SURAH (26) ASH-SHU'ARAA (AYA 171 to 227)
إِلَّا عَجُوزًا فِي الْغَابِرِينَ {26:171}
[Q26:171] Illaa
'ajoozan filghaabireen.
[Q26:171] Except an old woman, among those who remained behind.
[Q26:171] Except an old woman, among those who remained behind.
(see commentary for verse 160)
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(26:171) except an old woman who was of those who were
left behind. *113
*113 This refers
to the Prophet Lot`s wife as stated in verse 10 of Surah Tahrim about the wives
of Prophets Noah and Lot: "These' two women were in the houses of Our two
pious servants but they acted treacherously towards them." That is, they
did not believe, and sided with the unbelievers instead of their righteous
husbands. Therefore, when Allah decreed to send a torment on the people of Lot,
He commanded Lot to leave the place along with his people but to leave his wife
behind: "So depart from here with the people of your household in the last
hours of the night. And look here: none of you should turn round to look
behind; but your wife (who will not accompany you) shall meet the same doom as
they." (Hud: 81).
ثُمَّ دَمَّرْنَا الْآخَرِينَ {26:172}
[Q26:172] Summa
dammarnal aa khareen.
[Q26:172] Then We utterly destroyed the others.
[Q26:172] Then We utterly destroyed the others.
(see commentary for verse 160)
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(26:172) Then We destroyed all the rest of them,
وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا ۖ فَسَاءَ مَطَرُ
الْمُنْذَرِينَ {26:173}
[Q26:173] Wa
amtarnaa 'alaihim mataran fasaaa'a matarul munzareen.
[Q26:173] And We rained down upon them a rain, and evil was the rain on those warned.
[Q26:173] And We rained down upon them a rain, and evil was the rain on those warned.
[Q26:173] Dan Kami hujani mereka dengan hujan (azab yang membinasakan); maka
amatlah buruknya hujan azab yang menimpa kaum yang telah diberi amaran.
(see commentary for verse 160)
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(26:173) and rained on them a horrible rain, which fell
on those who had been warned. *114
*114 This was not
a rain of water but a rain of stones. According to the details given at other
places in the Qur'an, when Prophet Lot had left the place along with the people
of his household in the last hours of the night, there occurred a terrible
explosion at dawn and a violent earthquake, which turned all their habitations
upside down and rained on them stones of baked clay as a result of a volcanic
eruption and a strong blast of wind.
Below we give a resume of the Biblical account and of ancient Greek and Latin writings and modern geological researches and archaeological observations about the torment and the place where it occurred:
The, hundreds of ruins found in the waste and uninhabited land lying to the south and east of the Dead Sea indicate that this must have been a prosperous and thickly populated area in the past. The archaeologists have estimated that the age of prosperity of this land lasted between 2300 and 1900 B.C. According to historians, Prophet Abraham lived about 2000 B C. Thus the archaeological evidence confirms that this land was destroyed in the time of Prophet Abraham and his nephew Prophet Lot.
The most populous and fertile part .of the area was "the vale of Siddim" as mentioned in the Bible: "And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord, like the land of Egypt" (Gen. 13 :10) The presentday scholars are of the opinion that that valley is now under the Dead Sea and this opinion is supported by firm archaeological evidence. In the ancient times .the Dead Sea did not so much extend to the south as it does today. Opposite and to the west of the present Jordanian city of AI-Karak, there is a small peninsula called AI-Lisan. This was the end of the sea in ancient days. The area to the south of it, which is now under sea water (the shaded portion in the map) was a fertile valley, "the vale of Siddim", in which were situated Sodom, Gomorrah, Admah, Zeboim, Zoar, the famous cities of the people of Lot. In about 2000 B.C. this valley sank as a result of a violent earthquake and was submerged in sea water. Even today this is the most-shallow part of the Sea. In the Roman period it was more so and was fordable from AI-Lisan to the western coast. One can still see submerged jungles along the southern coast and there might as well be submerged buildings.
According to the Bible and the ancient Greek and Latin writings, the region abounded in pits of petroleum and asphalt and at places inflammable gas also existed. It appears from the geological observations that with the violent earthquake shocks, petroleum, gases and asphalt were thrown up and ignited, and the whole region exploded like a bomb. The Bible says that when Prophet Abraham got the news and went from Hebron to see the affected valley, he saw that "the smoke of the country went up as the smoke of a furnace." (Gen. 19: 28).
Below we give a resume of the Biblical account and of ancient Greek and Latin writings and modern geological researches and archaeological observations about the torment and the place where it occurred:
The, hundreds of ruins found in the waste and uninhabited land lying to the south and east of the Dead Sea indicate that this must have been a prosperous and thickly populated area in the past. The archaeologists have estimated that the age of prosperity of this land lasted between 2300 and 1900 B.C. According to historians, Prophet Abraham lived about 2000 B C. Thus the archaeological evidence confirms that this land was destroyed in the time of Prophet Abraham and his nephew Prophet Lot.
The most populous and fertile part .of the area was "the vale of Siddim" as mentioned in the Bible: "And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord, like the land of Egypt" (Gen. 13 :10) The presentday scholars are of the opinion that that valley is now under the Dead Sea and this opinion is supported by firm archaeological evidence. In the ancient times .the Dead Sea did not so much extend to the south as it does today. Opposite and to the west of the present Jordanian city of AI-Karak, there is a small peninsula called AI-Lisan. This was the end of the sea in ancient days. The area to the south of it, which is now under sea water (the shaded portion in the map) was a fertile valley, "the vale of Siddim", in which were situated Sodom, Gomorrah, Admah, Zeboim, Zoar, the famous cities of the people of Lot. In about 2000 B.C. this valley sank as a result of a violent earthquake and was submerged in sea water. Even today this is the most-shallow part of the Sea. In the Roman period it was more so and was fordable from AI-Lisan to the western coast. One can still see submerged jungles along the southern coast and there might as well be submerged buildings.
According to the Bible and the ancient Greek and Latin writings, the region abounded in pits of petroleum and asphalt and at places inflammable gas also existed. It appears from the geological observations that with the violent earthquake shocks, petroleum, gases and asphalt were thrown up and ignited, and the whole region exploded like a bomb. The Bible says that when Prophet Abraham got the news and went from Hebron to see the affected valley, he saw that "the smoke of the country went up as the smoke of a furnace." (Gen. 19: 28).
إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ
أَكْثَرُهُمْ مُؤْمِنِينَ {26:174}
[Q26:174] Inna
fee zaalika la Aayah; wa maa kaana aksaruhum mu'mineen.
[Q26:174] Most surely there is a sign in this, but most of them do not believe.
[Q26:174] Most surely there is a sign in this, but most of them do not believe.
[Q26:174] Sesungguhnya peristiwa yang demikian, mengandungi satu tanda (yang
membuktikan kekuasaan ALLAH (SwT)) dan dalam pada itu, kebanyakan mereka tidak
juga mahu beriman.
(see commentary for verse 160)
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(26:174) Indeed there is a Sign in this, but most of
these people would not believe.
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {26:175}
[Q26:175] Wa
inna Rabbaka la Huwal 'Azeezur Raheem.
[Q26:175] And most surely your Lord is the Mighty, the Merciful.
[Q26:175] And most surely your Lord is the Mighty, the Merciful.
[Q26:175] Dan sesungguhnya Tuhanmu (wahai Muhammad), Dialah sahaja Yang Maha
Kuasa, lagi Maha Mengasihani.
(see commentary for verse 160)
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(26:175) The fact is that your Lord is Mighty as well as
Merciful.
SECTION
10
Shu’aib’s
mission to the dwellers of the forest
Shu’aib
preaches honesty in dealing with the people of the Forest – They belied him –
They were destroyed.
كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ {26:176}
[Q26:176] Kazzaba
As haabul Aykatil mursaleen.
[Q26:176] The dwellers of the thicket gave the lie to the messengers.
[Q26:176] The dwellers of the thicket gave the lie to the messengers.
[Q26:176] (Demikian juga) penduduk "Aikah" telah mendustakan
Rasul-rasul (yang diutus kepada mereka).
Refer to the commentary of Araf 7:85 to 93; Hud 11:84 to 95 FOR PROPHET SHU-AYB.
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(26:176) The people of Aiykah rejected the
Messengers. *115
*115 The people
of Aiykah have been briefly mentioned in vv. 78-84 of Surah AI-Hijr. More about
them here. There is a difference of opinion among the commentators as to
whether the Midianites and the people of Aiykah were two different tribes or
one and the same people. One group holds that they were different tribes and
gives the argument that in Surah Al-A'raf Prophet Shu'aib has heen
"brother elf the MIdIanIteS" (v. RS), whereas here, with regard to
the people of. Aiykah, he has not been called so. The other group holds that
they were one and the same people on the ground that the moral discases and
characteristics mentioned of the Midianites in SurahS AI-A'raf-and Hud arc the
same as of the people of Aiykah mentioned here. Then the message and admonition
of Prophet Shu'aib to both the tribes was the same, and the two tribes also met
the same end.
Research in this regard has shown that both the views are correct. The Midianites and the people' of Aiykah were doubtless two different tribes but branches of the same stock. The progeny of Prophet Abraham from his wife (or slave girl) Keturah, is well known in Arabia and in the history of the Israelites as the children of Keturah. Their most prominent branch was the one which became famous as the Midianites, after their ancestor, Midian, son of Abraham. They had settled in the territory between northern Arabia and southern Palestine, and along the coasts of the Red Sea and the Gulf of 'Aqabah. Their capital city was Madyan, which was situated, according to Abul Fida, on the western coast of the Gulf of 'Aqabah at five days' journey from Aiykah (present-day 'Aqabah). The rest of the children of Keturah, among whom the Dedanites are comparatively better known, settled in the territory between Taima and Tabuk and AI-'Ula in northern Arabia, their main city being Tabuk, the Aiykah of the ancient tithes. (Yaqut in his Mu'jam al-Buldan, under Aiykah, writes that this is the old name of Tabuk, and the natives of Tabuk confirm this). The reason why one and the same Prophet was sent to the Midianites and the people of Aiykah was probably that both the tribes were descendants of the same ancestors, spoke the same language and had settled in the adjoining areas. It is just possible that they lived side by side in the same areas and had marriage and other social relations between them. Then, these two branches were traders by profession and had developed similar evil practices and social and moral weaknesses. According to the early books of the Bible, these people worshipped Baal-peor. When the Children of Israel came out of Egypt and entered their territory, they also became infected with the evils of idolatry and adultery. (Numbers, 25: 1-5, 31: 16-17). Then those people had settled on the two main international trade routes, the one joining Yaman with Syria and the other the Persian Gulf with Egypt. Due to their advantageous position they had started big scale highway robbery and would not let any caravan pass till it had paid heavy taxes. They had thus rendered these trade routes highly unsafe. Their characteristic of highway robbery has been mentioned in the Qur'an, for which they were admonished through Prophet Shu'aib, thus: "And do not lie in ambush by every path (of life) as robbers in order to frighten the people" (AI-A'raf: 86). These were the reasons why Allah sent to both the tribes the same Prophet, who conveyed to them the same teachings and message. For the details of the story of Prophet Shu'aib and the Midianites, see A1-A'raf: 85-93, Hud: 8495, Al'Ankabut 36-37.
Research in this regard has shown that both the views are correct. The Midianites and the people' of Aiykah were doubtless two different tribes but branches of the same stock. The progeny of Prophet Abraham from his wife (or slave girl) Keturah, is well known in Arabia and in the history of the Israelites as the children of Keturah. Their most prominent branch was the one which became famous as the Midianites, after their ancestor, Midian, son of Abraham. They had settled in the territory between northern Arabia and southern Palestine, and along the coasts of the Red Sea and the Gulf of 'Aqabah. Their capital city was Madyan, which was situated, according to Abul Fida, on the western coast of the Gulf of 'Aqabah at five days' journey from Aiykah (present-day 'Aqabah). The rest of the children of Keturah, among whom the Dedanites are comparatively better known, settled in the territory between Taima and Tabuk and AI-'Ula in northern Arabia, their main city being Tabuk, the Aiykah of the ancient tithes. (Yaqut in his Mu'jam al-Buldan, under Aiykah, writes that this is the old name of Tabuk, and the natives of Tabuk confirm this). The reason why one and the same Prophet was sent to the Midianites and the people of Aiykah was probably that both the tribes were descendants of the same ancestors, spoke the same language and had settled in the adjoining areas. It is just possible that they lived side by side in the same areas and had marriage and other social relations between them. Then, these two branches were traders by profession and had developed similar evil practices and social and moral weaknesses. According to the early books of the Bible, these people worshipped Baal-peor. When the Children of Israel came out of Egypt and entered their territory, they also became infected with the evils of idolatry and adultery. (Numbers, 25: 1-5, 31: 16-17). Then those people had settled on the two main international trade routes, the one joining Yaman with Syria and the other the Persian Gulf with Egypt. Due to their advantageous position they had started big scale highway robbery and would not let any caravan pass till it had paid heavy taxes. They had thus rendered these trade routes highly unsafe. Their characteristic of highway robbery has been mentioned in the Qur'an, for which they were admonished through Prophet Shu'aib, thus: "And do not lie in ambush by every path (of life) as robbers in order to frighten the people" (AI-A'raf: 86). These were the reasons why Allah sent to both the tribes the same Prophet, who conveyed to them the same teachings and message. For the details of the story of Prophet Shu'aib and the Midianites, see A1-A'raf: 85-93, Hud: 8495, Al'Ankabut 36-37.
إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ {26:177}
[Q26:177] Iz
qaala lahum Shu'aybun alaa tattaqoon.
[Q26:177] When Shu'aib said to them: Will you not guard (against evil)?
[Q26:177] When Shu'aib said to them: Will you not guard (against evil)?
[Q26:177] Ketika Nabi Syuaib berkata kepada mereka: Hendaknya kamu mematuhi
perintah ALLAH (SwT) dan menjauhi laranganNya.
(see commentary for verse 176)
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(26:177) Remember the time when Shu`aib said to them,
"Do you not fear?
إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {26:178}
[Q26:178] Innee
lakum Rasoolun ameen.
[Q26:178] Surely I am a faithful messenger to you;
[Q26:178] Surely I am a faithful messenger to you;
(see commentary for verse 176)
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(26:178) I am a Messenger to you worthy of full trust:
فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {26:179}
[Q26:179] Fattaqul
laaha wa atee'oon.
[Q26:179] Therefore guard against (the punishment of) ALLAH (SWT) and obey me:
[Q26:179] Therefore guard against (the punishment of) ALLAH (SWT) and obey me:
(see commentary for verse 176)
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(26:179) so fear Allah and obey me.
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ
أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {26:180}
[Q26:180] Wa
maaa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'Aalameen.
[Q26:180] And I do not ask you any reward for it, my reward is only with the Lord of the worlds;
[Q26:180] And I do not ask you any reward for it, my reward is only with the Lord of the worlds;
[Q26:180] Dan aku tidak meminta kepada kamu sebarang upah mengenai apa yang aku
sampaikan (dari Tuhanku); balasanku hanyalah terserah kepada ALLAH (SwT) Tuhan
sekalian alam.
(see commentary for verse 176)
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(26:180) I do not ask of you any reward for this duty,
for my reward is with the Lord of the worlds.
أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ
الْمُخْسِرِينَ {26:181}
[Q26:181] Awful
kaila wa laa takoonoo minal mukhsireen.
[Q26:181] Give a full measure and be not of those who diminish;
[Q26:181] Give a full measure and be not of those who diminish;
[Q26:181] Hendaklah kamu menyempurnakan sukatan cupak-gantang dan janganlah kamu
menjadi golongan yang merugikan orang lain.
(see commentary for verse 176)
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(26:181) Give full measure and do not give people less
than what is due to them;
وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ {26:182}
[Q26:182] Wa
zinoo bilqistaasil mustaqeem.
[Q26:182] And weigh (things) with a right balance,
[Q26:182] And weigh (things) with a right balance,
(see commentary for verse 176)
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(26:182) weigh with even balance
وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا
تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ {26:183}
[Q26:183] Wa
laa tabkhasun naasa ashyaaa 'ahum wa laa ta'saw fil ardi mufsideen.
[Q26:183] And do not wrong men of their things, and do not act corruptly in the earth, making mischief.
[Q26:183] And do not wrong men of their things, and do not act corruptly in the earth, making mischief.
[Q26:183] Dan janganlah kamu mengurangi hak-hak orang ramai dan janganlah kamu
bermaharajalela melakukan kerosakan di bumi.
(see commentary for verse 176)
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(26:183) and do not cheat people of their goods; and do
not spread evil in the land,
وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ
الْأَوَّلِينَ {26:184}
[Q26:184] Wattaqul lazee
khalaqakum waljibillatal awwaleen.
[Q26:184] And guard against (the punishment of) Him who created you and the former nations.
[Q26:184] And guard against (the punishment of) Him who created you and the former nations.
[Q26:184] Dan (sebaliknya) berbaktilah
kepada ALLAH (SwT) yang telah menciptakan kamu dan umat-umat yang telah lalu.
(see commentary for verse 176)
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(26:184) and fear Him Who has created you and those who
have gone before you."
قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ {26:185}
[Q26:185] Qaalooo
innamaa anta minal musahhareen.
[Q26:185] They said: You are only of those deluded;
[Q26:185] They said: You are only of those deluded;
[Q26:185] Mereka menjawab: Sesungguhnya engkau ini (hai Syuaib) hanyalah salah
seorang dari golongan yang kena sihir.
(see commentary for verse 176)
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(26:185) They said, "You are only an enchanted
person
وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ
نَظُنُّكَ لَمِنَ الْكَاذِبِينَ {26:186}
[Q26:186] Wa
maaa anta illaa basharum mislunaa wa innazunnuka laminal kaazibeen.
[Q26:186] And you are naught but a mortal like ourselves, and we know you to be certainly of the liars.
[Q26:186] And you are naught but a mortal like ourselves, and we know you to be certainly of the liars.
[Q26:186] Dan engkau hanyalah seorang manusia seperti kami dan sesungguhnya kami
fikir engkau ini dari orang-orang yang dusta.
(see commentary for verse 176)
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(26:186) and are no more than a man like us: we consider
you to be an utter liar. However, if you are truthful,
فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ إِنْ
كُنْتَ مِنَ الصَّادِقِينَ {26:187}
[Q26:187] Fa
asqit 'alainaa kisafam minas samaaa'i in kunta minas saadiqeen.
[Q26:187] Therefore cause a portion of the heaven to come down upon us, if you are one of the truthful.
[Q26:187] Therefore cause a portion of the heaven to come down upon us, if you are one of the truthful.
[Q26:187] Oleh itu, gugurkanlah atas kami ketul-ketul (yang membinasakan) dari
langit, jika betul engkau dari orang-orang yang benar!
(see commentary for verse 176)
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(26:187) cause a fragment of the sky to fall down upon
us."
قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ {26:188}
[Q26:188] Qaala
Rabbeee a'lamu bimaa ta'maloon.
[Q26:188] He said: My Lord knows best what you do.
[Q26:188] He said: My Lord knows best what you do.
(see commentary for verse 176)
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(26:188) Shu'aib said, "My Lord knows whatever you
are doing." *116
*116 That is,
"It is not in my power to bring down the torment; it is in Allah's power,
and He is fully aware of your misdeeds. He will send down the torment as and
when He wills." In this demand of the people of Aiykah and the answer of
Prophet Shu'aib to them there was an admonition for the Quraish as well. They
also demanded from the Holy Prophet to bring down the torment on them:
"Or.... you cause the sky to fall down on us in fragments, as you threaten
us." (Bani Isra'il: 92). As such the Quraish are being told that the
people of Aiykah had also demanded a similar thing from their Prophet, and the
answer that they got from their Prophet is the answer of Muhammad (Allah's
peace be on him) to you.
فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ
ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ {26:189}
[Q26:189] Fakazzaboohu
fa akhazahum 'azaabu Yawmiz zullah; innahoo kaana 'azaaba Yawmin 'Azeem.
[Q26:189] But they called him a liar, so the punishment of the day of covering overtook them; surely it was the punishment of a grievous day.
[Q26:189] But they called him a liar, so the punishment of the day of covering overtook them; surely it was the punishment of a grievous day.
[Q26:189] Maka mereka tetap juga mendustakannya, lalu mereka ditimpa azab seksa
hari awan mendung; sesungguhnya kejadian itu adalah merupakan azab seksa hari
yang amat besar (huru-haranya).
(see commentary for verse 176)
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(26:189) They treated him as a liar. At last, the
torment of the Day of Canopy overtook them, *117 and it was the torment of an
extremely dreadful day.
*117 The details
of this torment are neither found in the Qur'an nor in any authentic Tradition.
What one can learn from the Text is this: As these people had demanded a
torment from the sky. Allah sent upon them a cloud which hung over them like a
canopy and kept hanging until they were completely destroyed by the torment of
continuous rain. The Qur'an clearly points out that the nature of the torment
sent upon the Midianites was different from that sent upon the people of Aiykah
The people of Aiykah, as mentioned here, were destroyed by the torment of the
Canopy, while the torment visiting the Midianites was in the form of a terrible
earthquake: "It so happened that a shocking catastrophe overtook them and
they remained lying prostrate in their dwellings." (Al-A'raf: 91). And:
"A dreadful shuck overtook them and they lay lifeless and prostrate in
their homes." (Hud: 94). Therefore, it is wrong to regard the two torments
as identical. Some commentators have given a few explanations of "the
torment of the Day of Canopy", but we do not know the source of their
information. Ibn Jarir has quoted Hadrat 'Abdullah bin 'Abbas as saying:
"If somebody from among the scholars gives you an explanation of the
torment of the Day of Canopy, do not consider it as correct.
إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ
أَكْثَرُهُمْ مُؤْمِنِينَ {26:190}
[Q26:190] Inna
fee zaalika la Aayah; wa maa kaana aksaruhum mu'mineen.
[Q26:190] Most surely there is a sign in this, but most of them do not believe.
[Q26:190] Most surely there is a sign in this, but most of them do not believe.
[Q26:190] Sesungguhnya peristiwa yang demikian, mengandungi satu tanda (yang
membuktikan kekuasaan ALLAH (SwT)) dan dalam pada itu, kebanyakan mereka tidak
juga mahu beriman.
(see commentary for verse 176)
___________________________________________________________________________________________________________________
(26:190) Indeed there is a Sign in this, but most of
these people would not believe.
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {26:191}
[Q26:191] Wa
inna Rabbaka la huwal 'Azeezur Raheem.
[Q26:191] And most surely your Lord is Mighty, the Merciful.
[Q26:191] And most surely your Lord is Mighty, the Merciful.
[Q26:191] Dan sesungguhnya Tuhanmu (wahai Muhammad), Dialah sahaja Yang Maha
Kuasa, lagi Maha Mengasihani.
(see commentary for verse 176)
____________________________________________________________________________________________________________________________________________________
(26:191) The fact is that your Lord is Mighty as well as
Merciful.
SECTION
11
The
Spirit Faithful, descended with the Qur’an
The
Spirit-Faithful (Ruhul-Ameen) descended upon the Heart of the Holy Prophet
Muhammad – No people were destroyed without a Warner having gone before, among
them – The poets are followed by those gone astray. The tyrants shall soon know
what a turning they are turned to.
وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ {26:192}
[Q26:192] Wa innahoo latanzeelu
Rabbil 'aalameen.
[Q26:192] And most surely this is a revelation from the Lord of the worlds.
[Q26:192] And most surely this is a revelation from the Lord of the worlds.
[Q26:192] Dan sesungguhnya Al-Quran (yang di antara isinya kisah-kisah yang
tersebut) adalah diturunkan oleh ALLAH (SwT) Tuhan sekalian alam.
After mentioning the
attitude of the disbelievers to the messengers of ALLAH (SWT), it is asserted that the Qur’an was revealed
to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad). See commentary of al Baqarah 2:2. Refer to the commentaryof Nahl 16:102 and 103 for the ruhul amin (Jibrail) and the Arabic language.
·
For the mention of the Quran in the Tawrat and the Injil refer to
Deuteronomy and John.
"Then the Lord said to me, 'what they have
said is right. I will raise up for them a prophet like you, one of their own
race, and I will put My words into his mouth. He shall convey all my commands
to them, and if anyone does not listen to the words which he will speak in My
name I will require satisfaction from him." Deuteronomy 18: 18 and 19
·
The following verses of the new Testament confirm the above noted verses
of the Old Testament.
"I will ask the Father, and He will give you
another to be your advocate, who will be with you for ever-the spirit of
truth."
"It is for your good that I am leaving you. If
I do not go, your advocate will not come, whereas if I go, I will send him to
you."
"Whenever, when he comes who is the spirit of
truth, he will guide you into the truth; for he will not speak on his own
authority, but tell only what he hears; and he wil1 make known to you the
things that are coming." John 14: 16; 16:
7 and 8 and 12 and 13.
_____________________________________________________________________________________________________________________________________________________________________________
(26:192)
This *118 (Book) has
been revealed by the Lord of the worlds. *119
*118
At the end of the historical
account, the same theme, with which the Surah began, is resumed. For reference,
see vv. 1-9.
*119 That is, "This lucid Book whose verses are being recited to you, and this 'Admonition' from which the people are turning away, is not the product of the whims of a man; it has not been written and compiled by Muhammad (upon whom be Allah's peace) himself, but it consists of the Revelations of the Lord of this universe."
*119 That is, "This lucid Book whose verses are being recited to you, and this 'Admonition' from which the people are turning away, is not the product of the whims of a man; it has not been written and compiled by Muhammad (upon whom be Allah's peace) himself, but it consists of the Revelations of the Lord of this universe."
نَزَلَ بِهِ الرُّوحُ الْأَمِينُ {26:193}
[Q26:193] Nazala
bihir Roohul Ameen,
[Q26:193] The Faithful Spirit has descended with it,
[Q26:193] The Faithful Spirit has descended with it,
(see commentary for verse 192)
____________________________________________________________________________________________________________________________________________________
(26:193) The trustworthy Spirit *120 has
come down with it
*120 That is,
Angel Gabriel, as mentioned in Al-Baqarah: 97: "Say to them, `Whoever is
the enemy to Gabriel, he should understand that he has, by Allah's Command,
revealed to your heart the Qur'an'." Here the object of using the title of
"the trustworthy Spirit" for Gabriel implies that the Qur`an is not
being sent down by Allah through some material agency, which is subject to
change and vacillation; but through a pure Spirit, having no tinge of
materialism, and. who is perfectly trustworthy. This Spirit conveys the
Messages of Allah precisely in the same form and with the same content as they
are entrusted to him: it is not possible for him to tamper with the Messages,
or to make his own additions to them in any way.
عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ {26:194}
[Q26:194] 'Alaa
qalbika litakoona minal munzireen.
[Q26:194] Upon your heart that you may be of the Warners.
[Q26:194] Upon your heart that you may be of the Warners.
[Q26:194] Ke dalam hatimu, supaya engkau (wahai Muhammad) menjadi seorang dari
pemberi-pemberi ajaran dan amaran (kepada umat manusia).
WHILE
EXPLAINING THIS VERSE AND THE PREVIOUS ONE a commentator has
unnecessarily indulged into a very misleading statement about the authority of Ayseha, one of the wives of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
saying: “The pithy but most intelligent
statement of that intelligent Lady Ayesha’ than whom none was more familiar
with the recipient of the Qur’anic revelation.”
IN VIEW OF THE FACT
[1] It was at the age of about nine years when the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
was made to accept Lady Ayesha who was yet a young girl, in his household, in
Madina,
[2] when she was one of the nine wives, the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) would have spent a few hours in the
night only once in nine days even that when he would be in Madina and had not
gone out on any expedition.
FIRSTLY,
Ayesha was very young to understand any meaning in the depth of any problematic
matter or situation.
SECONDLY, she came on the scene of the life of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) only in Madina, and hence could never be expected to be an eye witness
to anything that passed in Makka prior to the ‘Hijrat’, i.e.,
emigration to Madina.
What could the
young lady know what passed on out-side the house. She would, if she ever
could, know only what the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) would have chosen to disclose to
any young girl like her, with the tenderness of understanding and the natural
lack of insight into serious matters in that age, during the few hours he would
have spent with her even that once in nine days.
Ø THE ONE WHO WAS WITH THE HOLY
PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) FROM BEFORE THE START OF HIS
MISSION UNTIL HIS DEPARTURE FROM THIS WORLD WAS ALI as all the others joined the holy prophet
(allahuma sali ala muhammad wa ala ali muhammad) later on.
IN THE ZEAL AND ENTHUSIASM to give the young Lady the position of the greatest
scholar of the faith and as the one knowing the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and his mission, over
and above Lady
Khadija and the Lady of Light, Fatema, the
traditionists belonging to the anti-Ahlul Bait camp have related most of the
traditions as having received from Ayesha
WHEREAS most of the true
traditions were received from the Ahlul Bait.
IF WE HAVE TO BELIEVE WHATEVER Lady Ayesha says, what could be said of the
traditions recorded on her authority about the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) regarding his personal and private dealings with the lady which are
given in Mishkat and Bokhari which no man or woman with his or common sense intact, can ever
accept and which are diametrically opposed to the Holy Qur’an.
v THE ONLY RELIABLE AUTHORITY ON THE HOLY
PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND ISLAM WHICH COULD BE UNHESITATINGLY IS THAT OF ALI AND THE HOLY
AHLUL BAIT AND NONE ELSE.
No doubt
Ayesha as any other wife of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) has to be
regarded as the ‘Ummul Momineen.’
____________________________________________________________________________________________________________________________________________________
(26:194) upon your heart so that you may
become one of those who are (appointed by God) to warn (the people)
بِلِسَانٍ عَرَبِيٍّ مُبِينٍ {26:195}
[Q26:195] Bilisaanin
'Arabiyyim mubeen.
[Q26:195] In plain Arabic language.
[Q26:195] In plain Arabic language.
THE HOLY QUR’AN WAS REVEALED IN THE MOST ELOQUENT
LANGUAGE OF THE ARABIC TONGUE so
that those who embraced it immediately might understand it easily and fully and
spread it all over the world. The matchless eloquence
of the Qur’anic language is a challenging sublimity of the Arabic tongue---
Refer to verse
16:103.
____________________________________________________________________________________________________________________________________________________
(26:195) in plain Arabic language; *121
*121 This
sentence may be related to: "... the trustworthy Spirit has come
down" and also to: ".... who are (appointed by God) to warn. "
In the first case, it will mean that the trustworthy Spirit has brought it down
in plain Arabic language, and in the second case, it will mean that the Holy
Prophet is included among those Prophets who were appointed to warn the people
in the Arabic language, i.e., Hud, Salih, Ishmael and Shu'aib (Allah's peace be
upon them). In both cases the object is the same: the Divine Message has not
been sent down in a dead or mysterious language, or in a language of riddles
and enigmas, but in such clear and lucid Arabic, which can be understood easily
by every Arab and every nonArab who has learnt Arabic. As such, the people who
are turning away from it, cannot have the excuse that they could not understand
the message of the Qur'an. The only reason of their denial and aversion is that
they are afflicted with the same disease with which Pharaoh, the people of
Abraham the people of Noah, the people of Lot, the 'Ad and the Thamud, and the
people of Aiykah were afflicted.
وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ {26:196}
[Q26:196] Wa
innahoo lafee Zuburil awwaleen.
[Q26:196] And most surely the same is in the scriptures of the ancients.
[Q26:196] And most surely the same is in the scriptures of the ancients.
[Q26:196] Dan sesungguhnya Al-Quran (tersebut juga perihalnya dan sebahagian dari
pengajaran-pengajarannya) di dalam Kitab-kitab agama orang-orang yang telah
lalu.
The revelation of the Qur’an was mentioned in the
previous scriptures and
this was and still is known to the Israelite scholars. John 16:14 is the best evidence.
____________________________________________________________________________________________________________________________________________________
(26:196) and this is also contained in the Scriptures of
the former people. *122
*122 That is,
this very Admonition and Divine Message and teachings are contained in the
former Scriptures also. The same message of submission to One God, the same
belief in the Hereafter and the same invitation to follow the Prophets has been
given in all those Books. AII the Books sent down by God condemn shirk and the
materialistic philosophy of life and invite people to accept the true and sound
philosophy of life, which is based on the concept of man's accountability
before God, and demands that man should give up his independence in deference
to Divine Commands brought and preached by the Prophets. None of these things
is new, which the Qur'an may be presenting for the first time, and none can
blame the Holy Prophet of saying something which had never been said before by
the former Prophets.
Among other arguments this verse also is quoted in support of Imam Abu Hanifah's early opinion that if a person recites the translation of the Qur'an in the prayer, his prayer will be in order and valid, whether he is able to recite the Qur'an in Arabic or not. According to `Allama Abu Bakr al-Jassas, the basis of this argument is: "Allah says that the Qur'an was contained in the former Scriptures also; obviously this could not be in Arabic words, As such, if translated and presented in another language, it will still be the Qur'an." (Ahkam-ul-Qur'an, Vol. III, p. 429). But the weakness of this argument is obvious. The Qur'an, or any other Divine Book, was never revealed in a manner that Allah inspired the Prophet with its meaning and then he presented it before the people in his own words. The fact is that every Book, in whatever language it came, was revealed in Divine words and meanings together. As such, the teachings of the Qur'an were contained in the former Scriptures in Divine words and not in human, and none of their translations could be considered as the Divine Book or its representation. As regards the Qur'an, it has been stated over and over again that it was literally revealed in the Arabic language: "We have sent it down as Qur'an in Arabic". (Yusuf: 2). "We have sent this Command in Arabic to you." (Ar-Ra'd: 37). "An Arabic Qur'an without any crookedness." (Az-Zumar: 28). Then just before this verse, it has been said that the trustworthy Spirit has brought it down in Arabic. Now how can it be said that the translation of the Qur'an made into another language will also be the Qur'an and its words will represent the words of Allah? It appears that later the Imam himself felt this weakness in the argument and, according to authentic traditions, gave up his earlier opinion, and adopted the opinion of Imams Abu Yusuf and Muhammad, who held that a person who could not recite Arabic words, could recite the translation of the Qur'an in his prayer till he was able to pronounce Arabic words. However, the prayer of a person, who was able to recite the Qur'an in Arabic, would not be valid if he recited its translation. The fact is that the two Imams had proposed, this concession only for those non-Arab converts who were not able to offer their prayer in Arabic immediately after embracing Islam. In this the basis of their argument was not that the translation of the Qur'an was the Qur'an itself, but that just as a person unable to perform Ruku' and Sajdah was allowed to offer his prayer by making signs, so a person unable to pronounce Arabic words could recite the translation. Then just as the prayer of a person who offered it by making signs could not be valid as soon as the cause of inability was removed, so the prayer of a person who recited the translation would not be valid as soon as he became able to pronounce Arabic words. (For a detailed discussion, see Al-Mabsut by Sarkhasi,Vol. I, p. 37; Fath ul-Qadir and Sharh Inaya 'alal-Hedaya, Vol. I. pp. 190-201).
Among other arguments this verse also is quoted in support of Imam Abu Hanifah's early opinion that if a person recites the translation of the Qur'an in the prayer, his prayer will be in order and valid, whether he is able to recite the Qur'an in Arabic or not. According to `Allama Abu Bakr al-Jassas, the basis of this argument is: "Allah says that the Qur'an was contained in the former Scriptures also; obviously this could not be in Arabic words, As such, if translated and presented in another language, it will still be the Qur'an." (Ahkam-ul-Qur'an, Vol. III, p. 429). But the weakness of this argument is obvious. The Qur'an, or any other Divine Book, was never revealed in a manner that Allah inspired the Prophet with its meaning and then he presented it before the people in his own words. The fact is that every Book, in whatever language it came, was revealed in Divine words and meanings together. As such, the teachings of the Qur'an were contained in the former Scriptures in Divine words and not in human, and none of their translations could be considered as the Divine Book or its representation. As regards the Qur'an, it has been stated over and over again that it was literally revealed in the Arabic language: "We have sent it down as Qur'an in Arabic". (Yusuf: 2). "We have sent this Command in Arabic to you." (Ar-Ra'd: 37). "An Arabic Qur'an without any crookedness." (Az-Zumar: 28). Then just before this verse, it has been said that the trustworthy Spirit has brought it down in Arabic. Now how can it be said that the translation of the Qur'an made into another language will also be the Qur'an and its words will represent the words of Allah? It appears that later the Imam himself felt this weakness in the argument and, according to authentic traditions, gave up his earlier opinion, and adopted the opinion of Imams Abu Yusuf and Muhammad, who held that a person who could not recite Arabic words, could recite the translation of the Qur'an in his prayer till he was able to pronounce Arabic words. However, the prayer of a person, who was able to recite the Qur'an in Arabic, would not be valid if he recited its translation. The fact is that the two Imams had proposed, this concession only for those non-Arab converts who were not able to offer their prayer in Arabic immediately after embracing Islam. In this the basis of their argument was not that the translation of the Qur'an was the Qur'an itself, but that just as a person unable to perform Ruku' and Sajdah was allowed to offer his prayer by making signs, so a person unable to pronounce Arabic words could recite the translation. Then just as the prayer of a person who offered it by making signs could not be valid as soon as the cause of inability was removed, so the prayer of a person who recited the translation would not be valid as soon as he became able to pronounce Arabic words. (For a detailed discussion, see Al-Mabsut by Sarkhasi,Vol. I, p. 37; Fath ul-Qadir and Sharh Inaya 'alal-Hedaya, Vol. I. pp. 190-201).
أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ
عُلَمَاءُ بَنِي إِسْرَائِيلَ {26:197}
[Q26:197] Awalam
yakul lahum Aayatan ai ya'lamahoo 'ulamaaa'u Baneee Israaa‘eel.
[Q26:197] Is it not a sign to them that the learned men of the Israelites know it?
[Q26:197] Is it not a sign to them that the learned men of the Israelites know it?
[Q26:197] (Tidakkah mereka yang musyrik sedarkan kebenaran itu) dan tidakkah
menjadi satu keterangan kepada mereka bahawa pendita-pendita agama Bani lsrail
mengetahui akan kebenaran Al-Quran itu?
(see commentary for verse 192)
____________________________________________________________________________________________________________________________________________________
(26:197) Is it not a Sign for the people (of Makkah)
that the learned men of the Children of Israel know it? *123
*123 That is,
"The learned men of the Israelites know that the teachings of the Qur'an
are the same as of the former Scriptures. Though the people of Makkah
themselves are un-initiated in the knowledge of the Book, there are many
scholars among the Israelites living in the surrounding areas, who fully
understand that the Qur'an did not bring a novel "message", which was
being presented by Muhammad bin `Abdullah for the first time, but it was the
same message which had been brought and preached by Prophets of Allah one after
the other since thousands of years. Is it not then a convincing proof of the
fact that the Qur'an has been sent down by the same Lord of the universe, Who
sent down the former Books?" '
According to Ibn Hisham's Life of the Holy Prophet, a little before the revelation of these verses a deputation of 20 men, who had been influenced by the preaching of Hadrat Ja'far, came to Makkah from Habash. They met the Holy Prophet in Masjid al-Haram and asked him in the presence of the unbelieving Quraish what his teachings were. In response, the Holy Prophet recited a few verses of the Qur'an, whereupon tears came down from their eyes and they believed in him there and then to be a true Messenger of Allah. When they took leave of the Holy Prophet, Abu Jahl met them along with a few other men of the Quraish and rebuked them, saying, "Never has a more stupid company come here before: O foolish men, you were sent here by your people with a view to inquiring about this man, but no sooner did you meet him than you gave up your own faith!" "those gentle people did not like to have a dispute with Abu Jahl, so they left him, saying, "We have no wish to enter an argument with you: you are responsible for your faith and we are for ours: we adopted something in which we saw some good for ourselves." (Vol II, p. 32). This same incident has been mentioned in Surah Qasas, thus:"Those to whom We had given the Book before this, believe in the Qur'an and when it is recited to them, they say, 'We have believed in it: this is the very Truth from our Lord: we were even before this followers of Islam'. And when they heard vain and meaningless talk, they refrained from entering an argument, saying, `For us are our deeds and for you yours: peace be to you: we do not like the ways of the ignorant!"' (vv.52-55).
According to Ibn Hisham's Life of the Holy Prophet, a little before the revelation of these verses a deputation of 20 men, who had been influenced by the preaching of Hadrat Ja'far, came to Makkah from Habash. They met the Holy Prophet in Masjid al-Haram and asked him in the presence of the unbelieving Quraish what his teachings were. In response, the Holy Prophet recited a few verses of the Qur'an, whereupon tears came down from their eyes and they believed in him there and then to be a true Messenger of Allah. When they took leave of the Holy Prophet, Abu Jahl met them along with a few other men of the Quraish and rebuked them, saying, "Never has a more stupid company come here before: O foolish men, you were sent here by your people with a view to inquiring about this man, but no sooner did you meet him than you gave up your own faith!" "those gentle people did not like to have a dispute with Abu Jahl, so they left him, saying, "We have no wish to enter an argument with you: you are responsible for your faith and we are for ours: we adopted something in which we saw some good for ourselves." (Vol II, p. 32). This same incident has been mentioned in Surah Qasas, thus:"Those to whom We had given the Book before this, believe in the Qur'an and when it is recited to them, they say, 'We have believed in it: this is the very Truth from our Lord: we were even before this followers of Islam'. And when they heard vain and meaningless talk, they refrained from entering an argument, saying, `For us are our deeds and for you yours: peace be to you: we do not like the ways of the ignorant!"' (vv.52-55).
وَلَوْ نَزَّلْنَاهُ عَلَىٰ بَعْضِ
الْأَعْجَمِينَ {26:198}
[Q26:198] Wa
law nazzalnaahu 'alaa ba'dil a'jameen.
[Q26:198] And if we had revealed it to any of the foreigners.
[Q26:198] And if we had revealed it to any of the foreigners.
[Q26:198] Dan sekiranya Kami turunkan Al-Quran kepada setengah orang yang bukan
Arab, yang tidak tahu membaca Arab,
Although Islam is a universal religion and the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was sent to guide mankind in all ages,
in these verses
the Arab pagans are addressed to tell them that
if a non-Arab messenger recited the Quran they could not believe him.
____________________________________________________________________________________________________________________________________________________
(26:198) (But they are obdurate to the
extent) that even if We had sent it down to some non Arab,
فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ
مُؤْمِنِينَ {26:199}
[Q26:199] Faqara
ahoo 'alaihim maa kaanoo bihee mu'mineen.
[Q26:199] So that he should have recited it to them, they would not have believed therein.
[Q26:199] So that he should have recited it to them, they would not have believed therein.
[Q26:199] Kemudian dia (dikurniakan Tuhan dapat) membacakannya kepada mereka,
mereka tetap juga tidak mahu percayakan bacaan itu daripada Tuhan.
(see
commentary for verse 198)
____________________________________________________________________________________________________________________________________________________
(26:199) and he had recited this (discourse in lucid
Arabic) before them, they would still not have believed in it. *124
*124 That is,
"Now when a man from among themselves is reciting to them this Divine
Revelation in lucid Arabic, they say that he himself has composed it, and
therefore it cannot be from Allah. But if the same Revelation in eloquent
Arabic had been sent down by Allah to a non-Arab as a miracle, and he had
recited it before them in perfect Arabic accent, they would have invented some
other excuse for not believing in him. They would have said that he is under
the power and influence of a jinn, who speaks Arabic through a non-Arab."
As a matter of fact, a lover of the truth considers the thing presented before
him coolly and forms an opinion about it after due thought. But an obdurate
person who is unwilling to believe, pays no attention to it at all, but instead
seeks all sorts of excuses to reject it, and will, in any case, invent an
excuse for his denial. This obduracy of the unbelieving Quraish has been
exposed over and over again in the Qur'an, and they have been clearly told that
even if a miracle were shown to them, they would certainly have found an excuse
to deny it because they are not inclined to believe: "O Messenger, even if
We had sent down to you a Book written on paper, and even if they had touched
it with their own hands, the disbelievers would have said, `This is nothing but
manifest sorcery'." (Al-An`am: 7). "Even if We had opened a gate for
them in heaven, and they had begun to ascend through it, they would have said,
`Our eyes have been dazzled; nay, we have been bewitched'" (Al-Hijr:
1415).
كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ
الْمُجْرِمِينَ {26:200}
[Q26:200] Kazaalika
salaknaahu fee quloobil mujrimeen.
[Q26:200] Thus have We caused it to enter into the hearts of the guilty.
[Q26:200] Thus have We caused it to enter into the hearts of the guilty.
[Q26:200] Demikianlah Kami masukkan perasaan (kufur ingkar) itu ke dalam hati
orang-orang yang melakukan dosa tidak percayakan Al-Quran.
The obstinate infidelity of the disbelievers does not allow them to
believe in the truth, BUT when the
grievous punishment will come to them of a sudden they will in vain ask for a
respite. No
respite will be given. It
will be of no use because they would do the same as they did before. They
used to ask the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) to hasten on the punishment. See commentary of Hajj 22:47.
This refers to the mental procedure in the heart of
the guilty not to be believed UNTIL they face the punishment--- see verse 201.
____________________________________________________________________________________________________________________________________________________
(26:200) Likewise, We have caused this (Qur'an) to pass
through the hearts of the criminals: *125
*125 That is, unlike the truth-loving
people to whom the Qur'an brings peace of the mind and heart, it passes like a
hot iron rod through the hearts of the disbelievers, which sets them ill at
ease, and they, instead of pondering over its themes, start looking for
subterfuges to deny it.
لَا يُؤْمِنُونَ بِهِ حَتَّىٰ يَرَوُا الْعَذَابَ
الْأَلِيمَ {26:201}
[Q26:201] Laa
yu'minoona bihee hattaa yarawul 'azaabal aleem;
[Q26:201] They will not believe in it until they see the painful punishment.
[Q26:201] They will not believe in it until they see the painful punishment.
[Q26:201] Mereka tidak beriman kepada Al-Quran sehingga mereka melihat azab yang
tidak terperi sakitnya,
(see commentary for verse 200)
____________________________________________________________________________________________________________________________________________________
(26:201) they do not believe in it until they see the
painful torment. *126
*126 The kind of
torment with which the tribes and communities mentioned above were punished.
فَيَأْتِيَهُمْ بَغْتَةً وَهُمْ لَا
يَشْعُرُونَ {26:202}
[Q26:202] Fayaatiyahum
baghtatanw wa hum laa yash'uroon;
[Q26:202] And it shall come to them all of a sudden, while they shall not perceive;
[Q26:202] And it shall come to them all of a sudden, while they shall not perceive;
(see commentary for verse 200)
____________________________________________________________________________________________________________________________________________________
(26:202) Then, when it overtakes them unawares,
فَيَقُولُوا هَلْ نَحْنُ مُنْظَرُونَ {26:203}
[Q26:203] Fa
yaqooloo hal nahnu munzaroun.
[Q26:203] Then they will say: Shall we be respited?
[Q26:203] Then they will say: Shall we be respited?
[Q26:203] Maka (pada saat itu) mereka akan berkata (dengan menyesal): Dapatkah
kiranya kami diberi tempoh?
(see commentary for verse 200)
____________________________________________________________________________________________________________________________________________________
(26:203) they say, "May we be given some
respite?" *127
*127 That is,
"Until the criminals are actually overtaken by the torment, they do not
believe in the Prophet. Then they feel remorse and desire to be given some
respite when it is too late. "
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ {26:204}
[Q26:204] Aafabi
'azaabinaa yasta'jiloun.
[Q26:204] What! Do they still seek to hasten on Our punishment?
[Q26:204] What! Do they still seek to hasten on Our punishment?
(see commentary for verse 200)
____________________________________________________________________________________________________________________________________________________
(26:204) Are these people clamouring for Our torment to
be hastened?
أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ {26:205}
[Q26:205] Aara'aita
im matta'naahum sineen.
[Q26:205] Have you then considered if We let them enjoy themselves for years,
[Q26:205] Have you then considered if We let them enjoy themselves for years,
[Q26:205] Bagaimana fikiranmu (wahai Muhammad)? Jika Kami berikan mereka
menikmati kesenangan bertahun-tahun,
(see commentary for verse 200)
____________________________________________________________________________________________________________________________________________________
(26:205) Have you considered that even if We grant them
the respite to enjoy life for years,
ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ {26:206}
[Q26:206] Summa
jaaa'ahum maa kaanoo yoo'adoon.
[Q26:206] Then there comes to them that with which they are threatened,
[Q26:206] Then there comes to them that with which they are threatened,
(see commentary for verse 200)
____________________________________________________________________________________________________________________________________________________
(26:206) and then there comes down on them that with
which they are being threatened,
مَا أَغْنَىٰ عَنْهُمْ مَا كَانُوا
يُمَتَّعُونَ {26:207}
[Q26:207] Maaa
aghnaaa 'anhum maa kaanoo yumaatoo'oon.
[Q26:207] That which they were made to enjoy shall not avail them?
[Q26:207] That which they were made to enjoy shall not avail them?
[Q26:207] (Tentulah) kesenangan yang mereka nikmati bertahun-tahun itu tidak
dapat memberikan mereka sebarang pertolongan.
When
they will face the chastisement they will wish for a respite BUT QUR’AN SAYS NO AMOUNT OF RESPITE WILL BE OF ANY AVAIL to
them--- they will pursue the same course.
____________________________________________________________________________________________________________________________________________________
(26:207) the provisions of life that they have got, will
not avail them anything? *128
*128 There is a
subtle gap between this and the preceding sentence, which the reader himself
can fill with a little thinking. They were asking for the torment to be
hastened because they were not sure that it would ever come. They were
confident that they would continue living a life of ease and indulgence as they
had been living till then. On account of the same confidence they challenged
the Holy Prophet, as if to say, "If you are a Messenger of Allah, and we deserve
to be chastised by Allah because we have treated you as a liar, then you should
hasten that torment on us, with which you threaten us." At this it is
being said, "Well, even if they be right in their confidence, and the
torment is not sent upon them immediately, and they are allowed a long respite
to enjoy life as they expect, the question is: What will these few years of
worldly pleasure and comfort avail them when the inevitable scourge from Allah
overtakes them suddenly as it overtook the 'Ad and the Thamud, or the people of
Lot and of Aiykah, or if they are visited by death which nobody can escape
?"
وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا لَهَا
مُنْذِرُونَ {26:208}
[Q26:208] Wa
maaa ahlaknaa min qaryatin illaa lahaa munziroon.
[Q26:208] And We did not destroy any town but it had (its) warners,
[Q26:208] And We did not destroy any town but it had (its) warners,
[Q26:208] Dan tiadalah Kami membinasakan mana-mana negeri (yang telah dibinasakan
itu), melainkan setelah diutus kepadanya lebih dahulu, Rasul-rasul pemberi
amaran.
ALLAH (SWT) IS JUST, SO HE HAS SENT MESSENGERS TO ALL PEOPLE.
____________________________________________________________________________________________________________________________________________________
(26:208) (Note it that) We have never
destroyed a habitation unless it had its warners
ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ {26:209}
[Q26:209] Zikraa
wa maa kunnaa zaalimeen.
[Q26:209] To remind, and We are never unjust.
[Q26:209] To remind, and We are never unjust.
(see commentary for verse 207)
____________________________________________________________________________________________________________________________________________________
(26:209) to administer admonition; and We have never
been unjust. *129
*129 That is,
"We could not be blamed for any injustice when they did not heed the
warning and admonition of the warners and were destroyed. It would have been
injustice if no effort had been made to admonish them and guide them aright
prior to their destruction."
وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ {26:210}
[Q26:210] Wa
maa tanazzalat bihish Shayaateen;
[Q26:210] And the Shaitans have not come down with it.
[Q26:210] And the Shaitans have not come down with it.
[The Makkan
pagans imagined that the devils had brought down the Quran. Such a beneficent, perfect and lofty
message could never suit the purpose of the evil ones, nor would it be in their
power to produce it.] ….. the limitations
of the Devil is far
below the standard of the contents of the Qur’an--- as asserted in verse 212 below.
____________________________________________________________________________________________________________________________________________________
(26:210) This (lucid Book) has not been
brought down by satans, *130
*130 After the
positive aspect as stated in vv. 192-193, the negative aspect is being stated
that the Qur'an has not been brought down by satans as the enemies of the Truth
allege. The unbelieving Quraish in their campaign to spread lies and slander
against the Holy Prophet were facing a real difficulty. They did not know how
to account for the wonderful discourses which were being presented before the
people in the form of the Qur'an and which were moving their hearts deeply.
They could not stop the Qur'an from reaching the people. The only thing they
could do to counteract its effect and influence was to create doubts and
suspicions about it in their minds and hearts. Therefore, in their desperation
they charged that Muhammad (Allah's peace be upon him) was a sorcerer, who was
being inspired by the satans, and they considered this charge of theirs to be
the most effective because it could neither be easily verified nor refuted.
وَمَا يَنْبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ {26:211}
[Q26:211] Wa
maa yambaghee lahum wa maa yastatee'oon.
[Q26:211] And it behoves them not, and they have not the power to do (it).
[Q26:211] And it behoves them not, and they have not the power to do (it).
[Q26:211] Dan tidak layak bagi Syaitan-syaitan itu berbuat demikian dan mereka
juga tidak akan dapat melakukannya.
(see commentary for verse 210)
____________________________________________________________________________________________________________________________________________________
(26:211) nor does this work behove them, *131 nor
are they able to do it. *132
*131 That is,
these revelations and themes do not at all suit the satans. Any person who has
a little common sense can well understand that the sublime discourses being
presented in the Qur'an cannot be inspired by the satans. Never has it happened
that the satans might have taught the people through the sorcerers to worship
God and fear Him, or forbidden them from shirk and idol-worship, or warned them
of the accountability of the Hereafter, or prohibited them from tyranny and
sexual and moral evils, and exhorted them instead to act righteously and do
good to others. Such works cannot behove the satans. Their only pastime can be
to sow the seeds of discord among the people and to arouse them to mischief and
vice. The common observation is that people visit the sorcerers to find out
whether they will succeed in their love affairs or not, what move would suit
them in gambling, what trick and stratagem would be helpful against the enemy,
or who had stolen the camel of so and so. Apart from such affairs and problems,
the sorcerers and their patron-saints cannot be expected to worry themselves
about matters like reforming the people, teaching them morals and cleansing
their lives of vice and evil.
*132 That is, even if the satans wanted they could not impart Truth and Goodness to the people like a true teacher and reformer as the Qur'an does. Even if to deceive the people, they came out under the guise of a benefactor, their work would not be tree from blemishes, which would betray their ignorance and their hidden satanic nature. Similarly the life and the teachings of a person who poses to be a religious guide, under the influence and inspiration of satans, would inevitably reflect the wickedness of intention and design. Thus the satans can neither inspire others with piety and goodness, nor can those, who have any relation with the satans, become pious and righteous themselves. Then in addition to its high and noble teachings, the Qur'an is a lucid and eloquent Book, which contains the knowledge of Reality. That is why it has over and over again put forward the challenge that human beings and jinns would never be able to produce a book like the Qur'an even if they collaborated with all their energies and capacities. "Declare this: Even if human beings and jinns should cooperate with one another to bring forth a book like the Qur'an, they will never be able to bring anything like it, even though all of them help one another" (Bani Isra'il: 88).
"Tell them: if what you say be true, then produce one Surah like this, and you may call to your assistance anyone you can other than Allah." (Yunus: 38).
*132 That is, even if the satans wanted they could not impart Truth and Goodness to the people like a true teacher and reformer as the Qur'an does. Even if to deceive the people, they came out under the guise of a benefactor, their work would not be tree from blemishes, which would betray their ignorance and their hidden satanic nature. Similarly the life and the teachings of a person who poses to be a religious guide, under the influence and inspiration of satans, would inevitably reflect the wickedness of intention and design. Thus the satans can neither inspire others with piety and goodness, nor can those, who have any relation with the satans, become pious and righteous themselves. Then in addition to its high and noble teachings, the Qur'an is a lucid and eloquent Book, which contains the knowledge of Reality. That is why it has over and over again put forward the challenge that human beings and jinns would never be able to produce a book like the Qur'an even if they collaborated with all their energies and capacities. "Declare this: Even if human beings and jinns should cooperate with one another to bring forth a book like the Qur'an, they will never be able to bring anything like it, even though all of them help one another" (Bani Isra'il: 88).
"Tell them: if what you say be true, then produce one Surah like this, and you may call to your assistance anyone you can other than Allah." (Yunus: 38).
إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ {26:212}
[Q26:212] Innahum
'anis sam'i lama'zooloon.
[Q26:212] Most surely they are far removed from the hearing of it.
[Q26:212] Most surely they are far removed from the hearing of it.
[Q26:212] Sesungguhnya mereka dihalang sama sekali daripada mendengar wahyu yang
dibawa oleh Malaikat.
(see commentary for verse 210)
____________________________________________________________________________________________________________________________________________________
(26:212) They have indeed been kept out of its
hearing. *133
*133 That is,
"Not to speak of interfering with the revelation of the Qur'an, the satans
are not even given a chance to hear the Qur'an any moment from the time Angel
Gabriel receives it from Allah till he reveals it to the heart of the Holy
Prophet. They are so kept out of its hearing that they cannot get any hint as
to its words and contents so as to tell their friends that the Holy Prophet was
going to give such and such a message to his followers, or that his address
would contain such and such a thing that day. For further details see E. N.'s 8
to 12 of Al-Hijr, E.N.'s 5 to 7 of As -Saffat and Surah Jinn: 8-9-27.
فَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتَكُونَ
مِنَ الْمُعَذَّبِينَ {26:213}
[Q26:213] Falaa
tad'u ma'al laahi ilaahan aakhara fatakoona minal mu'azzabeen.
[Q26:213] So call not upon another gods with ALLAH (SWT), lest you be of those who are punished.
[Q26:213] So call not upon another gods with ALLAH (SWT), lest you be of those who are punished.
[Q26:213] Maka janganlah engkau menyembah tuhan yang lain bersama-sama ALLAH
(SwT), akibatnya engkau akan menjadi dari golongan yang dikenakan azab seksa.
____________________________________________________________________________________________________________________________________________________
(26:213) So,
(oh Muhammad) do not invoke any other deity besides Allah lest you should also
be included among those who will be chastised. *134
*134 This
does not mean that the Holy Prophet was going to be involved in shirk from
which he was to be admonished to desist. The object was to warn the
disbelievers and polytheists to the effect: "As the message of the Qur'an
is based on pure Truth revealed by the Almighty Ruler of the universe, and
there is no tinge of any satanic impurity in it, there could be no question of
showing a favour to somebody in regard to the Truth. Even if the Holy Messenger
himself, who is nearest to Allah and His most beloved servant, deviated a
little from the path of His obedience and invoked any other deity than Allah,
he could not escape the punishment." When it was so in the case of the
Holy Prophet, who else could have the hope that after committing shirk with
regard to AIIah, he would be able to escape the punishment or help others to
escape it.
وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ {26:214}
[Q26:214] Wa
anzir 'asheeratakal aqrabeen,
[Q26:214] And warn your nearest relations,
[Q26:214] And warn your nearest relations,
Refer to the commentary
of Ali Imran
3:52 and 53 for "warn you your near kinsmen."
THE COMMAND TO WARN THE NEAREST KINSMEN WAS WITH THE IDEA THAT WHEN
THE ADMONITION IS GIVEN TO THE VERY NEAREST RELATIONS OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the others in
mankind automatically come under the warning.
On receipt of this
command from ALLAH (SWT) what the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) did is recorded in all the basic books of
Sunni commentary on the Holy Qur’an and books on the biography of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
and Islam viz. Ma’alimut-Tanzil,
TafsireeDurre-Manthar, Musnade Imame-Hambal and Riazun-Nazra etc.
v When this verse was revealed the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) called Ali and ordered making a few loaves, with some meat on them and a cup of
milk and to invite the sons of Abdul-Muttalib.
ì Ali acted as he was
commanded and there assembled forty men from the seed of Abdul Muttalib— among whom were
the uncles of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), viz. Abu-Talib,
Abbas, Hamza and Abu-Lahab.
ì The
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) commanded
Ali to serve the food to the guests.
Ali kept before the people the few
loaves with the little meat and the milk in a small cup which would not suffice
even for a single one in the assembly. The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) blessed the food with
the name of ALLAH (SWT) and told the people to have it. Every one of the forty
guests had his fill and yet the stuff remained the same.
ì After the feast the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) wanted to speak to the assembly but Abu
Lahab took the initiative and addressing the assembly remarked that it was
a g reat sorcery and the gathering dispersed giving no opportunity to the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
to speak to them.
ì The next day the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
again called Ali and repeated the
same command about the preparation of the food and inviting the same people but the assembly behaved in the same way.
ì For a third time the
same people gathered, food in the same way as on the previous occasions, was
served with ALLAH (SWT)’s (SWT) blessings from the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and immediately as the
eating was over, the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) stood up and addressed the assembly
saying:
“O’ sons of Abdul-Muttalib! Would you believe if I tell you that an army
is lying in wait behind this mountains to attack you?”
“Aye!” exclaimed the assembly in one voice saying, “for thou hast never uttered anything but truth.” Then
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) addressed
them saying,
“Know ye all that I am the apostle of ALLAH (SWT) to warn you of ALLAH (SWT)
and to warn you of an approaching doom. And I am the bearer of the glad tidings
of the abode of external bliss to those who believe in the Only True ALLAH
(SWT) and in my ministry. And ALLAH (SWT) did not send any apostle of His but
he sent along with him his Heirs and his Kalif. Who is there among you who
would be a Vazier to me and my Heir and Kalif, and join me in task of the Ministry.”
ì None but the young Ali who was yet only of twelve or fourteen of age, stood up and readily
exclaimed “I am
here for thee O’ Apostle of ALLAH (SWT)!” But the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
bade Ali to sit down and again he
asked the same question and every time none but Ali stood up in response to the call, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) called Ali to him, opened
his mouth and dropping some saliva from his own mouth into Ali’s mouth,
embraced him and holding up his hand aloft declared, “Know ye all!
This is my Vazier, my Heir and my Kalif! Hear him and obey him!”
ì Abu Lahab who was present there witnessing
the whole event, could not suppress his evil feelings any longer
and addressing the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) said: “Thou hast done
an evil return to thy cousin for his ready response to thy call. Thou hast spat
in his mouth.” To this the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) replied, “I have filled
Ali’s mouth with the Divine Knowledge.”
***Syed Ibne Jubair relates
that this event took place at the mound of Safa. And it is reported by
historians the gathering in a taunt addressing Abu Talib remarked saying: “Now obey thine own son Ali when Muhammad has
placed in authority along with himself.” (See
Tabari, Ibne Athir, Abul_Fida, Gibbon, W. Smith, Amir Ali, etc.)***
THIS EVENT MAY BE TAKEN AS A MIRACLE THAT A BOY (ALI) OF ABOUT 13
YEARS RESPONDS TO THE BARGAIN OF A MAN (THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) OF FORTY. THE BOY PROMISES THE ASSISTANCE REQUIRED AND THE MAN DECLARES
THE STATUS MENTIONED IN RETURN AND THROUGHOUT THE VICISSITUDE OF FORTUNE—throughout all the 23 years of the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) ministry neither the boy (Ali) failed
to fulfill his declaration wherever the occasion suited it and thus the
declaration of Ali’s succession to the office of
the apostleship (as the First Imam or the First Kalif) and his other status was
simultaneous with the declaration of his apostolic mission and the event of
Ghadeer-e-Khum, BUT it was an open and public confirmation of the first
declaration in the presence of the dignitaries of the Quriesh.
____________________________________________________________________________________________________________________________________________________
(26:214) Warn your nearest kinsfolk *135
*135 Just as there could be no concession or favour
for the person of the Prophet in a matter concerning Allah's religion, SO THERE
COULD BE NO QUESTION OF A FAVOUR BEING SHOWN TO THE PROPHET'S FAMILY OR HIS NEAREST
KINSFOLK. Here the case of everybody will be judged on merit, and nobody will
be shown any favour on account of his ancestry or relation with somebody else. The
accountability of the Hereafter and punishment for deviation and misdeeds are
the same for everybody and even the Prophet's nearest kinsfolk are no
exception. Therefore, the Holy Prophet was commanded to warn his relatives and
kindred to attain the right belief and to act righteously because they would
not escape punishment only by virtue of being his relations.
[1] There are authentic Traditions to show that after the revelation of this verse, the Holy Prophet first of aII addressed the sons and daughters of his grandfather. Calling each one of them by name, he said: "O children of 'Abdul Muttalib, O 'Abbas, O Safiah, paternal aunt of Allah's Messenger, O Fatimah, daughter of Muhammad! You are warned to beware and save yourselves from the torment of the Hell-Fire: I cannot protect you from Allah's punishment; you may, however, demand whatever you like from my worldly property."
[1] There are authentic Traditions to show that after the revelation of this verse, the Holy Prophet first of aII addressed the sons and daughters of his grandfather. Calling each one of them by name, he said: "O children of 'Abdul Muttalib, O 'Abbas, O Safiah, paternal aunt of Allah's Messenger, O Fatimah, daughter of Muhammad! You are warned to beware and save yourselves from the torment of the Hell-Fire: I cannot protect you from Allah's punishment; you may, however, demand whatever you like from my worldly property."
[2] Then as was
the custom in Arabia, to warn the people of an impending calamity, he stood on
top of Mount Safa one morning and called out: "O people of Quraish, O children of Ka`b bin Luayy, O children of
Murrah, O children of Qasayy, O children of 'Abd Manaf, O children of 'Abd
Shams, O children of Hashim, O children of `Abdul Muttalib....", and
in this way he called out each branch and clan of the Quraish by name. When all
the people had got together, he said, "O
People, if I tell you that on the other side of this hill, there is a huge army
ready to attack you, will you believe my word?" With one voice they
replied in the affirmative, saying that they had never heard a lie from him in
the past. Thereupon the Holy Prophet said, "Well, I warn you of the impending scourge of AIlah: save yourselves
from His punishment: I cannot be of any help to you against Him. On the Day of
Resurrection, the righteous only will be nearest to me. Let it not happen that
others should come forth with good deeds and you should appear with the burden
of sins on your heads. Then you will call me for help, but I shall be
constrained to turn my face away from you. Of course, here in this world, I am
bound to you by blood relations, and I shall treat you with all possible
politeness as a good relation should." (Several Traditions on this
subject have been reported in Bukhari, Muslim, Musnad Ahmad, Tirmizi, Ibn Jarir
on the authority of Hadrat 'A'ishah, Hadrat Abu Hurairah, Hadrat 'Abdullah bin
'Abbas, Hadrat Zubair bin 'Amr and Hadrat Qabisah bin Makhariq).
The matter was not simply this that on receipt of the Command to "warn your nearest kinsfolk", the Holy Prophet called together aII his relatives and complied with it. In fact, the principle it meant to stress was that in the matter of religion the Prophet and his relations enjoyed no special privilege of which the other people might be deprived. What was harmful for one man, was harmful for everybody. The Prophet was supposed to first protect himself from this and then warn his nearest kinsfolk and the common people of its fatal consequences. On the other hand, what was good and beneficial for one man, 'was good and beneficial for aII. As such, the Prophet should first adopt it himself and then exhort his relatives also to adopt it, so that everybody may see that the Prophet does not only preach his message to others but practises it himself also sincerely. The Holy Prophet followed this principle throughout his life. On the conquest of Makkah, when he entered the city, he declared: "Every kind of interest payable from the people during the age of ignorance, is trampled under my feet, and first of all, I remit the interest payable to my uncle `Abbas." (It should be noted that before the prohibition of interest, Hadrat 'Abbas traded money on interest, and a substantial amount of interest payable to him at that time was outstanding against the people). Once the Holy Prophet ordered cutting off of the hand of a Quraishite woman, named Fatimah, on the charge of theft. Hadrat Usamah bin Zaid came to intercede for her, whereupon the Holy Prophet said: "By God, even if Fatimah, daughter of Muhammad, had committed the theft, I would have ordered amputation of her hand, too."
The matter was not simply this that on receipt of the Command to "warn your nearest kinsfolk", the Holy Prophet called together aII his relatives and complied with it. In fact, the principle it meant to stress was that in the matter of religion the Prophet and his relations enjoyed no special privilege of which the other people might be deprived. What was harmful for one man, was harmful for everybody. The Prophet was supposed to first protect himself from this and then warn his nearest kinsfolk and the common people of its fatal consequences. On the other hand, what was good and beneficial for one man, 'was good and beneficial for aII. As such, the Prophet should first adopt it himself and then exhort his relatives also to adopt it, so that everybody may see that the Prophet does not only preach his message to others but practises it himself also sincerely. The Holy Prophet followed this principle throughout his life. On the conquest of Makkah, when he entered the city, he declared: "Every kind of interest payable from the people during the age of ignorance, is trampled under my feet, and first of all, I remit the interest payable to my uncle `Abbas." (It should be noted that before the prohibition of interest, Hadrat 'Abbas traded money on interest, and a substantial amount of interest payable to him at that time was outstanding against the people). Once the Holy Prophet ordered cutting off of the hand of a Quraishite woman, named Fatimah, on the charge of theft. Hadrat Usamah bin Zaid came to intercede for her, whereupon the Holy Prophet said: "By God, even if Fatimah, daughter of Muhammad, had committed the theft, I would have ordered amputation of her hand, too."
وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ
الْمُؤْمِنِينَ {26:215}
[Q26:215] Wakhfid
janaahaka limanit taba 'aka minal mu'mineen.
[Q26:215] And be kind to him who follows you of the believers.
[Q26:215] And be kind to him who follows you of the believers.
[Q26:215] Dan hendaklah engkau merendah diri kepada pengikut-pengikutmu dari
orang-orang yang beriman.
____________________________________________________________________________________________________________________________________________________
(26:215) and
treat with kindness those of the believers who follow you,
فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِمَّا
تَعْمَلُونَ {26:216}
[Q26:216] Fa in
asawka faqul innee bareee'um mimmmaa ta'maloon.
[Q26:216] But if they disobey you, then say: Surely I am clear of what you do.
[Q26:216] But if they disobey you, then say: Surely I am clear of what you do.
[Q26:216] Kemudian jika mereka berlaku ingkar kepadamu, maka katakanlah:
Sesungguhnya aku berlepas diri dari apa yang kamu lakukan!
Refer to that which MUSA said to his people in Ma-idah 5:25; AND then refer to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)'s declaration in Nisa 4:65 (khadith al
qartas) when his companions
refused to give him pen and paper.
____________________________________________________________________________________________________________________________________________________
(26:216) but if they disobey, tell them: "I am not
responsible for what you do." *136
*136 This can
have two meanings: (1) "Treat
those of your relatives with kindness, who have believed in you and followed
your teachings practically; as for those who have not accepted your message,
you may declare that you are not responsible for what they do." (2) "You
should treat with kindness every such person, who believes in and obeys you,
and you should warn every unbeliever that you take no responsibility for his
actions." This verse shows that
at that tune there were some people among the Quraish and the neighbouring
Arabs, who had believed in the truth of the Holy Prophet's message; but they
had not as yet started obeying his teachings practically. They were still, as
usual, living the same life of unbelief among their people as were the other
unbelievers. Allah set apart such believers from those true believers who after
belief had adopted total obedience of the Holy Prophet. The Command "to
treat with kindness" was meant only for the latter group. As for those who
had turned away from his obedience, and who included both those who believed in
the truth of his message and those who rejected it, the Holy Prophet was
instructed to disown them, and tell them plainly that they themselves were
responsible for their deeds, and that after giving them the warning he was not
at all responsible for what they did.
وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ {26:217}
[Q26:217] Wa
tawakkal alal 'Azeezir Raheem,
[Q26:217] And rely on the Mighty, the Merciful,
[Q26:217] And rely on the Mighty, the Merciful,
____________________________________________________________________________________________________________________________________________________
(26:217) And
put your trust in the Mighty and Merciful One, *137
*137 That
is, "You should not care at all for any worldly power, howsoever big and
strong, but should continue to perform your mission with complete trust in that
Being Who is Mighty as well as Merciful. He is Mighty and, therefore, anybody
enjoying His support, cannot be overcome by any other power; He is Merciful
and, therefore, He will not let go waste the sacrifices and efforts of the one
who struggles for the sake of raising His Word in the world. "
الَّذِي يَرَاكَ حِينَ تَقُومُ {26:218}
[Q26:218] Allazee yaraaka heena taqoom.
[Q26:218] Who sees you when you stand up.
[Q26:218] Who sees you when you stand up.
BY THESE VERSES ALLAH (SWT) MAKES KNOWN THE FACT OF THE PURITY AND EXCELLENCE OF THE
HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) whose being was
transferred from Adam to his father
through purified loins and wombs, one after another. ALL HIS ANCESTORS
WERE BELIEVERS AND TRUE DEVOTEES OF ALLAH (SWT).
¤
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said:
"I and Ali are from
one and the same light."
THE INFALLIBILITY [ISMAT] OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) AND ALI CONTINUED IN THE DESCENDANTS OF ALI THROUGH BIBI FATIMAH.
Refer to the commentary
of al
Baqarah 2:124 and 127 to 129 and Ibrahim 14:24
and 25.
____________________________________________________________________________________________________________________________________________________
(26:218) Who watches you when you get up, *138
*138 "Getting up"
may mean (1) getting up
for the Prayers during the night, OR
(2) coming out for the purpose of
performing the Prophetic Mission.
وَتَقَلُّبَكَ فِي السَّاجِدِينَ {26:219}
[Q26:219] Wa
taqallubaka fis saajideen.
[Q26:219] And your turning over and over among those who prostrate themselves before ALLAH (SWT).
[Q26:219] And your turning over and over among those who prostrate themselves before ALLAH (SWT).
THE MATTER OF THESE TWO VERSES HAS A MEANING DEEPER AND WIDER THAN A
MERE LITERAL INTERPRETATION. ALLAH (SWT)’s seeing anyone standing or prostrating was no secret for the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to
be informed of it.
It is a disclosure of the hidden truth for the
enlightenment of the people:-
1. About
the divine personal excellence of the soul of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) as well as the purity
of his physical body that in its journey from the seed of Adam,
2. The
soul of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) passed through the channels of the purified loins
of godly souls who spent their lives in obedience and devotion to the Lord and never the partnership in his
ancestral parentage was polluted by the impurity of polytheism or any fallacy in the worship to any
one besides the Only True ALLAH (SWT).
THIS IS A DECLARATION OF THE ‘ISMAT’ OR
THE PURITY OR ‘INFALLIBILITY OF THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS VICEGERENT ALI.’
**About Ali the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has declared, ‘I and Ali are of one and the same Light.’ THUS Ali is one in purity and excellence with the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND the same ‘Ismat’ continued in the
combined seed of these Two, through Fatema the Lady
of Light.
***About the purity of the Holy Ahlul Bait, ALLAH (SWT) has declared in
clear cut words--- Refer to verse 33:33 and
the note on it.
According to the Ahlul Bait, THIS REFERS TO THE DIVINE APOSTOLIC LIGHT PASSING THROUGH THE LIONS
AND THE WOMBS OF ALLAH (SWT)’S (SWT) CHOSEN LINEAGE, which indicates
that all the ancestors of the Ahlul Bait were the true devotes of the Lord.
____________________________________________________________________________________________________________________________________________________
(26:219) and when you move about among those who
prostrate themselves in worship. *139
*139 This can
have several meanings: (1) Allah
watches you when in the congregational Prayers you stand and sit and perform
Ruku' and Sajdah with your followers behind you. (2) He watches
you when you get up in the night to see what your Companions (whose mark of
distinction is that "they prostrate themselves in worship") are doing
for their own well-being in the Hereafter. (3) He
is fully aware of how you and your Companions are endeavouring to reform the
people. (4) He is fully
aware of all your efforts to revolutionise the lives of the people who
"prostrate themselves in worship"; He knows what sort of training you
are giving them to reform them; how you have purified their lives and
transformed them into the best people.
These characteristics of the Holy Prophet and his Companions have a special significance in the context here. In the first place, the Holy Prophet deserves Allah's Mercy and His Support for Allah, being AlI-Hearing and All-Knowing, is fully aware of the struggle he is waging for His cause and of the efforts he is making to reform his Companions. Secondly, when a person is living such a noble life as Muhammad (upon whom be Allah's peace and blessings) is actually living, and the characteristics of his followers are those which Muhammad's Companions have, only an idiot can have the boldness to say that he is inspired by the satans, or that he is a poet. People are fully aware of the lives of the sorcerers who are inspired by the satans and also of the poets and their admirers living among them. Can anybody honestly say that there is no difference whatever between the noble life being led by Muhammad (upon whom be Allah's peace) and his Companions and the sort of life being led by the poets and the sorcerers? Then, what is it if not sheer impudence that the former are openly being branded as poets and sorcerers without any shame?
These characteristics of the Holy Prophet and his Companions have a special significance in the context here. In the first place, the Holy Prophet deserves Allah's Mercy and His Support for Allah, being AlI-Hearing and All-Knowing, is fully aware of the struggle he is waging for His cause and of the efforts he is making to reform his Companions. Secondly, when a person is living such a noble life as Muhammad (upon whom be Allah's peace and blessings) is actually living, and the characteristics of his followers are those which Muhammad's Companions have, only an idiot can have the boldness to say that he is inspired by the satans, or that he is a poet. People are fully aware of the lives of the sorcerers who are inspired by the satans and also of the poets and their admirers living among them. Can anybody honestly say that there is no difference whatever between the noble life being led by Muhammad (upon whom be Allah's peace) and his Companions and the sort of life being led by the poets and the sorcerers? Then, what is it if not sheer impudence that the former are openly being branded as poets and sorcerers without any shame?
إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {26:220}
[Q26:220] Innahoo
Huwas Samee'ul 'Aleem.
[Q26:220] Surely He is the Hearing, the Knowing.
[Q26:220] Surely He is the Hearing, the Knowing.
(see commentary for verse 218)
____________________________________________________________________________________________________________________________________________________
(26:220) He is indeed All-Hearing, All-Knowing.
هَلْ أُنَبِّئُكُمْ عَلَىٰ مَنْ تَنَزَّلُ
الشَّيَاطِينُ {26:221}
[Q26:221] Hal
unabbi'ukum 'alaa man tanazzalush Shayaateen.
[Q26:221] Shall I inform you (of him) upon whom the Shaitans descend?
[Q26:221] Shall I inform you (of him) upon whom the Shaitans descend?
THESE VERSES REFER TO THE PROMPTINGS OF THE DEVIL,
ITS NATURE AND CONSEQUENCES.
Refer to the
commentary of Anbiya 21:5 for the false accusations based on conjectures the
disbelievers made against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
Poetry and other arts are not
in themselves evil when used in the cause and service of ALLAH (SWT), His
servants and righteousness as mentioned in verse 227 of this surah. If the poets are insincere and are
divorced from actual life, its goodness and serious purpose, they become instruments of evil, then they
seek the dark depths of wickedness rather than the heights of enlightenment and
goodness.
Ø In pagan Arabia they were held in esteem and awe. They were believed to
be under the power of jinn. Before Islam they were the leaders of their tribes.
Abdullah bin Zubayr, Abu Sufyan bin
Harith, Zuhayra bin abi Wahab and Sami
bin Abd Munaf used to compose poems in praise of idols and in denunciation
of their enemies, always indulging in fancies and phantasms divorced from
truth. They very often painted
viciousness so vividly and alluringly as to excite passions and darken the
intellect and erode the power of reasoning. They used
to condemn the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) and his faithful followers.
Husayn bin Thabit and Ibn Rawahil, the two
famous Muslim poets, came to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and sought
his advice concerning their future involvement in writing poetry.
The Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) said:
"You compose poetry
in praise of ALLAH (SWT) and righteousness and in condemnation of
falsehood."
The unjust tyrants
and persecutors of the Ahlul Bayt, Yazid bin Mu-awiyah being the most
accursed among them, will be wiped out as if they never existed, as has been
foretold in verse 227 of this surah.
Those poets who *remember ALLAH (SWT)
in their verses, *highlight the sufferings
of the oppressed, *condemn the persecutors
and *beliers of the truth and the truthful, have
been excluded from the category of the poets mentioned above.
__________________________________________________________________________________________________________________________________
(26:221) O people, shall I tell you upon
whom the satans come down?
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ {26:222}
[Q26:222] Tanazzalu
'alaa kulli affaakin azeem,
[Q26:222] They descend upon every lying, sinful one,
[Q26:222] They descend upon every lying, sinful one,
(see commentary for verse 221)
____________________________________________________________________________________________________________________________________________________
(26:222) They come down upon every sinning
forgerer: *140
*140 This implies
the sorcerers, astrologers, fortune-tellers and conjurers who pose as knowers
of the unseen and tell the people their future, or as wise men who have control
over jinns and spirits and can make the destinies of the people through
them.
يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ {26:223}
[Q26:223] Yulqoonas
sam'a wa aksaruhum aaziboon.
[Q26:223] They incline their ears, and most of them are liars.
[Q26:223] They incline their ears, and most of them are liars.
[Q26:223] Yang mendengar bersungguh-sungguh (apa yang disampaikan oleh
Syaitan-syaitan itu), sedang kebanyakan beritanya adalah dusta.
(see commentary for verse 221)
____________________________________________________________________________________________________________________________________________________
(26:223) they whisper hearsay into ears, and most of
them are liars. *141
*141 This may
have two meanings: (1) The satans
somehow get a little hint of the truth and inspire their agents with it, mixing
it with all kinds of falsehood; and (2) the
deceitful, unscrupulous sorcerers hear something from the satans and then
mixing it with falsehood, whisper it into the people's ears. This has been explained
in a Tradition which Bukhari has quoted on the authority of Hadrat 'A'ishah.
She says that when some people asked the Holy Prophet about sorcerers, he
replied that they were nothing. They said, "O Messenger of Allah, they,
sometimes, tell the right thing" The Holy Prophet answered, "That
right thing is overheard by the jinns who whisper it into their friend's ear,
who concocts a story by mixing a lot of falsehood in it."
وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ {26:224}
[Q26:224] Washshu
'araaa'u yattabi 'uhumul ghaawoon;
[Q26:224] And as to the poets, those who go astray follow them.
[Q26:224] And as to the poets, those who go astray follow them.
(see commentary for verse 221)
____________________________________________________________________________________________________________________________________________________
(26:224) As for the poets, they have the erring people
to follow them. *142
*142 That is, the
people who follow and accompany the poets, are wholly different in, their
characteristics, habits and temper from those who follow and accompany Muhammad
(upon whom be Allah's peace). The difference between the two groups is so
obvious that one group can be easily distinguished from the other. On the one
side, there are the people who are characterised by the high seriousness,
civilized and gentle behaviour, righteousness and fear of God, sense of
responsibility and a high regard for the rights of others; people who are fair
and just in their dealings, . who do not utter a word except in the cause of
goodness, who have a high and pure ideal before them, which they pursue with
single-minded devotion and for whose attainment they expend all their energies
and capabilities. On other side, there are the people whose only pastime is to
portray erotic scenes of love and wine-drinking, mocking and jesting,
satirizing and eulogizing, or to arouse feelings of hatred and enmity and
vengeance against others, or to describe charms of unchaste women to the
brothel or of chaste ladies in the houses, only for the sake of pleasing the
people and winning their applause. From the crowds who throng the poetic
sessions and follow the "famous" poets, one cannot help forming the
impression that those people are free from every moral restriction, who have no
object in life except to gratify the lusts of the flesh like animals, and who
have no idea whatever of the higher and nobler ideals and ends of life. The
person who cannot see the obvious difference between the two types is indeed
blind. But if in spite of seeing and knowing the difference, only for the
purpose of suppressing the Truth, he says that Muhammad (upon whom be Allah's
peace) and his Companions are no different from the poets and their followers,
he is not only a liar but has also transgressed all bounds of modesty and
decency.
أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ
يَهِيمُونَ {26:225}
[Q26:225] Alam
tara annahum fee kulli waadiny yaheemoon.
[Q26:225] Do you not see that they wander about bewildered in every valley?
[Q26:225] Do you not see that they wander about bewildered in every valley?
[Q26:225] Tidakkah engkau melihat bahawa mereka merayau-rayau dengan tidak
berketentuan hala dalam tiap-tiap lembah (khayal dan angan-angan kosong)?
(see commentary for verse 221)
____________________________________________________________________________________________________________________________________________________
(26:225) Do you not see that they stray aimlessly in
every valley? *143
*143 That is,
they follow no fixed pattern for their thought and speech but wander aimlessly
in every valley. Every new impulse makes them take up a new theme regardless as
to whether it has any truth in it or not. Under one momentary impulse they
would start uttering wise things; under another they would give expression to
filthy and base feelings. If they felt pleased with somebody, they would
exaggerate his praises, and if they felt offended by him, they would condemn
him and run him down to hell. If they had a selfish motive, attached with
somebody, they would feel no hesitation in giving preference to a miserly
person over a generous person and to a cowardly person over a gallant person.
On the contrary, if they felt displeased with somebody, they would not feel any
shame in blotting his character and ridiculing him and his ancestors. That is
why, one can tied God-worship and atheism, materialism and spiritualism,
morality and immorality, piety and filthiness, seriousness and jesting, eulogy
and satire expressed side by side in the poetry of one and the same poet. A
person who is aware of these well known characteristics of the poets cannot
reconcile himself to charging the recipient of the Qur'an with poetry, whose
every discourse and word is clear and precise, whose objective is clearly
defined, and who has never in his life uttered a word deviating in any way from
the path of truth, righteousness and virtue.
At another place in the Qur'an, it has been stated that poetry is not suited to the temperament of the Holy Prophet: "We have not taught him poetry, nor dces it suit him." (Ya Sin: 69). And this fact was fully known to the people wao had any personal acquaintance with the Holy Prophet. Authentic Traditions show that he could not recite a complete verse from memory. If ever during conversation he remembered of a good verse of some poet, he would recite it without much care and regard for its metre and order of words.
Once Hadrat `A'ishah was asked whether the Holy Prophet ever made use of poetic verses in his discourses. She replied that he hated poetic verses the most, though sometimes he would recite a verse of a poet of Bani Quais, but in so doing he would unconsciously change the order of its words. When Hadrat Abu Bakr corrected him, he would say, "Brother, I am not a poet, nor composing poetry is my object. " Arabic poetry abounded in themes of sex and love romances, winedrinking, tribal hatreds and feuds, ancestry pride and vanity and made little or no mention of pure and noble themes. It was so saturated with falsehood, exaggeration, false accusations, undue praise , vanity, satiric invectives, jesting and polytheistic obscenities that the Holy Prophet once remarked: "It is better that the interior of one of you be filled with pus than with poetic verses" However, if there was something good in a verse, he would appreciate it, and say, "Some verses are based on wisdom." When he heard the verses of Umayyah bin Abi-Salt, he said, "His verse is a believer but his heart a disbeliever." Once a Companion recited a hundred or so good verses before him, and he went on urging him to recite more.
At another place in the Qur'an, it has been stated that poetry is not suited to the temperament of the Holy Prophet: "We have not taught him poetry, nor dces it suit him." (Ya Sin: 69). And this fact was fully known to the people wao had any personal acquaintance with the Holy Prophet. Authentic Traditions show that he could not recite a complete verse from memory. If ever during conversation he remembered of a good verse of some poet, he would recite it without much care and regard for its metre and order of words.
Once Hadrat `A'ishah was asked whether the Holy Prophet ever made use of poetic verses in his discourses. She replied that he hated poetic verses the most, though sometimes he would recite a verse of a poet of Bani Quais, but in so doing he would unconsciously change the order of its words. When Hadrat Abu Bakr corrected him, he would say, "Brother, I am not a poet, nor composing poetry is my object. " Arabic poetry abounded in themes of sex and love romances, winedrinking, tribal hatreds and feuds, ancestry pride and vanity and made little or no mention of pure and noble themes. It was so saturated with falsehood, exaggeration, false accusations, undue praise , vanity, satiric invectives, jesting and polytheistic obscenities that the Holy Prophet once remarked: "It is better that the interior of one of you be filled with pus than with poetic verses" However, if there was something good in a verse, he would appreciate it, and say, "Some verses are based on wisdom." When he heard the verses of Umayyah bin Abi-Salt, he said, "His verse is a believer but his heart a disbeliever." Once a Companion recited a hundred or so good verses before him, and he went on urging him to recite more.
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ {26:226}
[Q26:226] Wa
annahum yaqooloona ma laa yaf'aloon-
[Q26:226] And that they say that which they do not do,
[Q26:226] And that they say that which they do not do,
(see commentary for verse 221)
____________________________________________________________________________________________________________________________________________________
(26:226) and say that which they do not practise:
themselves. *144
*144 This
characteristic of the poets was just the antithesis of the Holy Prophet's
conduct and practice. Everybody knew that the Holy Prophet said what he
practised and practised what he said. The fact that there was complete
conformity between his word and deed, could not be denied by anybody. On the
contrary, everyone was well aware that the poets said one thing and practised
just the opposite of it. For instance, they would express noble themes of
generosity, indifference to worldly wealth, contentment and self-respect in
their poetry, but, in practical life, they would turn out to be extremely
stingy and cowardly, avaricious and selfish. They would find fault with others
on trifles, but would themselves be involved in grave moral weaknesses.
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
وَذَكَرُوا اللَّهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا ۗ
وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ {26:227}
[Q26:227]
Illal lazeena aamanoo wa'amilus saalihaati wa
zakarul laaha kaseeranw wantasaroo mim ba'di maa zulimoo; wa saya'lamul lazeena
zalamooo aiya munqalbiny yanqaliboon.
[Q26:227] Except those who believe and do good and remember ALLAH (SWT) much, and defend themselves after they are oppressed; and they who act unjustly shall know to what final place of turning they shall turn back.
[Q26:227] Except those who believe and do good and remember ALLAH (SWT) much, and defend themselves after they are oppressed; and they who act unjustly shall know to what final place of turning they shall turn back.
[Q26:227] Kecuali orang-orang yang beriman dan beramal
soleh (dari kalangan penyair-penyair itu) dan mereka pula mengingati ALLAH
(SwT) banyak-banyak, serta mereka membela diri sesudah mereka dianiaya dan
(ingatlah), orang-orang yang melakukan sebarang kezaliman, akan mengetahui
kelak, ke tempat mana, mereka akan kembali.
THIS IS AN
EXCEPTION TO THE CONDEMNED ART OF POETRY, in any poetic
composition produced by the good believers who remember ALLAH (SWT) in favour
of the oppressed ones against the aggressors particularly those who were
persecuted for their adherence to the truth. THEREFORE the poetic work in
the praise of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
or the Holy Ahlul Bait or their devotees, or condemning the aggressors and
their unjust conduct is included in the exception--Thus they are
commendable.
____________________________________________________________________________________________________________________________________________________
(26:227) save those who believed and did good works and
remembered Allah much, and when they were treated unjustly, they only defended
themselves (and did not show vindictiveness) *145 And the iniquitous people will soon come to
know what punishment awaits them. *146
*145 Here those
poets have made an exception from the general reproach, who possess the
following four characteristics:
(1) They should be believers in Allah, His Prophets, His Books and the Hereafter.
(2) They should be pious in practical life and not sinners, nor free from moral restrictions to say whatever they like.
(3) They should be remembering Allah much in their day to day lives as well as in their literary work. It should not be so that their personal lives reflect God-consciousness and piety, but their poetry is replete with themes of debauchery and lusts of the flesh, or that their poetry is full of serious themes of wisdom and God-consciousness, but their personal lives are devoid of any trace of the remembrance of Allah. As a matter of fact, both these states are equally despicable. A good poet is he who is Godconscious in his personal life and whose poetic talent and skills also are devoted to the advancement of the way of life followed by the God-conscious, God-fearing and God-worshipping people.
(4) They should not satirize others for personal reasons, nor take vengeance on others on account of personal, racial and national prejudices, but when they are required to support the truth, they should use their literary powers like weapons of war against the unjust and treacherous people. It does not behove the believers to adopt a humble, supplicating attitude against injustice and oppression. Traditions show that when the unbelieving and mushrik poets raised a storm of false accusations against Islam and the Holy Prophet and spread the poison of hatred against the Muslims, the Holy Prophet urged and encouraged the poets of Islam to counter attack them. Once he said to Ka`b bin Malik, "Satirize them, for, I swear by God in Whose hand is my soul, your verse will be more effective and damaging for them than the arrow." Likewise he said to Hassan bin Thabit, "Deal with them and Gabriel is with you". And, "Say and the Holy Spirit is with you." Once he said, "The believer fights with the sword as well as with the tongue."
*146 "The iniquitous people": The people who out of sheer obduracy calumniated the Holy Prophet of being a sorcerer, poet and a mad and enchanted man, in order to defeat lslam, and to confuse the other people and distract them from his message and invitation.
(1) They should be believers in Allah, His Prophets, His Books and the Hereafter.
(2) They should be pious in practical life and not sinners, nor free from moral restrictions to say whatever they like.
(3) They should be remembering Allah much in their day to day lives as well as in their literary work. It should not be so that their personal lives reflect God-consciousness and piety, but their poetry is replete with themes of debauchery and lusts of the flesh, or that their poetry is full of serious themes of wisdom and God-consciousness, but their personal lives are devoid of any trace of the remembrance of Allah. As a matter of fact, both these states are equally despicable. A good poet is he who is Godconscious in his personal life and whose poetic talent and skills also are devoted to the advancement of the way of life followed by the God-conscious, God-fearing and God-worshipping people.
(4) They should not satirize others for personal reasons, nor take vengeance on others on account of personal, racial and national prejudices, but when they are required to support the truth, they should use their literary powers like weapons of war against the unjust and treacherous people. It does not behove the believers to adopt a humble, supplicating attitude against injustice and oppression. Traditions show that when the unbelieving and mushrik poets raised a storm of false accusations against Islam and the Holy Prophet and spread the poison of hatred against the Muslims, the Holy Prophet urged and encouraged the poets of Islam to counter attack them. Once he said to Ka`b bin Malik, "Satirize them, for, I swear by God in Whose hand is my soul, your verse will be more effective and damaging for them than the arrow." Likewise he said to Hassan bin Thabit, "Deal with them and Gabriel is with you". And, "Say and the Holy Spirit is with you." Once he said, "The believer fights with the sword as well as with the tongue."
*146 "The iniquitous people": The people who out of sheer obduracy calumniated the Holy Prophet of being a sorcerer, poet and a mad and enchanted man, in order to defeat lslam, and to confuse the other people and distract them from his message and invitation.
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