SURAH (28) QASAS (AYA 61 to 88)
SECTION
7
Unity
of God
On the
day of judgment the believers in false and imaginary deities will be asked to
call those whom they worshipped as gods other than the One True God – The
deities will disown their followers and the followers will be left deserted by
their imaginary gods – God creates and choses whomsoever HE likes, none else
has any voice in it – On the Day of Judgment will summon a witness from each
people – and then the conduct of the people will wholly be disclosed.
أَفَمَنْ وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ
لَاقِيهِ كَمَنْ مَتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ
الْقِيَامَةِ مِنَ الْمُحْضَرِينَ {28:61}
[Q28:61] Afamanw
wa'adnaahu wa'dan hasanan fahuwa laaqeehi kamam matta'naahu mataa'al hayaatid
dunyaa summa huwa Yawmal Qiyaamati minal muhdareen.
[Q28:61] Is he to whom We have promised a goodly promise which he shall meet with like him whom We have provided with the provisions of this world's life, then on the day of resurrection he shall be of those who are brought up?
[Q28:61] Is he to whom We have promised a goodly promise which he shall meet with like him whom We have provided with the provisions of this world's life, then on the day of resurrection he shall be of those who are brought up?
[Q28:61] (Jika sudah diketahui yang demikian) maka adakah orang yang Kami
janjikan kepadanya janji yang baik (balasan Syurga) lalu dia mendapatnya, sama
seperti orang yang kami kurniakan menikmati kesenangan hidup di dunia kemudian
dia pada hari kiamat termasuk dalam golongan yang dibawa (untuk menerima azab
Neraka)?
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(28:61) Can
the person to whom We have made a good promise, which he would certainly meet,
be ever like the one, whom We have only given the provisions of the worldly
life, and who, on the Day of Resurrection, would be presented for
punishment. *84
*84 This
is the fourth answer to their excuse. To understand it fully one should bear in
mind two things: First, the present life which is no more
than a few years for anyone, is only the temporary phase of a journey. The real
life which will be everlasting is yet to come. In this life man may amass as
much provision as he may please and live the few years at his disposal as
comfortably as he can, it will in any case come to an end, and man will depart
from the world empty-handed. No sensible person will like to make the bad
bargain of suffering the everlasting distress and affliction in the Hereafter
in exchange for the pleasures and comforts of his brief sojourn in the world.
As against this, he would rather prefer to face a few years of hardships here
and earn the goodness that may earn him everlasting bliss and comfort in the
eternal life of the Next World.
Secondly, Allah's religion does not demand that man should totally refrain from seeking and enjoying the good things of life and discard its adornments in any case. Its only demand is that he should prefer the Hereafter to the world, for the world is perishable and the Hereafter everlasting; and the pleasures of the world are inferior and of the Hereafter superior. Therefore, tnan must try to attain those provisions and adornments of the world that may enable him to fare well in the everlasting life of the Next World, or at least protect him from the eternal loss there. But in case there is a question of a comparison between the two, and thesuccess of the world and of the Hereafter oppose and contradict each other, the Faith demands, and this is the demand of man's good sense too, that he should sacrifice the world to the Hereafter, and should never adopt the way of only seeking the transitory provisions and adornments of this world, which inevitably lead to his ruin in the Hereafter forever.
Keeping these two things in view Iet us see what Allah says to the disbelievers of Makkah in the foregoing sentences. He does not tell them to wind up their business, stop their trade and follow His Prophets and become mendicants. What He says is that the worldly wealth of which they are so enamoured, is very meager and they can utilize it only for a few days in this worldly life. Contrary to this, that which is with Allah is much better both in quality and in quantity and is also everlasting. Therefore, they would be foolish if for the sake of benefiting by the limited blessings of this transitory life, they adopted the way whose evil results they will have to suffer in the form of everlasting loss in the Next World. They should judge for themselves as to who is successful: He who exerts himself in the service of his Lord and then is blessed with His favours for ever, or he who will be produced as a culprit in His Court, only after having had an opportunity of enjoying unlawful wealth for a few days in the world.
Secondly, Allah's religion does not demand that man should totally refrain from seeking and enjoying the good things of life and discard its adornments in any case. Its only demand is that he should prefer the Hereafter to the world, for the world is perishable and the Hereafter everlasting; and the pleasures of the world are inferior and of the Hereafter superior. Therefore, tnan must try to attain those provisions and adornments of the world that may enable him to fare well in the everlasting life of the Next World, or at least protect him from the eternal loss there. But in case there is a question of a comparison between the two, and thesuccess of the world and of the Hereafter oppose and contradict each other, the Faith demands, and this is the demand of man's good sense too, that he should sacrifice the world to the Hereafter, and should never adopt the way of only seeking the transitory provisions and adornments of this world, which inevitably lead to his ruin in the Hereafter forever.
Keeping these two things in view Iet us see what Allah says to the disbelievers of Makkah in the foregoing sentences. He does not tell them to wind up their business, stop their trade and follow His Prophets and become mendicants. What He says is that the worldly wealth of which they are so enamoured, is very meager and they can utilize it only for a few days in this worldly life. Contrary to this, that which is with Allah is much better both in quality and in quantity and is also everlasting. Therefore, they would be foolish if for the sake of benefiting by the limited blessings of this transitory life, they adopted the way whose evil results they will have to suffer in the form of everlasting loss in the Next World. They should judge for themselves as to who is successful: He who exerts himself in the service of his Lord and then is blessed with His favours for ever, or he who will be produced as a culprit in His Court, only after having had an opportunity of enjoying unlawful wealth for a few days in the world.
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ
الَّذِينَ كُنْتُمْ تَزْعُمُونَ {28:62}
[Q28:62] Wa
Yawma yunaadeehim fa-yaqoolu aina shurakaaa 'iyal lazeena kuntum taz‘umoon.
[Q28:62] And on the day when He will call them and say: Where are those whom you deemed to be My associates?
[Q28:62] And on the day when He will call them and say: Where are those whom you deemed to be My associates?
[Q28:62] Dan pada hari (kiamat itu) ALLAH (SwT) menyeru mereka lalu bertanya:
Mana dia sekutu-sekutuKu, yang kamu anggap mereka (menjadi tuhan dan dapat
memberikan pertolongan)?
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(28:62) And
(let them not forget) the Day when He will call them and ask. "Where are
those associates of Mine whom you deemed as such?" *85
*85 This
discourse is in continuation of the fourth answer, and is linked with the last
sentence of the preceding verse. It means to imply this: Those who persist in
the evil of shirk and idol-worship and refuse to believe in the Prophet only
for the sake of their worldly interests, will meet with such and such evil
consequences in the eternal life of the Hereafter. They should, therefore,
carefully judge for themselves whether it would be a good bargain if they were
to be doomed to such an end, after they had enjoyed fully the provisions and
adornments of the short worldly life even if no calamity befell them in the
world.
قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا
هَٰؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا ۖ تَبَرَّأْنَا
إِلَيْكَ ۖ مَا كَانُوا إِيَّانَا يَعْبُدُونَ {28:63}
[Q28:63] Qaalal
lazeena haqqa 'alaihimul qawlu Rabbanaa haaa'ulaaa'il lazeena aghwainaa
aghwainaahu kamaa ghawainaa tabarraanaaa ilaika maa kaanoo iyyaanaa ya’budoon.
[Q28:63] Those against whom the sentence has become confirmed will say: Our Lord! These are they whom we caused to err; we caused them to err as we ourselves did err; to Thee we declare ourselves to be clear (of them); they never served Us.
[Q28:63] Those against whom the sentence has become confirmed will say: Our Lord! These are they whom we caused to err; we caused them to err as we ourselves did err; to Thee we declare ourselves to be clear (of them); they never served Us.
[Q28:63] Mereka
yang berhak menerima hukuman (azab Neraka) berkata: Wahai Tuhan kami, inilah
mereka yang kami menyebabkan kesesatannya, kami menyebabkan mereka sesat
(dengan pilihan mereka sendiri) sebagaimana kami telah sesat (dengan pilihan
kami sendiri); (dengan ini) kami mengakui kepadaMu bahawa kami berlepas diri
(dari kekufuran mereka). Bukanlah Kami yang mereka puja dan taati, (bahkan
mereka hanya memuja dan mentaati hawa nafsu mereka sendiri).
THOSE WHO SUBMIT TO OR WORSHIP THE AUTHORITY OF OTHERS THAN ALLAH (SWT) ARE, IN REALITY, WORSHIPPING OR SUBMITTING TO THEIR OWN INCLINATIONS (Furqan 25:43).
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(28:63) Those concerning whom this Word will be
true, *86 will say, "()ur Lord, these are indeed the
people whom we had misled: we led them astray even as we ourselves were led
astray. We plead our innocence before You: *87 they did not worship
us." *88
*86 This implies
those satans from among jinns and men, who had been set up as associates, of
God in the world, whose teachings had been followed in preference to Divine
Commandments, and dependence on whom had made the people give up the Right Way
and adopt the wrong ways of life. Such persons may not have been called gods
and lords as such, but since they were worshipped and obeyed as one should
worship and obey only God, they were inevitably made partners in Godhead.
*87 That is, "We did not lead them astray forcibly. We neither deprived them of their powers of seeing and hearing nor of their powers of thinking, nor there ever arose a situation when they wanted to follow the right way but we might have forcibly pulled them to the wrong way. But just as we ourselves had gone astray of our own free will, so they also of their own free will accepted the wrong way when we presented it before them. Therefore, we are not responsible for what they did: we are responsible for our acts and they are responsible for theirs."
There is a subtle point to be noted here. Allah, in fact, will question those who had set up others as associates with Him, but before they make an answer, those who had been set up as associates will speak up. The reason is: When the common polytheists will be questioned thus, their leaders and guides will feel that their doomsday had come, for their followers will certainly blame them for their deviation. Therefore, even before the followers say something in response, the leaders will forestall them and start pleading their innocence.
*88 That is, "They did not serve us but served their own selves alone."
*87 That is, "We did not lead them astray forcibly. We neither deprived them of their powers of seeing and hearing nor of their powers of thinking, nor there ever arose a situation when they wanted to follow the right way but we might have forcibly pulled them to the wrong way. But just as we ourselves had gone astray of our own free will, so they also of their own free will accepted the wrong way when we presented it before them. Therefore, we are not responsible for what they did: we are responsible for our acts and they are responsible for theirs."
There is a subtle point to be noted here. Allah, in fact, will question those who had set up others as associates with Him, but before they make an answer, those who had been set up as associates will speak up. The reason is: When the common polytheists will be questioned thus, their leaders and guides will feel that their doomsday had come, for their followers will certainly blame them for their deviation. Therefore, even before the followers say something in response, the leaders will forestall them and start pleading their innocence.
*88 That is, "They did not serve us but served their own selves alone."
وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ
يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا
يَهْتَدُونَ {28:64}
[Q28:64] Wa
qeelad 'oo shurakaaa'akum fada'awhum falam yastajeeboo lahum wa ra awul 'azaab;
law annahum kaanoo yahtadoon.
[Q28:64] And it will be said: Call your associate-gods. So they will call upon them, but they will not answer them, and they shall see the punishment; would that they had followed the right way!
[Q28:64] And it will be said: Call your associate-gods. So they will call upon them, but they will not answer them, and they shall see the punishment; would that they had followed the right way!
[Q28:64] Dan dikatakan (kepada mereka): Panggilah makhluk-makhluk dan
benda-benda yang kamu jadikan sekutu ALLAH (SwT) (untuk menolong kamu) lalu
mereka memanggilnya, tetapi makhluk-makhluk dan benda-benda itu tidak menyahut
panggilan mereka; dan mereka tetap melihat azab (dengan merasa sesal) serta
bercita-cita kalaulah mereka di dunia dahulu menurut petunjuk.
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(28:64) Then
it will be said to them. "Call now on those whom you held as (Allah's)
partners." *89 They will call them, but will get no answer and
they will see the torment. Would that they had followed the guidance!
*89 That
is, "Invoke them for help. In the world you had relied on them and
rejected Our Commandments. So invoke them to come to your rescue here also and
save you from the punishment."
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ
الْمُرْسَلِينَ {28:65}
[Q28:65] Wa
Yawma yunaadeehim fa yaqoolu maazaaa ajabtumul mursaleen.
[Q28:65] And on the day when He shall call them and say: What was the answer you gave to the messengers?
[Q28:65] And on the day when He shall call them and say: What was the answer you gave to the messengers?
[Q28:65] Dan pada hari (kiamat itu) ALLAH (SwT) menyeru mereka lalu bertanya:
Apa jawab kamu kepada Rasul-rasul yang diutus kepada kamu dahulu?
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(28:65) And
(Iet Them not forget) the Day when He will call them and ask. ''What answer did
you give to Our Messengers?"
فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَاءُ يَوْمَئِذٍ
فَهُمْ لَا يَتَسَاءَلُونَ {28:66}
[Q28:66] Fa'amiyat
'alaihimul ambaaa'u Yawma'izin fahum laa yatasaaa'aloon.
[Q28:66] Then the pleas shall become obscure to them on that day, so they shall not ask each other.
[Q28:66] Then the pleas shall become obscure to them on that day, so they shall not ask each other.
[Q28:66] Maka gelaplah kepada mereka, pada hari itu, segala khabar berita dan
peristiwa (yang telah lalu), serta menjadilah mereka tidak dapat hendak
bertanya-tanyaan sesama sendiri.
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(28:66) At
that time, no reply will strike them, nor will they be able to consult one
another.
فَأَمَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا
فَعَسَىٰ أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ {28:67}
[Q28:67] Fa
ammaa man taaba wa aamana wa 'amila saalihan fa'asaaa ai yakoona minal Mufliheen.
[Q28:67] But as to him who repents and believes and does good, maybe he will be among the successful:
[Q28:67] But as to him who repents and believes and does good, maybe he will be among the successful:
[Q28:67] (Demikianlah
akibat orang-orang derhaka), adapun orang yang bertaubat dan beriman serta
beramal soleh, maka semoga akan menjadilah dia dari orang-orang yang berjaya.
ALLAH (SWT) GIVES HOPE WHICH IS AS GOOD AS AN ASSURANCE. "Asa"
(may be) is used in the sense of giving
assurance.
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(28:67) However, the one who has repented
here and believed and done good works, can expect to be among those who will
attain true success there.
وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ مَا
كَانَ لَهُمُ الْخِيَرَةُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا
يُشْرِكُونَ {28:68}
[Q28:68] Wa
Rabbuka yakhuluqu maa yashaaa'u wa yakhtaar; maa kaana lahumul khiyarah;
SubhannaL Laahi wa Ta'aalaa 'ammmaa yushrikoon.
[Q28:68] And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to ALLAH (SWT), and exalted be He above what they associate (with Him).
[Q28:68] And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to ALLAH (SWT), and exalted be He above what they associate (with Him).
[Q28:68] Dan
Tuhanmu menciptakan apa yang dirancangkan berlakunya dan Dialah juga yang memilih
(satu-satu dari makhlukNya untuk sesuatu tugas atau keutamaan dan kemuliaan);
tidaklah layak dan tidaklah berhak bagi sesiapapun memilih (selain dari pilihan
ALLAH (SwT)). Maha Suci ALLAH (SwT) dan Maha Tinggilah keadaanNya dari apa yang
mereka sekutukan denganNya.
CREATION AND LEGISLATION IS BY ALLAH (SWT)'S
WILL ALONE and man has no choice in either of these
fields.
·
Those who claim that the question of supreme authority in Islam,
meaning khilafat, IS TO BE DECIDED BY HUMAN CHOICE ARE MISTAKEN.
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(28:68) Your
Lord creates whatever He wills; and chooses (for His work whomever He pleases).
To choose is not for them. *90 Allah
is Pure and Exalted far above the shirk that these people commit.
*90 THIS, IN FACT, IS A REFUTATION OF SHIRK.
Allah objects to the setting up of countless gods froth among His creatures by
the mushriks and assigning to them from themselves of attributes and ranks and
offices, and says: "We Ourselves bless with whatever attributes,
capabilities and powers whomever We like from among the men, angels, jinns and
other servants whom We have created, and employ whomever We will for whatever service
We will. But, how and wherefrom have the mushriks got the authority that they
should make whomever they like from among My servants remover of hardships,
bestower of treasures and answerer of prayers? That they should make someone
the lord of rain, another the giver of jobs and children, still another
bestower of health and ill-health? That they should look upon whomever they
please as the ruler of a part of My Kingdom and assign to him whichever of My
powers they like? Whether it is an angel or a jinn, or a prophet, or saint, or
anybody else, he has been created by Us Whatever excellences he has, have been
granted by Us, and whatever service We willed to take from him, We have taken.
Therefore, the selection. of someone for a particular service does not mean
that he should be raised from the position of a servant to godhead and
worshipped instead of God, invoked for help, prayed to for fulfilment of needs,
taken as maker or destroyer of destinies and possessor of divine; attributes
and powers.
وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا
يُعْلِنُونَ {28:69}
[Q28:69] Wa
Rabbuka ya'lamu maa tukinnu sudooruhum wa maa yu'linoon.
[Q28:69] And your Lord knows what their breasts conceal and what they manifest.
[Q28:69] And your Lord knows what their breasts conceal and what they manifest.
[Q28:69] Dan Tuhanmu mengetahui akan apa yang terpendam dalam hati mereka dan
apa yang mereka zahirkan.
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(28:69) Your
Lord knows what they hide in their hearts and what they reveal. *91
*91 The
object for which this thing has been said in this context is: A person (or
persons) can make a claim before the people in this world that he is fully
satisfied on rational grounds that the deviation he has adopted is sound and
right, and the arguments that are given against it are not convincing; that he
has adopted the deviation not due to any evil motive but with the sincerest and
purest intentions; that he has never been confronted by anything that might
have proved him to be in the wrong. But he cannot advance such an argument
before Allah, for Allah is not only aware of the open, but also of the hidden
secrets of the mind and heart: He knows directly what kind of knowledge and
feelings and sentiments and desires and intentions and conscience a certain
person has: He is aware of the occasions and the means and the ways through
which a person was warned, through which the Truth reached him, through which
falsehood was proved to be Falsehood to him, and also the real motives for
which he preferred his deviation to the Right Way.
وَهُوَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ
الْحَمْدُ فِي الْأُولَىٰ وَالْآخِرَةِ ۖ وَلَهُ الْحُكْمُ وَإِلَيْهِ
تُرْجَعُونَ {70}
[Q28:70] Wa
HuwaL Laahu laaa ilaaha illaa Huwa lahul hamdu fil oolaa wal Aakhirati wa lahul
hukmu wa ilaihi turja‘oon.
[Q28:70] And He is ALLAH (SWT), there is no God but He! All praise is due to Him in this (life) and the hereafter, and His is the judgment, and to Him you shall be brought back.
[Q28:70] And He is ALLAH (SWT), there is no God but He! All praise is due to Him in this (life) and the hereafter, and His is the judgment, and to Him you shall be brought back.
[Q28:70] Dan Dialah ALLAH (SwT) tiada Tuhan melainkan Dia. Segala puji tertentu
bagiNya, di dunia dan di akhirat dan hanyalah Dia yang berkuasa menghukum,
serta kepadaNyalah kamu semua dikembalikan.
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(28:70) He
is AIlah, the One: none but He is worthy of worship: to Him is all praise due,
both in this world and in the Hereafter: Sovereignty is His, and to Him shall
all of you be returned.
قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ
اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ
يَأْتِيكُمْ بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ {28:71}
[Q28:71] Qul
ara'aitum in ja'alaL Laahu 'alaikumul laila sarmadan ilaa Yawmil Qiyaamati man
ilaahun ghairuL Laahi yaa teekum bidiyaaa'in afalaa tasma‘oon.
[Q28:71] Say: Tell me, if ALLAH (SWT) were to make the night to continue incessantly on you till the day of resurrection, who is the god besides ALLAH (SWT) that could bring you light? Do you not then hear?
[Q28:71] Say: Tell me, if ALLAH (SWT) were to make the night to continue incessantly on you till the day of resurrection, who is the god besides ALLAH (SWT) that could bring you light? Do you not then hear?
[Q28:71] Katakanlah:
Bagaimana fikiran kamu jika ALLAH (SwT) menjadikan malam kepada kamu tetap
selama-lamanya hingga ke hari kiamat; tuhan yang manakah yang lain dari ALLAH
(SwT), yang dapat membawakan cahaya yang menerangi kepada kamu? Maka mengapa
kamu tidak mahu mendengar (secara memahami dan menerima kebenaran)?
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(28:71) O
Prophet, say to them, "Have you ever considered that if Allah should make
the night perpetual for you, till the Day of Resurrection, which deity, besides
Allah, would bring you light? Don't you hear anything?" Ask them,"
قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ
النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ
يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ{28:72}
[Q28:72] Qul
ara'aitum in ja'alaL Laahu 'alaikumun nahaara sarmadan ilaa Yawmil Qiyaamati
man iLaahun ghairuL Laahi yaateekum bilailin taskunoona feehi afalaa tubsiroon.
[Q28:72] Say: Tell me, if ALLAH (SWT) were to make the day to continue incessantly on you till the day of resurrection, who is the ALLAH (SWT) besides ALLAH (SWT) that could bring you the night in which you take rest? Do you not then see?
[Q28:72] Say: Tell me, if ALLAH (SWT) were to make the day to continue incessantly on you till the day of resurrection, who is the ALLAH (SWT) besides ALLAH (SWT) that could bring you the night in which you take rest? Do you not then see?
[Q28:72] katakanlah lagi: Bagaimana fikiran kamu jika ALLAH (SwT) menjadikan
siang kepada kamu tetap selama-lamanya hingga ke hari kiamat; tuhan yang
manakah yang lain dari ALLAH (SwT), yang dapat membawakan malam kepada kamu
untuk kamu berehat padanya? Maka mengapa kamu tidak mahu melihat (dalil-dalil
dan bukti keesaan dan kekuasaan ALLAH (SwT))?
___________________________________________________________________________________________________________________________________________________
(28:72) Have
you ever considered that if AIlah should make the day perpetual for you, till
the Day of Resurrection, which deity, besides Allah, would bring you the night
so that you may have rest in it? Don't you see anything?"
وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ
لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {28:73}
[Q28:73] Wa
mir rahmatihee ja'ala lakumul laila wannahaara litaskunoo feehi wa litabtaghoo
min fadlihee wa la'allakum tashkuroon.
[Q28:73] And out of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thanks.
[Q28:73] And out of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thanks.
[Q28:73] Dan di antara rahmat pemberianNya, Dia menjadikan untuk kamu malam dan
siang (silih berganti supaya kamu berehat padanya dan supaya kamu berusaha
mencari rezeki dari limpah kurniaNya dan juga supaya kamu bersyukur.
____________________________________________________________________________________________________________________________________________________
(28:73) It
is His Mercy that He has made the night and the day for you so that you may
have rest (in the night) and seek your Lord's bounty (in the day); maybe that
you are grateful.
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ
الَّذِينَ كُنْتُمْ تَزْعُمُونَ {28:74}
[Q28:74] Wa
Yawma yunaadeehim fa yaqoolu aina shurakaaa'iyal lazeena kuntum tazz‘umoon.
[Q28:74] And on the day when He shall call them and say: Where are those whom you deemed to be My associates?
[Q28:74] And on the day when He shall call them and say: Where are those whom you deemed to be My associates?
[Q28:74] Dan (ingatlah) pada hari (kiamat), ALLAH (SwT) akan menyeru mereka lalu
bertanya: Mana dia sekutu-sekutuKu yang kamu sifatkan mereka (menjadi tuhan dan
dapat memberikan pertolongan)?
____________________________________________________________________________________________________________________________________________________
(28:74) (They
should be mindful of) the Day when He will call them and ask "Where are
those associates of Mine whom you deemed as such?"
وَنَزَعْنَا مِنْ كُلِّ أُمَّةٍ شَهِيدًا فَقُلْنَا
هَاتُوا بُرْهَانَكُمْ فَعَلِمُوا أَنَّ الْحَقَّ لِلَّهِ وَضَلَّ عَنْهُمْ مَا
كَانُوا يَفْتَرُونَ {28:75}
[Q28:75] Wa
naza'naa min kulli ummatin shaheedan faqulnaa haatoo burhaanakum fa'alimooo
annal haqqa liLLaahi wa dalla 'anhum maa kaanoo yaftaroon.
[Q28:75] And We will draw forth from among every nation a witness and say: Bring your proof; then shall they know that the truth is ALLAH (SWT)'s, and that which they forged shall depart from them.
[Q28:75] And We will draw forth from among every nation a witness and say: Bring your proof; then shall they know that the truth is ALLAH (SWT)'s, and that which they forged shall depart from them.
[Q28:75] Dan (pada hari itu) Kami keluarkan dari tiap-tiap umat seorang saksi,
lalu Kami katakan (kepada golongan yang kafir): Bawalah keterangan dan bukti
kebenaran kamu. Maka (pada saat itu) ketahuilah mereka bahawa kebenaran (hak
ketuhanan) itu tertentu bagi ALLAH (SwT) dan (dengan itu), hilang lenyaplah
dari mereka apa yang mereka ada-adakan secara dusta dahulu.
____________________________________________________________________________________________________________________________________________________
(28:75) And
We shall bring forth from every nation a witness *92 and say, "Bring now your
proof. “ *93 Then they will come to know that the Truth is with
AIlah alone, and all falsehoods that they had forged will vanish.
*92 A
witness": the Prophet who had warned that community, or a rightly-guided
person from among the followers of the Prophets, who had performed the duty of
preaching the Truth in the community, or a means through which the message of
the Truth had reached the community.
*93 That is, "Present a cogent argument in your defence so that you are pardoned. You should either prove that the shirk and the denial of the Hereafter and Prophethood in which you persisted were the correct creed and you had adopted it on rational grounds, or, if you cannot do that, you should at least prove that no arrangement had been made by God to warn you of this error and guide you to the right path."
*93 That is, "Present a cogent argument in your defence so that you are pardoned. You should either prove that the shirk and the denial of the Hereafter and Prophethood in which you persisted were the correct creed and you had adopted it on rational grounds, or, if you cannot do that, you should at least prove that no arrangement had been made by God to warn you of this error and guide you to the right path."
SECTION
8
Korah’s
(Qaroon) Ruin
Korah
infatuated to his excessive wealth, was exalting—Korah caused by God to be
swallowed by the earth.
إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَىٰ فَبَغَىٰ
عَلَيْهِمْ ۖ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ
بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ ۖ إِنَّ
اللَّهَ لَا يُحِبُّ الْفَرِحِينَ {28:76}
[Q28:76] Inna
Qaaroona kaana min qawmi Moosaa fabaghaaa 'alaihim wa aatainaahu minal kunoozi
maaa inna mafaati hahoo latanooo'u bil'usbati ulil quwwati iz qaala lahoo
qawmuhoo laa tafrah innaLLaahaa laa yuhibbul fariheen.
[Q28:76] Surely Qaroun was of the people of Musa, but he rebelled against them, and We had given him of the treasures, so much so that his hoards of wealth would certainly weigh down a company of men possessed of great strength. When his people said to him: Do not exult, surely ALLAH (SWT) does not love the exultant;
[Q28:76] Surely Qaroun was of the people of Musa, but he rebelled against them, and We had given him of the treasures, so much so that his hoards of wealth would certainly weigh down a company of men possessed of great strength. When his people said to him: Do not exult, surely ALLAH (SWT) does not love the exultant;
[Q28:76] Sesungguhnya Qarun adalah dia dari kaum Nabi Musa, kemudian dia berlaku
sombong dan zalim terhadap mereka dan Kami telah mengurniakannya dari berbagai
jenis kekayaan yang anak-anak kuncinya menjadi beban yang sungguh berat untuk
dipikul oleh sebilangan orang yang kuat sasa. (Dia berlaku sombong) ketika
kaumnya berkata kepadanya: Janganlah engkau bermegah-megah (dengan kekayaanmu),
sesungguhnya ALLAH (SwT) tidak suka kepada orang-orang yang bermegah-megah.
(seperti lagakmu itu).
QARUN WAS A COUSIN
OF MUSA who believed in his
ministry BUT when ALLAH (SWT) tested him with abundance of wealth he proved to be a
disbeliever.
µ Though there is no restriction on the legitimate enjoyments, BUT THE PURPOSE OF LIFE IS TO SEEK NEARNESS AND PLEASURE
OF ALLAH (SWT) IN THE LIFE OF THE HEREAFTER.
ACCORDING TO
THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) THE
FUNDAMENTAL PRINCIPLE OF LIFE GIVEN BY ISLAM IS
BALANCE AND HARMONY IN ALL SPHERES, WORLDLY AND SPIRITUAL.
____________________________________________________________________________________________________________________________________________________
(28:76) The
fact *94 is
that Korah was of the people of Moses, but he rebelled against them; *95 and
We had given him so many treasures that their very keys would have weighed down
a band of strong men. *96 Once
his people said to him, "Do not exult, for Allah does not like the exultant.
*94 This fact
also is being related in continuation of the answer to the excuse which has
been the theme of the discourse from verse 57 onward. In this regard, one
should bear in mind the fact that the people who feared that the Holy Prophet
Muhammad's message would affect the overall national interests adversely were,
in fact, the big money owners, money-lenders and capitalists of Makkah, who by
virtue of their international trade and money-lending business had become the
Korahs of their time. These were the people who thought that the real truth was
to earn and amass maximum wealth. Anything that seemed to vitiate this object
was an untruth which could not be accepted in any case. On the other hand,
there were the common people who looked with longing eyes at these magnates and
earnestly desired that they should also attain the same heights as those people
had attained. In an atmosphere charged with the love of money, as it was,
people considered it to be a weighty argument that if the invitation of the
Holy Prophet Muhammad (upon whom be Allah's peace) towards Tauhid and the
Hereafter and the moral code was accepted it would spell ruin for the Quraish
not only commercially but economically too.
*95 Qarun who has been called Korah in the Bible and the Talmud was a first cousin of the Prophet Moses. According to the account of descent given in Exodus (ti: 18-21) the fathers of the Prophet Moses and Korah were real brothers. At another place in the Qur'an it has been stated that this man had joined with Pharaoh inspite of being an Israelite and become one of his favourites; so much so that one of the two ring-leaders of opposition to Prophet Moses after Pharaoh was this same Korah: "We sent Moses to Pharaoh and Haman and Korah with Our Signs and a clear authority of appointment, but they said, `He is a sorcerer, a liar'." (Al-Mu'min : 23-24). From this it follows that Korah had rebelled against his own people and become a supporter of the hostile forces which were bent upon wiping out the Israelites. On account of this rebellion against his own people he had attained a high place with Pharaoh and the two persons, besides Pharaoh, to whom the Prophet Moses had been sent were Pharaoh's minister, Haman, and this Israelite capitalist, Korah. All other chiefs and couriers were of inferior status, who were not worth mentioning. The same position of Korah has been alluded to in Al' Ankabut: 39.
*96 In the story related of him in the Bible (Num., ch. 16), there is no mention of this man's wealth. But according to the Jewish traditions, he possessed immense wealth, so much so that three hundred mules were required to Barry the keys of his' treasures. (Jewish Encyclopedia, Vol. VII, p. 556). Though greatly exaggerated this statement shows that even according to the Israelite traditions, Korah was a very wealthy man of his time.
*95 Qarun who has been called Korah in the Bible and the Talmud was a first cousin of the Prophet Moses. According to the account of descent given in Exodus (ti: 18-21) the fathers of the Prophet Moses and Korah were real brothers. At another place in the Qur'an it has been stated that this man had joined with Pharaoh inspite of being an Israelite and become one of his favourites; so much so that one of the two ring-leaders of opposition to Prophet Moses after Pharaoh was this same Korah: "We sent Moses to Pharaoh and Haman and Korah with Our Signs and a clear authority of appointment, but they said, `He is a sorcerer, a liar'." (Al-Mu'min : 23-24). From this it follows that Korah had rebelled against his own people and become a supporter of the hostile forces which were bent upon wiping out the Israelites. On account of this rebellion against his own people he had attained a high place with Pharaoh and the two persons, besides Pharaoh, to whom the Prophet Moses had been sent were Pharaoh's minister, Haman, and this Israelite capitalist, Korah. All other chiefs and couriers were of inferior status, who were not worth mentioning. The same position of Korah has been alluded to in Al' Ankabut: 39.
*96 In the story related of him in the Bible (Num., ch. 16), there is no mention of this man's wealth. But according to the Jewish traditions, he possessed immense wealth, so much so that three hundred mules were required to Barry the keys of his' treasures. (Jewish Encyclopedia, Vol. VII, p. 556). Though greatly exaggerated this statement shows that even according to the Israelite traditions, Korah was a very wealthy man of his time.
وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ
ۖ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا ۖ وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ
إِلَيْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ ۖ إِنَّ اللَّهَ لَا يُحِبُّ
الْمُفْسِدِينَ {28:77}
[Q28:77] Wabtaghi
feemaaa aataakaL Laahud Daaral Aakhirata wa laa tansa naseebaka minad dunyaa wa
ahsin kamaaa ahsanaL Laahu ilaika wa laa tabghil fasaada fil ardi innaL Laaha
laa yuhibbul mufsideen.
[Q28:77] And seek by means of what ALLAH (SWT) has given you the future abode, and do not neglect your portion of this world, and do good (to others) as ALLAH (SWT) has done good to you, and do not seek to make mischief in the land, surely ALLAH (SWT) does not love the mischief-makers.
[Q28:77] And seek by means of what ALLAH (SWT) has given you the future abode, and do not neglect your portion of this world, and do good (to others) as ALLAH (SWT) has done good to you, and do not seek to make mischief in the land, surely ALLAH (SWT) does not love the mischief-makers.
[Q28:77] Dan tuntutlah dengan harta kekayaan yang telah dikurniakan ALLAH (SwT)
kepadamu akan pahala dan kebahagiaan hari akhirat dan janganlah engkau
melupakan bahagianmu (keperluan dan bekalanmu) dari dunia dan berbuat baiklah
(kepada hamba-hamba ALLAH (SwT)) sebagaimana ALLAH (SwT) berbuat baik kepadamu
(dengan pemberian nikmatNya yang melimpah-limpah) dan janganlah engkau
melakukan kerosakan di muka bumi; sesungguhnya ALLAH (SwT) tidak suka kepada
orang-orang yang berbuat kerosakan.
(see commentary for verse 76)
____________________________________________________________________________________________________________________________________________________
(28:77) Seek through the wealth that Allah has given
you to make your abode in the Hereafter, and also do not forget your share from
this world; and do good to others as Allah has done good to you; and do not
strive to make mischief on the earth, for Allah does not like the
mischief-makers. "
قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِنْدِي ۚ
أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ
مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا ۚ وَلَا يُسْأَلُ عَنْ
ذُنُوبِهِمُ الْمُجْرِمُونَ {28:78}
[Q28:78] Qaala
innamaaa ootee tuhoo 'alaa 'ilmin 'indeee; awalam ya'lam annaL Laaha qad ahlaka
min qablihee minal qurooni man huwa ashaddu minhu quwwatanw wa aksaru jam'aa;
wa laa yus'alu 'an zunoobihimul mujrimoon.
[Q28:78] He said: I have been given this only on account of the knowledge I have. Did he not know that ALLAH (SWT) had destroyed before him of the generations those who were mightier in strength than he and greater in assemblage? And the guilty shall not be asked about their faults.
[Q28:78] He said: I have been given this only on account of the knowledge I have. Did he not know that ALLAH (SWT) had destroyed before him of the generations those who were mightier in strength than he and greater in assemblage? And the guilty shall not be asked about their faults.
[Q28:78] Qarun menjawab (dengan sombongnya): Aku diberikan harta kekayaan ini
hanyalah disebabkan pengetahuan dan kepandaian yang ada padaku. (Kalaulah Qarun
bijak pandai) tidakkah dia mengetahui dan pandai memahami, bahawa ALLAH (SwT)
telah membinasakan sebelumnya, dari umat-umat yang telah lalu, orang-orang yang
lebih kuat daripadanya dan lebih banyak mengumpulkan harta kekayaan? Dan
(ingatlah) orang-orang yang berdosa (apabila mereka diseksa) tidak lagi ditanya
tentang dosa-dosa mereka, (kerana ALLAH (SwT) sedia mengetahuinya).
____________________________________________________________________________________________________________________________________________________
(28:78) But
he replied, "All that I have been given is by virtue of the knowledge that
I possess." *97 -Did he not know that AIIah had destroyed before
him many such people who were mightier than him in power and strength? *98 But the criminals are not asked
as to their sins. *99
*97 The
words of the Text can have two meanings: (1) "Whatever
I have obtained is by virtue of my own ability. It is not a bounty which
somebody else might have given me as a favour without my deserving it as a
right, and now I may have to render thanks for it by giving a portion of it to
those who have not been given anything, as a favour, or give some of it in
charity so that the bounty is not withdrawn from me." (2) "I
think God has given me this wealth in view of my qualities and excellences had
I not been a likeable person, He would not have given me all this. That He has
bestowed on me all kinds of blessings is a proof that I am His favourite and he
approves of the way of life that I am following."
*98 That is, "Did this person who was proud of being so knowledgeable and wise and well-informed and capable never know that people with greater wealth and grandeur and power and might than him had lived before him in the world, and Allah at last, had annihilated them completely? If capability and skill and competence are the only factors conducive to worldly progress, then why didn't these virtues avail them when they were destroyed? And if the worldly progress of a person is a sure proof that Allah is pleased with him and approves of his deeds and qualities, then why were those people doomed to destruction at all?"
*99 That is, "The criminals have always been claiming to be the best people, who are free from every evil, but their punishment is not dependent on their own confessions. Whenever they are seized; they are not seized on the basis of their own confessions of sins, etc."
*98 That is, "Did this person who was proud of being so knowledgeable and wise and well-informed and capable never know that people with greater wealth and grandeur and power and might than him had lived before him in the world, and Allah at last, had annihilated them completely? If capability and skill and competence are the only factors conducive to worldly progress, then why didn't these virtues avail them when they were destroyed? And if the worldly progress of a person is a sure proof that Allah is pleased with him and approves of his deeds and qualities, then why were those people doomed to destruction at all?"
*99 That is, "The criminals have always been claiming to be the best people, who are free from every evil, but their punishment is not dependent on their own confessions. Whenever they are seized; they are not seized on the basis of their own confessions of sins, etc."
فَخَرَجَ عَلَىٰ قَوْمِهِ فِي زِينَتِهِ ۖ قَالَ
الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ
قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ {28:79}
[Q28:79] Fakharaja
'alaa qawmihee fee zeenatih; qaalal lazeena yureedoonal hayaatad dunyaa
yaalaita lanaa misla maaa ootiya Qaaroonu innahoo lazoo hazzin 'azeem.
[Q28:79] So he went forth to his people in his finery. Those who desire this world's life said: O would that we had the like of what Qaroun is given; most surely he is possessed of mighty good fortune.
[Q28:79] So he went forth to his people in his finery. Those who desire this world's life said: O would that we had the like of what Qaroun is given; most surely he is possessed of mighty good fortune.
[Q28:79] Kemudian Qarun keluar kepada kaumnya dengan memakai perhiasannya. (Pada
saat itu) berkatalah orang-orang yang semata-mata inginkan kesenangan kehidupan
dunia: Alangkah baiknya kalau kita ada kekayaan seperti yang didapati oleh
Qarun! Sesungguhnya dia adalah seorang yang bernasib baik.
____________________________________________________________________________________________________________________________________________________
(28:79) One
day he came out before his people in all his fineries. Those who sought the
life of this world, said, "Would that we had the like of what Korah has
been given! He is indeed a very lucky man."
وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ
ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا
الصَّابِرُونَ {28:80}
[Q28:80] Wa
qaalal lazeena ootul 'ilma wailakum sawaabuL Laahi khairul liman aamana wa
'amila saalihaa; wa laa yulaq qaahaaa illas Saabiroon.
[Q28:80] And those who were given the knowledge said: Woe to you! ALLAH (SWT)'s reward is better for him who believes and does good, and none is made to receive this except the patient.
[Q28:80] And those who were given the knowledge said: Woe to you! ALLAH (SWT)'s reward is better for him who believes and does good, and none is made to receive this except the patient.
[Q28:80] Dan berkata pula orang-orang yang diberi ilmu (di antara mereka):
Janganlah kamu berkata demikian, pahala dari ALLAH (SwT) lebih baik bagi orang
yang beriman dan beramal soleh dan tidak akan dapat menerima (pahala yang
demikian) itu melainkan orang-orang yang sabar.
AFTER FIRAWN AND HIS PEOPLE HAD BEEN DROWNED IN THE
NILE, MUSA DELEGATED
THE AUTHORITY TO HARUN. This caused envy in Qarun towards Musa and Harun. To degrade Musa he
employed a woman, bribing her with two purses of gold, and told her to say
before public that Musa had
committed adultery with her.
°
Next day when Musa was preaching to the crowd
against adultery, Qarun stood up and asked if the same punishment would be
against Musa also if he committed the crime?
°
Musa said that it would
certainly be, at which Qarun pointed out to the woman and said that the woman
alleged that Musa had committed adultery with her.
°
Musa called the woman and asked her to tell
the truth. When face to face with Musa the woman divulged the secret plan of
Qarun saying that she had been hired by Qarun to lay this false charge against
him.
°
Musa got angry and prayed to ALLAH
(SWT) to punish Qarun. ALLAH (SWT) responded to Musa's prayer and asked Musa to
order the earth to swallow Qarun and his fellow disbelievers who were with him.
When the earth had taken up Qarun and his party to their waists they shouted
for mercy BUT Musa did not stop the
earth and they were completely swallowed.
°
ALLAH (SWT) addressed Musa, at this stage,
and said to Musa that Qarun and his men cried for mercy several times but Musa
commanded the earth to swallow them completely. "Had they called Me even once,
I would certainly have forgiven them and saved them."
HERE THE GRIEF OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) FOR THE
DISBELIEVERS SHOULD BE REMEMBERED.
____________________________________________________________________________________________________________________________________________________
(28:80) But those who possessed the knowledge, said,
"Alas for you! Allah's reward is better for him who believes and does good
works, and this fortune is attained only by those who show
patience." *100
*100 That is,
"'This kind of character and the way of thinking and the hounty of Allah's
reward falls to the lot of only those who stick firmly and steadfastly and
patiently to the lawful ways in life, whether by so doing they are able to earn
only a bare living, or are enabled to become millionaires, but are never
inclined to follow the unlawful ways even if they promise aII the benefits and
wealth of the world. In this verse, "Allah's reward" means the
bounteous provision that is gained by man in the world and the Hereafter as a
result of labour acrd toil undertaken within the bounds set by Allah; and
"patience" means to have control over one's emotions and desires, to
stick to honesty and righteousness as against greed and lust, to bear the
losses that one may have to incur on account of the truth and justice, to spurn
the gains that might accrue from employing unlawful devices, to remain content
and satisfied with the lawful earning even if it is meagre and insufficient, to
eschew feelings of envy and jealousy at the splendour of the corrupt people and
avoid ;even casting a glance at it, and to be satisfied with the thought that
for an honest man the colourless purity that Allah has granted him by His grace
is better than the lustrous filth of evil and corruption. As for
"fortune", it implies Allah's reward as well as the pure mentality by
virtue of which a believing and righteous person finds it easier to suffer
hunger and starvation than become a multi-millionaire by adopting dishonest and
corrupt ways and means."
فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ
لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ
الْمُنْتَصِرِينَ {28:81}
[Q28:81] Fakhasafnaa
bihee wa bidaarihil arda famaa kaana laho min fi'atiny yansuroo nahoo min dooniL
Laahi wa maa kaana minal muntasireen,
[Q28:81] Thus We made the earth to swallow up him and his abode; so he had no body of helpers to assist him against ALLAH (SWT) nor was he of those who can defend themselves.
[Q28:81] Thus We made the earth to swallow up him and his abode; so he had no body of helpers to assist him against ALLAH (SWT) nor was he of those who can defend themselves.
[Q28:81] Lalu Kami timbuskan dia bersama-sama dengan rumahnya di dalam tanah,
maka tidaklah dia mendapat sebarang golongan yang boleh menolongnya dari azab ALLAH
(SwT) dan ia pula tidak dapat menolong dirinya sendiri.
____________________________________________________________________________________________________________________________________________________
(28:81) Consequently,
We sank him and his people in all his dwelling- place underground; then he had
no host of supporters, who could help him against Allah, nor was he able to
help himself.
وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ
بِالْأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ
مِنْ عِبَادِهِ وَيَقْدِرُ ۖ لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا
ۖ وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ {28:82}
[Q28:82] Wa
asbahal lazeena tamannaw makaanahoo bil amsi yaqooloona waika annaL Laaha
yabsutur rizqa limany ya shaaa'u min 'ibaadihee wa yaqdiru law laaa am mannaL Laahu
'alainaa lakhasafa binaa waika annahoo laa yuflihul kaafiroon.
[Q28:82] And those who yearned for his place only the day before began to say: Ah! (know) that ALLAH (SWT) amplifies and straitens the means of subsistence for whom He pleases of His servants; had not ALLAH (SWT) been gracious to us, He would most surely have abased us; Ah! (know) that the ungrateful are never successful.
[Q28:82] And those who yearned for his place only the day before began to say: Ah! (know) that ALLAH (SWT) amplifies and straitens the means of subsistence for whom He pleases of His servants; had not ALLAH (SWT) been gracious to us, He would most surely have abased us; Ah! (know) that the ungrateful are never successful.
[Q28:82] Dan orang-orang yang pada masa dahulu bercita-cita mendapat kekayaan
seperti Qarun mulai sedar sambil berkata: Wah! Sesungguhnya ALLAH (SwT)
memewahkan rezeki bagi sesiapa yang dikehendakiNya dari hamba-hambaNya dan
Dialah juga yang menyempitkannya kalau tidak kerana ALLAH (SwT) memberi
pertolongan kepada kita tentulah kita akan dibinasakan dengan tertimbus di dalam
tanah (seperti Qarun). Aduhai! Sesungguhnya orang-orang yang kufurkan nikmat ALLAH
(SwT) itu tidak akan berjaya!
___________________________________________________________________________________________________________________________________________________
(28:82) Now
the same people who yearned for his lot the day before, began to say,
"Alas! We had forgotten that Allah extends the provisions for whom He
wills of His servants and restricts it for whom He wills. *101 If Allah had not been gracious to
us, He would have sunk us also underground. Alas! We did not remember that the
disbelievers do never prosper." *102
*101 That
is "The extension or the restriction of provisions is always according to
the will of Allah, and Allah's will is determined by His own reasons and
considerations. His favouring somebody with generous provisions does not
necessarily mean that AIIah is well pleased with him and is honouring him with
gifts. Mostly it so happens that a person is under Allah's wrath, but He goes
on favouring him with wore and more wealth till, at last, the same wealth
causes A Ilah's torment to descend on him. Contrary to this, if somebody is
being given restricted provisons it dces not necessarily mean that AIIah is
displeased with him and is punishing him. Mostly the righteous then live in
hardship although they are Allah's favourites, and in many cases the same
hardship becomes a cause of Allah's mercy for them. Consequently, a person who
does not understand this reality looks with envious eyes at the prosperity of
those who actually deserve Allah's wrath."
*102 That is, "We had the misconception, that worldly prosperity and wealth by themselves constituted real success. Therefore, we thought that Korah was highly .successful, but now we have come to know that real success is an entirely different thing, and it is never attained by the disbelievers." This moral of the story of Korah has been mentioned only in the Qur'an. The Bible and the Talmud are without it. However, according to the details given in these Iooks, when the Israelites left Egypt, Korah also accompanied theta along with his men, and then conspired against the Prophets Moses and Aaron and was joined in this by 250 of his followers. At last, Allah's wrath descended on him, and the earthopened up and swallowed him and his followers together with their possessions."
*102 That is, "We had the misconception, that worldly prosperity and wealth by themselves constituted real success. Therefore, we thought that Korah was highly .successful, but now we have come to know that real success is an entirely different thing, and it is never attained by the disbelievers." This moral of the story of Korah has been mentioned only in the Qur'an. The Bible and the Talmud are without it. However, according to the details given in these Iooks, when the Israelites left Egypt, Korah also accompanied theta along with his men, and then conspired against the Prophets Moses and Aaron and was joined in this by 250 of his followers. At last, Allah's wrath descended on him, and the earthopened up and swallowed him and his followers together with their possessions."
SECTION
9
The
Apostle (Muhammad) promised triumph
The
Best abode in the hereafter is for the Pious – The good will be rewarded more
than than the actual due but vice will be punished to its extent – The Apostle
(Muhammad) promised a Triumphant Return to his Home (Makka) – The Apostle
(Muhammad) ordained to call Mankind unto God – Everthing is perishable save God.
تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ
لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ
لِلْمُتَّقِينَ {28:83}
[Q28:83 Tilkad Daarul Aakhiratu naj'aluhaa lillazeena
laa yureedoona 'uluwwan fil ardi wa laa fasaadaa; wal 'aaqibatu lilMuttaqeen.
[Q28:83] (As for) that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil)
[Q28:83] (As for) that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil)
[Q28:83] Negeri akhirat (yang telah diterangkan nikmat-nikmatnya) itu, Kami
sediakan bagi orang-orang yang tidak bertujuan hendak mendapat pengaruh atau
kelebihan di muka bumi dan tidak ingat hendak melakukan kerosakan dan kesudahan
yang baik adalah bagi orang-orang yang bertakwa.
QURAN ASSURES that no matter what be the fortune of
individuals and nations in this world, AT THE END SUCCESS IS ONLY FOR THE PIOUS ONES.
____________________________________________________________________________________________________________________________________________________
(28:83) That abode of the Hereafter *103 We
shall reserve for those who do not seek glory in the earth, *104 nor
wish to make mischief; *105 and the ultimate good is only for the
Godfearing. *106
*103 That is,
Paradise which is the abode of real success.
*104 "Who do not seek glory": who are not desirous of establishing their own glory in God's earth: who do not live like rebels and tyrants and arrogant people but like humble servants: who do not seek to make God's servants their personal servants
*105 "Mischief" implies the chaos that inevitably appears in human life in consequence of violating the truth. Whatever man does when he disobeys Allah and turns away from His service is nothing but mischief. Partly this mischief occurs when wealth is amassed through unlawful means and expended in unlawful ways.
*106. "The Godfearing": those who refrain from His disobedience.
*104 "Who do not seek glory": who are not desirous of establishing their own glory in God's earth: who do not live like rebels and tyrants and arrogant people but like humble servants: who do not seek to make God's servants their personal servants
*105 "Mischief" implies the chaos that inevitably appears in human life in consequence of violating the truth. Whatever man does when he disobeys Allah and turns away from His service is nothing but mischief. Partly this mischief occurs when wealth is amassed through unlawful means and expended in unlawful ways.
*106. "The Godfearing": those who refrain from His disobedience.
مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا ۖ
وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ
إِلَّا مَا كَانُوا يَعْمَلُونَ {28:84}
[Q28:84] Man
jaaa'a bilhasanati falahoo khairum minhaa wa man jaaa'a bissaiyi'ati falaa
yujzal lazeena 'amilus saiyiaati illaa maa kaanoo ya’maloon.
[Q28:84] Whoever brings good, he shall have better than it, and whoever brings evil, those who do evil shall not be rewarded (for) aught except what they did.
[Q28:84] Whoever brings good, he shall have better than it, and whoever brings evil, those who do evil shall not be rewarded (for) aught except what they did.
[Q28:84] Sesiapa yang datang membawa amal baik (pada hari akhirat) maka baginya
balasan yang lebih baik daripadanya dan sesiapa yang datang membawa amal jahat,
maka mereka yang melakukan kejahatan tidak di balas melainkan dengan apa yang
mereka kerjakan.
____________________________________________________________________________________________________________________________________________________
(28:84) Whoever
brings a good deed shall have a better reward than that, and whoever brings an
evil deed, the evil-doers will have their rewards according to their deeds.
إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ
إِلَىٰ مَعَادٍ ۚ قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَىٰ وَمَنْ هُوَ فِي
ضَلَالٍ مُبِينٍ {28:85}
[Q28:85] Innal
lazee farada 'alaikal Qur-aana laraaadduka ilaa ma'aad; qur Rabbeee a'lamu man
jjaaa'a bil hudaa wa man huwa fee dalaalim mubeen.
[Q28:85] Most surely He Who has made the Quran binding on you will bring you back to the destination. Say: My Lord knows best him who has brought the guidance and him who is in manifest error.
[Q28:85] Most surely He Who has made the Quran binding on you will bring you back to the destination. Say: My Lord knows best him who has brought the guidance and him who is in manifest error.
[Q28:85] Sesungguhnya ALLAH (SwT) yang mewajibkan kepadamu (beramal dan
menyampaikan) Al-Quran (wahai Muhammad) sudah tentu akan menyampaikan engkau
lagi kepada apa yang engkau ingini dan cintai. Katakanlah (kepada kaum yang
menentangmu): Tuhanku amat mengetahui akan sesiapa yang membawa hidayat
petunjuk dan sesiapa pula yang berada dalam kesesatan yang nyata.
____________________________________________________________________________________________________________________________________________________
(28:85) O!
Prophet, be assured that the One Who has ordained this Qur'an for you *107 will certainly bring you to the
best end. *108 Tell these people, "My Lord best knows who has
brought the guidance, and who is involved in obvious error."
*107 That
is, "He has placed on you the responsibility of conveying the Qur'an and
teaching it to the people, and reforming the world according to the guidance
contained in it."
*108 The word ma ad in the original means the place to which one has to return ultimately. Its use as a common noun implies that it is a place of eminence and glory. Some commentators think it refers to Paradise. But there is no reason why it should be restricted only to Paradise. Let it remain indefinite as Allah Himself has put it so that the promise become applicable both his world and to the Next World. The context also requires that it should be looked upon as a promise to bestow the highest glory and eminence on the Holy Prophet ultimately not only in the Hereafter but in this world too. In the saying of the disbelievers of Makkah, which has been the theme of the discourse from verse 57 until now, they had said, "O Muhammad (Allah's peace be upon him), do you want us also to be doomed with you? If we join you and adopt this Faith, it will become hard for us to live in Arabia." In response to this, Allah tells His Prophet: "O Muhammad, that God Who has placed the burden of conveying the message of the Qur'an on you, will not destroy you: rather He will exalt you to the rank which these people cannot even imagine today." And, in actual fact, in a few years after this, even in this world, Allah granted the Holy Prophet complete authority over the whole of Arabia, and there was no power to resist him, and no religion to stand its ground. There had been no precedent in the history of Arabia that the whole peninsula might have come under the sway of one man so completely that no opponent might be there to challenge him and no soul to dare disobey his orders. Then it was not only a political domination but religious too, for the whole population had been won over to Islam.
Some commentators opine that this verse of Surah Al-Qasas was sent down on the way during the Holy Prophet's migration from Makkah to Madinah, and in this Allah had promised His Prophet that He would again bring him back to Makkah. But, firstly, the words of the verse do not allow that "ma `ad" be taken to mean "Makkah". Secondly, this Surah, both according to the traditions and the internal evidence of its theme, was revealed some time during the time of the migration to Habash, and one cannot understand that if this verse was revealed after several years on the way during the migration to Madinah. Why was it inserted in this context without any relevance? Thirdly, in this context, the mention of the Holy Prophet's return to Makkah seems quite irrelevant. For if the verse is taken to mean this, it will not be a reply to the disbelievers' excuse but would rather strengthen it. It would mean this: "No doubt, what you say, O people of Makkah, is correct. Muhammad will be expelled from this city, but he will not remain an exile for ever, but eventually We will bring him back to this very place." Though this tradition has been reported by Bukhari, Nasa'i, Ibn Jarir and other traditionists on the authority of Ibn `Abbas, it is, in fact, Ibn `Abbas's own opinion; it is not a tradition that might have been received direct from the Holy Prophet that one may have to accept it.
*108 The word ma ad in the original means the place to which one has to return ultimately. Its use as a common noun implies that it is a place of eminence and glory. Some commentators think it refers to Paradise. But there is no reason why it should be restricted only to Paradise. Let it remain indefinite as Allah Himself has put it so that the promise become applicable both his world and to the Next World. The context also requires that it should be looked upon as a promise to bestow the highest glory and eminence on the Holy Prophet ultimately not only in the Hereafter but in this world too. In the saying of the disbelievers of Makkah, which has been the theme of the discourse from verse 57 until now, they had said, "O Muhammad (Allah's peace be upon him), do you want us also to be doomed with you? If we join you and adopt this Faith, it will become hard for us to live in Arabia." In response to this, Allah tells His Prophet: "O Muhammad, that God Who has placed the burden of conveying the message of the Qur'an on you, will not destroy you: rather He will exalt you to the rank which these people cannot even imagine today." And, in actual fact, in a few years after this, even in this world, Allah granted the Holy Prophet complete authority over the whole of Arabia, and there was no power to resist him, and no religion to stand its ground. There had been no precedent in the history of Arabia that the whole peninsula might have come under the sway of one man so completely that no opponent might be there to challenge him and no soul to dare disobey his orders. Then it was not only a political domination but religious too, for the whole population had been won over to Islam.
Some commentators opine that this verse of Surah Al-Qasas was sent down on the way during the Holy Prophet's migration from Makkah to Madinah, and in this Allah had promised His Prophet that He would again bring him back to Makkah. But, firstly, the words of the verse do not allow that "ma `ad" be taken to mean "Makkah". Secondly, this Surah, both according to the traditions and the internal evidence of its theme, was revealed some time during the time of the migration to Habash, and one cannot understand that if this verse was revealed after several years on the way during the migration to Madinah. Why was it inserted in this context without any relevance? Thirdly, in this context, the mention of the Holy Prophet's return to Makkah seems quite irrelevant. For if the verse is taken to mean this, it will not be a reply to the disbelievers' excuse but would rather strengthen it. It would mean this: "No doubt, what you say, O people of Makkah, is correct. Muhammad will be expelled from this city, but he will not remain an exile for ever, but eventually We will bring him back to this very place." Though this tradition has been reported by Bukhari, Nasa'i, Ibn Jarir and other traditionists on the authority of Ibn `Abbas, it is, in fact, Ibn `Abbas's own opinion; it is not a tradition that might have been received direct from the Holy Prophet that one may have to accept it.
وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَىٰ إِلَيْكَ
الْكِتَابُ إِلَّا رَحْمَةً مِنْ رَبِّكَ ۖ فَلَا تَكُونَنَّ ظَهِيرًا
لِلْكَافِرِينَ {28:86}
[Q28:86] Wa
maa kunta tarjooo ai yulqaaa ilaikal Kitaabu illaa rahmatam mir Rabbika falaa
takoonanna zaheeral lilkaafireen.
[Q28:86] And you did not expect that the Book would be inspired to you, but it is a mercy from your Lord, therefore be not a backer-up of the unbelievers.
[Q28:86] And you did not expect that the Book would be inspired to you, but it is a mercy from your Lord, therefore be not a backer-up of the unbelievers.
[Q28:86] Dan
engkau (wahai Muhammad) tidak pernah berharap supaya Kitab Al-Quran ini
diturunkan kepadamu, (tetapi ia diturunkan kepadamu) hanyalah sebagai rahmat
dari Tuhanmu, oleh itu janganlah engkau menjadi orang-orang kafir.
WHATEVER IS GIVEN TO ANY
MAN IN RETURN OF HIS OR HER EFFORTS IS OF ALLAH (SWT)'S WILL because unless laws made by Him are
followed, there can be no success. THUS ALLAH (SWT) ALONE SHOULD
BE TRUSTED and none should attempt to make any compromise with the
infidels who
deny and reject the laws of ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(28:86) You never hoped that the Book would be sent
down to you. Only through your Lord's mercy (has it been sent own to
you); *109 therefore, do not be a helper of the
unbelievers. *110
*109 This thing
is being presented as a proof of the Holy Prophet Muhammad's Prophethood. Just
as the Prophet Moses was wholly unaware that he was going to be appointed a
Prophet, and sent on a grand mission-when he had never even expected or wished
for such a thing, but had been suddenly called upon while on a journey and made
a Prophet and assigned a mission which had no relevance with his previous life-so was precisely the case with the Holy
Prophet Muhammad (may Allah's peace be upon him). The people of Makkah
knew full well what kind of life he was leading till a day before the day when
he came down from the Cave of Hira' with the message of Prophethood. They were
fully aware of his occupations, of the topics of his conversation, of the
nature of his interests and activities. No doubt it was a life which was an
embodiment of truth, honesty and righteousness, a model of nobility,
peacefulness, fulfilment of obligations and rights of others and of the service
to humanity, BUT THERE WAS NOTHING
in it which could give somebody any idea that the righteous man was going to
make a claim to Prophethood the next day. There was no one among his most
intimate friends and relations and neighbours, who could say that he had
already been preparing to become a Prophet. No one had ever heard a word on the
themes and problems and topics from him, which became the subject of his daily
conversation all of a sudden after the revolutionary moment in the Cave of
Hira'. No one had heard him employing the kind of diction and words and terms,
which the people started hearing from him in the shape of the Qur'an. He had
never stood up for preaching, had never given a message or started a movement,
and none of his activities had ever indicated that he was anxious to undertake
a programme for the solution of the social problems or for religious or moral
reformation. Till a day before this revolutionary moment he was leading the life
of a trader, who earns his living by fair and lawful means who lives a happy
life with his family, receives his guests, helps the poor and treats his
relatives well, and at times retires from society into seclusion for the sake
of worship. For such a person it would be a great change if he started making,
all of a sudden, world-moving orations, preaching a revolutionary message,
producing a sublime literature and propounding an enduring philosophy of life
and a profound system of thought and morality and social life. For
psychologically too, such a change is not possible through any kind of
preparation and conscious effort. Any such effort and preparation, in any case,
has to pass through certain evolutionary stages, which cannot remain hidden
from the people among whom a person is passing his life. Had the Holy Prophet's
life passed through any such stages of gradual development, hundreds of the
people in Makkah would have come out to say, "Did we not tell you
beforehand that this man would one day make a tall claim?" But history
bears evidence that no one in Makkah ever made such an objection although the
disbelievers of Makkah raised all sorts of other objections against the Holy
Prophet.
Then another thing: THE HOLY PROPHET HIMSELF NEVER WISHED FOR OR EXPECTED OR AWAITED HIS APPOINTMENT TO PROPHETHOOD, but he came across this experience all of a sudden quite unexpectedly. This is supported by the event that has been reported in the Traditions in connection with the beginning of Revelation. After his first meeting with the Angel Gabriel and the revelation of the initial verses of Surah Al-`Alaq he rushes back home from Hira' trembling with fear, and says to his wife, "Cover me with a cloak! Cover me with a cloak!" After a while when he recovers a little from the state of anxiety, he relates what he had experienced to his wife and says, "I feel there is danger to my life!" She responds, "No, never! Allah will never bring you to grief: you render the rights of your kindred, you support the indigent, help the poor, treat your guests well, and are ever ready to contribute to a good cause." Then she takes him to Waraqa bin Naufal, who was her cousin and a righteous and knowledgeable person from among the people of the Book. Hearing from him what had happened, Waraqa says without any hesitation, "The one who came to you is the same Namus (the specially appointed Divine Messenger), who used to come to Moses. I wish I were a young man and could live till the time when your people will expel you." The Holy Prophet asks, "Will my people expel me?" He replies, "Yes; no one has passed before, who brought same thing that you have brought, and his people did not turn hostile to him." This whole event depicts the state which a simple man will naturally undergo when he is confronted unexpectedly by a most extraordinary experience all of a sudden. IF THE HOLY PROPHET had already been anxious to become a prophet and thinking that a man like him ought to be a prophet, and had been meditating and straining his mind and awaiting the arrival of an angel with a message, he would have been filled with delight at the experience in the Cave, AND descending from the mountain would have gone straight before his people and proclaimed Prophethood. BUT, QUITE TO THE CONTRARY, he is confounded at what he had seen, reaches home trembling and lies in bed fully covered up. When he is composed a little, he tells his wife quietly what had happened in the solitude of the Cave, and expresses feelings of anxiety and insecurity. How different is this state from the state of a candidate for prophethood!
Then, who can be better aware of the husband's life, his ambitions and thoughts, than the wife? If she had perceived before-hand that the husband was a candidate for prophethood and had been anxiously awaiting the arrival of the angel, her reply would have been different from what Hadrat Khadijah said. She would have answered, "Dear husband! Why are you so agitated? You have got what you have been longing since long. Now, flourish as a saint: I too shall get ready for collecting gifts and offerings." But on the basis of what she had seen of her husband during her 15-year-long companionship, she did not take more than a moment to understand that Satan could not have come to a righteous and selfless man likehim, nor could Allah have put him to a severe test. Therefore, whatever he had seen was the very truth and reality. The same is also true in the case of Waraqa bin Naufal. He was not an outsider, but a member of the Holy Prophet's own clan and a brother-in-law by a close relationship. Then being a knowledgeable Christian he could discriminate the prophethood and book and revelation from fabrication and fraud. Being the Holy Prophet's senior by many years his whole life since childhood had been spent before him. Therefore, when he heard what the Holy Prophet had to say about his experience in the Cave, he at once said that it was most surely the same Angel who used to bring Divine messages to the Prophet Moses. FOR IN THIS CASE ALSO PRECISELY THE SAME THING HAD HAPPENED AS IN THE CASE OF THE PROPHET MOSES. He also was a pure and righteous person, simple in thought and without any preconceived notions about prophethood, he also had experienced the same thing unexpectedly in full consciousness similarly. Therefore, without the least hesitation, he was led to the firm conclusion that there was no self-deception or satanic insinuation involved but whatever the truthfulman had seen, without any will or desire on his own part, was in fact, an experience of the Reality. This is such a clear proof of the Holy Prophet Muhammad's Prophethood that a realistic person can hardly deny it. That is why it has been presented as a proof of Prophethood at several places in the Qur'an For example, in Surah Yunus it has been said: "O Prophet, say to them: Had Allah willed so, I would never have recited this Qur'an to you, nor would He have told you anything (about its existence). I have already lived a lifetime among you before its revelation. Do you not use common sense?" (v. 16) And in Surah Ash-Shura it has been said: "O Prophet, you did not know at all what was the Book and what was the Faith but We made that Revelation a light by which We show the way to any of Our servants We will." (v. 52) For further explanation, see E.N. 21 of Surah Yunus, E.N.'s 88 to 92 of Al-'Ankabut, and E.N. 84 of Ash-Shu'ara.
*110 THAT IS, "When Allah has granted you this blessing without your asking for it, you are under an obligation to exercise all your energies and spend aII your efforts in upholding it conveying it to others and promoting its cause. Any slackness in this regard would mean that you helped the disbelievers. This does not mean that, God forbid, there was any chance of such slackness on the part of the Holy Prophet. Allah, in fact, is exhorting the Holy Prophet, as if to say, "You should go on doing your mission in spite of the disbelievers' opposition and their uproar, and do not at all mind what fears the enemies of the Truth express regarding your message's being harmful to their national interests. "
Then another thing: THE HOLY PROPHET HIMSELF NEVER WISHED FOR OR EXPECTED OR AWAITED HIS APPOINTMENT TO PROPHETHOOD, but he came across this experience all of a sudden quite unexpectedly. This is supported by the event that has been reported in the Traditions in connection with the beginning of Revelation. After his first meeting with the Angel Gabriel and the revelation of the initial verses of Surah Al-`Alaq he rushes back home from Hira' trembling with fear, and says to his wife, "Cover me with a cloak! Cover me with a cloak!" After a while when he recovers a little from the state of anxiety, he relates what he had experienced to his wife and says, "I feel there is danger to my life!" She responds, "No, never! Allah will never bring you to grief: you render the rights of your kindred, you support the indigent, help the poor, treat your guests well, and are ever ready to contribute to a good cause." Then she takes him to Waraqa bin Naufal, who was her cousin and a righteous and knowledgeable person from among the people of the Book. Hearing from him what had happened, Waraqa says without any hesitation, "The one who came to you is the same Namus (the specially appointed Divine Messenger), who used to come to Moses. I wish I were a young man and could live till the time when your people will expel you." The Holy Prophet asks, "Will my people expel me?" He replies, "Yes; no one has passed before, who brought same thing that you have brought, and his people did not turn hostile to him." This whole event depicts the state which a simple man will naturally undergo when he is confronted unexpectedly by a most extraordinary experience all of a sudden. IF THE HOLY PROPHET had already been anxious to become a prophet and thinking that a man like him ought to be a prophet, and had been meditating and straining his mind and awaiting the arrival of an angel with a message, he would have been filled with delight at the experience in the Cave, AND descending from the mountain would have gone straight before his people and proclaimed Prophethood. BUT, QUITE TO THE CONTRARY, he is confounded at what he had seen, reaches home trembling and lies in bed fully covered up. When he is composed a little, he tells his wife quietly what had happened in the solitude of the Cave, and expresses feelings of anxiety and insecurity. How different is this state from the state of a candidate for prophethood!
Then, who can be better aware of the husband's life, his ambitions and thoughts, than the wife? If she had perceived before-hand that the husband was a candidate for prophethood and had been anxiously awaiting the arrival of the angel, her reply would have been different from what Hadrat Khadijah said. She would have answered, "Dear husband! Why are you so agitated? You have got what you have been longing since long. Now, flourish as a saint: I too shall get ready for collecting gifts and offerings." But on the basis of what she had seen of her husband during her 15-year-long companionship, she did not take more than a moment to understand that Satan could not have come to a righteous and selfless man likehim, nor could Allah have put him to a severe test. Therefore, whatever he had seen was the very truth and reality. The same is also true in the case of Waraqa bin Naufal. He was not an outsider, but a member of the Holy Prophet's own clan and a brother-in-law by a close relationship. Then being a knowledgeable Christian he could discriminate the prophethood and book and revelation from fabrication and fraud. Being the Holy Prophet's senior by many years his whole life since childhood had been spent before him. Therefore, when he heard what the Holy Prophet had to say about his experience in the Cave, he at once said that it was most surely the same Angel who used to bring Divine messages to the Prophet Moses. FOR IN THIS CASE ALSO PRECISELY THE SAME THING HAD HAPPENED AS IN THE CASE OF THE PROPHET MOSES. He also was a pure and righteous person, simple in thought and without any preconceived notions about prophethood, he also had experienced the same thing unexpectedly in full consciousness similarly. Therefore, without the least hesitation, he was led to the firm conclusion that there was no self-deception or satanic insinuation involved but whatever the truthfulman had seen, without any will or desire on his own part, was in fact, an experience of the Reality. This is such a clear proof of the Holy Prophet Muhammad's Prophethood that a realistic person can hardly deny it. That is why it has been presented as a proof of Prophethood at several places in the Qur'an For example, in Surah Yunus it has been said: "O Prophet, say to them: Had Allah willed so, I would never have recited this Qur'an to you, nor would He have told you anything (about its existence). I have already lived a lifetime among you before its revelation. Do you not use common sense?" (v. 16) And in Surah Ash-Shura it has been said: "O Prophet, you did not know at all what was the Book and what was the Faith but We made that Revelation a light by which We show the way to any of Our servants We will." (v. 52) For further explanation, see E.N. 21 of Surah Yunus, E.N.'s 88 to 92 of Al-'Ankabut, and E.N. 84 of Ash-Shu'ara.
*110 THAT IS, "When Allah has granted you this blessing without your asking for it, you are under an obligation to exercise all your energies and spend aII your efforts in upholding it conveying it to others and promoting its cause. Any slackness in this regard would mean that you helped the disbelievers. This does not mean that, God forbid, there was any chance of such slackness on the part of the Holy Prophet. Allah, in fact, is exhorting the Holy Prophet, as if to say, "You should go on doing your mission in spite of the disbelievers' opposition and their uproar, and do not at all mind what fears the enemies of the Truth express regarding your message's being harmful to their national interests. "
وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ
أُنْزِلَتْ إِلَيْكَ ۖ وَادْعُ إِلَىٰ رَبِّكَ ۖ وَلَا تَكُونَنَّ مِنَ
الْمُشْرِكِينَ {28:87}
[Q28:87] Wa
laa yasuddunnaka 'an AayaatiL Laahi ba'da iz unzilat ilaika wad'u ilaa Rabbika
wa laa takonanna minal mushrikeen.
[Q28:87] And let them not turn you aside from the communications of ALLAH (SWT) after they have been revealed to you, and call (men) to your Lord and be not of the polytheists.
[Q28:87] And let them not turn you aside from the communications of ALLAH (SWT) after they have been revealed to you, and call (men) to your Lord and be not of the polytheists.
[Q28:87] Dan janganlah mereka (yang ingkar) dapat menghalangmu (daripada
menyampaikan dan beramal dengan) ayat-ayat ALLAH (SwT) sesudah ia diturunkan
kepadamu dan serulah manusia kepada (agama) Tuhanmu dan janganlah engkau
menjadi dari golongan yang menyertai orang-orang musyrik.
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(28:87) And
let it never happen that the unbelievers should divert you' *111 from Allah's Revelations when
they are sent down to you. Invite (the people) towards your Lord and do not
join the mushriks,
*111 ...divert
you": divert you from conveying them to others and acting in accordance
with them in practical life.
وَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۘ لَا
إِلَٰهَ إِلَّا هُوَ ۚ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ لَهُ الْحُكْمُ
وَإِلَيْهِ تُرْجَعُونَ {28:88}
[Q28:88] Wa
laa tad'u ma'aL Laahi ilaahan aakhar; laaa ilaaha illaa Hoo; kullu shai'in
haalikun illaa Wajhah; lahul hukkmu wa ilaihi turja'oon.
[Q28:88] And call not with ALLAH (SWT) any other god; there is no god but He, every thing is perishable but He; His is the judgment, and to Him you shall be brought back.
[Q28:88] And call not with ALLAH (SWT) any other god; there is no god but He, every thing is perishable but He; His is the judgment, and to Him you shall be brought back.
[Q28:88] Dan janganlah engkau menyembah tuhan yang lain
bersama-sama ALLAH (SwT). Tiada Tuhan melainkan Dia. Tiap-tiap sesuatu akan
binasa melainkan Zat ALLAH (SwT). BagiNyalah kuasa memutuskan segala hukum dan
kepadaNyalah kamu semua dikembalikan (untuk dihitung amal masing-masing dan
menerima balasan).
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(28:88) nor
invoke any deity other than Allah. There is no deity but He. Everything is
perishable except Himself: Sovereignty is His, *112 and
to Him will all of you be returned.
*112 Another
meaning can be: "Sovereignty is for Him, for He alone is entitled to it by
right."
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