SURAH (24) AN-NOUR (AYA 41 to 64)
SECTION
6
Everything
in the Heavens and the Earth Glorifies God
Everything
in the heavens and in the earth knows its mode of prayers to God, and
glorifying Him – Every living creature has been created by God – God guides
towards the Right Path whomsoever He pleases – God or His Apostle deal not with
any one unjustly but people themselves are unjust but people themselves are
unjust to themselves.
أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَنْ فِي
السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ ۖ كُلٌّ قَدْ عَلِمَ صَلَاتَهُ
وَتَسْبِيحَهُ ۗ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ {24:41}
[Q24:41] Alam
tara annal laaha yusabbihu lahoo man fissamaawaati wal ardi wat tairu
saaaffaatim kullun qad 'alima Salaatahoo wa tasbeehah; wallaahu 'aleemum bimaa
yaf'aloon.
[Q24:41] Do you not see that ALLAH (SWT) is He Whom do glorify all those who are in the heavens and the earth, and the (very) birds with expanded wings? He knows the prayer of each one and its glorification, and ALLAH (SWT) is Cognizant of what they do.
[Q24:41] Do you not see that ALLAH (SWT) is He Whom do glorify all those who are in the heavens and the earth, and the (very) birds with expanded wings? He knows the prayer of each one and its glorification, and ALLAH (SWT) is Cognizant of what they do.
[Q24:41] Tidakkah engkau mengetahui bahawasanya ALLAH (SwT) (Yang Maha Esa dan
Maha Kuasa) sentiasa bertasbih kepadaNya sekalian makhluk yang ada di langit
dan di bumi serta burung-burung yang terbang berbaris di angkasa? Masing-masing
sedia mengetahui (menurut keadaan semulajadinya) akan cara mengerjakan ibadatnya
kepada ALLAH (SwT) dan memujiNya dan ALLAH (SwT) Maha Mengetahui akan apa yang
mereka lakukan.
Refer to the commentary
of Bani
Israil 17:44 and Anbiya 21:19 and 20.
EVERY BEING CELEBRATES THE PRAISES OF ALLAH (SWT). EACH ONE HAS HIS OWN
MODE OF PRAYER AND PRAISE. It is not necessarily with words,
because language is peculiar to man only, BUT
other beings celebrate the glory of ALLAH (SWT) through other modes of
self-expression. UNTO ALLAH (SWT) IS THE ULTIMATE RETURN OF ALL.
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(24:41) Do *74 you not observe that all those
who are in the heavens and the earth, and the birds with outspread wings,
glorify Allah? Each one knows the mode of its prayer and glorification, and
Allah has full knowledge of all they do.
*74 As has been
explained above, Allah is the Light of the whole universe, but His Light can be
perceived and comprehended by the righteous believers only. All other people
grope about in the dark like the blind in spite of the all-pervading,
aII-embracing Light. Here a few of the countless signs which guide to the Light
are being mentioned by way of example. If a person whose eyes of the heart are
open, sees them, he can perceive Allah working everywhere around him at all
times. But those who are blind of the heart, and can only see with the head's
eyes, can see Biology and Zoology and other sciences working in the world, but
they fail to perceive and recognize Allah's signs anywhere working in the
world.
وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ
وَإِلَى اللَّهِ الْمَصِيرُ {24:42}
[Q24:42] Wa
lillaahi mulkus samaawaati wal ardi wa ilal laahil maseer.
[Q24:42] And ALLAH (SWT)'s is the kingdom of the heavens and the earth, and to ALLAH (SWT) is the eventual coming.
[Q24:42] And ALLAH (SWT)'s is the kingdom of the heavens and the earth, and to ALLAH (SWT) is the eventual coming.
[Q24:42] Dan bagi ALLAH (SwT) jualah kuasa pemerintahan langit dan bumi dan
kepada ALLAH (SwT) sahaja tempat kembali (sekalian makhluk).
APPLICABLE FOR VERSES 41-46.
NOTE how truly reflects upon
what several of those who professed Islam and claimed to be the staunchest
believers in it, [*] AND the moment the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali
Muhammad) left this world, a party of such staunch believers, rebelled against
the authority of the Holy Qur’an and the Ahlul Bait set up by the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) to be obeyed
and followed, [*] AND they even did the worst possible for
them to torture the holy ones with the heart -rending miseries and consequently
none of the holy Imams and even the only daughter of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) Lady Fatema, died the natural death for
everyone of them was martyred –
Walid II, son of Abdul Malik
who called himself Kalif and ruled the Muslim Empire in A.H. 125-126 was an
incorrigible libertine who swam habitually in a pool of wine (a beverage strictly forbidden by Islam),
shot the Scared Book (Holy Qur’an) with arrows rending it to pieces (see Hitti’s History P.227 and the History of Islam by S.Z.
Husain and the other books of the Islamic History)
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(24:42) The
kingdom of the heavens and the earth belongs to Allah alone, and all shall have
to return to Him.
أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحَابًا ثُمَّ
يُؤَلِّفُ بَيْنَهُ ثُمَّ يَجْعَلُهُ رُكَامًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ
خِلَالِهِ وَيُنَزِّلُ مِنَ السَّمَاءِ مِنْ جِبَالٍ فِيهَا مِنْ بَرَدٍ فَيُصِيبُ
بِهِ مَنْ يَشَاءُ وَيَصْرِفُهُ عَنْ مَنْ يَشَاءُ ۖ يَكَادُ سَنَا بَرْقِهِ
يَذْهَبُ بِالْأَبْصَارِ {24:43}
[Q24:43] Alam
tara annal laaha yuzjee sahaaban summa yu'allifu bainahoo summa yaj'aluhoo
rukaaman fataral wadqa yakhruju min khilaalihee wa yunazzilu minas samaaa'i min
jibaalin feehaa mim barain fa yuseebu bihee mai yashaaa'u wa yasrifuhoo 'am mai
yashaaa'u yakkaadu sanaa barqihee yazhabu bil absaar.
[Q24:43] Do you not see that ALLAH (SWT) drives along the clouds, then gathers them together, then piles them up, so that you see the rain coming forth from their midst? And He sends down of the clouds that are (like) mountains wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases; the flash of His lightning almost takes away the sight.
[Q24:43] Do you not see that ALLAH (SWT) drives along the clouds, then gathers them together, then piles them up, so that you see the rain coming forth from their midst? And He sends down of the clouds that are (like) mountains wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases; the flash of His lightning almost takes away the sight.
[Q24:43] Tidakkah engkau melihat bahawasanya ALLAH (SwT) mengarahkan awan
bergerak perlahan-lahan, kemudian Dia mengumpulkan kelompok-kelompoknya,
kemudian Dia menjadikannya tebal berlapis-lapis? Selepas itu engkau melihat
hujan turun dari celah-celahnya dan ALLAH (SwT) pula menurunkan hujan batu dari
langit, dari gunung-ganang (awan) yang ada padanya; lalu Dia menimpakan hujan
batu itu kepada sesiapa yang dikehendakiNya, dan menjauhkannya dari sesiapa
yang dikehendakiNya. Sinaran kilat yang terpancar dari awan yang demikian
keadaannya, hampir-hampir menyambar dan menghilangkan pandangan.
Clouds float in the air;
and, when they join together in huge mountain like masses, rain comes forth
from their midst; then hail storms develop and with it lightning flashes with
which the author of nature strikes whom He pleases and
keeps it away from whom He pleases.
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(24:43) Do you not observe that Allah makes the cloud
move gently then joins its pieces together: then gathers it into a mass of
thick cloud: then you see that rain-drops fall down from its midst: and He
sends down hail out of the high up mountains in the heaven: *75 then
He smites with it whom He wills and turns it away from whom He pleases: then a
flash of lightning from it dazzles the eyes.
*75 This may
mean frozen clouds which have been called `mountains in the heavens'
metaphorically. It may also mean the mountains of the earth which stand high in
the heavens and whose snow-capped peaks cause condensation in the clouds which
results in hailstorms.
يُقَلِّبُ اللَّهُ اللَّيْلَ وَالنَّهَارَ ۚ إِنَّ
فِي ذَٰلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ {24:44}
[Q24:44] Yuqallibul
laahul laila wannahaar; inna fee zaalika la'ibratal li ulil absaar.
[Q24:44] ALLAH (SWT) turns over the night and the day; most surely there is a lesson in this for those who have sight.
[Q24:44] ALLAH (SWT) turns over the night and the day; most surely there is a lesson in this for those who have sight.
[Q24:44] ALLAH (SwT) menukarkan malam dan siang silih berganti; sesungguhnya
yang demikian mengandungi pelajaran yang mendatangkan iktibar bagi orang-orang
yang celik mata hatinya berfikir.
HIS POWER, WISDOM AND GOODNESS ARE MANIFESTED IN THE REGULAR PHENOMENA
OF NATURE like the succession of night and day,
as they are manifested in the seasonal movement of clouds, rain, hail and
lightning. Those who have the vision and insight
can understand the working of nature to draw conclusions for the benefit of
mankind.
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(24:44) He alternates the day and the
night: there is indeed a lesson in it for those who have observing eyes.
وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ ۖ
فَمِنْهُمْ مَنْ يَمْشِي عَلَىٰ بَطْنِهِ وَمِنْهُمْ مَنْ يَمْشِي عَلَىٰ
رِجْلَيْنِ وَمِنْهُمْ مَنْ يَمْشِي عَلَىٰ أَرْبَعٍ ۚ يَخْلُقُ اللَّهُ مَا
يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {24:45}
[Q24:45] Wallaahu
khalaqa kulla daaabbatim mim maaa'in faminhum mai yamshee 'alaa batnihee wa
minhum mai yamshee 'alaa rijlaine wa minhum mai yamshee 'alaaa arba'; yakhluqul
laahu maa yashaaa'; innal laaha 'alaa kulli shai'in Qadeer.
[Q24:45] And ALLAH (SWT) has created from water every living creature: so of them is that which walks upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four; ALLAH (SWT) creates what He pleases; surely ALLAH (SWT) has power over all things.
[Q24:45] And ALLAH (SWT) has created from water every living creature: so of them is that which walks upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four; ALLAH (SWT) creates what He pleases; surely ALLAH (SWT) has power over all things.
[Q24:45] Dan ALLAH
(SwT) menciptakan tiap-tiap haiwan yang bergerak itu dari air; maka sebahagian
di antara mereka menjalar atas perutnya dan sebahagian di antaranya berjalan
dengan dua kaki dan sebahagian lagi berjalan dengan empat kaki. ALLAH (SwT)
menciptakan apa sahaja yang Dia kehendaki (selain dari yang tersebut), kerana
sesungguhnya ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu.
Refer to the commentary of Hud 11:11; Ibrahim 14:33 and particularly Anbiya 21: 30.
Dabbah here refers to
the terrestrial animals. Ma (water) refers to the
protoplasm which is the basis of all living matter because the vital power of protoplasm depends on the constant presence
of water in it.
If it refers to all terrestrial and celestial
beings including jinn and angels then ma is to be
interpreted as that substance which was used to create the heavens and the
earth and all that which is in them as mentioned in Hud 11:7.
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(24:45) And
Allah created every creature from a sort of water: of them some one crawls upon
its belly: another walks on two legs and still another on four; Allah creates
whatever He wills for He has power over everything
لَقَدْ أَنْزَلْنَا آيَاتٍ مُبَيِّنَاتٍ ۚ وَاللَّهُ
يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {24:46}
[Q24:46] Laqad
anzalnaaa Aayaatim mubaiyinaat; wallaahu yahdee mai yashaaa'u ilaa Siraatim
Mustaqeem.
[Q24:46] Certainly We have revealed clear communications, and ALLAH (SWT) guides whom He pleases to the right way.
[Q24:46] Certainly We have revealed clear communications, and ALLAH (SWT) guides whom He pleases to the right way.
[Q24:46] Demi sesungguhnya, Kami telah menurunkan ayat-ayat yang menerangkan
(hakikat kebenaran dengan berbagai dalil dan bukti) dan ALLAH (SwT) memberi
hidayat petunjuk kepada sesiapa yang dikehendakiNya ke jalan yang lurus.
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(24:46) We
have sent down Revelations that make the reality quite plain; however, Allah
guides to the straight path whomsoever He pleases.
وَيَقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ
وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِنْهُمْ مِنْ بَعْدِ ذَٰلِكَ ۚ وَمَا
أُولَٰئِكَ بِالْمُؤْمِنِينَ {24:47}
[Q24:47] Wa
yaqooloona aamannaa billaahi wa bir Rasooli wa ata'naa summa yatawallaa
fareequm minhum mim ba'di zaalik; wa maaa ulaaa'ika bilmu'mineen.
[Q24:47] And they say: We believe in ALLAH (SWT) and in the messenger and we obey; then a party of them turn back after this, and these are not believers.
[Q24:47] And they say: We believe in ALLAH (SWT) and in the messenger and we obey; then a party of them turn back after this, and these are not believers.
[Q24:47] Dan (di antara orang-orang yang tidak dikehendakiNya ke jalan yang
lurus ialah) mereka yang berkata: Kami beriman kepada ALLAH (SwT) dan kepada
RasulNya serta kami taat; kemudian sepuak dari mereka berpaling (membelakangkan
perintah ALLAH (SwT) dan Rasul) sesudah pengakuan itu dan (kerana berpalingnya)
tidaklah mereka itu menjadi orang-orang yang sebenarnya beriman.
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(24:47) These
people say "We have believed in Allah and the Messenger and we have
submitted"; but soon after this, some of them turn away (from obedience):
such people are not true Believers. *76
*76 That
is, their turning away from obedience itself belies their claim that they are
believers and their conduct clearly shows that their profession of faith and
submission was absolutely false.
وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ
بَيْنَهُمْ إِذَا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ {24:48}
[Q24:48] Wa
izaa du'ooo ilal laahi wa Rasoolihee li yahkuma bainahum izaa fareequm minhum
mu'ridoon.
[Q24:48] And when they are called to ALLAH (SWT) and His Messenger that he may judge between them, lo! A party of them turn aside.
[Q24:48] And when they are called to ALLAH (SWT) and His Messenger that he may judge between them, lo! A party of them turn aside.
[Q24:48] Dan (bukti berpalingnya mereka ialah) apabila mereka diajak kepada
Kitab ALLAH (SwT) dan Sunnah RasulNya supaya menjadi hakim memutuskan sesuatu
di antara mereka, maka dengan serta-merta sepuak dari mereka berpaling ingkar
(menolak ajakan itu jika keputusan tidak menguntungkan mereka).
THESE REFERS TO VERSES 48 TO 52.
Refer to the commentary
of Nisa 4:60
to 65.
The hypocrites wanted to go to
the judge who they thought was likely to give judgement in their favour. [*] If their case was incontestable,
and justice was on their side, they readily came to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), knowing that he was
just and would judge in their favour, even against his own people. [*] BUT if they had done wrong, they
would go to someone who would tip the balance in their favour.
The real fact is that their guilty conscience forewarned them not to go
before a just judge.
v Imam
Jafar bin Muhammad as Sadiq said:
"These three verses were revealed about a dispute that emerged
between Ali and Uthman. Ali agreed to abide by the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad)'s decision. Abdur Rahman bin Awf advised Uthman not
to appoint the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) as the judge because
he would decide the issue in Ali's favour. He suggested the name of Ibn Shayba
who was a Jew. Uthman then refused to go to any one save Shayba. Shayba told Uthman: 'What! Do you doubt the
integrity of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who, as you Muslims
say, says and does only that which ALLAH (SWT) commands him to do. Your refusal
to go to him amounts to blasphemy."
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(24:48) When they are called to Allah and His Messenger
so that the Messenger may judge between them, *77 a party of them turns
away. *78
*77 These words
clearly state that the judgement of the Prophet is the judgement of Allah and
the Command of the Prophet is the Command of Allah. Therefore, the invitation
to obey the Prophet is an invitation to obey both Allah and His Prophet. (Also
see An-Nisa: 59-61, and the E.N.'s thereof).
*78 This does not only apply to the cases which came up before the Holy Prophet for a decision in his lifetime, but this continues valid even today. Thus, a summon from the court of a judge in an Islamic government, who judges a case in accordance with the Book of Allah and the Sunnah of His Prophet, is actually a summon from the Court of Allah and His Prophet and the one who repudiates the judge indeed repudiates both Allah and His Prophet. This thing has been explained in a tradition related by Hasan Basri thus: "Whosoever is summoned to appear before a judge from among the judges of the Muslims but fails to appear before him, he is a transgressor and forfeits his rights." (Al-Jassas, Ahkam-ul-Qur'an, Vol. III, p. 405). In other words, such a person not only renders himself punishable but also guilty and liable to be proceeded against.
*78 This does not only apply to the cases which came up before the Holy Prophet for a decision in his lifetime, but this continues valid even today. Thus, a summon from the court of a judge in an Islamic government, who judges a case in accordance with the Book of Allah and the Sunnah of His Prophet, is actually a summon from the Court of Allah and His Prophet and the one who repudiates the judge indeed repudiates both Allah and His Prophet. This thing has been explained in a tradition related by Hasan Basri thus: "Whosoever is summoned to appear before a judge from among the judges of the Muslims but fails to appear before him, he is a transgressor and forfeits his rights." (Al-Jassas, Ahkam-ul-Qur'an, Vol. III, p. 405). In other words, such a person not only renders himself punishable but also guilty and liable to be proceeded against.
وَإِنْ يَكُنْ لَهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ
مُذْعِنِينَ {24:49}
[Q24:49] Wa
iny-yakul lahumul haqqu yaatooo ilaihi muz'ineen.
[Q24:49] And if the truth be on their side, they come to him quickly, obedient.
[Q24:49] And if the truth be on their side, they come to him quickly, obedient.
[Q24:49] Dan (sebaliknya) jika keputusan itu memberi hak kepada mereka, mereka
segera datang kepadanya dengan tunduk taat (menerima hukumnya).
(see commentary for verse 48)
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(24:49) However, if the truth be on their side, they
come towards the Messenger in all obedience. *79
*79 This verse
states that a person who willingly accepts only that part of the Divine Law
which serves his advantage, but rejects that which goes against his interests
and desires, and prefers the worldly laws instead, is not a believer but a
hypocrite. His profession of Faith is false for he dces not in fact believe in
Allah and His Prophet but in his own interests and desires. With this attitude
even if he believes in and follows a portion of the Divine Law, his belief has
no value whatever in the sight of Allah
أَفِي قُلُوبِهِمْ مَرَضٌ أَمِ ارْتَابُوا أَمْ
يَخَافُونَ أَنْ يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ ۚ بَلْ أُولَٰئِكَ هُمُ
الظَّالِمُونَ {24:50}
[Q24:50] Afee
quloobihim ma radun amirtaabooo am yakhaafoona ani yaheefallaahu 'alaihim wa
Rasooluh; bal ulaaa'ika humuz zaalimoon.
[Q24:50] Is there in their hearts a disease, or are they in doubt, or do they fear that ALLAH (SWT) and His Messenger will act wrongfully towards them? Nay! They themselves are the unjust.
[Q24:50] Is there in their hearts a disease, or are they in doubt, or do they fear that ALLAH (SWT) and His Messenger will act wrongfully towards them? Nay! They themselves are the unjust.
[Q24:50] (Mengapa mereka bersikap demikian), adakah kerana hati mereka
mengandungi penyakit (kufur) atau kerana mereka ragu-ragu (terhadap kebenaran
hukuman) ataupun kerana mereka takut bahawa ALLAH (SwT) dan RasulNya akan
berlaku zalim kepada mereka? (ALLAH (SwT) dan RasulNya tidak sekali-kali akan
berlaku zalim) bahkan merekalah sendiri orang-orang yang zalim (disebabkan
keraguan dan kekufuran mereka).
THE GUILTY CONSCIENCE PRICKED THEIR HEARTS AND THEY ACTED AS IT SUITED THEIR PURPOSE.
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(24:50) Are their hearts afflicted with the disease (of
hypocrisy)? Or, are they in doubt? Or, do they fear that Allah and His
Messenger will be unjust to them? In fact, they themselves are unjust. *80
*80 That is,
there can be only three reasons for such a conduct. First,
a
person may not have believed at all but may only be posing as a Muslim in order
to enjoy the benefits of belonging to the Muslim community. Secondly, he might have believed but may
still be having doubts about the reality of the Prophethood, Revelations,
life-after-death, and even the existence of AIlah Himself. Thirdly, he may be a believer but might at
the same time be apprehending injustice from Allah and His Prophet and
considering their Commands disadvantageous to him personally in one way or the
other. There can be no doubt that the people belonging to any of these
categories are themselves unjust. A person who, having such doubts and
suspicions, enters the Muslim community and enjoys undeserved benefits posing
himself as a member thereof, is indeed a deceiver, cheat and forger. He is not
only doing injustice to himself, practising constant falsehood and developing
the meanest traits of character, but he is being unjust to the Muslim people as
well, who look upon him as one of themselves merely on the basis of his verbal
profession of the Faith and let him enjoy all sorts of social, cultural,
political and moral relations with them as such.
SECTION
7
Establishment
of Islamic Kingdom--promised
The
Faithful shall be successful –Obidience to God enjoined –Establishment of
Islamic Kingdom promised –The disbelievers shall not weaken Islam.
إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا
إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا
وَأَطَعْنَا ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {24:51}
[Q24:51] Innamaa
kaana qawlal mu'mineena izaa du'ooo ilal laahi wa Rasoolihee li yahkuma
bainahum ai yaqooloo sami'naa wa ata'naa; wa ulaaa'ika humul muflihoon.
[Q24:51] The response of the believers, when they are invited to ALLAH (SWT) and His Messenger that he may judge between them, is only to say: We hear and we obey; and these it is that are the successful.
[Q24:51] The response of the believers, when they are invited to ALLAH (SWT) and His Messenger that he may judge between them, is only to say: We hear and we obey; and these it is that are the successful.
[Q24:51] Sesungguhnya perkataan yang diucapkan oleh orang-orang yang beriman
ketika mereka diajak ke pada Kitab ALLAH (SwT) dan Sunnah RasulNya, supaya
menjadi hakim memutuskan sesuatu di antara mereka, hanyalah mereka berkata:
Kami dengar dan kami taat: dan mereka itulah orang-orang yang beroleh kejayaan.
____________________________________________________________________________________________________________________________________________________
(24:51) As
regards the Believers, when they are called towards Allah and His Messenger so
that the Messenger may judge between them, they say, "We have heard and
obeyed"; such are the people who attain true success,
وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ
وَيَتَّقْهِ فَأُولَٰئِكَ هُمُ الْفَائِزُونَ {24:52}
[Q24:52] Wa
mai yuti'il laaha wa Rasoolahoo wa yakhshal laaha wa yattaqhi fa ulaaa'ika
humul faaa'izoon.
[Q24:52] And he who obeys ALLAH (SWT) and His Messenger, and fears ALLAH (SWT), and is careful of (his duty to) Him, these it is that are the achievers.
[Q24:52] And he who obeys ALLAH (SWT) and His Messenger, and fears ALLAH (SWT), and is careful of (his duty to) Him, these it is that are the achievers.
[Q24:52] Dan sesiapa yang taat kepada ALLAH (SwT) dan RasulNya dan takut
melanggar perintah ALLAH (SwT) serta, menjaga dirinya jangan terdedah kepada
azab ALLAH (SwT), maka merekalah orang-orang yang beroleh kemenangan.
___________________________________________________________________________________________________________________________________________________
(24:52) and
only those attain true success who obey Allah and His Messenger and fear Allah
and refrain from His disobedience.
وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ
أَمَرْتَهُمْ لَيَخْرُجُنَّ ۖ قُلْ لَا تُقْسِمُوا ۖ طَاعَةٌ مَعْرُوفَةٌ ۚ إِنَّ
اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ {53}
[Q24:53] Wa
aqsamoo billaahi jahda aimaanihim la'in amartahum la yakhrujunna qul laa tuqsimoo
taa'atum ma'roofah innal laaha khabeerum bimaa ta'maloon.
[Q24:53] And they swear by ALLAH (SWT) with the most energetic of their oaths that if you command them they would certainly go forth. Say: Swear not; reasonable obedience (is desired); surely ALLAH (SWT) is aware of what you do.
[Q24:53] And they swear by ALLAH (SWT) with the most energetic of their oaths that if you command them they would certainly go forth. Say: Swear not; reasonable obedience (is desired); surely ALLAH (SWT) is aware of what you do.
[Q24:53] Dan mereka (yang munafik) bersumpah dengan nama ALLAH (SwT), dengan
sebenar-benar sumpahnya: Bahawa jika engkau (wahai Muhammad) perintahkan mereka
(keluar berjihad), tentulah mereka akan keluar. Katakanlah: Janganlah kamu
bersumpah, (taat kamu itu) taat yang terkenal (dustanya). Sesungguhnya ALLAH
(SwT) Amat Mendalam pengetahuanNya tentang apa yang kamu lakukan.
____________________________________________________________________________________________________________________________________________________
(24:53) They
(the hypocrites) solemnly swear by Allah and say, "If you order us, we
will leave our homes." Say to them, "Do not swear oaths for your
`obedience' is well known; *81 Allah is fully aware of what you
are doing." *82
*81 The verse may also mean that the obedience expected
of the believers is of recognised and well known type, which is above every kind
of suspicion, and not such as may need swearing of oaths to convince others of
its sincerity. Their conduct is manifest and everybody who comes into contact
with them feels that they are truly obedient to Allah and His Prophet.
*82 That is, "You might succeed in deceiving the people, but you cannot deceive Allah, Who is aware of everything, open or hidden, even of your innermost motives and intentions."
*82 That is, "You might succeed in deceiving the people, but you cannot deceive Allah, Who is aware of everything, open or hidden, even of your innermost motives and intentions."
قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۖ
فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ
ۖ وَإِنْ تُطِيعُوهُ تَهْتَدُوا ۚ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ
الْمُبِينُ {24:54}
[Q24:54] Qul
atee'ul laaha wa atee'ur Rasoola fa in tawallaw fa innamaa 'alaihi maa hummila
wa 'alaikum maa hummiltum wa in tutee'oohu tahtadoo; wa maa'alar Rasooli illal
balaaghul mubeen.
[Q24:54] Say: Obey ALLAH (SWT) and obey the Messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Messenger but clear delivering (of the message).
[Q24:54] Say: Obey ALLAH (SWT) and obey the Messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Messenger but clear delivering (of the message).
[Q24:54] Katakanlah lagi (kepada mereka): Taatlah kamu kepada ALLAH (SwT) dan
taatlah kepada Rasul ALLAH (SwT). Kemudian jika kamu berpaling ingkar maka
ketahuilah bahawa sesungguhnya Rasul ALLAH (SwT) hanya bertanggungjawab akan
apa yang ditugaskan kepadanya dan kamu pula bertanggungjawab akan apa yang
ditugaskan kepada kamu dan jika kamu taat kepadanya nescaya kamu beroleh
hidayat petunjuk dan (sebenarnya) Rasul ALLAH (SwT) hanyalah bertanggungjawab
menyampaikan perintah-perintah ALLAH (SwT) dengan penjelasan yang terang
nyata.
____________________________________________________________________________________________________________________________________________________
(24:54) Say,
"Obey Allah and obey the Messenger, but if you turn away, you should note
it well that the Messenger is responsible for the duty entrusted to him and you
are responsible for the duty entrusted to you. If you obey him, you will be
rightly guided, for the responsibility of the Messenger is only to convey the
Message clearly to you.
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ
وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ
الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ
لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا
يُشْرِكُونَ بِي شَيْئًا ۚ وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ
الْفَاسِقُونَ {24:55}
[Q24:55] Wa'adal
laahul lazeena aamanoo minkum wa 'amilus saalihaati la yastakhlifan nahum fil
ardi kamastakh lafal lazeena min qablihim wa la yumakkinanna lahum deenahumul
lazir tadaa lahum wa la yubaddilannahum mim ba'di khawfihim amnaa;
ya'budoonanee laayushrikoona bee shai'aa; wa man kafara ba'da zaalika fa
ulaaa'ika humul faasiqoon.
[Q24:55] ALLAH (SWT) has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the transgressors.
[Q24:55] ALLAH (SWT) has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the transgressors.
[Q24:55] ALLAH (SwT) menjanjikan orang-orang yang beriman dan beramal soleh dari
kalangan kamu (wahai umat Muhammad) bahawa Dia akan menjadikan mereka
khalifah-khalifah yang memegang kuasa pemerintahan di bumi, sebagaimana Dia
telah menjadikan orang-orang yang sebelum mereka: Khalifah-khalifah yang
berkuasa dan Dia akan menguatkan dan mengembangkan agama mereka (agama Islam)
yang telah diredhaiNya untuk mereka; dan Dia juga akan menggantikan bagi mereka
keamanan setelah mereka mengalami ketakutan (dari ancaman musuh). Mereka terus
beribadat kepadaKu dengan tidak mempersekutukan sesuatu yang lain denganKu dan
(ingatlah) sesiapa yang kufur ingkar sesudah itu, maka mereka itulah
orang-orang yang derhaka.
Imam
Ali bin Husayn Zayn al Abidin says:
"This
verse refers to the period when the last of the holy Imams, Al Mahdi al Qa-im will rule the world.
He will root out iniquity and polytheism for ever."
If the [1] removal of
fear, [2] inheritance of authority for the overall good and
welfare of the people, [3] establishment
of religion, and [4] peace and security are
mentioned here in connection with the administration of human society in this
world, THEN it either refers to the advent of the
awaited saviour, Imam Muhammad al Mahdi,
before the resurrection, OR TO the nature of legislative process to be applied
to the succession of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), which should be by the divine
command.
Ä "Establishment" implies full awareness and
masterly ability to apply religious and natural laws made by ALLAH (SWT) in all
aspects of material and spiritual life with maximum degree of certitude.
Ä "Whosoever
disbelieves" refers to those who disagree with the method of succession laid down by ALLAH
(SWT). The legislative character of this verse is clearly asserted.
IT DOES NOT REFER to the historical
development of the khilafat, BECAUSE THEN [**] it
has to be admitted that true believers ceased to exist after the first four
caliphs, OR [**] all the subsequent caliphs up to Ataturk were good
believers which is historically not true,
and that after the termination of caliphate there have been no believers at
all.
____________________________________________________________________________________________________________________________________________________
(24:55) Allah
has promised to those among you who believe and do righteous deeds, that He
will make them successors in the land just as He made those who passed away
before them, and that He will establish their religion, which He has approved
for them, on strong foundations and will change their (present) state of fear
into peace and security. Let them worship Me and associate none with Me; *83 and
the one who disbelieves after this," *84 shall
be of those who are perverse transgressors.
*83 As has been
hinted in the beginning of this discourse, this
means to warn the hypocrites that the promise of Allah to bestow successorship
in the land is not meant for those people who are Muslims only in name, but for
those who are true in faith, pious in character, sincere in devotion and who
follow Allah's religion in letter and spirit eschewing every tinge of shirk.
Those who lack these qualities and pay mere lip service to Islam are neither
worthy of this promise nor its addressees. Therefore they should entertain no
hope of having any share in it.
SOME PEOPLE INTERPRET Khilafat (successorship in the land) to mean political power and authority, and conversely conclude that whosoever possesses power and authority in the land is necessarily a true believer and a follower of Allah's approved religion and His devotee, free from all traces of shirk. Then in order to get support for their wrong conclusion, they even change the very meanings of Faith, virtue, Divine Creed, Allah's worship, idolatry, etc. to suit their interpretation. This is the worst distortion of the meaning of the Qur'an, even worse than what the Jews and Christians did with their Scriptures. This interpretation of the verse tends to destroy the very message of the Qur'an. If `successorship in the land' were to mean mere power and authority in the land; then all those people who wielded power and authority in the world, or wield it today., would fit in with the description contained in the verse, even if they denied Allah, Revelations, Prophethood, life in the Hereafter, and were involved in alI kinds of major sins like usury, adultery, drinking and gambling. NOW IF ALL SUCH PEOPLE are regarded as pious believers and considered worthy of holding the high offices because of their qualities as such, then `Faith' would imply simple obedience to physical laws and `Virtue' would mean making use of those laws effectively and successfully. Allah's approved religion would mean making maximum progress -in the fields of industry and trade, commerce and politics by achieving excellence in the physical sciences; devotion to Allah would mean abiding by the rules and procedures which are naturally useful and essential for success in individual and collective enterprises; and shirk would mean adopting a few harmful methods also along with the useful procedures and rules. But the question is: Would a person who has studied the Qur'an with an open heart and mind ever believe that the terms `Faith', 'Righteous deeds', `True Religion', `Devotion to Allah', Tauhid and Shirk as used in the Qur'an really mean this ? As a matter of fact, such a meaning can be understood either by the one who has never made an intelligent study of the Qur'an as a whole, but has picked up verses from here and there and given them his own biased meaning according to preconceived notions and theories, or by the one who has read the Qur'an through but has alI along been holding all those verses as wrong and absurd, which invite people to accept Allah as the One and only Lord, His Revelations as the only source of Guidance, His Messengers as the only true Guides worthy of absolute obedience, and which demand not only belief in the life-after-death, but also state that the people who would consider success in the worldly life as their sole and ultimate objective, without any idea of their accountability in the Hereafter, would be deprived of real success. The Qur'an has repeated these themes so frequently in diverse ways and in such clear and plain language that it is difficult to believe that anybody who studies it honestly can ever be involved in those misunderstandings in which the modern interpreters of this verse have been involved. THE FACT IS THAT they have misconstrued Khilafat and Istikhlaf (successorship) after their own notions, which cannot be held as correct by anybody who has some knowledge of the Qur'an.
The Qur'an has used Khilafat and Istikhlaf in the following three meanings and the context determines in which particular meaning it has been used in a particular place:
(a) "To bear the authority delegated by Allah". The whole human race is Allah's Khalifah (successor) on the earth in this sense.
(b) "To acknowledge Allah as the Supreme Sovereign and to use His delegated powers and authority in accordance with His Law." IN THIS SENSE ONLY A PIOUS AND RIGHTEOUS BELIEVER CAN BE A KHALIFAH, BECAUSE HE ALONE CAN DISCHARGE THE RESPONSIBILITIES OF KHILAFAT TRULY. On the other hand, a disbeliever and sinner cannot be Khalifah: he is rather a rebel against AIlah, because he abuses the power and authority delegated by Allah in disobedience to Him in the land bestowed by Him.
(c) "The succession of one ruling nation in the land after the fall of another nation." The meanings (a) and (b) imply vicegerency while (c) implies successorship. Both these meanings of Khilafat are well known and recognised in the Arabic lexicon.
Now anybody who reads this verse in this context cannot have any doubt that the word Khilafat has been used here for the government which discharges the responsibilities of Allah's Vicegerency strictly in accordance with Allah's Law, and not in accordance with mere physical laws of the world. THAT IS WHY, NOT TO SPEAK OF THE DISBELIEVERS, EVEN THE HYPOCRITES, who professed faith in Islam, are being excluded from the purview of Allah's promise. THAT IS WHY it is being stated that true and righteous believers only are worthy of this promise. THAT IS WHY it is being averred that the establishment of Khilafat will result in the establishment of Islam, Allah's approved religion, on strong foundations; and THAT IS WHY the condition being put forward for earning this favour is that the believers should remain steadfast in their faith and devotion to Allah avoiding every tinge of shirk. To remove this promise from its right context and apply it on the international scene to the case of America and Russia, or any other power that be, is sheer absurdity and nonsense. (For further details, see E. N. 99 of AI-Anbiya' also).
Another thing that needs to be mentioned here is that the direct addressees of this promise were the Muslims living in the time of the Holy Prophet though indirectly it applies to the future generations of Muslims as well. When in the beginning this promise was held out by Allah, the Muslims were living in a state of fear and Islam had not yet taken firm roots even in Hejaz. A few years later this state of fear not only gave way to peace and equanimity but Islam also spread outside Arabia to large parts of Africa and Asia, and it became firmly established not only in its own land of birth but outside it as well. This is a historical proof of the fact that AIIah fulfilled His promise in the times of Hadrat Abu Bakr, 'Umar and 'Uthman (may Allah he pleased with them all). No right thinking person, therefore, can have any doubt that the Khilafat of the first three Caliphs has been authenticated by the Qur'an itself and Allah Himself has testified to their being pious Believers. If anybody still has a doubt, he should read the address of Hadrat 'AIi in Nahjal Balaghah, which was meant to dissuade Hadrat 'Umar from going personally to tight against the Iranians. He said:
"Our success in this work is not dependent on numerical strength; it is the religion of Allah for which He Himself has opened ways. We are grateful to Him for His help and succour which has enabled us to serve its cause till it has been raised to its present glory Allah Himself has said: `AIlah has promised to those among you, who believe and do righteous deeds that He will make them successors in the land .... 'Allah will certainly fulfil this promise and will help the armies of Islam. The position of the Caliph in Islam is like that of the string in a necklace of pearls. If the string breaks, the pearls scatter away and the order is destroyed. Once scattered and dispersed, it becomes difficult to collect them again. No doubt the Arabs are small in number, but they have been increased by lslam and strengthened by unity. You should therefore stick to Madinah like the pivot and make the grindstone of Arabia rotate about you and guide the war-machine from here. Once you leave this place, your entire organisation will begin to crumble, then you will start feeling more worried about the dangers behind than the enemies in front. Moreover, the Iranians will concentrate their whole attention on you, and will like to exterminate you, taking you as the main and only hurdle in their way to victory. As for your apprehension that they have come out in much greater strength, I would say that hitherto we have been fighting them not merely on the strength of numbers, but have been putting them to rout on the strength of Allah's help and succour." Any discerning reader can see for himself as to which side is being held by Hadrat `Ali as worthy of Allah's promise with regard to successorship in the land.
*84 Kufr (disbelief) here may also mean ingratitude or denial of the truth. In the first case, the verse will refer to those people who deviate from their path after Allah has favoured them with successorship, and in the second, to the hypocrites, who do not give up their hypocritical attitude even after hearing this promise of Allah.
SOME PEOPLE INTERPRET Khilafat (successorship in the land) to mean political power and authority, and conversely conclude that whosoever possesses power and authority in the land is necessarily a true believer and a follower of Allah's approved religion and His devotee, free from all traces of shirk. Then in order to get support for their wrong conclusion, they even change the very meanings of Faith, virtue, Divine Creed, Allah's worship, idolatry, etc. to suit their interpretation. This is the worst distortion of the meaning of the Qur'an, even worse than what the Jews and Christians did with their Scriptures. This interpretation of the verse tends to destroy the very message of the Qur'an. If `successorship in the land' were to mean mere power and authority in the land; then all those people who wielded power and authority in the world, or wield it today., would fit in with the description contained in the verse, even if they denied Allah, Revelations, Prophethood, life in the Hereafter, and were involved in alI kinds of major sins like usury, adultery, drinking and gambling. NOW IF ALL SUCH PEOPLE are regarded as pious believers and considered worthy of holding the high offices because of their qualities as such, then `Faith' would imply simple obedience to physical laws and `Virtue' would mean making use of those laws effectively and successfully. Allah's approved religion would mean making maximum progress -in the fields of industry and trade, commerce and politics by achieving excellence in the physical sciences; devotion to Allah would mean abiding by the rules and procedures which are naturally useful and essential for success in individual and collective enterprises; and shirk would mean adopting a few harmful methods also along with the useful procedures and rules. But the question is: Would a person who has studied the Qur'an with an open heart and mind ever believe that the terms `Faith', 'Righteous deeds', `True Religion', `Devotion to Allah', Tauhid and Shirk as used in the Qur'an really mean this ? As a matter of fact, such a meaning can be understood either by the one who has never made an intelligent study of the Qur'an as a whole, but has picked up verses from here and there and given them his own biased meaning according to preconceived notions and theories, or by the one who has read the Qur'an through but has alI along been holding all those verses as wrong and absurd, which invite people to accept Allah as the One and only Lord, His Revelations as the only source of Guidance, His Messengers as the only true Guides worthy of absolute obedience, and which demand not only belief in the life-after-death, but also state that the people who would consider success in the worldly life as their sole and ultimate objective, without any idea of their accountability in the Hereafter, would be deprived of real success. The Qur'an has repeated these themes so frequently in diverse ways and in such clear and plain language that it is difficult to believe that anybody who studies it honestly can ever be involved in those misunderstandings in which the modern interpreters of this verse have been involved. THE FACT IS THAT they have misconstrued Khilafat and Istikhlaf (successorship) after their own notions, which cannot be held as correct by anybody who has some knowledge of the Qur'an.
The Qur'an has used Khilafat and Istikhlaf in the following three meanings and the context determines in which particular meaning it has been used in a particular place:
(a) "To bear the authority delegated by Allah". The whole human race is Allah's Khalifah (successor) on the earth in this sense.
(b) "To acknowledge Allah as the Supreme Sovereign and to use His delegated powers and authority in accordance with His Law." IN THIS SENSE ONLY A PIOUS AND RIGHTEOUS BELIEVER CAN BE A KHALIFAH, BECAUSE HE ALONE CAN DISCHARGE THE RESPONSIBILITIES OF KHILAFAT TRULY. On the other hand, a disbeliever and sinner cannot be Khalifah: he is rather a rebel against AIlah, because he abuses the power and authority delegated by Allah in disobedience to Him in the land bestowed by Him.
(c) "The succession of one ruling nation in the land after the fall of another nation." The meanings (a) and (b) imply vicegerency while (c) implies successorship. Both these meanings of Khilafat are well known and recognised in the Arabic lexicon.
Now anybody who reads this verse in this context cannot have any doubt that the word Khilafat has been used here for the government which discharges the responsibilities of Allah's Vicegerency strictly in accordance with Allah's Law, and not in accordance with mere physical laws of the world. THAT IS WHY, NOT TO SPEAK OF THE DISBELIEVERS, EVEN THE HYPOCRITES, who professed faith in Islam, are being excluded from the purview of Allah's promise. THAT IS WHY it is being stated that true and righteous believers only are worthy of this promise. THAT IS WHY it is being averred that the establishment of Khilafat will result in the establishment of Islam, Allah's approved religion, on strong foundations; and THAT IS WHY the condition being put forward for earning this favour is that the believers should remain steadfast in their faith and devotion to Allah avoiding every tinge of shirk. To remove this promise from its right context and apply it on the international scene to the case of America and Russia, or any other power that be, is sheer absurdity and nonsense. (For further details, see E. N. 99 of AI-Anbiya' also).
Another thing that needs to be mentioned here is that the direct addressees of this promise were the Muslims living in the time of the Holy Prophet though indirectly it applies to the future generations of Muslims as well. When in the beginning this promise was held out by Allah, the Muslims were living in a state of fear and Islam had not yet taken firm roots even in Hejaz. A few years later this state of fear not only gave way to peace and equanimity but Islam also spread outside Arabia to large parts of Africa and Asia, and it became firmly established not only in its own land of birth but outside it as well. This is a historical proof of the fact that AIIah fulfilled His promise in the times of Hadrat Abu Bakr, 'Umar and 'Uthman (may Allah he pleased with them all). No right thinking person, therefore, can have any doubt that the Khilafat of the first three Caliphs has been authenticated by the Qur'an itself and Allah Himself has testified to their being pious Believers. If anybody still has a doubt, he should read the address of Hadrat 'AIi in Nahjal Balaghah, which was meant to dissuade Hadrat 'Umar from going personally to tight against the Iranians. He said:
"Our success in this work is not dependent on numerical strength; it is the religion of Allah for which He Himself has opened ways. We are grateful to Him for His help and succour which has enabled us to serve its cause till it has been raised to its present glory Allah Himself has said: `AIlah has promised to those among you, who believe and do righteous deeds that He will make them successors in the land .... 'Allah will certainly fulfil this promise and will help the armies of Islam. The position of the Caliph in Islam is like that of the string in a necklace of pearls. If the string breaks, the pearls scatter away and the order is destroyed. Once scattered and dispersed, it becomes difficult to collect them again. No doubt the Arabs are small in number, but they have been increased by lslam and strengthened by unity. You should therefore stick to Madinah like the pivot and make the grindstone of Arabia rotate about you and guide the war-machine from here. Once you leave this place, your entire organisation will begin to crumble, then you will start feeling more worried about the dangers behind than the enemies in front. Moreover, the Iranians will concentrate their whole attention on you, and will like to exterminate you, taking you as the main and only hurdle in their way to victory. As for your apprehension that they have come out in much greater strength, I would say that hitherto we have been fighting them not merely on the strength of numbers, but have been putting them to rout on the strength of Allah's help and succour." Any discerning reader can see for himself as to which side is being held by Hadrat `Ali as worthy of Allah's promise with regard to successorship in the land.
*84 Kufr (disbelief) here may also mean ingratitude or denial of the truth. In the first case, the verse will refer to those people who deviate from their path after Allah has favoured them with successorship, and in the second, to the hypocrites, who do not give up their hypocritical attitude even after hearing this promise of Allah.
وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ
وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ {24:56}
[Q24:56] Wa
aqeemus Salaata wa aatuz Zakaata wa atee'ur Rasoola la'allakum turhamoon.
[Q24:56] And keep up prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you.
[Q24:56] And keep up prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you.
[Q24:56] Dan dirikanlah kamu akan sembahyang serta berilah zakat dan taatlah
kamu kepada Rasul ALLAH (SwT); supaya kamu beroleh rahmat.
____________________________________________________________________________________________________________________________________________________
(24:56) Therefore,
establish Salat, pay the Zakat dues and obey the Messenger; it is expected that
you will be shown mercy.
لَا تَحْسَبَنَّ الَّذِينَ كَفَرُوا مُعْجِزِينَ فِي
الْأَرْضِ ۚ وَمَأْوَاهُمُ النَّارُ ۖ وَلَبِئْسَ الْمَصِيرُ {24:57}
[Q24:57] Laa
tahsabannal lazeena kafaroo mu'jizeena fil ard; wa maawaahumun Naaru wa
labi'sal maseer.
[Q24:57] Think not that those who disbelieve shall escape in the earth, and their abode is the fire; and certainly evil is the resort!
[Q24:57] Think not that those who disbelieve shall escape in the earth, and their abode is the fire; and certainly evil is the resort!
[Q24:57] Janganlah engkau menyangka orang-orang kafir itu akan dapat melemahkan
kekuasaan ALLAH (SwT) (daripada menimpakan azab kepada mereka) di dunia, sedang
tempat kembali mereka ialah Neraka dan sesungguhnya Neraka itu adalah
seburuk-buruk tempat kembali.
____________________________________________________________________________________________________________________________________________________
(24:57) Do
not think about those who have disbelieved that they will be able to frustrate
Allah in the land; their abode is Hell and it is a very evil abode.
SECTION
8
Respect
for domestic and personal privacy
Domestic
and personal privacy –The controlled and regulated liberty for young and aged
women – Control of Social and Domestic relationship.
يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ
الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنْكُمْ
ثَلَاثَ مَرَّاتٍ ۚ مِنْ قَبْلِ صَلَاةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُمْ
مِنَ الظَّهِيرَةِ وَمِنْ بَعْدِ صَلَاةِ الْعِشَاءِ ۚ ثَلَاثُ عَوْرَاتٍ لَكُمْ ۚ
لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ ۚ طَوَّافُونَ عَلَيْكُمْ
بَعْضُكُمْ عَلَىٰ بَعْضٍ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ ۗ
وَاللَّهُ عَلِيمٌ حَكِيمٌ {24:58}
[Q24:58] Yaaa
aiyuhal lazeena aamanoo li yastaazinkumul lazeena malakat aimaanukum wallazeena
lam yablughul huluma minkum salaasa marraat; min qabli Salaatil Fajri wa heena
tada'oona siyaa bakum minaz zaheerati wa mim ba'di Salaatil Ishaaa'; salaasu
'awraatil lakum; laisa 'alaikum wa laa 'alaihim junaahum ba'dahunn; tawwaafoona
'alaikum ba'dukum 'alaa ba'd; kazaalika yubaiyinul laahu lakumul aayaat
wallaahu 'Aleemun Hakeem.
[Q24:58] O you who believe! let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times; before the morning prayer, and when you put off your clothes at midday in summer, and after the prayer of the nightfall; these are three times of privacy for you; neither is it a sin for you nor for them besides these, some of you must go round about (waiting) upon others; thus does ALLAH (SWT) make clear to you the communications, and ALLAH (SWT) is Knowing, Wise.
[Q24:58] O you who believe! let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times; before the morning prayer, and when you put off your clothes at midday in summer, and after the prayer of the nightfall; these are three times of privacy for you; neither is it a sin for you nor for them besides these, some of you must go round about (waiting) upon others; thus does ALLAH (SWT) make clear to you the communications, and ALLAH (SWT) is Knowing, Wise.
[Q24:58] Wahai
orang-orang yang beriman, hendaklah hamba-hamba kamu dan orang-orang yang belum
baligh dari kalangan kamu, meminta izin kepada kamu (sebelum masuk ke tempat
kamu), dalam tiga masa; (iaitu) sebelum sembahyang subuh dan ketika kamu
membuka pakaian kerana kepanasan tengah hari dan sesudah sembahyang Isyak;
itulah tiga masa bagi kamu (yang biasanya terdedah aurat kamu padanya). Kamu
dan mereka tidaklah bersalah kemudian daripada tiga masa yang tersebut, (kerana
mereka) orang-orang yang selalu keluar masuk kepada kamu dan kamu masing-masing
sentiasa berhubung rapat antara satu dengan yang lain. Demikianlah ALLAH (SwT)
menerangkan kepada kamu ayat-ayatNya (yang menjelaskan hukum-hukumNya) dan
(ingatlah) ALLAH (SwT) Maha Mengetahui, lagi Maha Bijaksana.
The three occasions refer to the usual hours during which people want
to avail the blessings of privacy. Even for a domestic servant or a child it is not proper to come into
anyone's room without notice. SUCH ARE THE ISLAMIC RULES OF DECORUM.
____________________________________________________________________________________________________________________________________________________
(24:58) O Believers, *85 your
slaves *86 and those of your children, who have not yet
become sex conscious, *87 must ask your permission before coming in to
see you on three occasions: before the Fajr Prayer and at noon when you put off
your clothes and after the `Isha' Prayer. These are your three times of
privacy. *88 There is no sin for you or for them *89 if
they come without permission at other times than these, for you have to visit:
ne another over and over again *90. In this way Allah makes His Comm
andments clear to you for He is All-Knowing, All-Wise.
*85 From here
again, the Commandments for social life are being resumed. It is just possible
that this portion of Surah An-Nur was sent down at a later date.
*86 According to the majority of commentators and jurists, this refers to both male and female slaves. Ibn `Umar and Mujahid, however, have expressed the opinion that it refers to the male slaves only. But in view of the Commandment that follows there appears to be no reason for making this distinction. Violation of one's privacy by one's' children is as undesirable as by one's female slaves. All jurists are agreed that the Commandment given in this verse is applicable both to the minor and to the grown up slaves
*87 Another translation can be: "who have not yet reached the age of seeing wet dreams." From this the jurists have deduced the principle that in case of boy puberty starts when they begin having nocturnal emissions. But the translation that we have adopted is preferable because the injunction is meant both for boys and for girls. If nocturnal emission is taken as the sign ofattaining puberty, the injunction would be confined to boys only, because in the case of girls it is the menstrual discharge, and not noctural emission, which marks the beginning of puberty. In our opinion the intention is that the children of the house should follow this procedure till the time that they become sex conscious. After they have become sex conscious they have to follow the injunction that follows.
*88 Literally `aurat' is a place of danger and trouble; it also means a private part of the body which one would not like to expose before others, and something which is not fully secured. All these meanings are close to each other and all are implied in the meaning of this verse. The verse means to say that these are your times of privacy when you are either alone or with your wives in a state when it is not proper for your children and servants to come in to see you unannounced. Therefore, they should be instructed that they must take your permission before coming in to see you in your places of privacy at these three times.
*89 That is, at other times than these, there is no restriction on the entry of minor children and slaves in your private rooms without permission. If on such an occasion you are not properly dressed and they enter without permission, you will have no right to take them to task. For in that case, it will be your own folly to have kept yourself in an improper state at a time when you should have been properly dressed for the day's business. However, if they enter without permission during the times of privacy, the blame will lie with them provided they have been taught the necessary etiquette.
*90 This is the reason for the general permission for children and slaves to come without permission .at other times than those mentioned above. This throws light on a fundamental Fiqh principle that every religious injunction is based on some wisdom or good reason, whether it has been explained or not.
*86 According to the majority of commentators and jurists, this refers to both male and female slaves. Ibn `Umar and Mujahid, however, have expressed the opinion that it refers to the male slaves only. But in view of the Commandment that follows there appears to be no reason for making this distinction. Violation of one's privacy by one's' children is as undesirable as by one's female slaves. All jurists are agreed that the Commandment given in this verse is applicable both to the minor and to the grown up slaves
*87 Another translation can be: "who have not yet reached the age of seeing wet dreams." From this the jurists have deduced the principle that in case of boy puberty starts when they begin having nocturnal emissions. But the translation that we have adopted is preferable because the injunction is meant both for boys and for girls. If nocturnal emission is taken as the sign ofattaining puberty, the injunction would be confined to boys only, because in the case of girls it is the menstrual discharge, and not noctural emission, which marks the beginning of puberty. In our opinion the intention is that the children of the house should follow this procedure till the time that they become sex conscious. After they have become sex conscious they have to follow the injunction that follows.
*88 Literally `aurat' is a place of danger and trouble; it also means a private part of the body which one would not like to expose before others, and something which is not fully secured. All these meanings are close to each other and all are implied in the meaning of this verse. The verse means to say that these are your times of privacy when you are either alone or with your wives in a state when it is not proper for your children and servants to come in to see you unannounced. Therefore, they should be instructed that they must take your permission before coming in to see you in your places of privacy at these three times.
*89 That is, at other times than these, there is no restriction on the entry of minor children and slaves in your private rooms without permission. If on such an occasion you are not properly dressed and they enter without permission, you will have no right to take them to task. For in that case, it will be your own folly to have kept yourself in an improper state at a time when you should have been properly dressed for the day's business. However, if they enter without permission during the times of privacy, the blame will lie with them provided they have been taught the necessary etiquette.
*90 This is the reason for the general permission for children and slaves to come without permission .at other times than those mentioned above. This throws light on a fundamental Fiqh principle that every religious injunction is based on some wisdom or good reason, whether it has been explained or not.
وَإِذَا بَلَغَ الْأَطْفَالُ مِنْكُمُ الْحُلُمَ
فَلْيَسْتَأْذِنُوا كَمَا اسْتَأْذَنَ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَذَٰلِكَ يُبَيِّنُ
اللَّهُ لَكُمْ آيَاتِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ{24:59}
[Q24:59] Wa
izaa balaghal atfaalu minkumul huluma fal yastaazinoo kamas taazanal lazeena
min qablihim; kazaalika yubaiyinul laahu lakum Aayaatih; wallaahu 'Aleemun Hakeem.
[Q24:59] And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does ALLAH (SWT) make clear to you His communications, and ALLAH (SWT) is knowing, Wise.
[Q24:59] And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does ALLAH (SWT) make clear to you His communications, and ALLAH (SWT) is knowing, Wise.
[Q24:59] Dan
apabila kanak-kanak dari kalangan kamu telah baligh, maka hendaklah mereka
meminta izin sama seperti cara orang-orang (yang telah cukup umur) yang
tersebut dahulu, meminta izin. Demikianlah ALLAH (SwT) menerangkan kepada kamu
ayat-ayatNya (yang menjelaskan hukum-hukumNya) dan (ingatlah) ALLAH (SwT) Maha
Mengetahui, lagi Maha Bijaksana.
____________________________________________________________________________________________________________________________________________________
(24:59) And
when your children have grown sex conscious, *91 they should receive your
permission for this just as their elders get permission. In this way Allah
makes His Revelations plain to you for He is All-Knowing, All-Wise.
*91 That
is, when they have reached the age of puberty. As has been explained in E.N. 87
above, the signs of puberty in the case of boys and girls are nocturnal
emission and menstrual discharge respectively. There is, however, a difference
of opinion among the jurists regarding the beginning of puberty in those boys
and girls who for some reason do not show these physical signs for an unduly
long time. According to Imam Shafi`i, Imam Abu Yusuf, Imam Muhammad and Imam
Ahmad, a boy or a girl of IS years will be considered to have attained puberty,
and a saying of Imam Abu Hanifah also supports this view. But the well known
view of Imam Abu Hanifah is that in such cases the age of puberty will be 17
years for girls and 18 years for boys. Both these opinions are the result of
juristic reasoning and neither is based on any injunction of the Qur'an or
Sunnah. It is therefore not necessary that the age limits of 15 or 18 years be
accepted as marking the beginning of puberty everywhere in the world in abnormal
cases. In different countries and ages there are different conditions of
physical development and growth. The age of puberty in a certain country can be
determined by means of the law of averages in normal cases. As for abnormal
cases, the mean difference of ages may be added to the upper age limit to
determine the age of puberty. For instance, if in a country, the minimum and
maximum ages for noctural discharge are normally 12 and 15 years respectively,
the mean difference of one and a half years may be added to the maximum limit
of 15 years to determine the beginning of puberty for abnormal cases. The same
principle can be used by the legal experts of various countries to fix the age
of puberty keeping in view their peculiar local conditions.
There is a tradition quoted from Ibn `Umar in support of the age of 15 years for puberty. He says: "I was 14, when I presented myself before the Holy Prophet to ask his permission to join the Battle of Uhud, but he declined permission. Then on the occasion of the Battle of the Trench, when I was 15, I was again presented and he permitted me to join." (Sihah Sitta, Musnad Ahmad). This tradition, however, does not stand scrutiny for the following two reasons:
(a) The Battle of Uhud took place in Shawwal, 3 A.H., and the Battle of the Trench in Shawwal, 5 A.H. according to Ibn Ishaq, and in Zil-Qa`d, 5 A.H. according to Ibn Sa`d. There is an interval of two years or more between the two events. Now if Ibn `Umar was 14 at the time of the Battle of Uhud, he could not be 15 at the time of the Battle of the Trench. It thay be that he mentioned 14 years for 13 years and 11 months and 15 years for 15 years and 11 months.
(b) It is a different thing to be regarded as an adult for the purposes of war and quite different to be legally adult for social affairs. They are not necessarily interconnected. Therefor the correct view is that the age of 15 for an abnormal boy has been fixed on the basis of analogous and juristic reasoning and not on the basis of anything in the Qur'an or Sunnah.
There is a tradition quoted from Ibn `Umar in support of the age of 15 years for puberty. He says: "I was 14, when I presented myself before the Holy Prophet to ask his permission to join the Battle of Uhud, but he declined permission. Then on the occasion of the Battle of the Trench, when I was 15, I was again presented and he permitted me to join." (Sihah Sitta, Musnad Ahmad). This tradition, however, does not stand scrutiny for the following two reasons:
(a) The Battle of Uhud took place in Shawwal, 3 A.H., and the Battle of the Trench in Shawwal, 5 A.H. according to Ibn Ishaq, and in Zil-Qa`d, 5 A.H. according to Ibn Sa`d. There is an interval of two years or more between the two events. Now if Ibn `Umar was 14 at the time of the Battle of Uhud, he could not be 15 at the time of the Battle of the Trench. It thay be that he mentioned 14 years for 13 years and 11 months and 15 years for 15 years and 11 months.
(b) It is a different thing to be regarded as an adult for the purposes of war and quite different to be legally adult for social affairs. They are not necessarily interconnected. Therefor the correct view is that the age of 15 for an abnormal boy has been fixed on the basis of analogous and juristic reasoning and not on the basis of anything in the Qur'an or Sunnah.
وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللَّاتِي لَا
يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ
غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ ۖ وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ ۗ
وَاللَّهُ سَمِيعٌ عَلِيمٌ {24:60}
[Q24:60] Walqawaa'idu
minan nisaaa'il laatee laa yarjoona nikaahan falisa 'alaihinna junaahun ai
yada'na siyaabahunna ghaira mutabar rijaatim bizeenah; wa ai yasta'fifna
khairul lahunn; wallaahu Samee'un 'Aleem.
[Q24:60] And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and ALLAH (SWT) is Hearing, Knowing.
[Q24:60] And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and ALLAH (SWT) is Hearing, Knowing.
[Q24:60] Dan
mana-mana perempuan tua yang telah putus kedatangan haid, yang tidak mempunyai
harapan berkahwin lagi maka tidak ada salahnya mereka menanggalkan pakaian
luarnya, dengan tidak bertujuan mendedahkan perhiasan mereka; dalam pada itu
perbuatan mereka menjaga kehormatannya (dengan tidak menanggalkan pakaian
luarnya itu adalah) lebih baik bagi mereka dan (ingatlah) ALLAH (SwT) Maha
Mendengar, lagi Maha Mengetahui.
WOMEN OF EXTREME OLD AGE are permitted to relax
for themselves the proper rules of dress and use of veil, made necessary for
young women in verses
30 and 31, provided there is no wanton exhibition of their
womanhood.
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(24:60) There is no sin for such elderly women as are
past the age of marriage, *92 if they lay aside their outer graments *93 provided
that they do not mean to display their adornment *94. Nevertheless,
if they behave modestly, it would be better for them: for Allah hears
everything and knows everything.
*92 Literally,
"the seated women". This means those women who are no longer capable
of bearing children, who no longer cherish sexual desires, and who cannot
excite the passions of men.
*93 Literally, "if they I ay aside their clothes". Obviously it cannot mean that they should strip themselves naked. That is why all the jurists and commentators. are agreed that it implies the outer garments which are used to hide the adornments as enjoined in AI-Ahzab: 59.
*94 " " is display and exhibitionism. When used with regard to a woman, it would imply the one who displays her charms and adornments before other men. The permission to lay aside the outer garments is being given to those old women who are no longer interested in personal embellishments and whose sex desires are gone. But if they still have a hidden desire smouldering in their hearts and an urge to display, they cannot avail of this permission.
*93 Literally, "if they I ay aside their clothes". Obviously it cannot mean that they should strip themselves naked. That is why all the jurists and commentators. are agreed that it implies the outer garments which are used to hide the adornments as enjoined in AI-Ahzab: 59.
*94 " " is display and exhibitionism. When used with regard to a woman, it would imply the one who displays her charms and adornments before other men. The permission to lay aside the outer garments is being given to those old women who are no longer interested in personal embellishments and whose sex desires are gone. But if they still have a hidden desire smouldering in their hearts and an urge to display, they cannot avail of this permission.
لَيْسَ عَلَى الْأَعْمَىٰ حَرَجٌ وَلَا عَلَى
الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ وَلَا عَلَىٰ أَنْفُسِكُمْ أَنْ
تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبَائِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ
أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ
أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ
خَالَاتِكُمْ أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ أَوْ صَدِيقِكُمْ ۚ لَيْسَ
عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا ۚ فَإِذَا دَخَلْتُمْ
بُيُوتًا فَسَلِّمُوا عَلَىٰ أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ
مُبَارَكَةً طَيِّبَةً ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ
لَعَلَّكُمْ تَعْقِلُونَ{24:61}
[Q24:61] Laisa
'alal a'maa barajunw wa laa 'alal a'raji barajunw wa laa 'alal mareedi barajun
wa laa 'alaa anfusikum an taakuloo mim buyootikum aw buyooti aabaaa'ikum aw
buyooti ummahaatikum aw buyooti ikhwaanikum aw buyooti akhawaatikum aw buyooti
a'maamikum aw buyooti 'ammaatikum aw buyooti akhwaalikum aw buyooti
khaalaatikum aw maa malaktum mafaatihahooo aw sadeeqikum; laisa 'alaikum
junaahun an taakuloo jamee'an aw ashtaata; fa izaa dakhaltum buyootan
fasallimoo 'alaaa anfusikum tahiyyatam min 'indil laahi mubaarakatan taiyibah;
kazaalika yubai yinul laahu lakumul Aayaati la'allakum ta'qiloon.
[Q24:61] There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from ALLAH (SWT), blessed (and) goodly; thus does ALLAH (SWT) make clear to you the communications that you may understand.
[Q24:61] There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from ALLAH (SWT), blessed (and) goodly; thus does ALLAH (SWT) make clear to you the communications that you may understand.
[Q24:61] Tidak ada salahnya bagi orang buta dan tidak ada salahnya bagi orang
tempang, dan tidak ada salahnya bagi orang sakit (jika masing-masing tidak
menjalankan sesuatu perintah disebabkan keuzurannya menghendaki dia berlaku
demikian) dan juga tidak ada salah bagi kamu (termasuk orang-orang yang
tersebut turut sama) makan di rumah kamu sendiri atau di rumah bapa kamu atau
di rumah ibu kamu, atau di rumah saudara kamu yang lelaki atau di rumah saudara
kamu yang perempuan, atau di rumah bapa saudara kamu (sebelah bapa) atau di
rumah emak saudara kamu (sebelah bapa) atau di rumah bapa saudara kamu (sebelah
ibu) atau di rumah emak saudara kamu (sebelah ibu) atau di rumah yang kamu
kuasai kuncinya atau di rumah sahabat kamu; tidak juga menjadi salah bagi kamu,
makan bersama-sama atau berasing-asing. Maka apabila kamu masuk ke mana-mana
rumah, hendaklah kamu memberi salam kepada (sesiapa yang seperti) kamu dengan
memohon kepada ALLAH (SwT) cara hidup yang berkat lagi baik. Demikianlah ALLAH
(SwT) menerangkan ayat-ayat (yang menjelaskan hukum-hukumNya), supaya kamu
memahaminya.
There were
many Arab superstitions and fancies which are rejected in this verse.
In
order to create love and friendship among the believers the traditions based upon superstitions have been removed.
Salute each other as done in every
prayer: Assalamu alayna wa
ala ibadillahis salihin ----peace be on us and on the righteous servants of ALLAH
(SWT). IN ALLAH
(SWT)'S GRACE AND BLESSING IS OUR PEACE.
____________________________________________________________________________________________________________________________________________________
(24:61) There
is no harm if a blind or a lame or a sick person (takes a meal at another's
house): nor is there any harm for yourselves if you take meals at your own
houses or at the houses of your fathers and grandfathers or at the houses of
your mothers and grandmothers or at your brothers' houses or at your sisters'
houses or at the houses of your paternal uncles or at the houses of your
paternal aunts or at the houses of your maternal uncles or at the houses of
your maternal aunts or from the houses whose keys are in your possession or at
the houses of your friends. *95 There
is no harm if you take your meals together or separately *96; however,
when you enter the houses, you should send greetings of peace on your people,
for the prayer of greetings prescribed by Allah is blessed and pure. Thus Allah
makes His Revelation's clear to you. It is expected that you will use your
common sense to grasp these.
*95 Three things
are necessary to understand this verse:
(a) The verse consists of two parts: the first part relates to the sick, the lame, the blind and other handicapped people, and the second part to the other People.
(b) The moral teachings of the Qur'an had so thoroughly changed the Arab mind that they had become highly sensitive with regard to the distinction between the lawful and the unlawful. According to Ibn `Abbas, when Allah commanded them "not to devour one another's property by unlawful ways" (IV: 29), the people became unduly cautious and would not eat freely at each other's house; so much so that unless a formal invitation was extended, they considered it unlawful even to dine in the house of a relative or a friend
(c) The mention of "taking meals at your own houses" only means to impress that taking meals at the house of a relative or a friend is just like taking meals at one's own house, where no permission is required.
With these three things in mind, one can easily understand the meaning of the verse. It says that the handicapped person can have his meal anywhere and at any house in order to satisfy his hunger, because the society as a whole owes to him this privilege on account of his handicap. As for the other people, for them their `own houses' and the houses of the relatives mentioned in the verse are equally good for the purpose. No formal invitation or permission is needed to have the meals of their houses. In the absence of the master, if his wife or children offer something, it can be taken without hesitation. In this connection, it should be noted that the houses of one's children are just like one's own house, and the friends imply close friends.
*96 In ancient Arabia, some tribes had the tradition that each member sat and ate separately. Eating together in one place was considered bad as the Hindus do even today. On the contrary, some other tribes considered it bad to eat alone individually; so much so that they would even go without food if they did not have company at meals. This verse means to abolish such customs and restrictions.
(a) The verse consists of two parts: the first part relates to the sick, the lame, the blind and other handicapped people, and the second part to the other People.
(b) The moral teachings of the Qur'an had so thoroughly changed the Arab mind that they had become highly sensitive with regard to the distinction between the lawful and the unlawful. According to Ibn `Abbas, when Allah commanded them "not to devour one another's property by unlawful ways" (IV: 29), the people became unduly cautious and would not eat freely at each other's house; so much so that unless a formal invitation was extended, they considered it unlawful even to dine in the house of a relative or a friend
(c) The mention of "taking meals at your own houses" only means to impress that taking meals at the house of a relative or a friend is just like taking meals at one's own house, where no permission is required.
With these three things in mind, one can easily understand the meaning of the verse. It says that the handicapped person can have his meal anywhere and at any house in order to satisfy his hunger, because the society as a whole owes to him this privilege on account of his handicap. As for the other people, for them their `own houses' and the houses of the relatives mentioned in the verse are equally good for the purpose. No formal invitation or permission is needed to have the meals of their houses. In the absence of the master, if his wife or children offer something, it can be taken without hesitation. In this connection, it should be noted that the houses of one's children are just like one's own house, and the friends imply close friends.
*96 In ancient Arabia, some tribes had the tradition that each member sat and ate separately. Eating together in one place was considered bad as the Hindus do even today. On the contrary, some other tribes considered it bad to eat alone individually; so much so that they would even go without food if they did not have company at meals. This verse means to abolish such customs and restrictions.
SECTION
9
Not to
act without the Apostle’s permission
None
to act without the Apostle’s permission – The Apostle (Muhammad’s) call is not
like the call od anyone else – Everything in the Universe belongs only to God.
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ
وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَىٰ أَمْرٍ جَامِعٍ لَمْ يَذْهَبُوا
حَتَّىٰ يَسْتَأْذِنُوهُ ۚ إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ أُولَٰئِكَ الَّذِينَ
يُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ ۚ فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ
فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ ۚ إِنَّ اللَّهَ
غَفُورٌ رَحِيمٌ {24:62}
[Q24:62] Innamal-Mu’-minounallazeena
‘aamanou bi-LLaahi wa Rasoulihee wa ‘izaa kaanou ma’ahou ‘alaaa
‘amrin-jaami’illam yazhabou hattaa yasta’-zinouh; ‘innallazeena
yasta’-zinounaka ‘ulaaa‘ikal-lazeena yu’minouna bi-LLaahi wa Rasoulih;
fa-‘izasta’-zanouka liba’di sha’nihim fa’zal-liman-shi’-ta minhum wastagfir
lahumu-LLaah; ‘inna-LLaaha Gafourur Raheem.
[Q24:62] Only those are believers who believe in ALLAH (SWT) and His Messenger, and when they are with him on a momentous affair they go not away until they have asked his permission; surely they who ask your permission are they who believe in ALLAH (SWT) and His Messenger; so when they ask your permission for some affair of theirs, give permission to whom you please of them and ask forgiveness for them from ALLAH (SWT); surely ALLAH (SWT) is Forgiving, Merciful.
[Q24:62] Only those are believers who believe in ALLAH (SWT) and His Messenger, and when they are with him on a momentous affair they go not away until they have asked his permission; surely they who ask your permission are they who believe in ALLAH (SWT) and His Messenger; so when they ask your permission for some affair of theirs, give permission to whom you please of them and ask forgiveness for them from ALLAH (SWT); surely ALLAH (SWT) is Forgiving, Merciful.
[Q24:62] Sesungguhnya
orang-orang yang sebenar-benarnya beriman ialah mereka yang beriman kepada ALLAH
(SwT) dan RasulNya dan apabila mereka turut bersama-sama dengan Rasulullah
dalam sesuatu perkara yang memerlukan perhimpunan ramai, tidaklah mereka
meninggalkan majlis perhimpunan itu sebelum mereka meminta izin kepadanya.
Sesungguhnya orang-orang yang meminta izin kepadamu (wahai Muhammad) itulah
orang-orang yang beriman kepada ALLAH (SwT) dan RasulNya. Maka apabila meminta
izin kepadamu untuk pergi menjalankan sesuatu urusan mereka, maka izinkanlah
bagi sesiapa yang engkau kehendaki di antara mereka dan mintalah ampun kepada ALLAH
(SwT) untuk mereka; sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha
Mengasihani.
This verse explains "afallahu anka" (ALLAH (SWT) makes allowance for you) in verse 9:43 of
al Bara-at. ALLAH (SWT) HAS ALREADY GIVEN THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) THE AUTHORITY TO GIVE OR REFUSE PERMISSION to whomsoever he liked
in the exercise of his impartial discretion.
Ø The blame in verse
9:43 of al Barat is on those who asked for his permission.
THOSE WHO
ASKED HIS PERMISSION TO LEAVE (in al Bara-at 9:43 to 45) WERE HYPOCRITES who did not
want to take part in the defensive preparations, therefore
were blamed and condemned.
____________________________________________________________________________________________________________________________________________________
(24:62) True Believers *97 are
those who sincerely believe in Allah and His Messenger and who do not leave him
without permission when they are with the Messenger for some common good; *98 only
those who ask your permission sincerely believe in Allah and His Messenger.
Therefore, when they ask your permission for a private business, *99 you may give permission to
whomever you like, *100 and ask Allah's forgiveness for such people: *101 Allah
is indeed Forgiving and Merciful.
*97 These are
the final instructions being given to tighten the discipline of the Muslim
Community and make it more organised than before.
*98 This Commandment is also applicable in respect of the successors of the Holy Prophet after him and other leaders of the Muslims. When the Muslims are called upon to get together for a common cause, whether relating to war or peace, it is not permissible for them to retreat or disperse without due permission of the leader.
*99 This contains a warning that it is absolutely unlawful to ask permission without any genuine need.
*100 That is, it depends upon the Prophet or his successor after him to grant or not to grant permission even in case of a genuine need. If he deems the collective cause to be more important than the individual need of the person, he may refuse permission, and a believer will not mind it.
*101 This again contains a warning: If in asking permission there is even a tinge of excuse making, or of placing individual interests above collective interests, it would be a sin. Therefore the Prophet or his successor should also pray for the forgiveness of the one whom he gives permission.
*98 This Commandment is also applicable in respect of the successors of the Holy Prophet after him and other leaders of the Muslims. When the Muslims are called upon to get together for a common cause, whether relating to war or peace, it is not permissible for them to retreat or disperse without due permission of the leader.
*99 This contains a warning that it is absolutely unlawful to ask permission without any genuine need.
*100 That is, it depends upon the Prophet or his successor after him to grant or not to grant permission even in case of a genuine need. If he deems the collective cause to be more important than the individual need of the person, he may refuse permission, and a believer will not mind it.
*101 This again contains a warning: If in asking permission there is even a tinge of excuse making, or of placing individual interests above collective interests, it would be a sin. Therefore the Prophet or his successor should also pray for the forgiveness of the one whom he gives permission.
لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ
كَدُعَاءِ بَعْضِكُمْ بَعْضًا ۚ قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ
مِنْكُمْ لِوَاذًا ۚ فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ
تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ {24:63}
[Q24:63] La
taj'aloo du'aaa'ar Rasooli bainakum kadu'aaa'i badikum ba'daa; qad ya'lamul
laahul lazeena yatasallaloona minkum liwaazaa; fal yahzaril lazeena
yukhaalifoona 'an amriheee an tuseebahum fitnatun aw yuseebahum 'azaabun aleem.
[Q24:63] Do not hold the Messenger's calling (you) among you to be like your calling one to the other; ALLAH (SWT) indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.
[Q24:63] Do not hold the Messenger's calling (you) among you to be like your calling one to the other; ALLAH (SWT) indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.
[Q24:63] Janganlah kamu jadikan seruan atau panggilan Rasulullah di antara kamu
seperti seruan atau panggilan sesama kamu; sesungguhnya ALLAH (SwT) mengetahui
orang-orang di antara kamu yang menarik diri keluar (dari majlis Nabi) secara
berselindung dan bersembunyi. Oleh itu, hendaklah mereka yang mengingkari
perintahnya, beringat serta berjaga-jaga jangan mereka ditimpa bala bencana
atau ditimpa azab seksa yang tidak terperi sakitnya.
Among the companions there were some who were unwilling to attend
the assemblies summoned by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), so they used to stealthily disappear.
v THIS TENDENCY TO BYPASS THE
COMMANDS OF THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) BECAME A COMMON PRACTICE IN HIS LAST DAYS WHEN HE WAS ABOUT TO DEPART
FROM THIS WORLD. See commentary of Nisa 4:65.
____________________________________________________________________________________________________________________________________________________
(24:63) O Believers, do not consider the summoning by
the Messenger like the summoning among you by one another. *102 Allah
knows well those of you who steal away, concealing themselves behind others. *103 Let
those who disobey the order of the Messenger beware lest they should be
involved in some affliction, *104 or are visited by a woeful
scourge.
*102 Dua"
means `to summon', `to pray' and` to call`. Dua'-ar-Rasul, therefore, may mean
`summoning or praying by the Messenger' or `calling the Messenger'. The verse
can thus have three meanings which would all be equally correct;
(a) "The Prophet's summons should not be treated as a common man's summons", for the Prophet's summon is of extraordinary importance, which you cannot ignore, because if you fail to respond to it, or feel hesitant about it, you will be doing so at the very risk of your faith
(b) "Do not consider the Prophet's prayer as a common man's prayer". If he is pleased with you and prays for you, there can be no greater good fortune for you. But if he is displeased with you and curses you, there can be no greater misfortune for you.
(c) "Calling the Prophet should not be like calling among yourselves of each other. That is, you should not call or address the Prophet just as you call and address other people aloud by their names. You should have full respect for' him, because the slightest disrespect in this regard will call for Allah's reckoning in the Hereafter. Though all the three meanings quite fit in with the context, the first meaning is more in keeping with the theme which follows.
*103 This is yet another trait of the hypocrites. When they are summoned to gather together for a collective cause, they do respond to the call, because they want to be counted among the Muslims. But they grudge their presence, and steal away somehow as soon as they find an opportunity.
*104 According to Imam Ja'far Sadiq, "affliction" means "rule of the unjust". That is if the Muslims will disobey the Commands of the Prophet, they will be put under tyrants. Besides this, there can be many other forms of affliction also; for instance, sectarian differences, civil war, moral degradation, disruption of community life, internal chaos, disintegration of political and material power, subjugation by others, etc.
(a) "The Prophet's summons should not be treated as a common man's summons", for the Prophet's summon is of extraordinary importance, which you cannot ignore, because if you fail to respond to it, or feel hesitant about it, you will be doing so at the very risk of your faith
(b) "Do not consider the Prophet's prayer as a common man's prayer". If he is pleased with you and prays for you, there can be no greater good fortune for you. But if he is displeased with you and curses you, there can be no greater misfortune for you.
(c) "Calling the Prophet should not be like calling among yourselves of each other. That is, you should not call or address the Prophet just as you call and address other people aloud by their names. You should have full respect for' him, because the slightest disrespect in this regard will call for Allah's reckoning in the Hereafter. Though all the three meanings quite fit in with the context, the first meaning is more in keeping with the theme which follows.
*103 This is yet another trait of the hypocrites. When they are summoned to gather together for a collective cause, they do respond to the call, because they want to be counted among the Muslims. But they grudge their presence, and steal away somehow as soon as they find an opportunity.
*104 According to Imam Ja'far Sadiq, "affliction" means "rule of the unjust". That is if the Muslims will disobey the Commands of the Prophet, they will be put under tyrants. Besides this, there can be many other forms of affliction also; for instance, sectarian differences, civil war, moral degradation, disruption of community life, internal chaos, disintegration of political and material power, subjugation by others, etc.
أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ
وَالْأَرْضِ ۖ قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ
فَيُنَبِّئُهُمْ بِمَا عَمِلُوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {24:64}
[Q24:64] Alaaa
inna lillaahi maa fis samaawaati wal ardi qad ya'lamu maaa antum 'alaihi wa
Yawma yurja'oona ilaihi fa yunaabi 'uhum bimaa 'amiloo; wallaahu bikulli
shai'in 'Aleem.
[Q24:64] Now surely ALLAH (SWT)'s is whatever is in the heavens and the earth; He knows indeed that to which you are conforming yourselves; and on the day on which they are returned to Him He will inform them of what they did; and ALLAH (SWT) is Cognizant of all things.
[Q24:64] Now surely ALLAH (SWT)'s is whatever is in the heavens and the earth; He knows indeed that to which you are conforming yourselves; and on the day on which they are returned to Him He will inform them of what they did; and ALLAH (SWT) is Cognizant of all things.
[Q24:64] Ketahuilah! Sesungguhnya ALLAH (SwT) jualah
yang menguasai segala yang ada di langit dan di bumi. Sesungguhnya Dia
mengetahui keadaan yang kamu berada padanya (wahai umat manusia) dan pada hari
umat manusia itu kembali kepadaNya, maka Dia akan menerangkan kepada mereka segala
yang mereka kerjakan, kerana sesungguhnya ALLAH (SwT) Maha Mengetahui akan tiap
tiap sesuatu.
___________________________________________________________________________________________________________________________________________________
(24:64) Beware!
Whatever is in the heavens and the earth belongs to Allah. He knows whatever
you are doing. On the Day you shall return to Him, He will let you know what
you have. done: He has full knowledge of everything.
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