "Signs"
here means both Divine Revelations to the Prophets and the signs found in man's
own self and in the universe around him. To believe in the verses of the Book
is to affirm them, and to believe in the signs of human self and the universe
is to affirm the realities which they point to.
وَالَّذِينَ هُمْ بِرَبِّهِمْ لَا يُشْرِكُونَ {5923:}
[Q23:59] Wallazeena
hum bi Rabbihim laa yushrikoon;
[Q23:59] And those who do not associate (aught) with their Lord,
[Q23:59] And those who do not associate (aught) with their Lord,
(see commentary for verse 57)
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(23:59) who do not associate anyone with their
Lord; *53
*53 Though
belief in the Revelations itself engrains the doctrine of Tauhid in the hearts,
yet the believers have been warned to guard against shirk. This is because, in
spite of believing in the Revelations, man is inclined to commit shirk in one
form or the other, for instance, in exaggerating the teachings of the Prophets
and righteous people, supplicating and serving others than Allah, etc.
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ
وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ {23:60}
[Q23:60] Wallazeena
yu'toona maaa aataw wa quloobuhum wajilatun annahum ilaa Rabbihim raaji'oon;
[Q23:60] And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return,
[Q23:60] And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return,
[Q23:60] Dan orang-orang yang memberi apa yang mereka berikan sedang hati mereka
gementar kerana mereka yakin akan kembali kepada Tuhan mereka;
(see commentary for verse 57)
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(23:60) who give whatever they give, and whose hearts
are filled with awe by the very idea that they shall have to return to their
Lord: *54
*54 This verse
(60) may be elaborated like this: "They serve their Lord and try their
best to obey Him and do righteous deeds, but alI along they remain humble in
their hearts and are not puffed up with the pride of their piety: nay, in spite
of all their good deeds, their hearts are always filled with awe that they
shall have to render an account to their Lord, and they are not sure whether
they will come out successful in the judgment of their Lord or not."
A concrete interpretation of this verse is afforded by Caliph 'Umar. Although he served his Allah in a way that was exemplary, yet he was so afraid of accountability to Him that he is reported to have said before death: "I shall consider it a favour, if I am neither rewarded nor punished in the Hereafter." Hadrat Hasan Basri has expressed the same thing in a beautiful manner: "A believer obeys Allah and is yet fearful of Him, and a hypocrite disobeys Allah and is yet fearless of Him."
A concrete interpretation of this verse is afforded by Caliph 'Umar. Although he served his Allah in a way that was exemplary, yet he was so afraid of accountability to Him that he is reported to have said before death: "I shall consider it a favour, if I am neither rewarded nor punished in the Hereafter." Hadrat Hasan Basri has expressed the same thing in a beautiful manner: "A believer obeys Allah and is yet fearful of Him, and a hypocrite disobeys Allah and is yet fearless of Him."
أُولَٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ
لَهَا سَابِقُونَ {23:61}
[Q23:61] Ulaaa'ika
yusaari'oona fil khairaati wa hum lahaa saabiqoon.
[Q23:61] These hasten to good things and they are foremost in (attaining) them.
[Q23:61] These hasten to good things and they are foremost in (attaining) them.
[Q23:61] Mereka itulah orang-orang yang segera mengerjakan kebaikan dan
merekalah orang-orang yang mendahului pada mencapainya.
(see commentary for verse 57)
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(23:61) they indeed are the people, who work for their
true welfare and try to be the first to attain it,
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ
وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ {23:62}
[Q23:62] Wa
laa nukallifu nafsan illaa wus'ahaa wa ladainaa kitaabuny yantiqu bilhaqqi wahum
la yuzlamoon.
[Q23:62] And We do not lay on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they shall not be dealt with unjustly.
[Q23:62] And We do not lay on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they shall not be dealt with unjustly.
[Q23:62] Dan Kami tidak memberati seseorang melainkan apa yang terdaya olehnya
dan di sisi Kami ada sebuah Kitab (suratan amal) yang menyatakan segala-galanya
dengan benar, sedang mereka tidak dianiaya.
Refer to the commentary
of al
Baqarah 2:286.
THE RECORD (BOOK) SPEAKS CLEARLY AND SHOWS EXACTLY WHAT EACH SOUL HAS
DONE AND THOUGHT, AND what is due to it in justice. The sinners will
receive exact punishment AND those who believe,
do good and follow the religion of ALLAH (SWT) will receive more than their
due.
© The ‘Lauhe-Mahfooz’,
i.e., the Secured Table which contains the Will of the Lord about
everything in His creation, i.e., THE ALL
COMPREHENSIVE KNOWLEDGE OF ALLAH (SWT).
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(23:62) We do not burden anyone with more than he can
bear. *55 And We have a book which tells accurately
(about everyone), *56 and the people will in no case be treated
unjustly. *57
*55 The
enunciation of this fundamental proposition, in the context in which it occurs,
is very meaningful. In the preceding passage (vv. 57-b1), the characteristics
of those people, who deserve true success, have been stated, and in this verse
(62), it has been made clear that those excellent qualities can be attained by
anyone who tries to achieve true success, as if to say, "The conditions We
have laid down for true success are within the reach of those who strive for
it, for 'We do not burden ... Therefore if you, O disbelievers, desire to
achieve true success, you should follow the example of the Believers from among
yourselves, who have really attained it"
*56 According to the Qur'an, an elaborate "conduct book" of every individual is being maintained accurately. This records every word he utters, every deed or act he performs, even every hidden thought and intention that he cherishes in his heart and mind. See also AI-Kahf (XVIII) 49 and E.N. 46 thereof.
*57 That is, neither a person will be accused of and punished for something he had not done, nor will he be deprived of the full reward of a good act that he had done.
*56 According to the Qur'an, an elaborate "conduct book" of every individual is being maintained accurately. This records every word he utters, every deed or act he performs, even every hidden thought and intention that he cherishes in his heart and mind. See also AI-Kahf (XVIII) 49 and E.N. 46 thereof.
*57 That is, neither a person will be accused of and punished for something he had not done, nor will he be deprived of the full reward of a good act that he had done.
بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَٰذَا وَلَهُمْ
أَعْمَالٌ مِنْ دُونِ ذَٰلِكَ هُمْ لَهَا عَامِلُونَ {23:63}
[Q23:63] Bal
quloobuhum fee ghamratim min haazaa wa lahum a'maalum min dooni zaalika hum
lahaa 'aamiloon,
[Q23:63] Nay, their hearts are in overwhelming ignorance with respect to it and they have besides this other deeds which they do.
[Q23:63] Nay, their hearts are in overwhelming ignorance with respect to it and they have besides this other deeds which they do.
[Q23:63] (Sekalipun demikian, orang-orang yang ingkar tidak juga berfikir)
bahkan hati mereka tenggelam di dalam kejahilan, lalai daripada (memahami
ajaran Al-Quran) ini dan mereka pula mempunyai lagi amal-amal (yang jahat)
selain dari itu, yang mereka terus-menerus mengerjakannya;
The words and deeds of the disbelievers which they say and do in confused ignorance
are described in these verses.
°
They belie the signs
of ALLAH (SWT) AND deny the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali
Muhammad); AND
°
They hate the truth because it
does not agree with their inclinations.
If these selfish and ignorant
creatures were to plan the working of the universe according to their desires,
it would be a dreadful world, full of confusion and corruption.
THEY KNOW that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) is al amin and al sadiq (true and righteous) AND he does not ask any worldly recompense from them, YET they
do not listen to him when he shows them the right path AND go astray into the wilderness of infidelity and wickedness
where they abide for ever EVEN if
they are given respite.
THEIR OBSTINATE
PERSISTENCE IN WANDERING AND DEVIATION IS PERMANENT (see
commentary of AN-AM
6:27 TO 29). The punishment
in the present life does not open their eyes. In the final punishment, after the judgment, there will be nothing for them except
despair.
____________________________________________________________________________________________________________________________________________________
(23:63) But these people are heedless of this, *58 and
their deeds are also of a different nature (from those mentioned above).
*58 They are
heedless that everything they are saying and doing, is being recorded in some
"book" and that they shall have to render an account of everything.
حَتَّىٰ إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ
إِذَا هُمْ يَجْأَرُونَ {23:64}
[Q23:64] Hattaaa
izaaa akhznaa mutrafeehim bil'azaabi izaa hum yaj'aroon.
[Q23:64] Until when We overtake those who lead easy lives among them with punishment, lo! They cry for succor.
[Q23:64] Until when We overtake those who lead easy lives among them with punishment, lo! They cry for succor.
[Q23:64] Hingga apabila Kami timpakan azab kepada orang-orang yang mewah di
antara mereka maka dengan serta-merta mereka menjerit-jerit meminta tolong.
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:64) They will continue their misdeeds till We bring
punishment on the epicureans among them: *59 then they will begin to
bellow. *60
*59 The
epicureans will probably be punished in this worldly life because in the
enjoyment of luxury and pleasure they forgot the rights of the other people and
transgressed the prescribed limits.
*60 ju`ar is bellowing by a bull painfully. Here the word has been used tauntingly for a groaning person who dces not deserve any mercy, as if to say, "Now that you are going to be punished for your misdeeds, you have started bellowing."
*60 ju`ar is bellowing by a bull painfully. Here the word has been used tauntingly for a groaning person who dces not deserve any mercy, as if to say, "Now that you are going to be punished for your misdeeds, you have started bellowing."
لَا تَجْأَرُوا الْيَوْمَ ۖ إِنَّكُمْ مِنَّا لَا
تُنْصَرُونَ {23:65}
[Q23:65] Laa
taj'arul yawma innakum minnaa laa tunsaroon.
[Q23:65] Cry not for succor this day; surely you shall not be given help from Us.
[Q23:65] Cry not for succor this day; surely you shall not be given help from Us.
[Q23:65] (Lalu dikatakan kepada mereka): Janganlah kamu menjerit-jerit meminta
tolong pada hari ini, sesungguhnya kamu tidak akan beroleh sebarang pertolongan
dari Kami.
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:65) -Now *61 stop your groanings: you will get
no help from Us this Day;
*61 That is,
they will be told this at that time.
قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ
عَلَىٰ أَعْقَابِكُمْ تَنْكِصُونَ {23:66}
[Q23:66] Qad
kaanat Aayaatee tutlaa 'alaikum fakuntum 'alaaa a'qaabikum tankisoon.
[Q23:66] My communications were indeed recited to you, but you used to turn back on your heels.
[Q23:66] My communications were indeed recited to you, but you used to turn back on your heels.
[Q23:66] (Kerana) sesungguhnya ayat-ayatKu telah berkali-kali dibacakan kepada
kamu, dalam pada itu kamu berpaling undur ke belakang;
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:66) for when My Revelations were recited to you,
you turned on your heels (hearing the voice of the Messenger). *62
*62 That is to
say, "In the worldly life you did not pay any heed to what the Messenger
said; nay, you did not even like to hear his voice."
مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ {23:67}
[Q23:67] Mustakbireena
bihee saamiran tahjuroon.
[Q23:67] In arrogance; talking nonsense about the Qur’an, and left him like one telling fables by night.
[Q23:67] In arrogance; talking nonsense about the Qur’an, and left him like one telling fables by night.
[Q23:67] Dengan keadaan sombong angkuh mendustakannya, serta mencacinya dalam
perbualan kamu pada malam hari.
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:67) In your arrogance you paid no heed to him,
ridiculed him in your meeting places *63 and talked nonsense about him.
*63 The meeting
places where the people of Makkah gathered together at night to hold
consultations, to gossip and tell tales, etc.
أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا
لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ {23:68}
[Q23:68] Afalam
yaddabbarrul qawla am jaaa'ahum maa lam yaati aabaaa'ahumul awwaleen.
[Q23:68] Is it then that they do not ponder over what is said, or is it that there has come to them that which did not come to their fathers of old?
[Q23:68] Is it then that they do not ponder over what is said, or is it that there has come to them that which did not come to their fathers of old?
[Q23:68] Maka adakah mereka melakukan yang demikian kerana mereka tidak dapat
memahami kata-kata ajaran (yang disampaikan kepada mereka)? Atau kerana telah
datang kepada mereka sesuatu yang tidak pernah datang kepada datuk nenek mereka
yang telah lalu?
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:68) Have the disbelievers never considered the
Word *64? Or, has he brought something the like of
which had not come to their forefathers? *65
*64 That is,
"Do they mean to imply that they reject the Message because they do not
understand it? Whereas the Qur'an is not an enigma, nor is it being
presented-in an incomprehensible language, nor dces it deal with themes and
subjects which are beyond human understanding. The fact is that they understand
everything it presents, but they oppose and reject it, because they have no
intention to follow and believe what it presents."
*65 That is, "Is the Qur'an presenting something which they had never heard before? No, that is not so. Allah had been sending His Messages through His Prophets, who came to Arabia and in the adjoining lands and they are well acquainted with them, especially with Prophets Abraham and Ismael, and Hud, Saleh and Shoaib, who are acknowledged by them as Prophets of God, and who were not idol-worshippers but enjoined the worship of One God." For further explanation, see E.N. 84 of Al-Furqan (XXV), E.N. 5 of As-Sajdah (XXXII) and E.N. 35 of Saba (XXXIV).
*65 That is, "Is the Qur'an presenting something which they had never heard before? No, that is not so. Allah had been sending His Messages through His Prophets, who came to Arabia and in the adjoining lands and they are well acquainted with them, especially with Prophets Abraham and Ismael, and Hud, Saleh and Shoaib, who are acknowledged by them as Prophets of God, and who were not idol-worshippers but enjoined the worship of One God." For further explanation, see E.N. 84 of Al-Furqan (XXV), E.N. 5 of As-Sajdah (XXXII) and E.N. 35 of Saba (XXXIV).
أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْكِرُونَ {23:69}
[Q23:69] Am
lam ya'rifoo Rasoolahum fahum lahoo munkiroun?
[Q23:69] Or is it that they have not recognized their Messenger, so that they deny him?
[Q23:69] Or is it that they have not recognized their Messenger, so that they deny him?
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:69) Or, did they not know their Messenger well that
they fight shy of him (as if he were a stranger)? *66
*66 That is, "Do they reject the Message because
Muhammad (Allah's peace be upon him) who is inviting them to it, is a stranger
among them? NO, THIS IS NOT SO, for he was born and bred among them in a
noble family: he bears a pure and high character: he has been truthful,
upright, trustworthy, honest and morally chaste throughout his life: he is a
noble and gentle person, peace-loving and just by nature, honest in word and
decd, sympathetic and helpful to the weak and poor. And they themselves
testified to all this before he claimed to be a Messenger of AIIah. Then he has
been consistently preaching the same Message from the first day of his Mission.
Then whatever he has preached he has first practised it himself and
demonstrated its truth: there has been no contradiction between his word and
deed: he and his followers have faithfully and honestly put into practice the
Message of the Qur'an and shown excellent results." For further details,
see E.N. 21 of AI-An'am (Vl), E.N. 21 of Yunus (X) and E.N. 105 of Bani Isra'il
(XVII).
أَمْ يَقُولُونَ بِهِ جِنَّةٌ ۚ بَلْ جَاءَهُمْ
بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ {23:70}
[Q23:70] Am
yaqooloona bihee jinnnah; bal jaaa'ahum bilhaqqi wa aksaruhum lil haqqi kaarihoon.
[Q23:70] Or do they say: There is madness in him? Nay! He has brought them the truth, and most of them are averse from the truth.
[Q23:70] Or do they say: There is madness in him? Nay! He has brought them the truth, and most of them are averse from the truth.
[Q23:70] Atau kerana mereka mengatakan: Dia kena penyakit gila? (Sebenarnya
bukan kerana sesuatu pun dari yang tersebut itu) bahkan kerana Rasul mereka
datang kepada mereka membawa agama yang tetap benar dan tabiat kebanyakan
mereka tidak suka kepada sebarang kebenaran.
After giving the possible reasons for their
disbelief here is given the actual reason in their being
adamant against the truth BECAUSE IT DOES NOT AGREE WITH THEIR INCLINATIONS.
____________________________________________________________________________________________________________________________________________________
(23:70) Or, are they really convinced that he is
possessed (by a jinn)? *67 Nay! The real thing is that he has brought the
Truth and most of them have aversion to the Truth.
*67 That is,
"Do they reject his Message because they regard Muhammad (Allah's peace be
upon him) to be possessed by a jinn? No,
this is also not correct, because in their heart of hearts, they themselves
regard him as a wise and sagacious person. It is therefore ridiculous to
regard a man like him to be possessed by a jinn, for such a person cannot say
wise things and do noble deeds like him. How strange that a person possessed by
a jinn (or having epileptic fits according to the western orientalists) should
utter and recite sublime discourses of the Qur'an and start and guide a successful
Movement which should revolutionise the way of life not only of his own people
but of the whole world."
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ
السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ
فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ {23:71}
[Q23:71] Wa
lawit taba'al haqqu ahwaaa'ahum lafasadatis samaawaatu wal ardu wa man
feehinnn; bal atainaahum bizikrihim fahum 'an zikrihim mu'ridoon.
[Q23:71] And should the truth follow their low desires, surely the heavens and the earth and all those who are therein would have perished. Nay! We have brought to them their reminder, but from their reminder they turn aside.
[Q23:71] And should the truth follow their low desires, surely the heavens and the earth and all those who are therein would have perished. Nay! We have brought to them their reminder, but from their reminder they turn aside.
[Q23:71] Dan kalaulah kebenaran itu tunduk menurut hawa nafsu mereka, nescaya
rosak binasalah langit dan bumi serta segala yang adanya. (Bukan sahaja Kami
memberikan agama yang tetap benar) bahkan Kami memberi kepada mereka Al-Quran
yang menjadi sebutan baik dan mendatangkan kemuliaan kepada mereka; maka
Al-Quran yang demikian keadaannya, mereka tidak juga mahu menerimanya;
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:71) -And had the Truth followed their lusts, the
whole system of the heavens and the earth, and of all who dwell in them, would
have been disrupted. *68 -Nay, We have brought them admonition for their
own good, but they are turning away from it. *69
*68 This brief
sentence expresses a great reality which should be understood well. The foolish
people in the world generally feel offended by a person who points out the
Truth to them. They do not like to hear and consider the Truth because it goes
against their desires and interests but
the Truth remains the Truth and cannot be changed after one's personal whims
and wishes. Man is subject to the eternal and unalterable laws
operating in the universe and has therefore to adjust his thinking, desires and
conduct accordingly and should try to discover the Truth and Reality through
experience, reasoning and observation. Only a foolish person can stick to and
regard his personal whims, wishes and projudices to be the reality and refuse to
hear and consider any argument, however rational and scientific, simply because
it goes against them.
*69 Here the word zikr means:
(1) Mention of human nature and its demands, (2) admonition, (3) esteem, honour and fame.
*69 Here the word zikr means:
(1) Mention of human nature and its demands, (2) admonition, (3) esteem, honour and fame.
أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ
ۖ وَهُوَ خَيْرُ الرَّازِقِينَ {23:72}
[Q23:72] Am
tas'aluhum kharjan fakharaaju Rabbika khairunw wa Huwa khairur raaziqeen.
[Q23:72] Or is it that you ask them a recompense? But the recompense of your Lord is best, and He is the best of those who provide sustenance.
[Q23:72] Or is it that you ask them a recompense? But the recompense of your Lord is best, and He is the best of those who provide sustenance.
[Q23:72] Atau adakah (mereka menolak seruanmu itu kerana) engkau meminta kepada
mereka suatu pemberian (sebagai hasil pendapatan seruanmu)? (Ini pun tidak!)
Kerana engkau percaya pemberian Tuhanmu lebih baik dan Dialah jua sebaik-baik
Pemberi rezeki.
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:72) Are you demanding some recompense from them?
Allah's recompense is best for you, for He is the best Providence. *70
*70 This was yet
another proof of the Holy Prophet's Prophethood: he was conveying the Message
without demanding any recompense for it, and he had no self-interest in it.
Nay, he had staked his business, reputation, peaceful home life, relationships
with the unbelieving kindred for the success of his Mission and was being
ruthlessly persecuted for its sake. A selfish person could not have risked his
all for the sake of only worldly motives. He would rather have exploited the
racial and tribal prejudices of his people to become their ruler and leader. On
the contrary, his Message not only cut at the root of those prejudices but
tended to destroy the very bases which helped his tribe to wield influence and
authority over the polytheists of Arabia. This is an argument which the Qur'an
has advanced again and again as a proof of the truth of the Mission of the
other Prophets as well. See Al-An'am (VI): 90, Yunus (X): 72, Hud (XI): 29, 51,
Yusuf (XII): 104, Ya Sin (XXXVI): 21 along with the relevant E.N.'s.
وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ
مُسْتَقِيمٍ {23:73}
[Q23:73] Wa
innaka latad'oohum ilaa Siraatim Mustaqeem.
[Q23:73] And most surely you invite them to a right way.
[Q23:73] And most surely you invite them to a right way.
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:73) As a matter of fact, you are inviting them to
the Straight Path,
وَإِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ عَنِ
الصِّرَاطِ لَنَاكِبُونَ {23:74}
[Q23:74] Wa
innnal lazeena laa yu'minoona bil Aakhirati 'anis siraati lanaakiboon.
[Q23:74] And most surely those who do not believe in the hereafter are deviating from the way.
[Q23:74] And most surely those who do not believe in the hereafter are deviating from the way.
[Q23:74] Dan sesungguhnya orang-orang yang tidak beriman kepada hari akhirat,
sudah tentu tidak mengikuti jalan yang lurus itu.
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:74) but it suits those, who do not believe, in the
Hereafter, to deviate from the Straight Path. *71
*71 This was the real reason why they
were deviating from the Right Path. As they did not believe in the Hereafter,
they thought that no account would be taken from them of what they did in this
world. Therefore it did not matter whether they followed the 'Truth or
falsehood. Their only aim in life was to gratify the lusts of the flesh and
gratify them in the best way possible
وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ
ضُرٍّ لَلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ {23:75}
[Q23:75] Wa
law rahimnaahum wa kashafnaa maa bihim min durril lalajjoo fee tughyaanihim ya’mahoon.
[Q23:75] And if We show mercy to them and remove the distress they have, they would persist in their inordinacy, blindly wandering on.
[Q23:75] And if We show mercy to them and remove the distress they have, they would persist in their inordinacy, blindly wandering on.
[Q23:75] Dan sekiranya Kami menaruh belas kasihan kepada mereka serta Kami hapuskan
kesusahan yang menimpa mereka, nescaya mereka akan tetap terus meraba-raba
dalam kesesatan mereka yang melampaui batas itu.
This shows that evolutionary transmigration, i.e., rebirth in this world will not be
profitable, for a bad character will only repeat even if it
is brought back a thousand times.
____________________________________________________________________________________________________________________________________________________
(23:75) If We take compassion on them and relieve them
of their affliction, they will persist blindly in their rebellion: *72
*72 The
affliction alluded to in this verse was the famine which occurred in Makkah
some time after the advent of Prophethood. According to Hadrat 'Abdullah bin
Mas'ud, when the Quraish persistently refused to accept the invitation of the
Holy Prophet and started putting up stiff resistance, he prayed, "O AIIah,
help me against them with a seven-year famine like the seven-year famine of the
time of Prophet Joseph." So a severe famine started in Makkah with the
result that people were obliged to eat carrion. This famine has been alluded to
in a number of Makki Surahs. For instance see Al-An'am (VI): 42-44, AI-A'araf
(VII): 94-99, Yunus (X): 11, 12, 21, An-Nahl (XVI): 112-113 and Ad-Dukhan
(XLIV): 10-16 along with the relevant E.N.'s.
وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا
اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ {23:76}
[Q23:76] Wa
laqad akhaznaahum bil'azaabi famastakaanoo li Rabbihim wa maa yatadarra'oon,
[Q23:76] And already We overtook them with chastisement, but they were not submissive to their Lord, nor do they humble themselves.
[Q23:76] And already We overtook them with chastisement, but they were not submissive to their Lord, nor do they humble themselves.
[Q23:76] Dan sesungguhnya Kami telah menimpakan mereka dengan azab (di dunia),
maka mereka tidak juga tunduk patuh kepada Tuhan mereka dan tidak pula berdoa
kepadaNya dengan merendah diri (serta insaf dan bertaubat);
(see commentary for verse 63)
---
For all the above-said verses i.e.;
from verses
64 to 76.
____________________________________________________________________________________________________________________________________________________
(23:76) for even now, when they are suffering from a
torment, they have not bowed before their Lord nor humbled themselves.
حَتَّىٰ إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا
عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ {23:77}
[Q23:77] Hattaaa
izaa fatahnaa 'alaihim baaban zaa 'azaabin shadeedin izaa hum feehi mublisoon.
[Q23:77] Until when We open upon them a door of severe chastisement, lo! They are in despair at it.
[Q23:77] Until when We open upon them a door of severe chastisement, lo! They are in despair at it.
[Q23:77] Sehingga apabila Kami bukakan kepada mereka sebuah pintu yang
menyebabkan azab yang berat, maka mereka serta-merta berputus asa dengan
sebabnya dari mendapat sebarang kebaikan.
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(23:77) However, when We will smite them with a
dreadful scourge, you will see that they will despair of all good and become
desperate. *73
*73 The Arabic
word mublis is used for
one whom frustration makes so desperate and obdurate that he dces not hesitate
to resort to any crime. THE DEVIL HAS BEEN CALLED IBLIS FOR THE SAME REASON.
SECTION
5
Even
the disbelievers helplessly acknowledge the Glory of God
Though
people disbelieve in the truthfulness of the Apostle of God but when questioned
about the Divine Glory they have to helplessly acknowledge that the things of
the heavens and the earth is only His, and all Glory belongs only to Him, and
yet they join false gods with the One True Godand assigns issues to Him through
their own admissions prove their false belief.
وَهُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ
وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَا تَشْكُرُونَ {23:78}
[Q23:78] Wa
Huwal lazeee ansha a-lakumus sam'a wal absaara wal af'idah; qaleelam maa tashkuroon.
[Q23:78] And He it is Who made for you the ears and the eyes and the hearts; little is it that you give thanks.
[Q23:78] And He it is Who made for you the ears and the eyes and the hearts; little is it that you give thanks.
[Q23:78] Dan Dialah jua yang mengadakan bagi kamu pendengaran dan penglihatan
serta hati (untuk kamu bersyukur; tetapi) amatlah sedikit kamu bersyukur.
ALL THE MEANS BY WHICH AWARENESS OF TRUTH CAN BE HAD ARE PROVIDED FOR
MAN, so it is incumbent upon man to give thanks to ALLAH
(SWT) and use these faculties to serve
Him and His creatures.
____________________________________________________________________________________________________________________________________________________
(23:78) It is Allah Who has endowed you with the
faculties of hearing and seeing and given you hearts to think, but you do not
show any gratitude. *74
*74 The
disbelievers have been told to consider the great blessings of eyes, ears, mind
and heart and use them as human beings should, and show gratitude to the
Creator by accepting His Message.
وَهُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ
تُحْشَرُونَ {23:79}
[Q23:79] Wa
Huwal lazee zara akum fil ardi wa ilaihi tuhsharoon.
[Q23:79] And He it is Who multiplied you in the earth, and to Him you shall be gathered.
[Q23:79] And He it is Who multiplied you in the earth, and to Him you shall be gathered.
[Q23:79] Dan
Dialah yang menciptakan serta mengembangkan kamu di bumi dan kepadaNyalah kamu
akan dihimpunkan.
____________________________________________________________________________________________________________________________________________________
(23:79) It
is He Who has scattered you in the earth, and before Him you shall all be
mustered.
وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ وَلَهُ اخْتِلَافُ
اللَّيْلِ وَالنَّهَارِ ۚ أَفَلَا تَعْقِلُونَ {23:80}
[Q23:80] Wa
Huwal lazee yuhyee wa yumeetu wa lahukh tilaaful laili wannahaar; afalaa ta'qiloon.
[Q23:80] And He it is Who gives life and causes death, and (in) His (control) is the alternation of the night and the day; do you not then understand?
[Q23:80] And He it is Who gives life and causes death, and (in) His (control) is the alternation of the night and the day; do you not then understand?
[Q23:80] Dan Dialah yang menghidupkan dan mematikan dan Dialah yang menentukan
pertukaran malam dan siang. Maka tidakkah kamu mahu berfikir?
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(23:80) It
is He Who gives life and ordains death, and controls the alternation of the
night and the day. *75 Can you not-' understand this? *76
*75 If
one makes the right use of one's faculties and observes these things properly,
one can fmd the Truth, for it is obvious that the great mechanism of the
universe could not have come into existence by a mere accident. There must be
its Creator who need not have any associates or partners and that the universe
could not have been created without a purpose as a mere sport. The very existence
of a wonderful, rational thinking and feeling creature-Man-who has been
delegated with powers, is a clear proof that his life will not come to an end
at death.
*76 Here attention is being drawn to the proof of both Tauhid and Lifeafter-death, and in the other phenomena cited to the refutation of both shirk and rejection of the Hereafter.
*76 Here attention is being drawn to the proof of both Tauhid and Lifeafter-death, and in the other phenomena cited to the refutation of both shirk and rejection of the Hereafter.
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