SURAH (27) AN-NAML (AYA 61 to 93)
أَمَّنْ جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ
خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ
حَاجِزًا ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ {6127:}
[Q27:61] Ammann
ja'alal arda qaraaranw wa ja'ala khilaalahaaa anhaaranw wa ja'ala lahaa
rawaasiya wa ja'ala bainal bahraini haajizaa; 'a-ilaahum ma'aLLah; bal
aksaruhum la ya’lamoon.
[Q27:61] Or, Who made the earth a resting place, and made in it rivers, and raised on it mountains and placed between the two seas a barrier. Is there a god with ALLAH (SWT)? Nay! Most of them do not know!
[Q27:61] Or, Who made the earth a resting place, and made in it rivers, and raised on it mountains and placed between the two seas a barrier. Is there a god with ALLAH (SWT)? Nay! Most of them do not know!
[Q27:61] Atau siapakah yang telah menjadikan bumi tempat penetapan dan telah
menjadikan sungai-sungai di antara bahagian-bahagiannya dan telah menjadikan
untuknya gunung-ganang yang menetapnya dan juga telah menjadikan di antara dua
laut (yang masin dan yang tawar) sekatan (semula jadi) yang memisahnya? Adakah
sebarang tuhan yang lain bersama-sama ALLAH (SwT)? (Tidak!) bahkan kebanyakan
mereka (yang musyrik itu) tidak mengetahui.
Refer to the commentary
of Nahl 16:15
and Furqan 25:53.
____________________________________________________________________________________________________________________________________________________
(27:61) And Who is it Who made the earth as a place of
rest' *74 and caused in it rivers to flow, and set in it
firm mountains and placed barriers between the two bodies of water? *75 Is
there besides Allah another god (who is His associate in these works)? Nay, but
most of these people have no knowledge.
*74 It is not a
simple thing for the earth to be a place of rest for the countless kinds of
different creations living on it. If man looks into the wise harmony and
coordination with which this sphere of the earth has been established, he is
simply amazed and starts feeling that these harmonies and concordances and
relations could not be brought about without the grand design of an All-Wise,
AllKnowing and All-Powerful God. This sphere of the earth is floating in space
and is not resting on anything, yet there is no commotion and no vibration in
its movement. Had there been any vibration in it, such as we experience during
an earthquake, life could not exist here. This sphere comes before the sun and
hides from it regularly, which causes the alternation of the day and night. Had
it turned the same face perpetually towards the sun and kept the other side
always hidden, no life could be possible here, for on the bright side all life
would have been shrivelled up, and on the dark side all life would have been
frozen to death. The sphere is enveloped by a five hundred mile thick
atmosphere, which protects it against the' continual bombardment of meteors,
otherwise the twenty million meteors on the average, which dart towards the
earth daily at 30 miles per second, would have caused such destruction as would
not have allowed any man animal or tree to survive. The same atmosphere
controls the temperature, raises clouds from the oceans, carries water to
different parts of the earth and provides the required gases that sustain the
human, animal and plant life. Without it the earth could not become a fit place
of rest for any kind of animal life. Just under the earth's surface all those
minerals and chemicals which are essential to the survival of vegetable and
animal life have been provided in abundance. Wherever these natural resources
do not exist, the land there cannot sustain any kind of life. A great store of
water has been arranged on the earth in the form of oceans, rivers, lakes,
springs and underground channels and snow on the mountains which melts and
flows down in the form of rivers. Without such an arrangement there could be no
life. Then the earth has been endowed with an appropriate gravitational pull by
which it keeps the water and the air and all other things found on it attracted
to it. If this pull had been a little less strong, it could not have stopped
the air and the water from escaping. It would also have so much increased the
temperature that life titre would have become difficult. On the other hand, if
the gravitational pull had been a little stronger, the atmosphere would have
been denser, its pressure would have increased, evaporation would have become
difficult and rains impossible; the cold would have increased and less areas on
earth would have been inhabitable; men and animals would have been shorter in
size but heavier in weight, which would have made movement difficult. Besides,
this sphere has been located at a suitable distance from the sun, which is most
appropriate for the population here. If the distance had been longer, the earth
would have received less of heat, the climate would have been much colder, the
seasons much longer and the earthwould be hardly inhabitable. On the other
hand, if the distance had been shorter, the intensity of the heat along with
other factors would have rendered it unfit for the kind of life man is living
here. These are a few of those harmonies and concordances due to which earth
has become a place of rest for its population. A man with a little common sense
who is aware of these facts cannot imagine for a moment that these concordances
have come into existence without the design of an All-Wise Creator, as a mere
accident, nor can he ever conceive that a god or goddess, jinn or prophet,
saint or angel, could have had any hand in the creation and bringing into
operation of this grand design.
*75 That is, the bodies of sweet and saline waters that exist on the earth but do not, intermingle. Underground water channels mostly flow separately with sweet water and saline water side by side. Even in the middle of the bitter seas there exist at some places springs of sweet water; their current remains separate from the sea water and the sea passengers obtain their drinking water from it. (For further explanation, see, E.N. 68 of Surah Al-Furqan).
*75 That is, the bodies of sweet and saline waters that exist on the earth but do not, intermingle. Underground water channels mostly flow separately with sweet water and saline water side by side. Even in the middle of the bitter seas there exist at some places springs of sweet water; their current remains separate from the sea water and the sea passengers obtain their drinking water from it. (For further explanation, see, E.N. 68 of Surah Al-Furqan).
أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ
وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ
ۚ قَلِيلًا مَا تَذَكَّرُونَ {27:62}
[Q27:62] Ammany-yujeebul
mud tarra izaa da'aahu wa yakshifussooo'a wa yaj'alukum khula faaa'al ardi
'a-ilaahum ma'aL Laahi qaleelam maa tazak karoon.
[Q27:62] Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth. Is there a god with ALLAH (SWT)? Little is it that you mind!
[Q27:62] Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth. Is there a god with ALLAH (SWT)? Little is it that you mind!
[Q27:62] Atau siapakah yang memperkenankan doa orang yang menderita apabila dia
berdoa kepadaNya dan yang menghapuskan kesusahan, serta menjadikan kamu
pengganti (umat-umat yang telah lalu) mendiami dan menguasai bumi? Adakah
sebarang tuhan yang lain bersama-sama ALLAH (SwT)? Amat sedikit di antara kamu
yang mengingati (nikmat ALLAH (SwT) itu).
¥ RECITE THIS VERSE 1,2000 TIMES TO REMOVE HUMANLY UNMANAGEABLE DISTRESS AND
HARDSHIPS.
MAN IS THE VICEGERENT OF ALLAH (SWT) ON THE EARTH, BUT ALL ARE NOT EQUAL IN SPIRITUAL EXCELLENCE.
Refer to the commentary of An-am 6:165.
v According
to verse 58:11
of Mujadilah there are grades among the believers. THE
HIGHEST POSITION IS OCCUPIED BY THOSE WHOM ALLAH (SWT) GAVE KNOWLEDGE AND
WISDOM.
____________________________________________________________________________________________________________________________________________________
(27:62) Who is it Who listens to the oppressed one when
he invokes Him, and Who relieves him of his affliction? *76 And
(Who is it Who) makes you vicegerents in the earth? *77 Is
there besides Allah another god (to do this)? How little you reflect!
*76 The Arab
polytheists themselves knew and acknowledged that Allah alone could avert a
disaster. Therefore, the Qur'an reminds them again and again that they implore
Allah alone for help when they are confronted by a calamity. But when the
calamity is removed, they start invoking others besides Allah. (For details,
see E.N.'s. 29 to 41 of Al-An`am, Yunus: 21-22, E.N. 46 of An-Nahl, and E.N. 84
of Bani Isra'il). And this is not only true of the Arab polytheists but of all
polytheists; so much so that even the Russian atheists who are regularly
campaigning against God-Worship, had to invoke God when in the Second World War
they were tightly encircled by the German forces.
*77 This has two meanings: (1) "He raises one generation after the other and one nation after the other"; and (2) "He gives you power and authority to rule in the earth"
*77 This has two meanings: (1) "He raises one generation after the other and one nation after the other"; and (2) "He gives you power and authority to rule in the earth"
أَمَّنْ يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ
وَالْبَحْرِ وَمَنْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۗ
أَإِلَٰهٌ مَعَ اللَّهِ ۚ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ{27:63}
[Q27:63] Ammany-yahdeekum
fee zulumaatil barri wal bahri wa many yursilu riyaaha bushram baina yadai
rahmatih; 'a-ilaahum ma'aL Laah; Ta'aalaL Laahu 'ammaa yushrikoon.
[Q27:63] Or, Who guides you in utter darkness of the land and the sea, and Who sends the winds as good news before His mercy. Is there a god with ALLAH (SWT)? Exalted by ALLAH (SWT) above what they associate (with Him).
[Q27:63] Or, Who guides you in utter darkness of the land and the sea, and Who sends the winds as good news before His mercy. Is there a god with ALLAH (SWT)? Exalted by ALLAH (SWT) above what they associate (with Him).
[Q27:63] Atau siapakah yang menunjukkan jalan kepada kamu dalam gelap-gelita
darat dan laut dan yang menghantarkan angin sebagai pembawa berita yang
menggembirakan sebelum kedatangan rahmatNya? Adakah sebarang tuhan yang lain
bersama-sama ALLAH (SwT)? Maha Tinggilah keadaan ALLAH (SwT) dari apa yang
mereka sekutukan denganNya.
Refer to the commentary
of Furqan 25:48.
____________________________________________________________________________________________________________________________________________________
(27:63) And Who is it Who shows you the way in the
darkness of the land and the sea, *78 and Who sends the winds as
harbingers of His mercy? *79 Is there besides Allah another god (who does
this)? Far exalted is Allah above what they associate with Him.
*78 That is,
"He has made such arrangements by means of the stars that you can find
your way even in the darkness of the night." This is also because of the
wise planning of Allah that He has created such means by which man can
determine his direction and the way to his destination in his journeys by sea
and land. In the day time he is guided by different land-marks and the
direction of sunrise and sun-set, and in the dark nights by the stars. In Surah
An-Nahl this has been counted among the bounties of AIlah: "He has placed
land-marks to direct people, and by the stars, too, they are guided aright."
(v. 16)
*79 "Allah's mercy" the rain whose coming is promptly foretold by the winds.
*79 "Allah's mercy" the rain whose coming is promptly foretold by the winds.
أَمَّنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَنْ
يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قُلْ
هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ {64}
[Q27:64] Ammany-yabda'ul
khalqa summa yu'eeduhoo wa many-yarzuqukum minas sammaaa'i wal ard; 'a-ilaahum
ma'aLLah; qul haatoo burhaanakum in kuntum saadiqeen.
[Q27:64] Or, Who originates the creation, then reproduces it and Who gives you sustenance from the heaven and the earth. Is there a god With ALLAH (SWT)? Say: Bring your proof if you are truthful.
[Q27:64] Or, Who originates the creation, then reproduces it and Who gives you sustenance from the heaven and the earth. Is there a god With ALLAH (SWT)? Say: Bring your proof if you are truthful.
[Q27:64] Atau siapakah yang memulakan kejadian sekalian makhluk, kemudian dia
mengembalikannya (hidup semula sesudah matinya) dan siapakah yang memberi
rezeki kepada kamu dari langit dan bumi? Adakah sebarang tuhan yang lain
bersama-sama ALLAH (SwT)? Katakanlah (wahai Muhammad): Bawalah kemari
keterangan-keterangan kamu, jika betul kamu orang-orang yang benar.
Refer to the commentary
of Yunus 10:34.
____________________________________________________________________________________________________________________________________________________
(27:64) And Who is it Who originates the creation and
then reproduces it? *80 And Who provides you sustenance from the sky
and the earth? *81 Is there besides Allah another god (who is a
partner in these works) Say, "Bring your proof if you are truthful." *82
*80 The simple
fact hat has been expressed in this one sentence is so vast in meaning and detail
that as one considers it more and more deeply one goes on getting new and ever
new proofs of Allah's existence and His unity. To the first place, take the
question of the creation itself. Man by his knowledge has not been able to
discover what is life, how and whereform it comes. So far the admitted
scientific fact is that the mere arrangement of inanimate matter by itself
cannot bring about life. Though the atheists assume, unscientifically, that
life comes into existence automatically when aII the elements essential for its
creation combine together accidentally in the right proportion, yet if the
athematical law of chance is applied to it, the possibility of its occurrence
comes to nought. All attempts made so far to produce animate matter out of inanimate
matter experimentally in the laboratory have met with utter failure in spite of
employing every possible care. At the most what has been created is DNA, which
is the basic constituent of the living cell. This is the essence of life but
not life itself. Life in itself even now is a miracle which cannot be explained
scientifically except by saying that it is the result of a Creator's will and
command and design. Furthermore, life does not exist in a solitary form but in
a limitless variety of forms. Man has so far discovered more or less a million
species of animals and two hundred thousand species of plants on the earth,
which in their constitution and special characteristics are so clearly and
absolutely different from one another, and thave been maintaining their
distinctive features since the earliest known times so consistently that no
Darwin could ever give any rational explanation of this great variety of life
except the existence of the creative design of One God. Not a link has so far
been discovered between any two species, which might have broken up the form of
the characteristics and constitution of one species and might be struggling to
attain the characteristics and constitution of another species. The whole
record of the fossils is without such a precedent, and among the existing
animals also thereis no such "eunuch" in its physical form. Any
member of any species that exists is found with thedistinctive features of its
own species, and every story that is invented and announced from time to tune
about the discovery of some missing link is destroyed by the facts themselves.
Therefore, the inevitable fact is that it is the All-Wise Designer, the Planner
of creation, its Enforcer and its Fashioner, Who has endowed life with all its
countless different forms. This was about the beginning of the creation.Now let
us consider its reproduction. The Creator has placed inthe constitution and
snake-up of every animal and vegetable species such a wonderful mechanism,
which goes on producing through its countless members an endless race exactly
with its own distinctive form and nature and characteristics, and it never has
happened even by mistake that in these millions and millions of tiny sex
workshops a certain workshop of a species may have turned out a specimen of a
different species. The observations of modern Genetics in this connection
present wonderful facts. Every plant has been so endowed with the capability of
procreating its species that the new generation should possess all the
distinctive characteristics of its own species and its every member should be
distinguished in its special features from the members of aII other species.
This element for the survival of the species and its procreation is contained
in a part of a cell of every plant, which can be seen with effort only through
a most powerful microscope. This tiny engineer directs the whole development
the plant precisely and definitely on the way which is the way .of its own
distinctive species. That is why all the plants that have emerged from a grain
of wheat arty where in the world have in turn produced only wheat. In no
climate and in no region has it ever happened that from the whole race of a
grain of wheat even a single grain of barley might have emerged? The same is
the case with animals and men. None of them has been created just for once, but
on an inconceivably high scale a huge factory of reproduction is functioning
every where, which is constantly bringing into existence, from the members of
every species, countless other members of the same species. If one considers
the microscopic germ of procreation which along with aII the distinctive
features and hereditary characteristics of its species is found in a small
portion of its tiny self and thou looks at the extremely delicate and complex
physiological system and the subtle, intricate processes by which the
procreative seed of every member of every species produces a member of the same
species, one cannot conceive for a moment that such a tine and subtle system
could come into being by itself, and then keep on functioning by itself in
millions and millions of the members of different species. This thing stands in
need of an All-Wise Designer not only for its beginning but for its proper and
perpetual functioning also it needs an Administrator Who is at once Wise and
Ever-Living and Self-Subsistent, Who is ever watching and guiding the work of
these workshops. These facts destroy the very basis of an atheist's denial of
God as also of a polytheist's creed of polytheism. A foolish person only can
think that an angel or a jinn or a prophet or a saint has any hand in this work
of God, but no unbiased person possessed of a little common sense can ever say
that this huge workshop of production and reproduction with all its underlying
wisdom and order started working just accidentally and has since been working
so automatically.
*81 The question of the provision of sustenance also is not so simple as a person may feel it to be from a cursory study of this brief sentence. There exist on this earth millions of animal and vegetable species, each comprising billions of members having different food requirements. The Creator has arranged the means of sustenance for each species in such abundance and so within easy reach that members of no species ever go without food. Then the agencies of the earth and sky which combine and work together in this system are varied and countless. Unless there is the right kind of coordination and harmony between the heat, light, air, water and the diverse substances of the earth, not a single particle of food can be produced.' Can anyone conceive that this wise system could come about just accidentally without the intelligent planning and design of an All-Wise Creator? And can anybody in his senses imagine that in this system there could be any hand of a Jinn or an angel or the spirit of a pious man?
*82 That is, "You should either bring a proof to show that someone else is an associate of Allah in these works, or, if that is not possible, you should at least explain by an argument why you should worship and serve any other god beside Allah, when One Allah alone has done, and is doing, all these works."
*81 The question of the provision of sustenance also is not so simple as a person may feel it to be from a cursory study of this brief sentence. There exist on this earth millions of animal and vegetable species, each comprising billions of members having different food requirements. The Creator has arranged the means of sustenance for each species in such abundance and so within easy reach that members of no species ever go without food. Then the agencies of the earth and sky which combine and work together in this system are varied and countless. Unless there is the right kind of coordination and harmony between the heat, light, air, water and the diverse substances of the earth, not a single particle of food can be produced.' Can anyone conceive that this wise system could come about just accidentally without the intelligent planning and design of an All-Wise Creator? And can anybody in his senses imagine that in this system there could be any hand of a Jinn or an angel or the spirit of a pious man?
*82 That is, "You should either bring a proof to show that someone else is an associate of Allah in these works, or, if that is not possible, you should at least explain by an argument why you should worship and serve any other god beside Allah, when One Allah alone has done, and is doing, all these works."
قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ
وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ {27:65}
[Q27:65] Qul
laa ya'lamu mman fis sammaawaati wal ardil ghaiba illaL Laah; wa maa
yash'uroona aiyaana yub’soon.
[Q27:65] Say: No one in the heavens and the earth knows the unseen but ALLAH (SWT); and they do not know when they shall be raised.
[Q27:65] Say: No one in the heavens and the earth knows the unseen but ALLAH (SWT); and they do not know when they shall be raised.
[Q27:65] Katakanlah lagi: Tiada sesiapapun di langit dan di bumi yang mengetahui
perkara yang ghaib melainkan ALLAH (SwT)! Dan tiadalah mereka menyedari bilakah
masing-masing akan dibangkitkan hidup semula (sesudah mati).
WHAT HAS BEEN STATED IN THIS VERSE IS
TRUE (refer to the commentary of al Baqarah 2:3), BUT the prophets
and divinely appointed Imams also know the secrets taught to them by ALLAH
(SWT) (refer to the commentary
of rasikhuna
fil ilm in Ali Imran 3:7).
____________________________________________________________________________________________________________________________________________________
(27:65) Tell them, "None but Allah has the knowledge
of the unseen, in the heavens and the earth, *83 and
they (your deities) do not even know when they will be raised back to
life." *84
*83 In the
preceding verses, arguments have been given to prove that Allah is the One and
only Deity when considered from the viewpoint of creation, design and provision
of the means of sustenance. Now in this verse it is being
told that from the viewpoint of knowledge too, which is an important attribute
of Godhead, Allah is Unique and without associate. Whatever creations are
therein the heavens and the earth, whether angels or jinns, prophets and
saints, or other men and other creatures, they have only limited knowledge. SOMETHING
IS HIDDEN FROM ALL OF THEM. THE ALL-KNOWING ONE IS ONLY ALLAH, from Whom
nothing whatever of this universe is hidden, and Who knows every thing of the
past and the present and the future. The word GHAIB MEANS SOMETHING HIDDEN AND
COVERED. AS A TERM IT IMPLIES EVERYTHING WHICH IS UNKNOWN, AND BEYOND ONE'S
SPHERE OF KNOWLEDGE AND INFORMATION. There are many things in the world which
individually are known to some human beings and. unknown to others. And there
are many others which taken as a whole have never been known to any of mankind,
nor are known at present; nor will be known in the future: The same is the case
with the jinns and the angels and other kinds of creation: certain things are
known to some of them and hidden from others, and many things hidden from all
of them and known to none. ALL KINDS OF
HIDDEN THINGS ARE ONLY KNOWN TO ONE BEING, THE ALL-KNOWING ALLAH. FOR HIM
NOTHING IS UNKNOWN EVERYTHING IS KNOWN AND EVIDENT. In order to bring out
this reality the method of the question as employed above with regard to
creation, design and sustenance of the universe has not been adopted here. The
reason is that the manifestations of those attributes are clear and evident
which everyone sees, and which even the pagans and polytheists acknowledged,
and do even today, that they are the works of Allah. So, the argument adopted
above was: When all these works, as you admit, are being done by Allah, and no
one else is His partner in these, why have you then made others His associates
in Divinity, and in His worship? HOWEVER, the
attribute of knowledge has no perceptible manifestation which may be referred
to and pointed out. It can be
comprehended only by thought and reflection. Therefore, it has been put
forward as an assertion instead of a question. Now it is for every intelligent
person to think and consider for himself whether it is reasonable to believe
that there should be any other than Allah, who is all-knowing, i.e. who knows
all those conditions and things and realities which existed in the universe in
the past; or exist now; or will exist in the future. And if there is none other
who is allknowing, and cannot be, then is it reasonable to believe that any of
those who are not aware fully of the realities and conditions and circumstances
can become the answerer of the people's prayers, fulfiller of their needs and
remover of their hardships? There is a
subtle relationship between Divinity and the knowledge of the unseen and hidden.
Since the earliest times in whatever being has man imagined the presence of an
attribute of Godhead, he has taken it for granted that it knows everything and
nothing is hidden from it. In other words, it is self-evident for man to
believe that making or marring the destinies, answering the prayers, fulfilling
the needs and helping everyone in need of help, can be the work of the being
who knows everything and from whom nothing is hidden. That is why whomever man
has regarded as possessor of the powers and authority of Godhead he has
necessarily regarded him as the knower of all hidden things as well. For his intellect testifies rightly that
knowledge and authority are inter-dependent. Now if it is a fact that none
but God is the Creator and the Designer and the Answerer of the prayers and the
Providence, as has been proved in the foregoing verses, then it is also a
self-evident reality that none but God is the Knower of the hidden things.
After all, who in his senses could imagine that an angel or a jinn or a prophet
or a saint or any other creature would be knowing where and what kinds of
animals existed in the oceans and in the atmosphere and under the layers of the
earth and upon its surface? And what is the correct number of the planets in
the heavens? And what kinds of creatures exist in each of them? And where is
each one of these creatures living and what are its requirements? All this
should necessarily be known to Allah, because He has created them and He alone
has to watch over their conditions and control their affairs and arrange for
their sustenance. But how can some one else with his limited self have this
vast and all-embracing knowledge and what has he to do with the functions of
creation and sustenance that he should know these things? Then this quality is
also not divisible in the sense that a person, for instance, may be the knower
of everything on the earth, or the knower of everything concerning human beings
only, on the earth. It is in the same way indivisible as are God's Creativity
and His Providence and His Self-Subsistence indivisible. After all, how can it
be possible for one to know all the affairs and all the conditions and states
of all human beings who have been born in the world since the beginning of
creation, and will be born till Resurrection, from the time their mothers
conceived them till the time they will breath their last? And how and why will
he know all this? Is he the creator of these countless multitudes? Did he
create their seed in their fathers' sperm-drop? Did he mould and shape them in
their mother's womb? Did he arrange for their normal birth'? Did he make the
destiny of each one of them? Is he responsible for taking decisions with regard
to their life and death, their health and ill-health, their prosperity and
adversity, and their rise and fall in the world? And since when did he become
responsible for it? Since before his own birth or since after it? And how can
these responsibilities remain confined only to human beings? This is only a
part of the universal administration of the heavens and the earth. The Being Who is controlling the whole
universe is the Being Who alone can be responsible for the creation and death
of men, for restricting and extending their provisions and for making and
marring their destinies. That is why it is a fundamental article of Islam that
none other than Allah is the Knower of the hidden and unseen things. Allah may
disclose whatever of His information He wills to whomsoever of His servants He
pleases and bless him with the knowledge of one or more of the hidden things as
a whole. Being the Knower of all hidden and unseen things is the attribute
only of AIlah, Who is the Lord of aII creation "He alone has the keys of
the `unseen' of which none has the knowledge but He." (AI-An`am: 59)
"Allah alone has the knowledge of the Hour: He alone sends down the rain
and He alone knows what is (taking shape) in the wombs of the mothers. No
living being knows what he will earn the next day, nor does anybody know in
what land he will die." (Luqman 34) "He knows what is before the
people and also what is hidden from them; and they cannot comprehend anything
of His knowledge save whatever He Himself may please to reveal." (Al-Baqarah:
255). The Qur'an does not rest content with this general and absolute negation
of the knowledge of the hidden and unseen for the different forms of creation,
but about the Prophets in particular, and the
Holy Prophet Muhammad (upon whom be Allah's peace) himself it clearly says that
they do not possess the knowledge of the hidden and unseen, and that they were
given only that much knowledge of the hidden by Allah as was necessary to
enable them to carry out the duties of Prophethood. Surah Al-An`am.: 50,
Al-A'raf: 187, At-Taubah: 101, Hud: 31, Al-Ahzab: 63, Al-Ahqaf: 9, At-Tahrim: 3
and Al-Jinn: 26-28 do not leave any room for doubt in this regard. All these
elucidations of the Qur'an support and explain the verse under discussion after
which there remains no doubt that looking upon another than AIlah as the knower
of the hidden and unseen and believing that someone else also possesses the
knowledge of all the past and future events, is an absolutely un-Islamic
belief. Bukhari, Muslim, Tirmidhi, Nasa'i, Imam Ahmad, Ibn Jarir and Ibn Abu
Hatim have cited this saying of Hadrat `A'ishah. through authentic reporters: "Whoever claimed that the Holy Prophet
(peace be upon him) knew what was going to happen the next day, accused Allah
of lying, for Allah says: O Prophet, say, `None in the heavens and the earth
has the knowledge of the hidden and unseen but Allah'." Ibn al-Mundhir
has reported this on the authority of 'Ikrimah, the well-known pupil of Hadrat
'Abdullah bin 'Abbas: "A person asked the Holy Prophet: O Muhammad, when
will Resurrection be? And our territory is suffering from famine: when will it
rain? And my wife is pregnant: what will she deliver, a boy or a girl? And I
know what I have earned today; but what shall I earn tomorrow? And I know where
I was born, but where shall I die?" In reply, the Holy Prophet recited
verse 34 of Surah Luqman as cited above. Then the well-known Tradition as
reported in Bukhari; and Muslim and other works of Hadith also supports the
same. According to it one of the questions asked by Angel Gabriel from the Holy
Prophet when he sat among the Companions in human shape before him, was:
"When will Resurrection be?" The Holy Prophet replied: "The one
being questioned knows no better than the one questioning." Then added,
"This is one of those five things whose knowledge is possessed by none but
AIIah," and then he recited the above-cited verse of Surah Luqman.
*84 That is "Those others about whom it is thought that they possess the knowledge of the hidden and, therefore, are regarded as partners in Divinity, are themselves unaware of their future. They do not know when will Resurrection be when Allah will raise them up again.
*84 That is "Those others about whom it is thought that they possess the knowledge of the hidden and, therefore, are regarded as partners in Divinity, are themselves unaware of their future. They do not know when will Resurrection be when Allah will raise them up again.
بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ ۚ بَلْ
هُمْ فِي شَكٍّ مِنْهَا ۖ بَلْ هُمْ مِنْهَا عَمُونَ {27:66}
[Q27:66] Balid daaraka 'ilmuhum fil Aakhirah; bal hum fee
shakkim minhaa bal hum minhaa 'amoon.
[Q27:66] Nay, their knowledge respecting the hereafter is slight and hasty; nay, they are in doubt about it; nay, they are quite blind to it.
[Q27:66] Nay, their knowledge respecting the hereafter is slight and hasty; nay, they are in doubt about it; nay, they are quite blind to it.
[Q27:66] Bahkan mereka (yang kafir) telah berkali-kali
mengetahui tentang hari akhirat (tetapi mereka tidak meyakininya), bahkan
mereka berada dalam syak mengenainya; bahkan mata hati mereka buta langsung
daripada memikirkannya.
Refer to the commentary of Rad 13:5; Bani Israil 17:49 and An-am 6:25.
____________________________________________________________________________________________________________________________________________________
(27:66) But (on the contrary,) these people have lost
the knowledge of the Hereafter;" nay, they are in doubt about it; nay,
they are blind to it. *85
*85 After
warning the people about their basic errors with regard to Divinity, it is
being said that the reason why these people are involved in these errors is not
that they have reached this conclusion after serious thought and deliberation
that there exist other beings also who are Allah's associates in His Divinity,
but the actual reason is that they have never considered this matter seriously.
As they are unaware of the Hereafter, or are in doubt about it, or are blind to
it, their heedlessness of the Hereafter has developed in them an utterly
irresponsible attitude. They are not at all serious about the universe and the
real problems of their own lives. They do not bother to know what reality is
and whether their philosophy of life accords with that reality or not. For,
according to them, in the end the polytheist and the atheist, the monotheist
and the agnostic, all will become one with the dust after death, and nothing
will bear any fruit. The' theme of the Hereafter is contained in this sentence
of the preceding verse: "They do not know when they will be raised back to
life." In that sentence it was said that those who are made deities-the
angels, jinns, prophets, saints, etc., do not themselves know when will
Resurrection be. Here three things have been said about the common polytheists
and the atheists: (1) They do not
at all know whether there will be any Hereafter or not; (2) this lack of
information on their part is not due to the reason that they were never
informed of this, but because they did not believe in the information given to
them and doubted its authenticity; and (3) they
never bothered to consider with due thought and seriousness the arguments that
were advanced about the coming of the Hereafter, but they preferred to remain
blind to it.
SECTION
6
The Resurrection
Sure
Everyone
shall be resurrected – The Judgment shall come to pass—Bounties of God –
Nothing in the Earth or the Heavens is hidden from God’s knowledge – To rely
upon God – The Dead can not listen and the Deaf can not hear – A walking one
shall be created on earth who will speak about the disbelief of the people.
وَقَالَ الَّذِينَ كَفَرُوا أَإِذَا كُنَّا تُرَابًا
وَآبَاؤُنَا أَئِنَّا لَمُخْرَجُونَ {67}
[Q27:67] Wa
qaalal lazeena kafarooo 'a-izaa kunnaa turaabanw wa aabaaa'unaaa a'innaa lamukhrajoon.
[Q27:67] And those who disbelieve say: What! When we have become dust and our fathers (too), shall we certainly be brought forth?
[Q27:67] And those who disbelieve say: What! When we have become dust and our fathers (too), shall we certainly be brought forth?
[Q27:67] Dan orang-orang yang kafir berkata: Adakah sesudah kami menjadi tanah
dan juga datuk nenek kami, adakah kami semua akan dikeluarkan dari kubur (hidup
semula)?
(see commentary for verse 66)
____________________________________________________________________________________________________________________________________________________
(27:67) The disbelievers say, "When we and our
forefathers have become dust, shall we be really raised up from the graves?
لَقَدْ وُعِدْنَا هَٰذَا نَحْنُ وَآبَاؤُنَا مِنْ
قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {27:68}
[Q27:68] Laqad
wu'idnaa haazaa nahnu wa aabaaa'unaa min qablu in haazaaa illaaa asaateerul awwaleen.
[Q27:68] We have certainly been promised this, we and our fathers before; these are naught but stories of the ancients.
[Q27:68] We have certainly been promised this, we and our fathers before; these are naught but stories of the ancients.
[Q27:68] Demi sesungguhnya, kami telah dijanjikan dengan perkara ini, kami dan
juga datuk nenek kami dahulu; ini hanyalah cerita-cerita dongeng orang-orang
dahulu kala.
(see commentary for verse 66)
____________________________________________________________________________________________________________________________________________________
(27:68) This news has been given to us as well as to
our forefathers before us, but these are nothing but tales, which we have been
hearing since the ancient times."
قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ
عَاقِبَةُ الْمُجْرِمِينَ {27:69}
[Q27:69] Qul
seeroo fil ardi fanzuroo kaifa kaana 'aaqibatul mujremeen.
[Q27:69] Say: Travel in the earth, then see how was the end of the guilty.
[Q27:69] Say: Travel in the earth, then see how was the end of the guilty.
[Q27:69] Katakanlah
(wahai Muhammad): Mengembaralah kamu di muka bumi, kemudian perhatikanlah
bagaimana buruknya kesudahan orang-orang yang berdosa itu.
"Travel" in this verse IMPLIES STUDY OF THE HISTORY OF NATIONS TO KNOW THE CONSEQUENCES OF
THEIR THEORIES, POLICIES AND ACTIONS.
Ü Imam Ali said:
"O my son, although I have not lived with the people gone by but I
have so closely studied their deeds, the events which took place, and the
traditions and vestiges they have left behind, as if I have become one of them,
as if I have lived with the first and the last of them." (Nahj al Balagha)
________________________________________________________________________________________________________________________________________
(27:69) Say to them, "Move about in the land and
see what doom the criminals have met." *86
*86 This brief
sentence contains two strong arguments for the Hereafter as well as admonition: Firstly, those communities who rejected
the Hereafter could not help becoming criminals: they lived irresponsibly; they
committed cruelties and all kinds of sin; and ultimately their moral depravity
led them to utter ruin. This continuous experience of human history which is
testified by the doomed communities all over the world, clearly shows that
belief and unbelief in the Hereafter has a deep relationship with the soundness
or the unsoundness of human behaviour. Belief in it generates sound behaviour
and denial of it unsound behaviour. This is a clear proof of the fact that
belief in it is in accordance with the reality; that is why belief helps life
to follow the right path. And rejection of it is against the reality; that is
why rejection leads life into crooked alleys. Secondly, the
destruction of the communities, which became criminals, one after the other, in
the long experience of history is a clear pointer to the fact that this
universe is not being ruled by the deaf and blind and senseless forces, but
this is a wise system which is functioning according to the unalterable law of
retribution, which is dealing with the human communities only on moral grounds,
in which no community is given long enough rope to commit whatever evil it
likes and continue to enjoy life and commit injustices after it has once risen
to power and prosperity. But when a wicked community happens to reach a certain
stage, a mighty hand topples it from power and hurls it into the abyss of
ignominy. Anyone who realizes this fact can have no doubt that the same law of
retribution calls for the establishment of a new world after this world, where
all individuals and nations and the whole mankind collectively should be
rewarded and punished for their deeds. For the requirements of justice cannot
be fulfilled only by the destruction of a wicked nation; this dces not in any
way redress the grievances of the oppressed people; this does not punish those
who had enjoyed life and left the world before the coming down of the scourge;
this dces not also take to task those wicked people who went on leaving behind
them legacies of immoralities and deviations for the coming generations. The
torment that visited the nation only put a stop to the further tyrannies of its
last generation. The court has not yet started working, to punish every wicked
person for the evil done, to compensate every oppressed person for the losses
incurred, and to reward all those who stood by the right against the onslaught
of evil, endeavoured to reform things and faced persecutions in this way throughout
their lives. All this should necessarily happen at some time. For the
continuous operation in the world of the law of retribution clearly points to
the temperament and technique of the ruling government of the universe that it
judges human deeds by moral standards and punishes and rewards them
accordingly. Besides these two arguments, the aspect of admonition in this
verse is: "Learn lessons from the fate of the guilty people of the past,
and do not persist in the foolish belief of the denial of the Hereafter, which,
in fact, was responsible for making them criminals."
وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُنْ فِي ضَيْقٍ
مِمَّا يَمْكُرُونَ {27:70}
[Q27:70] Wa
laa tahzan 'alaihim wa laa takun fee daiqim mimmaa yamkuroon.
[Q27:70] And grieve not for them and be not distressed because of what they plan.
[Q27:70] And grieve not for them and be not distressed because of what they plan.
[Q27:70] Dan janganlah engkau berdukacita terhadap (keingkaran) mereka (yang
kafir itu,) dan janganlah engkau resah-gelisah disebabkan tipu daya yang mereka
lakukan.
Refer to the commentary of Nahl 16: 127.
____________________________________________________________________________________________________________________________________________________
(27:70) O Prophet, do not grieve for them nor feel
distressed at their machinations. *87 -
*87 That is,
"You have done full justice to your mission of preaching. Now if they do
not listen to you, and wish to persist in their folly and deserve the Divine
torment, you should not consume yourself by being distressed and grieved at
their condition. Then, why should you feel vexed at their mean machinations
that they are devising in order to fight the truth and to frustrate your
movement of return`? You have Allah's power at your back. If they do not listed
to you, they will only be harming themselves, not you."
وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ
صَادِقِينَ {27:71}
[Q27:71] Wa
yaqooloona mataa haazal wa'du in kuntum saadiqeen.
[Q27:71] And they say: When will this threat come to pass, if you are truthful?
[Q27:71] And they say: When will this threat come to pass, if you are truthful?
[Q27:71] Dan mereka bertanya: Bilakah berlakunya azab yang telah dijanjikan itu,
jika betul kamu orang-orang yang benar?
____________________________________________________________________________________________________________________________________________________
(27:71) They
say, "When will this threat be carried out if you are
truthful?" *88
*88 The
same threat which is implied in the preceding verse. What they meant was:
"When will the scourge with which you threaten us overtake us? Why are we
not being punished when we have not only rejected you but have also done
whatever we could to frustrate your mission'?"
قُلْ عَسَىٰ أَنْ يَكُونَ رَدِفَ لَكُمْ بَعْضُ
الَّذِي تَسْتَعْجِلُونَ {27:72}
[Q27:72] Qul
'asaaa any-yakoona radifa lakum ba'dul lazee tasta'jiloon.
[Q27:72] Say: Maybe there may have drawn near to you somewhat of that which you seek to hasten on.
[Q27:72] Say: Maybe there may have drawn near to you somewhat of that which you seek to hasten on.
[Q27:72] Katakanlah (wahai Muhammad): Dipercayai tidak lama lagi akan datang
kepada kamu sebahagian dari azab yang kamu minta disegerakan itu.
___________________________________________________________________________________________________________________________________________________
(27:72) Say,
"No wonder that a part of the torment you wish to be hastened, may well
have approached you." *89
*89 This
is a royal way of saying a thing. When words like "perhaps", "no
wonder", etc. occur in the Divine discourse, they do not contain any sense
of doubt, but express Allah's Independence and Self-Sufficiency. Allah's power
is so great that His willing a thing and its happening is one and the same
thing. It is inconceivable that He should will a thing and it should not
happen. Therefore, when He says, "No wonder it may well be so", it
means, "It will certainly be so if you do not mend your ways."
وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ
وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ {27:73}
[Q27:73] Wa
innna Rabbaka lazoo fadlin 'alan naasi wa laakina aksarahum laa yashkuroon.
[Q27:73] And surely your Lord is the Lord of grace to men, but most of them are not grateful.
[Q27:73] And surely your Lord is the Lord of grace to men, but most of them are not grateful.
[Q27:73] Dan sesungguhnya Tuhanmu (wahai Muhammad) sentiasa melimpah-ruah
kurniaNya kepada umat manusia seluruhnya tetapi kebanyakan mereka tidak
bersyukur.
Refer to the verse 24:10 of
An Nur TO UNDERSTAND THE GRACE OF ALLAH (SWT) mentioned
in this verse.
____________________________________________________________________________________________________________________________________________________
(27:73) The fact is that your Lord is highly Gracious
to the people, but most of them are not grateful. *90
*90 That is,
"It is Allah's mercy that He does not seize the culprit immediately after
his commission of a crime but gives him respite to reform himself. But most
people are not grateful for this, and do not utilize the period of respite for
their reformation. On the contrary, when they see that they have not been taken
to task immediately, they form the idea that there is none to call theta to
account. Therefore, they are free to do whatever they like and they should not
listen to any word of admonition".
وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ
وَمَا يُعْلِنُونَ {27:74}
[Q27:74] Wa
inna Rabbaka la ya'lamu maa tukinnu sudooruhum wa maa yu’linoon.
[Q27:74] And most surely your Lord knows what their breasts conceal and what they manifest.
[Q27:74] And most surely your Lord knows what their breasts conceal and what they manifest.
[Q27:74] Dan sesungguhnya Tuhanmu sedia mengetahui apa yang terpendam dalam hati
mereka dan apa yang mereka nyatakan (dengan tutur kata dan perbuatan).
____________________________________________________________________________________________________________________________________________________
(27:74) No
doubt your Lord knows fully well what they keep hidden in their breasts and
what they reveal. *91
*91 That
is, "He is not only aware of their open misdeeds but is also fully aware
of the malice and spite which they are concealing in their hearts and the evil
plots which they are making secretly. Therefore, when the time comes to call
them to account, they will be taken to task for everything done and
thought."
وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ
إِلَّا فِي كِتَابٍ مُبِينٍ {27:75}
[Q27:75] Wa
maa min ghaaa'ibatin fis samaaa'i wal ardi illaa fee kitaabimm mubeen.
[Q27:75] And there is nothing concealed in the heaven and the earth but it is in a clear book.
[Q27:75] And there is nothing concealed in the heaven and the earth but it is in a clear book.
[Q27:75] Dan tiada sesuatu perkara yang ghaib di langit dan di bumi, melainkan
tertulis dalam Kitab yang terang nyata.
The manifest book is
inscribed in the lawhin makfuz (Buruj 85:21 and
22); and verses 77 to 79 of this surah SAY THAT ITS KNOWLEDGE IS WITH NO ONE
EXCEPT THOSE THOROUGHLY PURIFIED (Ahzab 33:33).
Verse 36:12 of Ya Sin says that ALLAH (SWT) has confined everything in a
manifest Imam (guide) for which refer to the commentary of al Baqarah 2:2.
HISTORICALLY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA
ALI MUHAMMAD) AND THE IMAMS OF THE AHLUL BAYT WERE THE ONLY PERSONS WHO DID NOT RECEIVE KNOWLEDGE, OR
LEARNED ANYTHING, FROM ANY TEACHER OR SCHOLAR. THEY WERE TAUGHT BY
ALLAH (SWT), THEREFORE THEY WERE THE FOUNTAINHEADS OF KNOWLEDGE AND WISDOM.
____________________________________________________________________________________________________________________________________________________
(27:75) There is no secret thing in the heavens and the
earth, which is not recorded in a clear Book. *92
*92 Here by
"Book" is not meant the Qur'an, but the Divine Record in which
everything has been registered.
إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي
إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ {27:76}
[Q27:76] Inna
haazal Qur-aana yaqussu 'alaa Baneee israaa'eela aksaral lazee hum feehi yakhtalifoon.
[Q27:76] Surely this Quran declares to the children of Israel most of what they differ in.
[Q27:76] Surely this Quran declares to the children of Israel most of what they differ in.
[Q27:76] Sesungguhnya
Al-Quran ini menceritakan kepada Bani lsrail (perkara yang sebenar-benarnya)
mengenai kebanyakan (hal-hal agama) yang mereka berselisihan padanya.
____________________________________________________________________________________________________________________________________________________
(27:76) The
fact is that this Qur'an tells the children of Israel the reality of most of those
things in which they differ; *93
وَإِنَّهُ لَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ {27:77}
[Q27:77] Wa
innahoo lahudanw wa rahmatul lilmu'mineen.
[Q27:77] And most surely it is a guidance and a mercy for the believers.
[Q27:77] And most surely it is a guidance and a mercy for the believers.
[Q27:77] Dan sesungguhnya Al-Quran itu menjadi hidayat petunjuk dan rahmat bagi
orang-orang yang beriman.
____________________________________________________________________________________________________________________________________________________
(27:77) and
this is a Guidance and a Mercy for the believers *94 .
إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ بِحُكْمِهِ ۚ
وَهُوَ الْعَزِيزُ الْعَلِيمُ {27:78}
[Q27:78] Inna
Rabbaka yaqdee bainahum bihukmih; wa Huwal 'Azeezul 'Aleem.
[Q27:78] Surely your Lord will judge between them by his judgment, and He is the Mighty, the knowing.
[Q27:78] Surely your Lord will judge between them by his judgment, and He is the Mighty, the knowing.
[Q27:78] Sesungguhnya Tuhanmu (wahai Muhammad) akan memutuskan di antara mereka
dengan hukumNya dan Dialah sahaja Yang Maha Kuasa, lagi Maha Mengetahui.
____________________________________________________________________________________________________________________________________________________
(27:78) (Likewise)
your Lord will surely judge between these people *95 as well by His Command, and He is
the All-Mighty, the All-Knowing.
فَتَوَكَّلْ عَلَى اللَّهِ ۖ إِنَّكَ عَلَى الْحَقِّ
الْمُبِينِ {27:79}
[Q27:79] Fatawakkal
'alaL Laahi innaka 'alal haqqil mubeen.
[Q27:79] Therefore rely on ALLAH (SWT); surely you are on the clear truth.
[Q27:79] Therefore rely on ALLAH (SWT); surely you are on the clear truth.
[Q27:79] Oleh itu, berserahlah kepada ALLAH (SwT), sesungguhnya engkau berada di
atas kebenaran yang jelas nyata.
____________________________________________________________________________________________________________________________________________________
(27:79) *96 Therefore,
O Prophet, put your trust in Allah: you are certainly on the manifest Truth.
إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ
الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ {27:80}
[Q27:80] Innaka
laa tusmi'ul mawtaa wa laa tusmi'us summad du'aaa izaa wallaw mudbireen.
[Q27:80] Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating.
[Q27:80] Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating.
[Q27:80] Sesungguhnya engkau tidak dapat menjadikan orang-orang yang mati
(hatinya) itu menerima ajaranmu dan tidak dapat menjadikan orang-orang yang
pekak itu mendengar seruanmu, apabila mereka berundur ke belakang (disebabkan
keingkarannya).
THE DEAD, THE DEAF AND THE BLIND ARE THE
DISBELIEVERS WHOSE
OBSTINANCY AND PERVERSITY NEVER ALLOWED THEM TO PAY ATTENTION TO THE CALL OF
THE HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad), so they turned away from ALLAH (SWT)'s signs and rejected
the truth.
____________________________________________________________________________________________________________________________________________________
(27:80) You cannot make the dead to hear
you, *97 nor can convey your call to the deaf, who have
turned their backs and are running away from you, *98
وَمَا أَنْتَ بِهَادِي الْعُمْيِ عَنْ ضَلَالَتِهِمْ
ۖ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ {27:81}
[Q27:81] Wa
maaa anta bihaadil 'umyi 'an dalaalatihim in tusmi'u illaa mai yu'minu bi
aayaatinaa fahum Muslimoon.
[Q27:81] Nor can you be a guide to the blind out of their error; you cannot make to bear (any one) except those who believe in Our communications, so they submit.
[Q27:81] Nor can you be a guide to the blind out of their error; you cannot make to bear (any one) except those who believe in Our communications, so they submit.
[Q27:81] Dan
engkau tidak akan dapat memberi petunjuk kepada orang-orang yang buta supaya
menjauhi kesesatan mereka; engkau tidak dapat memperdengarkan (seruanmu itu)
melainkan kepada orang-orang yang sanggup beriman akan ayat-ayat keterangan
Kami, kerana mereka orang-orang yang berserah diri dengan ikhlas.
ALLAH (SWT) can make whomsoever He wills to hear the call inviting to
truth, BUT ONLY THE MEN OF UNDERSTANDING WHO HAVE THE ABILITY TO
BELIEVE WILL LISTEN TO THE PREACHING OF THE HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
____________________________________________________________________________________________________________________________________________________
(27:81) nor can guide the blind against
their errors. *99 You can only make those people to listen to
you, who believe in Our Revelations and then submit (to Us) completely.
وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا
لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا
لَا يُوقِنُونَ {27:82}
[Q27:82] Wa
izaa waqa'al qawhu 'alaihim akhrajnaa lahum daabbatam minal ardi tukal limuhum
annan naasa kaanoo bi aayaatinaa laa yooqinoon.
[Q27:82] And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall warned them, because people did not believe in Our communications.
[Q27:82] And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall warned them, because people did not believe in Our communications.
[Q27:82] Dan
apabila sampai masa berlakunya hukuman atas manusia, Kami keluarkan untuk mereka
sejenis binatang dari bumi, yang akan menyatakan kepada mereka, bahawa manusia
telah tidak meyakini ayat-ayat keterangan dan pengajaran Kami.
The literal
meaning of dabbah is slowly moving, crawling animal; beast of burden.
ä GENERALLY ALL
COMMENTATORS have
chosen the word "beast" and
interpreted the phrase dabbatan minal ard as
the beast coming forth as the first sign of the Day of Judgement, touching the believers with the staff of Musa
and marking the faces of the disbelievers with the seal of Sulayman. The last portion of this verse says that
"he" who shall be brought forth
from the earth will speak to the unjust that they did not believe with sure
conviction in the signs of ALLAH (SWT), so it should be translated as an
alive created being.
READ VERSE 82 IN THE LIGHT OF THE COMMENTARY OF VERSE 3:110 OF ALI IMRAN wherein ALLAH (SWT) addresses the best group raised
among men to enjoin good and to prevent them from doing evil and mischief. In the end, before
the final judgement is to be passed, the alive created being who will be brought
forth from the earth to speak to the people should be of the same class and
category, a human being of utmost
accomplishments duly privileged to address the good as well as the wicked
people. It
is stated in the next verse that a group of
disbelievers from every people will be gathered together before the Day of Resurrection.
Ë This is a DAY OF PARTIAL
RESURRECTION (qiyamat sughra or raj-at).
µ According to authentic traditions of the Ahlul Bayt; the living being referred to here is Imam Ali ibne Abi
Talib.
____________________________________________________________________________________________________________________________________________________
(27:82) And
when the time of the fulfilment of Our Decree approaches them, *100 We
shall bring forth a beast for them from the earth, which will speak to them
(about this) that the people did not believe in Our Revelations. *101
*100 That is,
"...when Resurrection which they are being promised will
approach."
*101 According to Ibn `Umar, this will happen when there remains no one in the world to command the people to do good and forbid them to do evil. Ibn Marduyah has reported a Hadith on the authority of Abu Said Khudri; according to which the latter heard the same thing from the Holy Prophet himself. This shows that when man gives up the duty of exhorting others to do good and forbidding them to do evil, AIIah will bring forth a beast to serve as the final warning just before Resurrection. This, however, is not clear whether it will be just one beast, or a particular species of beasts, who will spread all over the earth. The words daabbat-an-min-al-ard might contain both the meanings. In any case, what it will say will be: "The people did not believe Allah's Revelations in which Resurrection was foretold. Now the same Resurrection is about to come; Iet everyone know that what Allah said was true". The sentence, "The people did not believe in Our Revelations", is either a part of the beast's own speech, or Allah's narration of its words. If these are its own words, the word "Our" will be understood in the style of an official who speaks on behalf of his government and not on his personal behalf. In the second case, since Allah is narrating the beast's words, He has used "Our Revelations" in the normal sense. As to the time and occasion of the appearance of this beast, the Holy Prophet has said: "The sun will rise in the west and the beast will suddenly appear in the open daylight. Whichever of these signs appears first, it will be closely followed by the other." (Muslim) In the other traditions related in Muslim, Ibn Majah, Tirmidhi, Musnad Ahmad, etc. THE HOLY PROPHET FORETOLD THAT THE SIGNS OF RESURRECTION-EMERGENCE OF THE ANTI-CHRIST (DAJJAL), APPEARANCE OF THE BEAST, SMOKE AND THE RISING OF THE SUN IN THE WEST -WILL APPEAR ONE AFTER THE OTHER. As for the nature, general appearance, place of appearance and other details about the beast, contradictory traditions have been reported, which only cause confusion and are not relevant to the object for which this thing has been mentioned in the Qur'an. As regards the beast's speaking to human beings in a human language, this will be a manifestation of the power of Allah, Who can give the power of speech to anything He pleases. He will give this power only to a beast before the event of Resurrection, but when Resurrection will have taken place, each limb of man-his ears, his eyes, even his skin-will speak out and give evidence in the Court of Allah, as has been clearly stated in Ha Mim As-Sajdah: 20-21: "Then, when all will have reached there, their ears and their eyes and their very skins will bear witness against them concerning what they had been doing in the world. They will say to their skins, "Why have you borne witness against us?' They will reply, `The same God Who has given speech to everything has given us speech'."
*101 According to Ibn `Umar, this will happen when there remains no one in the world to command the people to do good and forbid them to do evil. Ibn Marduyah has reported a Hadith on the authority of Abu Said Khudri; according to which the latter heard the same thing from the Holy Prophet himself. This shows that when man gives up the duty of exhorting others to do good and forbidding them to do evil, AIIah will bring forth a beast to serve as the final warning just before Resurrection. This, however, is not clear whether it will be just one beast, or a particular species of beasts, who will spread all over the earth. The words daabbat-an-min-al-ard might contain both the meanings. In any case, what it will say will be: "The people did not believe Allah's Revelations in which Resurrection was foretold. Now the same Resurrection is about to come; Iet everyone know that what Allah said was true". The sentence, "The people did not believe in Our Revelations", is either a part of the beast's own speech, or Allah's narration of its words. If these are its own words, the word "Our" will be understood in the style of an official who speaks on behalf of his government and not on his personal behalf. In the second case, since Allah is narrating the beast's words, He has used "Our Revelations" in the normal sense. As to the time and occasion of the appearance of this beast, the Holy Prophet has said: "The sun will rise in the west and the beast will suddenly appear in the open daylight. Whichever of these signs appears first, it will be closely followed by the other." (Muslim) In the other traditions related in Muslim, Ibn Majah, Tirmidhi, Musnad Ahmad, etc. THE HOLY PROPHET FORETOLD THAT THE SIGNS OF RESURRECTION-EMERGENCE OF THE ANTI-CHRIST (DAJJAL), APPEARANCE OF THE BEAST, SMOKE AND THE RISING OF THE SUN IN THE WEST -WILL APPEAR ONE AFTER THE OTHER. As for the nature, general appearance, place of appearance and other details about the beast, contradictory traditions have been reported, which only cause confusion and are not relevant to the object for which this thing has been mentioned in the Qur'an. As regards the beast's speaking to human beings in a human language, this will be a manifestation of the power of Allah, Who can give the power of speech to anything He pleases. He will give this power only to a beast before the event of Resurrection, but when Resurrection will have taken place, each limb of man-his ears, his eyes, even his skin-will speak out and give evidence in the Court of Allah, as has been clearly stated in Ha Mim As-Sajdah: 20-21: "Then, when all will have reached there, their ears and their eyes and their very skins will bear witness against them concerning what they had been doing in the world. They will say to their skins, "Why have you borne witness against us?' They will reply, `The same God Who has given speech to everything has given us speech'."
SECTION
7
The
Coming of the Day of Judgment
Signs
or the symptoms of the dawn of the Day of Judgment – The bounties of God – The
blowing of the Terrific Trumpet – and announcing the dawn of the Day of
Judgment – The doers of good shall be liberally awarded and the wicked shall be
punished for their deeds.
وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا
مِمَّنْ يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ {27:83}
[Q27:83] Wa
Yawma nahshuru min kulli ummmatin fawjam mim many-yukazzibu bi Aayaatinaa fahum
yooza’oon,
[Q27:83] And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups.
[Q27:83] And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups.
[Q27:83] Dan (ingatlah) hari Kami himpunkan dari tiap-tiap umat sekumpulan besar
orang-orang yang mendustakan ayat-ayat keterangan Kami, lalu mereka dijaga
serta diatur keadaan dan perjalanan masing-masing.
This verse indicates the
‘Raj’at’
that when the Last Holy Imam Muhammad
ibnul Hasan Al-Mahdi would appear;
ä *some
of the staunch believers in ALLAH (SWT) and those faithfully attached to the
truth AND
ä *those worst among the wicked ones would be
resurrected to see their return for their own goodness and vices in this world
itself
before they meet the chastisement that awaits them
after the Final Judgment.
____________________________________________________________________________________________________________________________________________________
(27:83) And imagine the Day when We shall
gather together from every community a host of those people who used to treat
Our Revelations as false; then they will be arranged (according to their
classification and merit)
حَتَّىٰ إِذَا جَاءُوا قَالَ أَكَذَّبْتُمْ بِآيَاتِي
وَلَمْ تُحِيطُوا بِهَا عِلْمًا أَمَّاذَا كُنْتُمْ تَعْمَلُونَ {27:84}
[Q27:84] Hattaaa
izaa jaaa'oo qaala akazzabtum bi Aayaatee wa lam tuheetoo bihaa 'ilman ammaazaa
kuntum ta'maloun.
[Q27:84] Until when they come, He will say: Did you reject My communications while you had no comprehensive knowledge of them? Or what was it that you did?
[Q27:84] Until when they come, He will say: Did you reject My communications while you had no comprehensive knowledge of them? Or what was it that you did?
[Q27:84] Sehingga apabila mereka datang (ke tempat pengadilan), ALLAH (SwT)
Taala berfirman: Adakah kamu mendustakan ayat-ayat keteranganKu dengan tidak
lebih dahulu kamu mengetahuinya secara meliputi? Atau apakah yang kamu telah
lakukan?
____________________________________________________________________________________________________________________________________________________
(27:84) until
when all of them will have arrived, (their Lord) will ask them, "Did you
treat My Revelations as false whereas you did not comprehend them by knowledge? *102 If not this, what else were you
doing?" *103
*102 That
is, "You did not deny My Revelations on the basis of some scientific
investigation, which might have proved them to be false, but you denied them
without any sound reason."
*103 That is, "If it is not so, can you then prove that you treated them as false only after a thorough scientific investigation through which you came to know that the reality was not that which was being presented in these verses?"
*103 That is, "If it is not so, can you then prove that you treated them as false only after a thorough scientific investigation through which you came to know that the reality was not that which was being presented in these verses?"
وَوَقَعَ الْقَوْلُ عَلَيْهِمْ بِمَا ظَلَمُوا فَهُمْ
لَا يَنْطِقُونَ {27:85}
[Q27:85] Wa
waqa'al qawlu 'alaihim bimaa zalamoo fahum laa yantiqoon.
[Q27:85] And the word shall come to pass against them because they were unjust, so they shall not speak.
[Q27:85] And the word shall come to pass against them because they were unjust, so they shall not speak.
[Q27:85] Dan jatuhlah hukuman atas mereka (dengan azab) disebabkan kezaliman
mereka (berlaku kufur ingkar), lalu mereka diam membisu.
____________________________________________________________________________________________________________________________________________________
(27:85) And
the threat of the torment will be carried out on them in consequence of their
wicked deeds; then they will not be able to utter a word.
أَلَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ
لِيَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ
يُؤْمِنُونَ {27:86}
[Q27:86] Alam
yaraw annaa ja'alnal laila li yaskunoo feehi wannahaara mubsiraa; inna fee
zaalika la Aayaatil liqaw miny-yu'minoon.
[Q27:86] Do they not consider that We have made the night that they may rest therein, and the day to give light? Most surely there are signs in this for a people who believe.
[Q27:86] Do they not consider that We have made the night that they may rest therein, and the day to give light? Most surely there are signs in this for a people who believe.
[Q27:86] Tidakkah
mereka memerhatikan bahawa Kami telah menjadikan malam untuk mereka berehat
padanya dan menjadikan siang terang-benderang? Sesungguhnya yang demikian itu
mengandungi tanda-tanda (kekuasaan ALLAH (SwT)) bagi kaum yang beriman.
THE PURPOSE THE DAY AND THE NIGHT SERVE BEARS
CLEAR EVIDENCE TO THE PURPOSEFULNESS OF THE PLAN OF THE CREATOR.
____________________________________________________________________________________________________________________________________________________
(27:86) Did they not perceive that We had ordained the
night for them to have rest in it, and made the day bright? *104 Surely
in this there were many Signs for those who believed. *105
*104 That is,
"Two out of the countless signs were such which they were observing at all
times, whose benefits they were enjoying every moment, and which were not
hidden even from a blind or deaf or dumb person. While they benefited by the
rest at night and the opportunities afforded by the day, why did they not think
that it is a system devised by an All-Wise Being, Who has established the
relationship between the sun and the earth precisely to meet their requirements
and needs ? This cannot be a mere accident, for it clearly manifests purposefulness,
wisdom and planning, which cannot be the characteristic of the blind forces of
nature, nor the work of many gods. It can only be a system established by the
One Creator and Master and Disposer, Who is ruling over the earth, the moon,
the sun and all other planets. From the observation of this single phenomenon
they could judge that the alternation of the day and night testified to the
truth that We have conveyed through Our Messenger and Our Book."
*105 That is, "It was not something incomprehensible either. There were among their own relatives, their own clan and their own brotherhood people like themselves, who had seen the same very Signs and believed that the creed of Godworship and Tauhid towards which the Prophet was inviting them was precisely in accordance with the truth and reality."
*105 That is, "It was not something incomprehensible either. There were among their own relatives, their own clan and their own brotherhood people like themselves, who had seen the same very Signs and believed that the creed of Godworship and Tauhid towards which the Prophet was inviting them was precisely in accordance with the truth and reality."
وَيَوْمَ يُنْفَخُ فِي الصُّورِ فَفَزِعَ مَنْ فِي
السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ ۚ وَكُلٌّ أَتَوْهُ
دَاخِرِينَ {27:87}
[Q27:87] Wa
Yawma yunfakhu fis Soori fafazi'a man fis samaawaati wa man fil ardi illaa man
shaaa'aLLaah; wa kullun atawhu daakhireen.
[Q27:87] And on the day when the trumpet shall be blown, then those who are in the heavens and those who are in the earth shall be terrified except such as ALLAH (SWT) please, and all shall come to him abased.
[Q27:87] And on the day when the trumpet shall be blown, then those who are in the heavens and those who are in the earth shall be terrified except such as ALLAH (SWT) please, and all shall come to him abased.
[Q27:87] Dan
(ingatkanlah) hari di tiup sangkakala, lalu terkejutlah (gerun gementar)
makhluk-makhluk yang ada di langit dan yang ada di bumi, kecuali mereka yang
dikehendaki ALLAH (SwT) dan kesemuanya akan datang kepadaNya dengan keadaan
tunduk patuh.
Refer to the commentary of An-am 6:73; Kahf 18:99 and Ta Ha 20:102 to 109 for the day of resurrection.
The
continuous change in the material substance or substantial change in the matter is the
basis of evolution AND is the evidence
of the purposefulness of the creation in the sense that motion means change--- *[1]
from past to present and from present to future. *[2] What follows is the summing up of that which has passed. *[3] The ultimate is a sum total of the whole process
that has taken place. The term shaa-aLLah (the work of ALLAH
(SWT)) refers to the soundness
and thoroughness of the divine artistry of creation.
Ì The changes which take place in solid things such as mountains ARE COMPARED HERE with
the movement of the clouds which seems that the sky and the stars are moving
while the movement actually is of the clouds. THE SAME IS THE CASE with the
movement of the earth round the sun which appears as the sun is moving round
the earth.
____________________________________________________________________________________________________________________________________________________
(27:87) And
on the Day when the Trumpet will be blown, all those who are in the heavens and
the earth, shall be struck with terror *106 --- except
those whom Allah shall be pleased to protect.-And all shall present themselves
before Him in submission.
*106 For a
detailed discussion of the blowing of the Trumpet, see E.N. 47 of AI-An`am,
E.N. 57 of Ibrahim, E.N. 78 of Ta Ha, E.N. I of Al-Hajj, E.N.'s. 46, 47 of Ya
Sin and E.N. 79 of Az-Zumar.
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ
تَمُرُّ مَرَّ السَّحَابِ ۚ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ ۚ
إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ {27:88}
[Q27:88] Wa
taral jibaala tahsabuhaa jaamidatanw wa hiya tamurru marras sahaab; sun'aL Laahil
lazeee atqana kulla shai'; innahoo khabeerum bimaa taf'aloon.
[Q27:88] And you see the mountains, you think them to be solid, and they shall pass away as the passing away of the cloud-- the handiwork of ALLAH (SWT) Who has made every thing thoroughly; surely He is Aware of what you do.
[Q27:88] And you see the mountains, you think them to be solid, and they shall pass away as the passing away of the cloud-- the handiwork of ALLAH (SWT) Who has made every thing thoroughly; surely He is Aware of what you do.
[Q27:88] Dan engkau melihat gunung-ganang, engkau menyangkanya tetap membeku,
padahal ia bergerak cepat seperti bergeraknya awan; (demikianlah) perbuatan ALLAH
(SwT) yang telah membuat tiap-tiap sesuatu dengan serapi-rapi dan
sebaik-baiknya; sesungguhnya Dia Amat Mendalam PengetahuanNya akan apa yang
kamu lakukan.
(see commentary for verse 87)
____________________________________________________________________________________________________________________________________________________
(27:88) Today, you see the mountains and think that
they are firmly set, but on that Day they will be flying about like the clouds;
this will be a manifestation of the powers of Allah, Who has ordered everything
with wisdom. He is fully aware of what you do. *107
*107 That is,
"From such God you should not expect that after giving you the powers of
intellect and discrimination and control over things, He will remain unaware of
your deeds and actions and will not see how you have been using the delegated
authority in the earth."
مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا
وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ {27:89}
[Q27:89] Man
jaaa'a bilhasanati falahoo khairum minhaa wa hum min faza'iny Yawma'izin aaminoun.
[Q27:89] Whoever brings good, he shall have better than it; and they shall be secure from terror on the day.
[Q27:89] Whoever brings good, he shall have better than it; and they shall be secure from terror on the day.
[Q27:89] Sesiapa yang datang membawa amal kebajikan (yang telah dikerjakannya)
maka ia akan beroleh balasan yang lebih baik daripadanya dan mereka akan
beroleh aman sentosa daripada kejadian-kejadian yang mengerikan pada hari
kiamat itu.
____________________________________________________________________________________________________________________________________________________
(27:89) He
who will bring good deeds, will have a reward better than that, *108 and such people shall be secure
from the terror of that Day
*108 The
reward will be better in two ways: (1) It will be
higher than what a person will actually deserve for his good deeds; and (2) it will be
everlasting and for ever though the good act was temporary and its influence
confined to a limited period only.
وَمَنْ جَاءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ
فِي النَّارِ هَلْ تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ {27:90}
[Q27:90] Wa
man jaaa'a bissai yi'ati fakubbat wujoohuhum fin Naari hal tujzawna illaa maa
kuntum ta'maloon.
[Q27:90] And whoever brings evil, these shall be thrown down on their faces into the fire; shall you be rewarded (for) aught except what you did?
[Q27:90] And whoever brings evil, these shall be thrown down on their faces into the fire; shall you be rewarded (for) aught except what you did?
[Q27:90] Dan sesiapa yang datang membawa amal jahat (yang telah dikerjakannya)
maka sudah tentu mereka akan ditumuskan mukanya ke dalam api Neraka, (sambil
dikatakan kepada mereka): Kamu tidak diberi melainkan balasan apa yang kamu
telah lakukan.
____________________________________________________________________________________________________________________________________________________
(27:90) And
the one who will come with evil deeds, all such people shall be flung upon
their faces into the Fire. Can you be rewarded except in accordance with your
deeds? *109
*109 That
is, "Though the terrors of Resurrection will stun and confound the
disbelievers, the believers will remain safe and secure from them, for
everything in the Hereafter will be according to their expectations. They had
already known from the messages brought by the Messengers of Allah that
Resurrection will take place, and a new World will be established when everyone
will be called to account for his deeds. Therefore, they will neither be
bewildered nor alarmed, which will be the case with those who had denied this
Day and retrained heedless of it, till their last breath in the world .They
will also be satisfied because they had worked for this Day and had brought
necessary provisions from the world for their success here. Therefore, they
will not be stupefied and confounded as will be those who had invested all
their energies and capabilities 'in their struggle for achieving worldly
successes only, and had never thought that there would be life hereafter also
for which they should make some provision. Contrary to them, the believers will
be satisfied that the Day for the sake of which they had given up the unlawful
benefits and pleasures of life and had undergone hardships and toil, had at
last come, and they will not be deprived of the rewards of their works."
109a. At
several places in the Qur'an it has been stated clearly that an evil will be
punished in the Hereafter only to the extent of the evil committed, but a good
act will be rewarded much more generously by AIIah than what the doer will
actually deserve for it. For more examples of this, see Surah Yunus: 26-27,
AlQasas: 84. Al-'Ankabut: 7, Saba': 37-38, Al-Mu'min: 40.
إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَٰذِهِ
الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ ۖ وَأُمِرْتُ أَنْ أَكُونَ
مِنَ الْمُسْلِمِينَ {27:91}
[Q27:91] Innamaaa
umirtu an a'buda Rabba haazihil baldatil lazee harramahaa wa lahoo kullu
shai'inw wa umirtu an akoona minal Muslimeen,
[Q27:91] I am commanded only that I should serve the Lord of this city, Who has made it sacred, and His are all things; and I am commanded that I should be of these who submit;
[Q27:91] I am commanded only that I should serve the Lord of this city, Who has made it sacred, and His are all things; and I am commanded that I should be of these who submit;
[Q27:91] (Katakanlah
wahai Muhammad): Aku hanyalah diperintahkan supaya menyembah ALLAH (SwT) Tuhan
negeri (Mekah) ini yang telah menjadikannya suci lagi dihormati dan Yang
Menguasai segala-galanya dan aku diperintahkan supaya tetap menjadi dari
orang-orang Islam (yang menyerah diri bulat-bulat kepadaNya),
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(27:91) (O
Muhammad, say to them:) "What I have been commanded is that I should
worship the Lord of this City, Who has made it sacred, and Who is the Owner of
every thing. *110 I
have been commanded to live as a Muslim
*110 As
this Surah was sent down at a stage when the message of Islam was confined to
Makkah and its addressees were the people of that City only, it was said,
"I have been commanded that I should worship the Lord of this City."
And the characteristic of the Lord was stated to be that He had made that City
sacred. This was meant to warn the disbelievers of Makkah, as if to say, "
You may if you so like prove thankless to that God Who has done you the great
favour of making this City of yours a haven of peace in the strife-ridden land
of Arabia, and Who by His grace has made it the centre of spiritual affiliation
for the whole of Arabia, but I have been commanded to be grateful to him and
bow down before Him. None of your deities had the power to make this City a
sanctuary and make the quarrelsome and plundering tribes of Arabia have respect
for it. I cannot abandon my real Benefactor and bow down before those who have
done me no favour at all."
وَأَنْ أَتْلُوَ الْقُرْآنَ ۖ فَمَنِ اهْتَدَىٰ
فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ
الْمُنْذِرِينَ {27:92}
[Q27:92] Wa an
atluwal Qur-aana famanih tadaa fa innnamaa yahtadee linafsihee wa man dalla
faqul innamaaa ana minal munzireen.
[Q27:92] And that I should recite the Quran. Therefore whoever goes aright, he goes aright for his own soul, and whoever goes ' astray, then say: I am only one of the Warners.
[Q27:92] And that I should recite the Quran. Therefore whoever goes aright, he goes aright for his own soul, and whoever goes ' astray, then say: I am only one of the Warners.
[Q27:92] Dan
supaya aku sentiasa membaca Al-Quran. Oleh itu, sesiapa yang menurut petunjuk
(Al-Quran dan beramal dengannya) maka faedah perbuatannya itu akan terpulang
kepada dirinya sendiri dan sesiapa yang sesat, maka katakanlah kepadanya:
Sesungguhnya aku hanyalah seorang pemberi amaran.
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(27:92) and
to recite the Qur'an." Now whosoever follows the guidance, will follow it
for his own good, and to him who goes astray, say, "I am only a
warner."
وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ
فَتَعْرِفُونَهَا ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ {27:93}
[Q27:93] Wa
quli alhamdu lillaahi sa yureekum Aayaatihee fata'ri foonahaa; wa maa Rabbuka
bighaaflin 'ammaa ta'maloon.
[Q27:93] And say: Praise be to ALLAH (SWT), He will show you His signs so that you shall recognize them; nor is your Lord heedless of what you do.
[Q27:93] And say: Praise be to ALLAH (SWT), He will show you His signs so that you shall recognize them; nor is your Lord heedless of what you do.
[Q27:93] Dan katakanlah (wahai Muhammad): Segala puji
tertentu bagi ALLAH (SwT) (yang melimpahkan nikmat-nikmatNya yang tidak
terhitung), Dia akan memperlihatkan kepada kamu tanda-tanda kekuasaanNya supaya
kamu dapat mengetahuinya (dengan jelas nyata) dan Tuhanmu tidaklah lalai akan
segala yang kamu lakukan.
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(27:93) Say
to them, "Praise is only for Allah; very soon He will show you His Signs,
which you shall recognize; and your Lord is not unaware of what you do."
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