SURAH (26) ASH-SHU'ARAA (AYA 61 to 90)
فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ
مُوسَىٰ إِنَّا لَمُدْرَكُونَ {61}
[Q26:61] Falammaa
taraaa'al jam'aani qaala as haabu Moosaaa innaa lamudrakoon.
[Q26:61] So when the two hosts saw each other, the companions of Musa cried out: Most surely we are being overtaken.
[Q26:61] So when the two hosts saw each other, the companions of Musa cried out: Most surely we are being overtaken.
[Q26:61] Setelah kedua-dua kumpulan itu
nampak satu sama lain, berkatalah orang-orang Nabi Musa: Sesungguhnya kita akan
dapat ditawan.
(see commentary for verse 10)
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(26:61) When the two hosts came face to face with each
other, the companions of Moses cried out: "We are overtaken !"
قَالَ كَلَّا ۖ إِنَّ مَعِيَ رَبِّي
سَيَهْدِينِ {26:62}
[Q26:62] Qaala
kallaaa inna ma'iya Rabbee sa yahdeen.
[Q26:62] He said: By no means; surely my Lord is with me: He will show me a way out.
[Q26:62] He said: By no means; surely my Lord is with me: He will show me a way out.
[Q26:62] Nabi Musa menjawab: Tidak!
Jangan fikir (akan berlaku yang demikian)! Sesungguhnya aku sentiasa disertai
oleh Tuhanku (dengan pemeliharaan dan pertolonganNya), Dia akan menunjuk jalan
kepadaku.
The fear of the people of
Moses and their doubt of safety
against the approaching enemy and Moses’
consolation is quite SIMILAR to the story of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) and his companion in the Cave vide verse 9:40 during the ‘Hijrat’ or immigration to Madina.
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(26:62) Moses said, "No, never! With me indeed is
my Lord: He will sure]y guide me." *46
*46 That is,
"He will show me the way out of this calamity"
فَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنِ اضْرِبْ بِعَصَاكَ
الْبَحْرَ ۖ فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ {26:63}
[Q26:63] Fa
awhainaaa ilaa Moosaaa anidrib bi'asaakal bahra fanfalaqa fakaana kullu firqin
kattawdil 'azeem.
[Q26:63] Then We revealed to Musa: Strike the sea with your staff. So it had cloven asunder, and each part was like a huge mound.
[Q26:63] Then We revealed to Musa: Strike the sea with your staff. So it had cloven asunder, and each part was like a huge mound.
[Q26:63] Lalu Kami wahyukan kepada Nabi
Musa: Pukullah laut itu dengan tongkatmu. (Setelah dipukul) maka terbelahlah
laut itu (kepada beberapa bahagian), lalu menjadilah air tiap-tiap bahagian
yang terbelah itu terangkat seperti gunung yang besar.
(see commentary for verse 10)
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(26:63) We inspired Moses with the Command: "Smite
the sea with your staff." The sea parted forthwith and its each part stood
like a mighty mountain. *47
*47 Literally, tawd is a high mountain. It appears
that as soon as Prophet Moses struck the sea with his staff, it tore the sea
asunder and the waters stood like two mighty mountains on the sides and
remained in that condition for so long that, on the one hand, the Israelite
caravans consisting of hundreds of thousands of the migrants were able to pass
through safely, and on the other, Pharaoh and his hosts stepped in and reached
the middle of the sea. In the natural course, a phenomenon like this has never
occurred that due to a windstorm, however strong, the sea should have parted
and stood like mighty mountains on either side for such a long time. According
to verse 77 of Ta Ha, Prophet Moses was commanded by Allah "to make for
them (the Israelites) a dry path across the sea." This shows that the
smiting of the sea did not only result in dividing the waters into two parts,
which stood like mighty mountains on either side, but it also created a dry
path in between without any mud or slush. In this connection, one should also
consider verse 24 of Surah Dukhan, which says that after Moses had crossed the
sea along with his people, he was commanded by Allah "to let the sea
remain as it is because Pharaoh is to be drowned in it." This implies that
if after crossing the sea, Moses had again struck it with his staff, the two
sides would have rejoined, but he was forbidden to do so. Obviously, this was a
miracle, and the view of those who try to interpret it as a natural phenomenon,
is belied. For explanation, see E.N. 53 of Ta Ha.
وَأَزْلَفْنَا ثَمَّ الْآخَرِينَ {26:64}
[Q26:64] Wa
azlafnaa sammal aakhareen.
[Q26:64] And We brought near, there, the others.
[Q26:64] And We brought near, there, the others.
(see commentary for verse 10)
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(26:64) And We led to the same place the other host,
too.
وَأَنْجَيْنَا مُوسَىٰ وَمَنْ مَعَهُ
أَجْمَعِينَ {26:65}
[Q26:65] Wa
anjainaa Moosaa wa mam ma'ahooo ajma'een;
[Q26:65] And We saved Musa and those with him, all of them.
[Q26:65] And We saved Musa and those with him, all of them.
(see commentary for verse 10)
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(26:65) We saved Moses and all his companions,
ثُمَّ أَغْرَقْنَا الْآخَرِينَ {26:66}
[Q26:66] Summa
aghraqnal aakhareen.
[Q26:66] Then We drowned the others.
[Q26:66] Then We drowned the others.
(see commentary for verse 10)
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(26:66) and drowned the others *48 .
*48 That is,
Pharaoh and his army.
إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ
أَكْثَرُهُمْ مُؤْمِنِينَ {26:67}
[Q26:67] Inna
fee zaalika la Aayaah; wa maa kaana aksaruhu mu'mineen.
[Q26:67] Most surely there is a sign in this, but most of them do not believe.
[Q26:67] Most surely there is a sign in this, but most of them do not believe.
[Q26:67] Sesungguhnya pada peristiwa
yang demikian, terdapat satu tanda (yang membuktikan kekuasaan ALLAH (SwT)) dan
(dalam pada itu), kebanyakan mereka tidak juga mahu beriman.
(see commentary for verse 10)
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(26:67) There is indeed a Sign in this, *49 but
most of these people would not believe.
*49 That is, the
Quraish have this lesson to learn from this: "The obdurate people like
Pharaoh, his chiefs and followers had not believed even though they had been
shown clear miracles for years. They had been so blinded by obduracy that even
on the occasion of their drowning in the sea although they had seen the sea
parting asunder in front of their very eyes, the waters standing like high
mountains on either side, and the dry path in between for the Israelite
caravans to pass, yet they failed to understand that Moses had Divine succour
and support with him which they had come out to fight. At last when they came
to their senses, it was too late, because they had been overtaken by the wrath
of Allah and the sea waters had covered them completely. It was on this
occasion that Pharaoh had cried out "I have believed that there is no god
but the real God in Whom the Children of Israel have believed and I am of those
who surrender." (Yunus: 90).
On the other hand, there is a Sign in this for the believers, too. They should understand how Allah by His grace causes the Truth to prevail in the long run and the falsehood to vanish even though the forces to evil may appear to be dominant for the time being.
On the other hand, there is a Sign in this for the believers, too. They should understand how Allah by His grace causes the Truth to prevail in the long run and the falsehood to vanish even though the forces to evil may appear to be dominant for the time being.
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {26:68}
[Q26:68] Wa
inna Rabbaka la Huwal 'Azeezur Raheem.
[Q26:68] And most surely your Lord is the Mighty, the Merciful.
[Q26:68] And most surely your Lord is the Mighty, the Merciful.
[Q26:68] Dan sesungguhnya Tuhanmu (wahai
Muhammad), Dialah sahaja Yang Maha Kuasa, lagi Maha Mengasihani.
(see commentary for verse 10)
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(26:68) The fact is that your Lord is Mighty as well as
Merciful.
SECTION
5
Abraham
exhorts his father to discard idoltary
Abraham
exhorts Azar to discard idolatry and to worship none but the Only One True God
– The punishmentthe disbelievers in the Truth shall suffer in Hell.
وَاتْلُ عَلَيْهِمْ نَبَأَ إِبْرَاهِيمَ {26:69}
[Q26:69] Watlu
'alaihim naba-a Ibraaheem.
[Q26:69] And recite to them the story of Ibrahim.
[Q26:69] And recite to them the story of Ibrahim.
See commentary of An-am 6:75 to 84 Maryam 19:41 to 50; Anbiya
21:51 to 71; Bara-at 9:114 and Ibrahim 14:35
to 41, FOR IBRAHIM.
For the "truthful tongue" in verse 84
refer to Maryam
19:41 to 50.
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(26:69) And tell them the story of Abraham *50
*50 This part of
the life-history of Prophet Abraham relates to the time when after his
appointment to Prophethood, a conflict had started between him and his people
on the questions of shirk and Tauhid. In this connection, the reader should
also see Al-Baqarah: 258-260, Al-An`am: 75-83, Maryam: 41-50, Al-Anbiya':
51-70, As- Saffat: 83-113, and Al-Mumtahanah: 4-5.
The Qur'an has specially repeated this part of Prophet Abraham's lifestory over and over again because the Arabs in general and the Quraish in particular regarded themselves as his followers and professed his way and creed. BESIDES THEM, the Christians and the Jews also claimed that Abraham was their religious leader and guide. That is why the Qur'an admonishes them over and over again that the creed brought by Abraham was Islam itself, which is now being presented by the Holy Prophet Muhammad (Allah's peace be upon him), and which they are opposing tooth and nail. Prophet Abraham was not a mushrik, but an antagonist against shirk, and for the same reason he had to leave his home and country and live as a migrant in Syria, Palestine and Hejaz. Thus he was neither a Jew nor a Christian, because Judaism and Christianity appeared centuries after him. This historical argument could neither be refuted by the mushriks, nor by the Jews or the Christians, because the mushriks themselves admitted that idol-worship in Arabia had started several centuries after Prophet Abraham, and the Jews and the Christians also could not deny that Prophet Abraham had lived long before the beginning of Judaism and Christianity. This obviously meant that the special beliefs and customs which those people thought formed the basis of their religion, were not part of the original religion taught by Prophet Abraham. True religion was the one which had no tinge of those impurities, but was based on those worship and obedience of One Allah alone. That is why the Qur`an says:
"Abraham was neither a Jew nor a Christian, but he was a Muslim, sound in the Faith, and he was not of those who set up partners with Allah. Surely only those people who follow Abraham are entitled to claim a relationship with him. Now this Prophet and the believers are better entitled to this relationship." (AIAn'am: 67, 68).
The Qur'an has specially repeated this part of Prophet Abraham's lifestory over and over again because the Arabs in general and the Quraish in particular regarded themselves as his followers and professed his way and creed. BESIDES THEM, the Christians and the Jews also claimed that Abraham was their religious leader and guide. That is why the Qur'an admonishes them over and over again that the creed brought by Abraham was Islam itself, which is now being presented by the Holy Prophet Muhammad (Allah's peace be upon him), and which they are opposing tooth and nail. Prophet Abraham was not a mushrik, but an antagonist against shirk, and for the same reason he had to leave his home and country and live as a migrant in Syria, Palestine and Hejaz. Thus he was neither a Jew nor a Christian, because Judaism and Christianity appeared centuries after him. This historical argument could neither be refuted by the mushriks, nor by the Jews or the Christians, because the mushriks themselves admitted that idol-worship in Arabia had started several centuries after Prophet Abraham, and the Jews and the Christians also could not deny that Prophet Abraham had lived long before the beginning of Judaism and Christianity. This obviously meant that the special beliefs and customs which those people thought formed the basis of their religion, were not part of the original religion taught by Prophet Abraham. True religion was the one which had no tinge of those impurities, but was based on those worship and obedience of One Allah alone. That is why the Qur`an says:
"Abraham was neither a Jew nor a Christian, but he was a Muslim, sound in the Faith, and he was not of those who set up partners with Allah. Surely only those people who follow Abraham are entitled to claim a relationship with him. Now this Prophet and the believers are better entitled to this relationship." (AIAn'am: 67, 68).
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا
تَعْبُدُونَ {26:70}
[Q26:70] Iz
qaala li abeehi wa qawmihee maa ta'budoun.
[Q26:70] When he said to his father and his people: What do you worship?
[Q26:70] When he said to his father and his people: What do you worship?
(see commentary for verse 69)
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(26:70) when he asked his father and his people:
"What are these things that you worship?" *51
*51 Obviously
the object of this question was to remind the people that the deities which
they worshipped were false and absolutely powerless. In Surah AIAnbiya' the
same question has been posed thus: "What are these images to which you are
so devoted '?" (V. 52).
قَالُوا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا
عَاكِفِينَ {26:71}
[Q26:71] Qaaloo
na'budu asnaaman fanazallu lahaa 'aakifeen.
[Q26:71] They said: We worship idols, so we shall be their votaries.
[Q26:71] They said: We worship idols, so we shall be their votaries.
[Q26:71] Mereka menjawab: Kami menyembah
berhala-berhala, maka (kerana memuliakannya) kami berkekalan menyembahnya.
(see commentary for verse 69)
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(26:71) They answered, "These are idols which we
worship and we serve them devotedly." *52
*52 Though
everybody knew that they worshipped idols, their answer implied that they were
firm in faith and their hearts were satisfied with it, as if to say, "We
also know that these are idols of stone and wood, which we worship, but our
faith demands that we should serve and worship them devotedly."
قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ {26:72}
[Q26:72] Qaala
hal yasma'oona kum iz tad'oon,
[Q26:72] He said: Do they hear you when you call?
[Q26:72] He said: Do they hear you when you call?
(see commentary for verse 69)
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(26:72) Abraham asked, "Do they hear you when you
call on them?
أَوْ يَنْفَعُونَكُمْ أَوْ يَضُرُّونَ {26:73}
[Q26:73] Aw
yanfa'oonakum aw yadurroon.
[Q26:73] Or do they profit you or cause you harm?
[Q26:73] Or do they profit you or cause you harm?
[Q26:73] Atau mereka dapat memberikan
sesuatu yang ada manfaatnya kepada kamu ataupun menimpakan sesuatu bahaya?
(see commentary for verse 69)
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(26:73) "Or
do they bring any good or harm to you?"
قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَٰلِكَ
يَفْعَلُونَ {26:74}
[Q26:74] Qaaloo
bal wajadnaaa aabaaa 'anaa kazaalika yaf'aloon.
[Q26:74] They said: Nay, we found our fathers doing so.
[Q26:74] They said: Nay, we found our fathers doing so.
(see commentary for verse 69)
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(26:74) They replied, "No, but we have found our
elders doing the same." *53
*53 That is,
"We do not worship and serve them because they hear our prayers and
supplications, or that they can harm and benefit us, but because we have seen
our elders worshipping and serving them." Thus, they themselves admitted
that the only reason of their worshipping the idols was the blind imitation of
their forefathers. In other words, they meant this: "There is nothing new
in what you are telling us, We know that these are idols of stone and wood,
which do not hear anything, nor can haran or do good; but we cannot believe
that our elders who have been worshipping them since centuries, generation
after generation, were foolish people. They must have had some good reason for
worshipping these lifeless images, so we are doing the same as we have full
faith in them."
قَالَ أَفَرَأَيْتُمْ مَا كُنْتُمْ تَعْبُدُونَ {26:75}
[Q26:75] Qaala
afara 'aitum maa kuntum ta'budoon,
[Q26:75] He said: Have you then considered what you have been worshipping:
[Q26:75] He said: Have you then considered what you have been worshipping:
[Q26:75] Nabi Ibrahim berkata: Sudahkah
kamu berfikir sehingga nampak gunanya benda-benda yang kamu sembah itu? -
(see commentary for verse 69)
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(26:75) At this, Abraham said, "Have you ever seen
(with open eyes) the things which
أَنْتُمْ وَآبَاؤُكُمُ الْأَقْدَمُونَ {26:76}
[Q26:76] Antum
wa aabaaa'ukumul aqdamoon,
[Q26:76] You and your ancient sires.
[Q26:76] You and your ancient sires.
(see commentary for verse 69)
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(26:76) you and your elders have been
worshipping? *54
*54 That is,
"Is it enough to say that a religion is true only because it has been held
as such by their ancestors? Should people, generation after generation, go on
following their ancestors in their footsteps blindly without ever caring to see
whether the deities they worship possess any divine attribute or not, and
whether they have any power to influence their destinies? "
فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ
الْعَالَمِينَ {26:77}
[Q26:77] Fa
innahum 'aduwwwul leee illaa Rabbal 'aalameen;
[Q26:77] Surely they are enemies to me, but not (so) the Lord of the worlds;
[Q26:77] Surely they are enemies to me, but not (so) the Lord of the worlds;
[Q26:77] (Aku bertanya demikian) kerana
sesungguhnya berhala-berhala itu ialah musuhKu, (aku tidak menyembah) melainkan
ALLAH (SwT) Tuhan sekalian alam;
(see commentary for verse 69)
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(26:77) They are all enemies to me, *55 except
One Lord of the worlds, *56
*55 That is
"When I consider them, I see that if I worship them, I shall ruin myself
both in this world and in the Hereafter. As their worship is clearly harmful,
worshipping them is worshipping one's enemy." These words of Prophet
Abraham bear a close connection with verses 81, 82 of Surah Maryam, which say:
"These people have set up other gods than Allah so that they may become
their supporters. But they will have no supporter; all of them will not only
disown their worship but also become their opponents (on the Day of
Judgment)."
It should be noted that Prophet Abraham did not say, "They are enemies to you", but said, "They are enemies to me." In the first case, there was every chance that the people would have felt offended and provoked, because it would have been difficult for them to understand how their own gods could be their enemies. As a matter of fact, Prophet Abraham appealed to the natural feeling of man that he is his own well-wisher and cannot wish ill of himself deliberately. This would inevitably have led the addressees to think whether what they were doing was really for their good and was in no way harmful."
*56 That is, "Of all the deities who are being worshipped in the world, there is only One Allah alone, Lord of the universe, in whose worship I find any good for myself, and Whose worship is the worship of one's own Cherisher and Supporter, and not of one's enemy." Then Prophet Abraham briefly gives the arguments, which nobody could refute, as to why Allah alone is worthy of man's worship and indirectly suggests that his addressees (the idol-worshippers) had no rational basis for worshipping deities other than Allah except in blind imitation of their forefathers.
It should be noted that Prophet Abraham did not say, "They are enemies to you", but said, "They are enemies to me." In the first case, there was every chance that the people would have felt offended and provoked, because it would have been difficult for them to understand how their own gods could be their enemies. As a matter of fact, Prophet Abraham appealed to the natural feeling of man that he is his own well-wisher and cannot wish ill of himself deliberately. This would inevitably have led the addressees to think whether what they were doing was really for their good and was in no way harmful."
*56 That is, "Of all the deities who are being worshipped in the world, there is only One Allah alone, Lord of the universe, in whose worship I find any good for myself, and Whose worship is the worship of one's own Cherisher and Supporter, and not of one's enemy." Then Prophet Abraham briefly gives the arguments, which nobody could refute, as to why Allah alone is worthy of man's worship and indirectly suggests that his addressees (the idol-worshippers) had no rational basis for worshipping deities other than Allah except in blind imitation of their forefathers.
الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ {26:78}
[Q26:78] Allazee
khalaqanee fa Huwa yahdeen,
[Q26:78] Who created me, then He has shown me the way:
[Q26:78] Who created me, then He has shown me the way:
[Q26:78] Tuhan yang menciptakan daku
(dari tiada kepada ada), maka Dialah yang memimpin dan memberi petunjuk
kepadaku;
(see commentary for verse 69)
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(26:78) Who created me, *57 then
He it is Who guides me,
*57 This is the
first reason for which AIlah, and One Allah alone, is worthy of man's
worship. The people also knew and believed that Allah alone was their Creator
without any partner. Not only they but all the polytheists of the world also
have always held the belief that even the deities they worshipped were the
creation of Allah, and except for the atheists none have ever denied that Allah
is the Creator of the whole universe. This
argument of Prophet Abraham implied that being a creature, he could only
worship his Creator, Who was alone worthy of his worship, and none else,
because none besides Allah had any share in His creation.
وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ {26:79}
[Q26:79] Wallazee
Huwa yut'imunee wa yasqeen,
[Q26:79] And He Who gives me to eat and gives me to drink:
[Q26:79] And He Who gives me to eat and gives me to drink:
(see commentary for verse 69)
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(26:79) Who gives me food and drink,
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ {26:80}
[Q26:80] Wa
izaa mardtu fahuwa yashfeen;
[Q26:80] And when I am sick, then He restores me to health.
[Q26:80] And when I am sick, then He restores me to health.
(see commentary for verse 69)
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(26:80) and Who gives me health when I am ill, *58
*58 The second reason
for worshipping Allah and Allah alone is that Allah had not become unconcerned
with man after creating him and let him alone to see other supporters for help,
but had also taken the responsibility of making arrangements for his guidance,
protection and fulfilment of his needs. The moment a human child is born, milk
is produced for it in the breasts of its mother, and some unseen power teaches
it the way to suck it and take it down the throat. From the first day of his
life till his death, the Creator has provided in the world around him all
necessary means required for every stage of his life for his development and
guidance, sustenance and survival. He has also endowed him with all those
powers and abilities which are needed to use the means with advantage and given
him all necessary guidance for every sphere of life. Then for the protection of
human life against all sorts of disease, germs and poisons, He has created such
effective antidotes that they have not yet been fully encompassed by human
knowledge. If these natural arrangements had not been made, even a thorn-prick
would have proved fatal. When this all-pervading mercy and providence of the
Creator is supporting and sustaining man at all times in every way, there could
be no greater folly and ingratitude on the part of man than this that he should
bow down before others than Allah and seek their help in need and
trouble.
وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ {26:81}
[Q26:81] Wallazee
yumeetunee summa yuhyeen;
[Q26:81] And He Who will cause me to die, then give me life;
[Q26:81] And He Who will cause me to die, then give me life;
(see commentary for verse 69)
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(26:81) Who will cause me to die and then will give me
life again,
وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي
يَوْمَ الدِّينِ {26:82}
[Q26:82] Wallazeee
atma'u ai yaghfira lee khateee' atee Yawmad Deen.
[Q26:82] And Who, I hope, will forgive me my mistakes on the Day of Judgment.
[Q26:82] And Who, I hope, will forgive me my mistakes on the Day of Judgment.
(see commentary for verse 69)
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(26:82) and of Whom l expect that He will forgive me my
errors on the Day of Judgment." *59
*59 The third reason for worshipping
none but Allah is that man's relation with his God is not merely confined to
this worldly life, which will end at death, but extends to life-after-death
also. The same God Who brought him into existence, recalls him and there is no
power which can stop his return froth the world. No remedy, no physician no god
or goddess has ever been able to catch the hand which takes man out of this
world. Even all those men who were made deities and worshipped, could not ward
off their own deaths. Onlv Allah judges and decides when a particular person is
to be recalled from the world, and whenever somebody is recalled by Him, he has
to leave this world in any case. Then it is Allah alone Who will decide as to
when He should raise back to life all those people who were born in this world
and died and buried here, and ask them to account for their worldly lives. Then
also nobody will have the power to stop resurrection of himself or others.
Every human being will have to rise on the Command of Allah and appear in His
Court. Then Allah alone will be the Judge on that Day, and nobody else will be
a partner in his judgment in any degree. To punish or to forgive will be
entirely in Allah's hand. Nobody will have the power to get somebody forgiven
if Allah would want to punish him, and punished if Allah would want to forgive
him All those who are regarded as intercessors in the world, will themselves be
hoping for Allah's mercy and grace for their forgiveness. In view of these
facts anybody who worships others than Allah, is in fact preparing for his own
doom. There can be no greater misfortune than this that man should turn away
from Allah Who controls his life here as well as in the Hereafter, and should
turn for help and support to those who are utterly powerless in this
regard.
رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ {26:83}
[Q26:83]
Rabbi hab lee hukmanw wa alhiqnee bis Saaliheen;
[Q26:83] My Lord: Grant me wisdom, and join me with the good
[Q26:83] My Lord: Grant me wisdom, and join me with the good
(see commentary for verse 69)
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(26:83) (After. this Abraham prayed: "My Lord,
bestow upon me knowledge and wisdom *60 and join me with the
righteous, *61
*60 Hukm
here does not mean "Prophethood", because at the time this prayer was
made, Prophet Abraham had already been appointed a Prophet. Even if this prayer
was made before that, Prophethood is not bestowed on request, but it is
something which Allah Himself bestows on those He wills. That is why, hukm has
been translated wisdom, knowledge, right understanding and power of judgment.
The Holy Prophet is also reported to have made a similar prayer: Arinal-ashyaa' Kama hiya: "O
Allah, give us the power to see and understand a thing as it really is and to
form an opinion about it according to its reality."
*61 "Join me with the righteous": "Give me a righteous society to live in in this world and raise me along with the righteous in the Hereafter." To be raised back to life with the righteous and to attain one's salvation have one and the same meaning. Therefore, this should be the prayer of every person who believes in the life-after-death and in reward and punishment. Even in this world a pious man cherishesthe desire that God should save him from living a life in an immoral and wicked society and should join him with the righteous people. A pious and righteous person will remain iII at ease and restless until either his own society should become clean and pure morally, or heleaves it to join another society which is practising and following the principles of truth and honesty.
*61 "Join me with the righteous": "Give me a righteous society to live in in this world and raise me along with the righteous in the Hereafter." To be raised back to life with the righteous and to attain one's salvation have one and the same meaning. Therefore, this should be the prayer of every person who believes in the life-after-death and in reward and punishment. Even in this world a pious man cherishesthe desire that God should save him from living a life in an immoral and wicked society and should join him with the righteous people. A pious and righteous person will remain iII at ease and restless until either his own society should become clean and pure morally, or heleaves it to join another society which is practising and following the principles of truth and honesty.
وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الْآخِرِينَ {26:84}
[Q26:84]
Waj'al lee lisaana sidqin fil aakhireen;
[Q26:84] And ordain for me a goodly mention among posterity
[Q26:84] And ordain for me a goodly mention among posterity
(see commentary for verse 69)
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(26:84) and grant me true renown among posterity, *62
*62 "Grant
me true renown among posterity": "Grant me the grace that posterity
should remember me as a good and pious man after my death and not as one of the
unjust people, who were not only wicked themselves, but who left nothing but
wickedness behind them in the world. Enable me to perform such high deeds that
my life should become a source of light for others for all times to come, and I
should be counted among the benefactors of humanity." This is not a prayer
for worldly greatness and renown, but for true greatness and renown, which can
be achieved only as a result of solid and valuable services. A person's
achieving such true renown and glory has two good aspects:
(1) The people of the world get a good example to follow, as against bad examples, which inspires them with piety and encourages them to follow the right way; and
(2) The righteous person will not only get the rewards of works done by posterity who were guided aright by the good example left and set by him, but in addition to his own good works, he will have the evidence of the millions of people in his favour that he had left behind him in the world fountains of guidance, which went on benefiting people, generation after generation, till the Day of Resurrection.
(1) The people of the world get a good example to follow, as against bad examples, which inspires them with piety and encourages them to follow the right way; and
(2) The righteous person will not only get the rewards of works done by posterity who were guided aright by the good example left and set by him, but in addition to his own good works, he will have the evidence of the millions of people in his favour that he had left behind him in the world fountains of guidance, which went on benefiting people, generation after generation, till the Day of Resurrection.
وَاجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ {26:85}
[Q26:85]
Waj'alnee minw warasati Jannnatin Na'eem;
[Q26:85] And make me of the heirs of the garden of bliss.
[Q26:85] And make me of the heirs of the garden of bliss.
IBRAHIM’S PRAYER WAS THAT ONE IN HIS SEED, BE BORN WHO SHOULD BE THE
TORCH-BEARER OF TRUTH UNTIL THE END OF THE WORLD.
There is no greater truth than the Unity of ALLAH (SWT). The prayer was
for one to establish the Unity of ALLAH (SWT) forever. THIS WAS DONE BY THE HOLY PROPHET MUHAMMAD (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND CONTINUED BY ALI
AND THE ELEVEN HOLY IMAMS IN HIS SEED.
THE
HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND
ALI ARE ONLY TWO WHO NEVER YIELDED TO FALSEHOOD, I.E., POLYTHEISM. All the others had been idolaters who subsequently embraced
the truth.
·
The
Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) has
been called the ‘Spirit of Truth’ by Jesus--- (John 16:13) who will guide the
world unto All Truth
·
About Ali the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had said: “Truth shall always be with Ali and Ali with
Truth.”--- (See verse 19:50).
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(26:85) and include me among the
inheritors of the blissful Garden,
وَاغْفِرْ لِأَبِي إِنَّهُ كَانَ مِنَ
الضَّالِّينَ {26:86}
[Q26:86] Waghfir
li abeee innahoo kaana mind daalleen;
[Q26:86] And forgive my father, for surely he is of those who have gone astray;
[Q26:86] And forgive my father, for surely he is of those who have gone astray;
This prayer for his adopted father was before he had
given up the hope of his conversion--- see verse 9:114.
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(26:86) and forgive my father, for indeed he is from
among those who have strayed, *63;
*63 Some
commentators have interpreted this prayer of
Prophet Abraham for his father's forgiveness to imply that he had prayed to God
to grant his father the favour to accept Islam because forgiveness in any case
is inter-linked with and dependent upon Faith. But this interpretation is not
borne out by the other verses of the Qur'an. The Qur'an says that when Prophet
Abraham left his home at the tyrannical treatment of his father, he said, "I bid farewell to you; I shall pray to
my Lord to forgive you for He is very kind to me." (Maryam: 47) To
fulfill this promise, he not only prayed for the forgiveness of his father, but
for both his parents: "Lord, forgive me and my
parents..." (Ibrahim: 41). But afterwards he himself realized that
an enemy of the Truth, even if he be the father of a believer, does not deserve
a prayer of forgiveness. Thus according to verse 114 of AtTaubah: "The prayer of Abraham for his father
was only to fulfil a promise he had made to him, but when he realized that he
was an enemy of Allah, he disowned him."
وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ {26:87}
[Q26:87] Wa
laa tukhzinee Yawma yub'asoon;
[Q26:87] And disgrace me not on the day when they are raised
[Q26:87] And disgrace me not on the day when they are raised
(see commentary for verse 69)
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(26:87) and do not disgrace me on the Day when
everybody will be raised back to life, *64
*64 That is,
"Do not put me to disgrace on the Day of Judgement by inflicting
punishment on my father in front of all mankind, when I myself shall be
witnessing his punishment helplessly."
يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ {26:88}
[Q26:88] Yawma
laa yanfa'u maalunw wa laa banoon,
[Q26:88] The day on which property will not avail, nor sons
[Q26:88] The day on which property will not avail, nor sons
[Q26:88] Hari yang padanya harta benda
dan anak-pinak tidak dapat memberikan pertolongan sesuatu apapun,
(see commentary for verse 69)
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(26:88) when neither wealth will avail anybody, nor
children,
إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ {26:89}
[Q26:89] Illaa man atal laaha biqalbin saleem.
[Q26:89] Except him who comes to ALLAH (SWT) with a heart free (from evil).
[Q26:89] Except him who comes to ALLAH (SWT) with a heart free (from evil).
[Q26:89] Kecuali (harta benda dan
anak-pinak) orang-orang yang datang mengadap ALLAH (SwT) dengan hati yang
selamat sejahtera (dari syirik dan penyakit munafik);
(see commentary for verse 69)
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(26:89) except that one should appear before Allah with
a sound heart." *65
*65 It cannot be
said with certainty whether vv. 88, 89 are a part of Prophet Abraham's prayer,
or they are an addition by AIlah. In the first case, they
will mean that Prophet Abraham while praying for his father had a full
realization of these facts. In the second case,
they will be a comment by Allah on Abraham's prayer, as if to say, "On
the Day of Judgement, only a sound heart, sound in faith and free from
disobedience and sin, will be of any avail to man and not wealth and children,
for wealth and children can be useful only if one possesses a sound heart.
Wealth will be useful if one would have spent it sincerely and faithfully for
the sake of Allah, otherwise even a millionaire will be a poor man there.
Children also will be of help only to the extent that a person might have
educated them in Faith and good conduct to the best of his ability; otherwise
even if the son is a Prophet, his father will not escape punishment, if he died
in the state of unbelief, because such a father will have no share in the
goodness of his children. "
وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ {26:90}
[Q26:90] Wa
uzlifatil Jannatu lilmuttaqeen,
[Q26:90] And the garden shall be brought near for those who guard (against evil),
[Q26:90] And the garden shall be brought near for those who guard (against evil),
(see commentary for verse 69)
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(26:90) (On that Day) *66 Paradise
will be brought close to the righteous,
*66 Verses
90-102 do not seem to be a part of Prophet Abraham's speech, but they are
Allah's words.
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