SURAH (29) ANKABOOT (AYA 31 to 50)
وَلَمَّا جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ
بِالْبُشْرَىٰ قَالُوا إِنَّا مُهْلِكُو أَهْلِ هَٰذِهِ الْقَرْيَةِ ۖ إِنَّ
أَهْلَهَا كَانُوا ظَالِمِينَ {29:31}
SECTION
4
The Mission of Abraham, Lot, Shu’aib and Moses
The Mission of the Apostles Abraham, Lot, Shu’aib and Moses---and the
punishment given to the various disbeliever people.
[Q29:31] Wa
lammaa jaaa'at Rusulunaaa Ibraaheema bil bushraa qaalooo innaa muhlikoo ahli
haazihil qaryati inna ahlahaa kaanoo zaalimeen.
[Q29:31] And when Our messengers came to Ibrahim with the good news, they said: Surely we are going to destroy the people of this town, for its people are unjust.
[Q29:31] And when Our messengers came to Ibrahim with the good news, they said: Surely we are going to destroy the people of this town, for its people are unjust.
[Q29:31] Dan ketika datang (malaikat) utusan kami kepada Nabi Ibrahim dengan
membawa berita yang menggembirakan), mereka berkata: Sebenarnya kami hendak
membinasakan penduduk bandar ini), sesungguhnya penduduknya adalah orang-orang
yang zalim.
(see commentary for verse 28)
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(29:31) When Our emissaries brought the good news *53 to
Abraham, and said (to him): “We are surely going to destroy the
inhabitants *54 of this city; its inhabitants are immersed in
wrong-doing.”
*53 According to
the details given of this in Surah Hud and Al-Hijr, the angels who had been
sent to bring the torment on the people of the Prophet Lot, first came to the
Prophet Abraham and gave him the good news of the birth of the Prophet Isaac
and after him of the Prophet Jacob. Then they told him that they had been sent
to destroy the people of Lot.
*54 "This habitation" refers to the territory of the people of Lot. The Prophet Abraham at that time resided in the Palestinian city of Hebron, now called AI-Khalil. A few miles to the south-east of this city lies that part of the Dead Sea, which was once inhabited by the people of Lot and which is now under sea water. It is a low-lying area and is clearly visible from the hill country of Hebron. That is why the angels, pointing towards it, had said "We are going to destroy this habitation." (See also E.N. 114 of Ash-Shu'araaa).
*54 "This habitation" refers to the territory of the people of Lot. The Prophet Abraham at that time resided in the Palestinian city of Hebron, now called AI-Khalil. A few miles to the south-east of this city lies that part of the Dead Sea, which was once inhabited by the people of Lot and which is now under sea water. It is a low-lying area and is clearly visible from the hill country of Hebron. That is why the angels, pointing towards it, had said "We are going to destroy this habitation." (See also E.N. 114 of Ash-Shu'araaa).
قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ
بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ
الْغَابِرِينَ {29:32}
[Q29:32] Qaala
inna feeha Lootaa; qaaloo nahnu a'lamu biman feehaa lanunajjjiyannahoo wa
ahlahooo illam ra atahoo kaanat minal gaabireen.
[Q29:32] He said: Surely in it is Lut. They said: We know well who is in it; we shall certainly deliver him and his followers, except his wife; she shall be of those who remain behind.
[Q29:32] He said: Surely in it is Lut. They said: We know well who is in it; we shall certainly deliver him and his followers, except his wife; she shall be of those who remain behind.
[Q29:32] Nabi Ibrahim berkata: Sebenarnya Lut ada di bandar itu. Mereka
menjawab: Kami mengetahui akan orang-orang yang tinggal di situ. Sesungguhnya
kami akan menyelamatkan dia dan keluarganya (serta pengikut-pengikutnya)
kecuali isterinya, dia adalah dari orang-orang yang dibinasakan.
(see commentary for verse 28)
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(29:32) Abraham said: “But Lot is there.” *55 They
replied: “We are well aware of those who are there. We shall save him and all
his household except his wife.” His wife is among those who will stay behind. *56
*55 According to
the initial part of this story as related in Surah Hud, the Prophet Abraham at
first was perturbed to see the angels in human shape, for he knew that the
coming of the angels in human shape was always a prelude to some dangerous
mission. Then, when they gave him the good news, his fear was allayed and he
came to know that they had been sent to the people of Lot. Then he began making
entreaties of mercy for those people (Hud: 7475), but his entreaties were not
granted, and it was said: "Do not plead for them any more: your Lord's
decree has been issued, and the punishment now cannot be averted." (v. 76)
After this answer, when the Prophet Abraham lost all hope of any increase in
the respite of Lot's people, he became anxious about the Prophet Lot himself,
and said, what has been related here: "There is Lot in it." That is,
"If the torment comes down when Lot is there, how will he and his
household retrain safe from it?"
*56 According to Surah Tahrim: 10, this woman was not faithful to the Prophet Lot. That is why it was decreed that she too, would be afflicted with the torment in spite of being a Prophet's wife. Most probably when the Prophet Lot had come to Jordan after the migration and settled there, he might have married among the people living there. But the woman did not believe even after spending a lifetime with him, and her sympathies remained with her own people. As Allah has no consideration for relationships and brotherhoods and every person's case is decided on the basis of his own faith and morality, even being a Prophet's wife did not profit her in any way and she met her doom along with her own people with whom she had remained attached in faith and morality.
*56 According to Surah Tahrim: 10, this woman was not faithful to the Prophet Lot. That is why it was decreed that she too, would be afflicted with the torment in spite of being a Prophet's wife. Most probably when the Prophet Lot had come to Jordan after the migration and settled there, he might have married among the people living there. But the woman did not believe even after spending a lifetime with him, and her sympathies remained with her own people. As Allah has no consideration for relationships and brotherhoods and every person's case is decided on the basis of his own faith and morality, even being a Prophet's wife did not profit her in any way and she met her doom along with her own people with whom she had remained attached in faith and morality.
وَلَمَّا أَنْ جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ
وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ
وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ {29:33}
[Q29:33] Wa
lammaaa an jaaa'at Rusulunaa Lootan seee'a bihim wa daaqa bihim zar'anw wa
qaaloo laa takhaf wa laa tahzan innaa munajjooka wa ahlaka illam ra ataka
kaanat minal gaabireen.
[Q29:33] And when Our messengers came to Lut he was grieved on account of them, and he felt powerless (to protect) them; and they said: Fear not, nor grieve; surely we will deliver you and your followers, except your wife; she shall be of those who remain behind.
[Q29:33] And when Our messengers came to Lut he was grieved on account of them, and he felt powerless (to protect) them; and they said: Fear not, nor grieve; surely we will deliver you and your followers, except your wife; she shall be of those who remain behind.
[Q29:33] Dan ketika datang utusan-utusan Kami kepada Nabi Lut, dia merasa
dukacita dengan kedatangan mereka dan merasa tidak terdaya untuk mengawal
mereka (dari gangguan kaumnya) dan (setelah melihatkan halnya yang demikian),
utusan-utusan itu berkata: Janganlah engkau takut dan janganlah berdukacita,
sesungguhnya kami akan menyelamatkanmu dan keluargamu (serta
pengikut-pengikutmu) kecuali isterimu, dia adalah dari orang-orang yang
dibinasakan.
(see commentary for verse 28)
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(29:33) When Our emissaries came to Lot he was
distressed and embarrassed on their account. They said: “Do not fear nor be
distressed. *58 We shall save you and all your household except
your wife who is among those that will stay behind.
*58 That is,
"As for us, you should neither fear that they will in any way he able to
harm us, nor be anxious about how you will protect us from them." This was
the time when the angels revealed their identity to the Prophet Lot, and said
that they were not men but angels, who had been sent to bring the scourge on
his people. According to the elucidation in Surah Hud, when the people were
rushing into Lot's house and he felt that he could in no way save his guests
from them, he cried out: "I wish I had the power to set you right, or I
could fmd some strong support for refuge."' (v. 80) At this time the
angels said: "O Lot, we are messengers sent by your Lord; they will not be
able to harm you at all." (v. 81).
إِنَّا مُنْزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ
الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ {29:34}
[Q29:34] Innaa
munziloona 'alaaa ahli haazihil qaryati rijzam minas samaaa'i bimaa kaanoo yafsuqoon.
[Q29:34] Surely We will cause to come down upon the people of this town a punishment from heaven, because they transgressed.
[Q29:34] Surely We will cause to come down upon the people of this town a punishment from heaven, because they transgressed.
[Q29:34] Sesungguhnya kami (diutuskan) untuk menurunkan atas penduduk bandar ini
azab dari langit, disebabkan mereka melakukan kejahatan (kufur dan maksiat).
(see commentary for verse 28)
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(29:34) We shall bring down upon the people of this
city a scourge from the heaven because of their evildoing.”
وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِقَوْمٍ
يَعْقِلُونَ {29:35}
[Q29:35] Wa
laqat taraknaa min haaa aayatam baiyinatal liqawminy ya'qiloon.
[Q29:35] And certainly We have left a clear sign of it for a people who understand.
[Q29:35] And certainly We have left a clear sign of it for a people who understand.
[Q29:35] Dan demi sesungguhnya, Kami telah (binasakan bandar itu dan telah)
tinggalkan bekas-bekasnya sebagai satu tanda (yang mendatangkan iktibar) bagi
orang-orang yang mahu memahaminya.
(see commentary for verse 28)
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(29:35) And We have left a vestige of it in that city
as a Clear Sign *57 *59 for a people who use their reason. *60
*57 The reason
for this anxiety and distress was that the angels had come in the shape of handsome,
young boys. The Prophet Lot was aware of his people's morals. Therefore, he
became perturbed at their arrival. He was thinking, "If I receive these
guests in my house, it will be difficult to save them from the immoral people;
if I do not receive them, it will be highly uncivil and unbecoming of the noble
people. Moreover, if I do not provide shelter to these travelers, they will
stay the night elsewhere, which would mean that I have myself given them away
to the wicked people." What happened after this has not been related here.
But according to the details given in Surahs Hud, AI-Hijr and AI-Qamar, the
people of the city thronged to the Prophet Lot's house and insisted that the
guests be handed over to them for immorality.
*59 "A clear Sign": the Dead Sea, which is also called Sea of Lot. The Qur'an at several places has addressed the disbelievers of Makkah, saying, "A Sign of the torment that visited this wicked people on account of their misdeeds still exists on the highway, which you see night and day during your trade journeys to Syria." (AI-Hijr: 76; As-Saftat: 137). Today it is being admitted with near certainty that the southern end of the Dead Sea came into being as a result of a violent earthquake when the area in which Sodom, the central city of the people of Lot, was located sank underground. In this part there are still signs of some submerged habitations. Exploratory attempts are being made with the modern diving apparatus but the results are still awaited. (For further explanation, see E. N. 114 of Ash-Shu`araa A'raf.
*60 For the Islamic punishment of sodomy, see E.N. 68 of Surah Al 191.
*59 "A clear Sign": the Dead Sea, which is also called Sea of Lot. The Qur'an at several places has addressed the disbelievers of Makkah, saying, "A Sign of the torment that visited this wicked people on account of their misdeeds still exists on the highway, which you see night and day during your trade journeys to Syria." (AI-Hijr: 76; As-Saftat: 137). Today it is being admitted with near certainty that the southern end of the Dead Sea came into being as a result of a violent earthquake when the area in which Sodom, the central city of the people of Lot, was located sank underground. In this part there are still signs of some submerged habitations. Exploratory attempts are being made with the modern diving apparatus but the results are still awaited. (For further explanation, see E. N. 114 of Ash-Shu`araa A'raf.
*60 For the Islamic punishment of sodomy, see E.N. 68 of Surah Al 191.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا
قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ وَلَا تَعْثَوْا فِي
الْأَرْضِ مُفْسِدِينَ {29:36}
[Q29:36] Wa
ilaa Madyana akhaahum Shu'ayban faqaala yaa qawmi'-buduL Laaha warjul yawmal
aakhira wa laa ta'saw fil ardi mufsideen.
[Q29:36] And to Madyan (We sent) their brother Shuaib, so he said: O my people! Serve ALLAH (SWT) and fear the latter day and do not act corruptly in the land, making mischief.
[Q29:36] And to Madyan (We sent) their brother Shuaib, so he said: O my people! Serve ALLAH (SWT) and fear the latter day and do not act corruptly in the land, making mischief.
[Q29:36] Dan (Kami utuskan) kepada penduduk Madyan saudara mereka: Nabi Syuaib;
lalu dia berkata: Wahai kaumku, sembahlah kamu akan ALLAH (SwT) dan kerjakanlah
amal soleh dengan mengharapkan pahala akhirat dan janganlah kamu melakukan
kerosakan di bumi.
Refer to the commentary
of Araf 7:85
to 93 FOR PROPHET SHU-AYB AND HIS PEOPLE.
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(29:36) And We sent to Midian their brother
Shuayb. *61 He said: “My people, serve Allah and look
forward to the Last Day *62 and do not go about the earth committing
mischief.”
*61 For
comparison, see AI-'raf: 85-93, Hud: 84-96, Ash-Shu araa: 177
*62 This can have two meanings: (1) "Look forward to the life hereafter, and do not think that there is no life after this worldly life, when you will have to render an account of your deeds and be rewarded or punished accordingly." (2) "Work righteously so as to meet a good end in the Hereafter."
*62 This can have two meanings: (1) "Look forward to the life hereafter, and do not think that there is no life after this worldly life, when you will have to render an account of your deeds and be rewarded or punished accordingly." (2) "Work righteously so as to meet a good end in the Hereafter."
فَكَذَّبُوهُ فَأَخَذَتْهُمُ الرَّجْفَةُ
فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ {29:37}
[Q29:37] Fakazzaboohu
fa akhazat humur rajfatu fa asbahoo fee daarihim jaasimeen.
[Q29:37] But they rejected him, so a severe earthquake overtook them, and they became motionless bodies in their abode.
[Q29:37] But they rejected him, so a severe earthquake overtook them, and they became motionless bodies in their abode.
[Q29:37] Maka mereka mendustakannya, lalu mereka dibinasakan oleh gempa bumi,
serta menjadilah mereka mayat-mayat yang tersungkur di tempat tinggal
masing-masing.
(see commentary for verse 36)
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(29:37) But they denounced him as a liar. *63 So
a mighty earthquake overtook them, and by the morning they lay overturned in
their houses. *64
*63 That is,
"They did not believe that the Prophet Shu`aib was a Messenger of AIIah
and the teachings he gave were from Allah and that if they rejected him they
would be punished by a torment from Allah." people.
*64 "Dwelling-places": the whole area and country inhabited by those
*64 "Dwelling-places": the whole area and country inhabited by those
وَعَادًا وَثَمُودَ وَقَدْ تَبَيَّنَ لَكُمْ مِنْ
مَسَاكِنِهِمْ ۖ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ
السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ {29:38}
[Q29:38] Wa
'Aadanw wa Samooda wa qat tabaiyana lakum mim masaakinihim wa zaiyana lahumush
Shaitaanu a'maalahum fasaddahum 'anis sabeeli wa kaanoo Mustabsireen.
[Q29:38] And (We destroyed) Ad and Samood, and from their dwellings (this) is apparent to you indeed; and the Shaitan made their deeds fair-seeming to them, so he kept them back from the path, though they were endowed with intelligence and skill,
[Q29:38] And (We destroyed) Ad and Samood, and from their dwellings (this) is apparent to you indeed; and the Shaitan made their deeds fair-seeming to them, so he kept them back from the path, though they were endowed with intelligence and skill,
[Q29:38] Dan (ingatkanlah peristiwa kebinasaan) Aad (kaum Nabi Hud) dan Thamud
(kaum Nabi Soleh) dan telahpun ternyata kepada kamu sebahagian dari bekas-bekas
tempat kediaman mereka dan (kebinasaan mereka yang demikian ialah disebabkan)
Syaitan memperelokkan pada pandangan mereka: Amal-amal mereka (yang jahat itu),
lalu dia menghalangi mereka dari jalan ALLAH (SwT); padahal mereka orang-orang
yang bijak pandai dan berakal (yang dapat membezakan yang benar dan yang
salah).
Refer to the commentary
of Araf 7:65
to 72 FOR THE PEOPLE OF AD; and Araf 7:73 to 79 FOR THE PEOPLE OF THAMUD.
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(29:38) And We destroyed Ad and Thamud, whose dwellings
you have observed. *65 Satan had embellished their deeds for them and
had turned them away from the Right Path although they were a people of clear
perception. *66
*65 Every Arab
was acquainted with the lands where these two nations had lived. The whole of
southern Arabia now known as Ahqaf, Yaman and Hadramaut, was the land of 'Ad in
the ancient times, and the Arabs knew it. The whole area in the north of the
Hijaz, from Rabigh to 'Aqabah and from Madinah and Khaiber to Taima' and Tabuk.
Still abounds with Thamudic monuments, which must have been more prominent than
they are today in the time when the Qur'an was being revealed.
*66 That is, "They were not ignorant and foolish people, but were the most civilized people of their own times. They performed and carried out their worldly duties and chores very carefully and intelligently. Therefore, it cannot be said that Satan deluded them and pulled them on to his way by artifice and deception. Nay, they adopted the way shown by Satan with open eyes and with full understanding because it promised great pleasures and advantages; and they abandoned the way presented by the Prophets because it appeared to be colourless, tasteless and troublesome due to moral restrictions."
*66 That is, "They were not ignorant and foolish people, but were the most civilized people of their own times. They performed and carried out their worldly duties and chores very carefully and intelligently. Therefore, it cannot be said that Satan deluded them and pulled them on to his way by artifice and deception. Nay, they adopted the way shown by Satan with open eyes and with full understanding because it promised great pleasures and advantages; and they abandoned the way presented by the Prophets because it appeared to be colourless, tasteless and troublesome due to moral restrictions."
وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ ۖ وَلَقَدْ
جَاءَهُمْ مُوسَىٰ بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الْأَرْضِ وَمَا كَانُوا
سَابِقِينَ {29:39}
[Q29:39] Wa
Qaaroona wa Fir'awna wa haamaana wa laqad jaaa'ahum Moosa bilbaiyinaati
fastakbaroo fil ardi wa maa kaanoo saadiqeen.
[Q29:39] And (We destroyed) Qaroun and Firawn and Haman; and certainly Musa came to them with clear arguments, but they behaved haughtily in the land; yet they could not outstrip (Us).
[Q29:39] And (We destroyed) Qaroun and Firawn and Haman; and certainly Musa came to them with clear arguments, but they behaved haughtily in the land; yet they could not outstrip (Us).
[Q29:39] Dan (ingatkanlah juga peristiwa kebinasaan) Qarun dan Firaun serta
Haman. Dan demi sesungguhnya Nabi Musa telah datang kepada mereka membawa
keterangan-keterangan (mukjizat) yang jelas nyata, lalu mereka berlaku sombong
takbur di bumi (mendustakannya), padahal mereka tidak dapat melepaskan diri
(dari azab ALLAH (SwT)).
Refer to the commentary
of Qasas 28:76
to 82 for Qarun; Qasas 28:6 for Haman AND Araf
7:103 to 137; Yunus 10:75 to 92; Hud
11:96 to 99; Ta Ha 20:42 to 53 and 56 to 79 and Shu-ara 42:10 to 69 for Firawn and Musa.
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(29:39) And We destroyed Qarun (Korah) and Pharaoh and
Haman. Moses came to them with Clear Signs but they waxed arrogant in the land
although they could not have outstripped *67 (Us).
*67 That is,
"They could not have got away and escaped Allah's grasp: they had no power
to frustrate and defeat Allah's plans and schemes."
فَكُلًّا أَخَذْنَا بِذَنْبِهِ ۖ فَمِنْهُمْ مَنْ
أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُمْ
مَنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُمْ مَنْ أَغْرَقْنَا ۚ وَمَا كَانَ اللَّهُ
لِيَظْلِمَهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {29:40}
[Q29:40] Fakullan
akhaznaa bizam bihee faminhum man arsalnaa 'alaihi haasibaa; wa minhum man
akhazat hus saihatu wa minhum man khasafnaa bihil arda wa minhum man aghraqnaa;
wa maa kaanaL Laahu li yazlimahum wa laakin kaanoo anfusahum yazlimoon.
[Q29:40] So each We punished for his sin; of them was he on whom We sent down a violent storm, and of them was he whom the rumbling overtook, and of them was he whom We made to be swallowed up by the earth, and of them was he whom We drowned; and it did not beseem ALLAH (SWT) that He should be unjust to them, but they were unjust to their own souls.
[Q29:40] So each We punished for his sin; of them was he on whom We sent down a violent storm, and of them was he whom the rumbling overtook, and of them was he whom We made to be swallowed up by the earth, and of them was he whom We drowned; and it did not beseem ALLAH (SWT) that He should be unjust to them, but they were unjust to their own souls.
[Q29:40] Maka masing-masing Kami binasakan dengan sebab dosanya, iaitu di
antaranya ada yang Kami hantarkan angin ribut menghujaninya dengan batu dan ada
yang dibinasakan dengan letusan suara yang menggempakan bumi dan ada yang Kami
timbuskan dia di bumi dan ada pula yang Kami tenggelamkan di laut dan (ingatlah)
ALLAH (SwT) tidak sekali-kali menganiaya mereka, akan tetapi merekalah yang
menganiaya diri sendiri.
Refer to the commentary
of the verses
mentioned above in 24 to 27, 28 to 35, 36 to 37, 38 and 39 FOR THE PUNISHMENT
INFLICTED UPON THE BELIERS OF THE MESSENGERS OF ALLAH (SWT).
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(29:40) So We seized each for their sin. We let loose
upon some a violent tornado with showers of stones; *68 some
were overtaken by a mighty Cry; *69 some were caused to be swallowed
up by the earth, *70 and some We drowned. *71 Allah
would not wrong them, but it is they who wronged themselves. *72
*68 That is, `Ad
who were subjected to a furious windstorm which blew on them for seven nights
and eight days continuously.
*69 That is, Thamud.
*70 That is, Korah.
*71 That is, Pharaoh and Haman.
*72 The stories that have been related in the foregoing verses, have been addressed and directed both to the believers and to the disbelievers. To the believers they have been addressed so that they do not feel discouraged and distressed at heart, and keep aloft the banner of the Truth firmly and patiently even in the face of the severe persecutions and hardships, and should have full faith in Allah that His succour shall ultimately come, and He will frustrate the designs of the wicked people and make the Word of the Truth to prevail. On the other hand, these have been addressed to those wicked people also, who in their arrogance were bent upon exterminating the Islamic movement. They have been warned to the effect: "You have formed a wrong opinion about Allah's forbearance and clemency. You think; that His is a lawless Kingdom. If you have not been seized so far for your rebellion and your tyrannies and wicked deeds and have been granted a long respite so that you may reform yourselves, you have inferred that there exists no power whatever which can call you to account, and that one can go on doing whatever one likes endlessly on this earth. This misconception will ultimately lead you to the same doom that has already been met by the peoples of Noah and Lot and Shu`aib, and experienced by `Ad and Thamud, and seen by Korah and Pharaoh.
*69 That is, Thamud.
*70 That is, Korah.
*71 That is, Pharaoh and Haman.
*72 The stories that have been related in the foregoing verses, have been addressed and directed both to the believers and to the disbelievers. To the believers they have been addressed so that they do not feel discouraged and distressed at heart, and keep aloft the banner of the Truth firmly and patiently even in the face of the severe persecutions and hardships, and should have full faith in Allah that His succour shall ultimately come, and He will frustrate the designs of the wicked people and make the Word of the Truth to prevail. On the other hand, these have been addressed to those wicked people also, who in their arrogance were bent upon exterminating the Islamic movement. They have been warned to the effect: "You have formed a wrong opinion about Allah's forbearance and clemency. You think; that His is a lawless Kingdom. If you have not been seized so far for your rebellion and your tyrannies and wicked deeds and have been granted a long respite so that you may reform yourselves, you have inferred that there exists no power whatever which can call you to account, and that one can go on doing whatever one likes endlessly on this earth. This misconception will ultimately lead you to the same doom that has already been met by the peoples of Noah and Lot and Shu`aib, and experienced by `Ad and Thamud, and seen by Korah and Pharaoh.
مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ
أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ
الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ {41}
[Q29:41] Masalul
lazeenat takhazoo min dooniL Laahi awliyaaa'a kamasalil 'ankaboot, ittakhazat
baitaa; wa inna awhanal buyooti la baitul 'ankaboot; law kaanoo ya’lamoon.
[Q29:41] The parable of those who take guardians besides ALLAH (SWT) is as the parable of the spider that makes for itself a house; and most surely the frailest of the houses is the spider's house did they but know.
[Q29:41] The parable of those who take guardians besides ALLAH (SWT) is as the parable of the spider that makes for itself a house; and most surely the frailest of the houses is the spider's house did they but know.
[Q29:41] Misal
bandingan orang-orang yang menjadikan benda-benda yang lain dari ALLAH (SwT)
sebagai pelindung-pelindung (yang diharapkan pertolongannya) adalah seperti
labah-labah yang membuat sarang (untuk menjadi tempat perlindungannya); padahal
sesungguhnya sarang-sarang yang paling reput ialah sarang labah-labah, kalaulah
mereka orang-orang yang berpengetahuan.
BELIEF
IN FALSEHOOD IS LIKE A FRAGILE SPIDER'S WEB which cannot withstand the
slightest of wind. Whenever the reason behind
any logical argument is brought to bear upon the false dogmas of
wrong belief the whole fabric of falsehood is torn to pieces, as a
spider's web is blown away by wind.
To
the spider, who artistically construct an intricate combination of network, his
abode is like a fortress, BUT a slight
disturbance proves that it was the flimsiest of houses.
·
LIKEWISE theories built upon conjecture by human minds to challenge the laws or
will of ALLAH (SWT) are feeble than spider's web.
____________________________________________________________________________________________________________________________________________________
(29:41) The
case of those who took others than Allah as their protectors is that of a
spider who builds a house; but the frailest of all houses is the spider’s
house; if they only knew. *73
*73 All the
above-mentioned nations were involved in shirk, and their belief about their
deities was that they were their supporters and helpers and guardians, and had
the power to make or mar their destinies; so when they will have won their
goodwill by worship and. presentation of offerings they will succour them in need
and protect them against calamities and afflictions. But, as shown by the
historical events cited above, all their beliefs and superstitions proved to be
baseless when their destruction was decreed by Allah. Then no god, and no god
incarnate, and no saint or spirit, and no jinn or angel, whom they worshipped
came to their rescue, and they met their destruction with the realization that
their expectations and beliefs had been false and futile. After relating these
events, Allah is now warning the mushriks to the effect: "The reality of
the toy-house of expectations that you have built on your faith in the
powerless servants and imaginary deities, apart from the real Master and Ruler
of the universe, is no more than the cobweb of a spider. Just as a cobweb cannot
stand the slightest interference by a finger, so will the toy-house of your
expectations collapse in its first clash with the scheme of Allah. It is
nothing but ignorance that you are involved in the web of superstition. Had you
any knowledge of the Reality you would not have built your system of life on
baseless props. The fact is that none other than the One Lord of the worlds in
this universe is the Owner of power and authority, and His support is the only
support which is reliable. "Now
whoever rejects taghut and believes in Allah has taken a firm support that
never gives way. And Allah hears everything and knows everything."
(Al-Baqarah: 256).
إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُونَ مِنْ دُونِهِ
مِنْ شَيْءٍ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {42}
[Q29:42] Innal
laaha ya'lamu maa yad'oona min doonihee min shai'; wa Huwal 'Azeezul Hakeem.
[Q29:42] Surely ALLAH (SWT) knows whatever thing they call upon besides Him; and He is the Mighty, the Wise.
[Q29:42] Surely ALLAH (SWT) knows whatever thing they call upon besides Him; and He is the Mighty, the Wise.
[Q29:42] Sesungguhnya ALLAH (SwT) mengetahui (kepalsuan) apa jua yang mereka
sembah yang lain daripadaNya dan ALLAH (SwT) jualah Yang Maha Kuasa, lagi Maha
Bijaksana.
___________________________________________________________________________________________________________________________________________________
(29:42) Surely
Allah knows fully what they call upon apart from Him. He is the Most Powerful,
the Most Wise. *74
*74 That
is, "Allah knows full well the reality of those beings and things which
they have taken as their deities and which they invoke for help. They are
absolutely powerless. The Owner of power is only Allah, Who is controlling the
system of this universe according to His own wisdom and design." Another
translation of this verse can be: "Allah knows full well that those whom
they invoke, apart from Him, are nonentities, and He alone is the AllMighty,
the All-Wise."
وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا
يَعْقِلُهَا إِلَّا الْعَالِمُونَ {29:43}
[Q29:43] Wa
tilkal amsaalu nadribuhaa linnaasi wa maa ya'qiluhaaa illal 'Aalimoun.
[Q29:43] And (as for) these examples, We set them forth for men, and none understand them but the learned.
[Q29:43] And (as for) these examples, We set them forth for men, and none understand them but the learned.
[Q29:43] Dan misal-misal perbandingan yang demikian itu Kami kemukakan kepada
umat manusia, dan hanya orang-orang yang berilmu yang dapat memahaminya.
The
disbelievers used to ridicule the example of spider's web. QURAN says that its analogies and parables
can only be understood by those endowed with the power of understanding.
THE PHYSICAL WORLD OF SENSES IS AN ALLUSIVE
ILLUSTRATION OF THE REALITY OF SPIRITUAL EXISTENCE.
ä The
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
said:
"Man's life in this
world is a dream. He comes out of sleep when he dies."
Verse 50:22 of Qaf says: "You were completely heedless of this day (the
Day of Resurrection). We have removed the veil from your eyes."
____________________________________________________________________________________________________________________________________________________
(29:43) These are the parables that We
set forth to make people understand. But only those endowed with knowledge will
comprehend them.
خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ
ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِلْمُؤْمِنِينَ {29:44}
[Q29:44] Khalaqal
laahus samaawaati wal arda bilhaqq; inna fee zaalika la aayatal lilmu mineen.
[Q29:44] ALLAH (SWT) created the heavens and the earth with truth; most surely there is a sign in this for the believers.
[Q29:44] ALLAH (SWT) created the heavens and the earth with truth; most surely there is a sign in this for the believers.
[Q29:44] ALLAH (SwT) mencipta langit dan bumi dengan cara yang layak dan
berhikmat; sesungguhnya yang demikian itu mengandungi satu tanda (yang
membuktikan kebijaksanaan ALLAH (SwT)) bagi orang-orang yang beriman.
____________________________________________________________________________________________________________________________________________________
(29:44) Allah
has created the heavens and the earth in Truth. *75 Certainly
there is a Sign in this for those who believe. *76
*75 That is, "The system of the universe is based
on the truth and not on falsehood. Whoever ponders over this system with an
unbiased mind will realize that the earth and the heavens owe their existence
to reality and fact and not to superstition and fancy. Here there is no
possibility that whatever a person may conceive in his mind and whatever
philosophy he may invent out of his personal whim and conjecture should fit in
with the system. Here only such a thing can succeed and endure, which is in harmony
with the reality and actual fact. A structure that is raised on unreal
presumptions and hypotheses will ultimately collapse when it clashes with the
reality. The system of the universe clearly testifies that its Creator is One
God, and One God alone is its Master and Disposer. If a person works against
this basic Reality on the presumption that this world has no God, or that it
has many gods, who devour the offerings of their devotees and in return give
them a licence to do whatever they please and a guarantee to live in peace and
happiness, the Reality will not change due to his presumptions, but, on the
contrary, he himself will some time meet with a grave disaster."
*76 That is, "A clear evidence exists in the creation of the earth and the heavens about the truth of Tauhid and the refutation of polytheism and atheism, but this evidence is found only by those who accept the teachings of the Prophets of AIlah. Those who deny them do not find it even though they see everything."
*76 That is, "A clear evidence exists in the creation of the earth and the heavens about the truth of Tauhid and the refutation of polytheism and atheism, but this evidence is found only by those who accept the teachings of the Prophets of AIlah. Those who deny them do not find it even though they see everything."
SECTION 5
To argue in the
Best way possible
The Apostle (Muhammad) to rehearse to mankind what has been revealed to
him. To argue with people in the best way possible---Th Apostle Muhammad did
not recite any book before he received the Qur’an nor did he write anything by
himself---The Qur’an consists of the clear verses which are in the breasts of
those who are granted knowledge---Qur’an is Mercy from ALLAH (SWT) as well as
the Reminder for the believers.
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ
الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ
وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ {29:45}
[Q29:45] Utlu
maaa oohiya ilaika mional Kitaabi wa aqimis Salaata innas Salaata tanhaa 'anil
fahshaaa'i wal munkar; wa lazikruL Laahi akbar; waLLaahu ya'lamu maa tasna'oon.
[Q29:45] Recite that which has been revealed to you of the Book and keep up prayer; surely prayer keeps (one) away from indecency and evil, and certainly the remembrance of ALLAH (SWT) is the greatest, and ALLAH (SWT) knows what you do.
[Q29:45] Recite that which has been revealed to you of the Book and keep up prayer; surely prayer keeps (one) away from indecency and evil, and certainly the remembrance of ALLAH (SWT) is the greatest, and ALLAH (SWT) knows what you do.
[Q29:45] Bacalah serta ikutlah (wahai Muhammad) akan apa yang diwahyukan
kepadamu dari Al-Quran dan dirikanlah sembahyang (dengan tekun); sesungguhnya
sembahyang itu mencegah dari perbuatan yang keji dan mungkar dan sesungguhnya
mengingati ALLAH (SwT) adalah lebih besar (faedahnya dan kesannya) dan
(ingatlah) ALLAH (SwT) mengetahui akan apa yang kamu kerjakan.
Through the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), BUT EVERY BELIVER IN ALLAH (SWT)
COMES UNDER THIS ORDINANCE. PRAYER IS THE REMEMBRANCE OF ALLAH (SWT).
IN PRAYER THE INDIVIDUAL REALIZES THE
PRESENCE OF ALLAH (SWT) OR IT BRINGS THE CONSCIOUSNESS OF THE PRESENCE AND THE
GLORY OF THE LORD AND THE INDIVIDUAL’S BEING NOTHING, THROUGH WHICH REALISATION
THE INDIVIDUAL GETS INTO COMMUNION WITH ABSOLUTE REALITY AND NATURALLY PURGES
THE INDIVIDUAL OF EVERY THING EVIL, IN WORD OR ACTION.
°
This would naturally have a great
purifying effect on the practical life of every individual.
°
An active realisation of the
existence of the All-Divine Almighty and the Allknowing Being, would
authomatically restrain the individual from earning His displeasure.
°
It makes the individual
naturally realize that, only through goodness OR imbibing the divine
attributes, he can earn the communion with the All-Divine Lord by which a
mortal gets qualified for rise to the heights of the heavenly blisss.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) said
that “the one who is
regular in the prescribed daily prayers would one day surely get restraint
evil.”
The Sixth Holy Imam Jafar ibne Muhammad
As-Sadiq said: “Anyone of our
Shias (i.e., devotees of the Holy Ahlul-Bait) who does not recognise the
importance of ‘Salat”, i.e., (the prescribed daily prayer) ‘Namaz’ has denied
our rights (in other words has ceased to be our devotee). The same Holy Imam has said that “he who wishes to know if his prayers have been
accepted by ALLAH (SwT), should find out in himself how far his prayers have
restrained him from evil. His prayers are accepted only to the extent they have
been effective in disciplining him and have kept him away from evil.”
°
People
reported to the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) about a man who prayed in daytime and
neglected it in the night, the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) said that surely one day the man would
restraint against evil. Some one asked if ‘Salat’,
i.e., the prescribed daily prayers, is superior even to “Jihad”, i.e.,
fighting in the Way of ALLAH (SwT). The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: “Yes! Superior even to Jihad.”
°
The
Sixth Holy Imam Jafar ibne Muhammad As-Sadiq said: “Our Shias are those who when alone do remember ALLAH
(SwT) the most.”
°
Abu-Khadri
reports that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said that “wherever ALLAH (SwT) is remembered the angels also
attend the assembly and ALLAH (SwT) forgives the sins of those who take active
part in it and also those who remain silent audience to it.”
AND ALLAH (SWT) KNOWS OF EVERYONE TO REWARD
EVERYONE ACCORDING TO THE PERSONAL MERITS OF ONE’S BELIEF AND ACTION. THIS IS THE BEST PRESCRIPTION FOR THE
PURIFICATION OF ONE’S HEART AND PREVENTING ONE FROM COMMITING ANY SIN, I.E., RECITATION OF QUR’AN, KEEPING UP PRAYER BUT THE GREATEST OF ALL THE MEANS IS THE
REMEMBRANCE OF ALLAH (SWT). SEE COMMENTARY OF BAQARAH 2:45 AND TA HA 20:132.
For the recitation of the
Qur’an refer to the commentary of Baqarah 2:121. The recitation of the Qur’an
implies---*reciting
it, *studying
it, *understanding
it and *preaching
it---which cannot be properly carried out unless one follows the Ahlul Bayt (see hadith al thaqalayn).
____________________________________________________________________________________________________________________________________________________
(29:45) (O Prophet), recite the Book that has been
revealed to you and establish Prayer. *77 Surely Prayer forbids indecency
and evil. *78 And Allah’s remembrance is of even greater
merit. *79 Allah knows all that you do.
*77 The address
apparently is directed to the Holy Prophet but, in fact, it is meant for all
the believers. Until now they were being counselled patience and reliance on
Allah to brave the extreme trying conditions in which they found themselves and
the persecutions they were being subjected to on account of their faith. Now they are being told to recite the
Qur'an and establish the Salat as a practical device, for these are the two
things which endow a believer with a strong character and a wonderful capacity
by which he can not only brave successfully the most violent storms of evil and
falsehood but can even subdue them. But man can acquire this power from the
recitation of the Qur'an and the Prayer only when he does not retrain content
with the mere recital of the words but also understands well the Qur'anic
teachings and absorbs them in his soul, and his Prayer does not remain confined
to physical movements but becomes the very function of his heart and the motive
force for his morals and character. THE DESIRED QUALITY OF THE PRAYER IS BEING
MENTIONED BY THE QUR'AN ITSELF IN THE NEXT SENTENCE. AS FOR ITS RECITATION, ONE
SHOULD KNOW THAT THE RECITATION WHICH DOES NOT REACH THE HEART BEYOND THE
THROAT, CANNOT EVEN GIVE MAN ENOUGH POWER TO REMAIN STEADFAST TO HIS FAITH, NOT
TO SPEAK OF ENABLING HIM TO WITHSTAND THE FURIES OF UNBELIEF. About such
people, a Hadith says: "They will recite the Qur'an, but the Qur'an will
not go beyond their throats; they will leave the Faith just as the arrow leaves
the bow." (Bukhari, Muslim, Mu'atta`). As a matter of fact, the recitation
which does not effect any change in a man's way of thinking, and his morals and
character, and he goes on doing what the Qur'an forbids, is not the recitation
of a believer at all. About such a one the Holy Prophet has said: 'He who makes
lawful what the Qur'an has declared unlawful, has not believed in the Qur'an at
all." (Tirmidhi, on the authority of Suhaib Rumi). Such a recitation dces
not reform and strengthen a maws self and spirit, but makes him even more
stubborn against Allah and impudent before his own conscience, and destroys his
character altogether. For the case of the person who believes in the Qur'an as
a Divine Book, reads it and comes to know what his God has enjoined, and then
goes on violating His injunctions, is of the culprit, who commits a crime not
due to ignorance but after full knowledge of the law. The Holy Prophet has
elucidated this point in a brief sentence, thus: "The Qur'an is a testimony in your
favour as well as against you." (Muslim). That is,
"If you follow the Qur'an rightly it is a testimony in your favour.
Whenever you are called to account for your deeds, here or in the hereafter,
you can produce the Qur'an as a testimony in your defence, saying that whatever
you did was in accordance with this Book. If what you did was precisely
according to it, no jurist in the world will be able to punish you, nor will
God in the Hereafter hold you accountable for it. But if this Book has reached
you, andyou have read it and found out what your Lord demands from you, what He
enjoins and what He forbids, and then you adopt an attitude opposed to it, then
this Book will be a testimony against you. It will further strengthen the
criminal case against you in the Court of God. Then it will in no way be
possible for you to escape the punishment, or receive a light punishment, by
making the excuse of ignorance."
*78 This is an important characteristic out of the many characteristics of the Prayer, which has been presented here prominently in view of its relevance to the context. To counter the severe storm of opposition and resistance that the Muslims were experiencing in Makkah, they stood in need of a moral force rather than any material power. To bring about the moral force and develop it suitably two practical devices were pointed out in the first instance, the recitation of the Qur'an and the establishment of the Salat. Now they are being told that the establishment of the Salat is the means through which they can get rid of those evils in which they themselves had been involved before they embraced Islam and in which the non-Muslim Arabs and the non-Arab world around them were involved at that tithe. With a little thinking one can easily understand why this special advantage of the Prayer has been particularly mentioned here. Evidently, getting rid of the moral evils is not only useful insofar as it is beneficial for those who attain the moral purity, both here and in the Hereafter, but its inevitable advantage is that it gives them unique superiority over those who might be involved in diverse moral evils, and who might be exerting their utmost to sustain the impure system of ignorance, which nourishes those evils, against the efforts of the morally pure people. Indecent and evil acts are those which man by nature abhors, and which have always been held as evil in principle by the people of every community and society, however depraved and perverted practically. The Arab society in the days of the revelation of the Qur'an was no exception to this. Those people also were aware of •.he moral virtues and the evils: they valued the good above the evil and there might be none among them, who regarded the evil as identical with the good, or depreciated good. Under such conditions, in a perverted society like that, the emergence of a movement which revolutionised morally members of the same society itself as soon as they came into contact with it, and raised them in character high above their contemporaries, inevitably had widespread effects. The common Arabs could not possibly fail to feel the moral impact of the movement, which eradicated evils and promoted goodness, and instead go on following those who were themselves morally corrupt and were fighting to sustain the system of ignorance, which had been nourishing those evils since centuries. That is why the Qur'an at that time exhorted the Muslims to establish Salat instead of urging them to collect material resources and force and strength that could win over the people's hearts and defeat the enemy without any material force. The virtue of the Prayer that has been mentioned here has two aspects: it’s essential and inseparable quality that it restrains from evil and indecent acts, and its desired quality that the one who performs it should in actual fact refrain from evil and indecent acts. As for the first quality the Prayer does restrain people from the evils. Anyone who ponders a little over the nature of the Prayer, will admit that of aII the checks and brakes that can be put on man to restrain him from the evils, the Prayer can be the most effective. After all, what check could be more effective than this that man should be called upon five times a day for the remembrance of Allah and made to remind himself again and again that he is not wholly free and independent in this world but is the servant of One God, and his God is He Who is aware of his open as well as hidden acts, even of the most secret aims and intentions of his heart, and a time will surely come when he will have to account for all his deeds before his God. Then he is not only reminded of this but is given practical training at every Prayer time that he should not disobey any of his God's Commands even secretly. From the time that he stands up for the Prayer till its completion man has to perform continuously certain acts in which there is no third person, besides him and his God, who can know whether he has obeyed God's law or , disobeyed it. For instance, if the man's wudu (state of ablutions) has become void and he stands up for the Prayer, there can be no one, besides him and God, who will know that he is no longer in the state of wudu. If the man has expressed no intention of the Prayer but just goes on performing all the required movements and recites poetry, for instance, instead of the prescribed texts quietly, there is none, besides him and his God who can be aware of the secret that he has not, in fact, performed his Prayer at all. Notwith standing this, if a person offers the Prayer five times a day, fulfilling faithfully aII the conditions of the Divine law in respect of the cleanliness of the body and dress, and the essentials of the Prayer and its recitation, etc. it means that through this Prayer his conscience is being awakened to life several times a day, he is being helped to-become a responsible and dutiful person, and he is being practically trained that he should, under his own urge of obedience, abide by the law which he has believed in openly as well as secretly, regardless whether there is any external force to make him abide by it or not, and whether the people of the world have any knowledge of his intentions and deeds or not. Thus considered, one cannot help admitting that the Prayer not only restrains man from the evils and indecencies, but, in fact, there is no other method of training in the world, which may be so effective as the Prayer is in restraining man from the evils. As for the question whether or not man in actual fact refrains from the evils even after attendance at the Prayer, this depends upon the man himself, who is undergoing training for self-reform. If he has the intention to benefit from it, and endeavours for it, the reformatory effects of the Prayer will certainly have their impact on him. Otherwise, evidently, no reformatory device in the world can be effective with a person, who is not prepared to receive any impact of it, or tries to avoid its impact intentionally. This can be explained by an example. The essential quality of food is to nourish the body and develop it. But this advantage can be had only when food is allowed to be assimilated. If a person vomits what he eats after every meal, his food cannot profit him in any way. Just as, keeping such a person in view, one cannot say that food is not nutritious for the body, because so-and-so is becoming a skeleton in spite of eating food, so can no one present the example of an unrighteous offerer of the Prayer and say that the Prayer dces not restrain from the evils, because so-and-so is unrighteous in spite of his Prayer. Just as about such a person it will be apt to say that he dces not offer the Prayer at all, so about the person who vomits everything he eats, it will be apt to say that he does not eat his food at all. Precisely the same thing has been reported from the Holy Prophet and some great Companions and their followers. `Imran bin Husain reports that the Holy Prophet said: "He Whose Prayer did not restrain him from the evil and indecent acts, offered no Prayer at all." (Ibn Abi Hatim). -Ibn `Abbas has reported the Holy Prophet as saying: "The Prayer which did not restrain a person from the evil and indecent acts, led him further away from Allah." (Ibn Abi Hatim, Tabarani). A Hadith containing the same theme has been reported by Hasan Basri directly from the Holy Prophet (Ibn Jarir, Baihaqi). Another Hadith reported on the authority of Ibn Mas`ud is to the effect: "He who did not obey the Prayer, offered no Prayer at all, and obedience to the Prayer is that one should refrain from the evil and indecent acts." (Ibn Jarir, Ibn Abi Hatim). Several sayings to the same effect have been reported on the authority of 'Abdullah bin Mas`ud, `Abdullah bin `Abbas, Hasan Basri, Qatadah and A`amash, etc. Imam Ja`far Sadiq has said: "He who wants to know whether his Prayer has been accepted or not, should see how far his Prayer has restrained him from the evil and indecent acts. If he has been restrained from the evils, his Prayer has been accepted." (Ruh al Ma `ani).
*79 This can have several meanings: (1) "That the remembrance of Allah (i.e. Prayer) is a thing of much higher value: it not only restrains from the evils, but, over and above that, it induces people to act righteously and urges them to excel one another in good acts," (2) "that Allah's remembrance in itself is a great thing: it is the best of acts: no act of man is greater in value than this. `(3) "that Allah's remembrance of you is a greater thing than your remembrance of Him. Allah has said in the Qur'an: "So remember Me: I will remember you'." (Al-Baqarah: 156). Thus, when the servant remembers Allah in the Prayer, inevitably AIIah also will remember him, and the merit of Allah's remembering the servant is certainly greater than the servant's remembering Allah. Besides these three meanings, there is another subtle meaning also, which the wife of Hadrat Abud Darda has explained. She says, "Allah's remembrance is not restricted to the Prayer, but, its sphere is much vaster. When a man observes a fast, or pays the Zakat or performs a righteous act, he inevitably remembers Allah. That is why the righteous act emanates from him. Likewise, when a man refrains from an evil act when an opportunity exists for it, even this also is the result of Allah's remembrance. Thus, the remembrance of Allah pervades the entire life of a believer."
*78 This is an important characteristic out of the many characteristics of the Prayer, which has been presented here prominently in view of its relevance to the context. To counter the severe storm of opposition and resistance that the Muslims were experiencing in Makkah, they stood in need of a moral force rather than any material power. To bring about the moral force and develop it suitably two practical devices were pointed out in the first instance, the recitation of the Qur'an and the establishment of the Salat. Now they are being told that the establishment of the Salat is the means through which they can get rid of those evils in which they themselves had been involved before they embraced Islam and in which the non-Muslim Arabs and the non-Arab world around them were involved at that tithe. With a little thinking one can easily understand why this special advantage of the Prayer has been particularly mentioned here. Evidently, getting rid of the moral evils is not only useful insofar as it is beneficial for those who attain the moral purity, both here and in the Hereafter, but its inevitable advantage is that it gives them unique superiority over those who might be involved in diverse moral evils, and who might be exerting their utmost to sustain the impure system of ignorance, which nourishes those evils, against the efforts of the morally pure people. Indecent and evil acts are those which man by nature abhors, and which have always been held as evil in principle by the people of every community and society, however depraved and perverted practically. The Arab society in the days of the revelation of the Qur'an was no exception to this. Those people also were aware of •.he moral virtues and the evils: they valued the good above the evil and there might be none among them, who regarded the evil as identical with the good, or depreciated good. Under such conditions, in a perverted society like that, the emergence of a movement which revolutionised morally members of the same society itself as soon as they came into contact with it, and raised them in character high above their contemporaries, inevitably had widespread effects. The common Arabs could not possibly fail to feel the moral impact of the movement, which eradicated evils and promoted goodness, and instead go on following those who were themselves morally corrupt and were fighting to sustain the system of ignorance, which had been nourishing those evils since centuries. That is why the Qur'an at that time exhorted the Muslims to establish Salat instead of urging them to collect material resources and force and strength that could win over the people's hearts and defeat the enemy without any material force. The virtue of the Prayer that has been mentioned here has two aspects: it’s essential and inseparable quality that it restrains from evil and indecent acts, and its desired quality that the one who performs it should in actual fact refrain from evil and indecent acts. As for the first quality the Prayer does restrain people from the evils. Anyone who ponders a little over the nature of the Prayer, will admit that of aII the checks and brakes that can be put on man to restrain him from the evils, the Prayer can be the most effective. After all, what check could be more effective than this that man should be called upon five times a day for the remembrance of Allah and made to remind himself again and again that he is not wholly free and independent in this world but is the servant of One God, and his God is He Who is aware of his open as well as hidden acts, even of the most secret aims and intentions of his heart, and a time will surely come when he will have to account for all his deeds before his God. Then he is not only reminded of this but is given practical training at every Prayer time that he should not disobey any of his God's Commands even secretly. From the time that he stands up for the Prayer till its completion man has to perform continuously certain acts in which there is no third person, besides him and his God, who can know whether he has obeyed God's law or , disobeyed it. For instance, if the man's wudu (state of ablutions) has become void and he stands up for the Prayer, there can be no one, besides him and God, who will know that he is no longer in the state of wudu. If the man has expressed no intention of the Prayer but just goes on performing all the required movements and recites poetry, for instance, instead of the prescribed texts quietly, there is none, besides him and his God who can be aware of the secret that he has not, in fact, performed his Prayer at all. Notwith standing this, if a person offers the Prayer five times a day, fulfilling faithfully aII the conditions of the Divine law in respect of the cleanliness of the body and dress, and the essentials of the Prayer and its recitation, etc. it means that through this Prayer his conscience is being awakened to life several times a day, he is being helped to-become a responsible and dutiful person, and he is being practically trained that he should, under his own urge of obedience, abide by the law which he has believed in openly as well as secretly, regardless whether there is any external force to make him abide by it or not, and whether the people of the world have any knowledge of his intentions and deeds or not. Thus considered, one cannot help admitting that the Prayer not only restrains man from the evils and indecencies, but, in fact, there is no other method of training in the world, which may be so effective as the Prayer is in restraining man from the evils. As for the question whether or not man in actual fact refrains from the evils even after attendance at the Prayer, this depends upon the man himself, who is undergoing training for self-reform. If he has the intention to benefit from it, and endeavours for it, the reformatory effects of the Prayer will certainly have their impact on him. Otherwise, evidently, no reformatory device in the world can be effective with a person, who is not prepared to receive any impact of it, or tries to avoid its impact intentionally. This can be explained by an example. The essential quality of food is to nourish the body and develop it. But this advantage can be had only when food is allowed to be assimilated. If a person vomits what he eats after every meal, his food cannot profit him in any way. Just as, keeping such a person in view, one cannot say that food is not nutritious for the body, because so-and-so is becoming a skeleton in spite of eating food, so can no one present the example of an unrighteous offerer of the Prayer and say that the Prayer dces not restrain from the evils, because so-and-so is unrighteous in spite of his Prayer. Just as about such a person it will be apt to say that he dces not offer the Prayer at all, so about the person who vomits everything he eats, it will be apt to say that he does not eat his food at all. Precisely the same thing has been reported from the Holy Prophet and some great Companions and their followers. `Imran bin Husain reports that the Holy Prophet said: "He Whose Prayer did not restrain him from the evil and indecent acts, offered no Prayer at all." (Ibn Abi Hatim). -Ibn `Abbas has reported the Holy Prophet as saying: "The Prayer which did not restrain a person from the evil and indecent acts, led him further away from Allah." (Ibn Abi Hatim, Tabarani). A Hadith containing the same theme has been reported by Hasan Basri directly from the Holy Prophet (Ibn Jarir, Baihaqi). Another Hadith reported on the authority of Ibn Mas`ud is to the effect: "He who did not obey the Prayer, offered no Prayer at all, and obedience to the Prayer is that one should refrain from the evil and indecent acts." (Ibn Jarir, Ibn Abi Hatim). Several sayings to the same effect have been reported on the authority of 'Abdullah bin Mas`ud, `Abdullah bin `Abbas, Hasan Basri, Qatadah and A`amash, etc. Imam Ja`far Sadiq has said: "He who wants to know whether his Prayer has been accepted or not, should see how far his Prayer has restrained him from the evil and indecent acts. If he has been restrained from the evils, his Prayer has been accepted." (Ruh al Ma `ani).
*79 This can have several meanings: (1) "That the remembrance of Allah (i.e. Prayer) is a thing of much higher value: it not only restrains from the evils, but, over and above that, it induces people to act righteously and urges them to excel one another in good acts," (2) "that Allah's remembrance in itself is a great thing: it is the best of acts: no act of man is greater in value than this. `(3) "that Allah's remembrance of you is a greater thing than your remembrance of Him. Allah has said in the Qur'an: "So remember Me: I will remember you'." (Al-Baqarah: 156). Thus, when the servant remembers Allah in the Prayer, inevitably AIIah also will remember him, and the merit of Allah's remembering the servant is certainly greater than the servant's remembering Allah. Besides these three meanings, there is another subtle meaning also, which the wife of Hadrat Abud Darda has explained. She says, "Allah's remembrance is not restricted to the Prayer, but, its sphere is much vaster. When a man observes a fast, or pays the Zakat or performs a righteous act, he inevitably remembers Allah. That is why the righteous act emanates from him. Likewise, when a man refrains from an evil act when an opportunity exists for it, even this also is the result of Allah's remembrance. Thus, the remembrance of Allah pervades the entire life of a believer."
وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا
بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا
بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ
وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ {29:46}
[Q29:46] Wa
laa tujaadilooo Ahlal Kitaabi illaa billatee hiya ahsanu illal lazeena zalamoo
minhum wa qoolooo aamannaa billazeee unzila ilainaa wa unzila ilaikum wa
illaahunna wa illahukum waahidunw-wa nahnu lahoo Muslimoon.
[Q29:46] And do not dispute with the followers of the Book except by what is best, except those of them who act unjustly, and say: We believe in that which has been revealed to us and revealed to you, and our god and your god is One, and to Him do we submit.
[Q29:46] And do not dispute with the followers of the Book except by what is best, except those of them who act unjustly, and say: We believe in that which has been revealed to us and revealed to you, and our god and your god is One, and to Him do we submit.
[Q29:46] Dan janganlah kamu berbahas dengan Ahli Kitab melainkan dengan cara
yang lebih baik, kecuali orang-orang yang berlaku zalim di antara mereka dan
katakanlah (kepada mereka): Kami beriman kepada (Al-Quran) yang diturunkan
kepada kami dan kepada (Taurat dan Injil) yang diturunkan kepada kamu dan Tuhan
kami, juga Tuhan kamu, adalah Satu dan kepadaNyalah, kami patuh dengan berserah
diri.
DISPUTES ABOUT RELIGIOUS BELIEF ARE CONSIDERED
FUTILE AND
THE USE OF FORCE IN RELIGIOUS CONTROVERSY IS NOT
ALLOWED.
ISLAM RECOGNISES THE TRUTHFULNESS OF EVERY PROPHET OF ALLAH (SWT) AND
THE GENUINENESS OF WHAT WAS REVEALED TO HIM, BUT that which was given to the prophets, preceding the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), was sectional and seasonal, not universal and permanent as the message of Islam conveyed to mankind
through the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
Ü This fact that Jesus said:
“I have yet many things to say unto you, but ye cannot bear them now.”
Howbeit when he, the Spirit of Truth, has come, he will guide you into
all truth; But whatsoever he shall hear, that shall be speak; And he will show
you things to come.” (John 16: 12, 13)
HENCE THE FOLLOWERS OF ANY OTHER REVEALED RELIGIOUS ORDER, IS GREATLY
BENEFITED BY EMBRACING ISLAM.
____________________________________________________________________________________________________________________________________________________
(29:46) Argue not *80 with the People of the Book
except in the fairest manner, *81 unless it be those of them that
are utterly unjust. *82 Say to them: “We believe in what was revealed
to us and what was revealed to you. One is our God and your God; and we are
those who submit *83 ourselves to Him.”
*80 It should be
noted that a little below in this Surah the people are being exhorted to
migrate. At that time Habash was the only place of safety to which the Muslims
could migrate, and Habash in those days was under the domination of the
Christians. Therefore, in these verses the Muslims are being instructed as to
how they should argue and discuss matters concerning religion with the people
of the Book when such an occasion arises.
*81 That is, "The discussion should be conducted rationally, in a civilized and decent language, so that the ideas of the other person may be reformed. The preacher's chief aim should be to appeal to the addressee's heart, convey the truth to him and bring him to the right path. He should not fight like a wrestler whose only object is to defeat his opponent. He should rather conduct himself like a physician who is ever cautious not to cause the patient's ailment to worsen by any of his own mistakes, and tries to cure him with the least possible trouble. This instruction bas been given here especially in connection with the conduct of a discussion with the people of the Book, but is a general instruction pertaining to the preaching of the religion and it has been given at several places in the Qur'an. For example, "O Prophet, invite to the way of your Lord with wisdom and excellent admonition and discuss things with the people in the best manner." (AnNahl: 125). "O Prophet, goodness and evil are not alike. Repel evil with what is best. You will see that he with whom you had enmity, has become your closest friend. '(Ha Mim As-Sajdah: 34). "O Prophet, repel evil with what is best: We are fully aware of what they utter against you." (Al-Mu'minun: 96) "O Prophet, adopt the way of leniency and forbearance; enjoin what is good and avoid useless discussions with the ignorant people. If Satan ever excites you to anger, seek refuge in Allah."
*82 That is, "With those who adopt an attitude of wickedness a different attitude may also be adopted according to the nature and extent of their wickedness. In other words, one cannot, and should not adopt a soft and gentle attitude towards aII sorts of the people under aII circumstances at all time, which might be mistaken for the weakness and meekness of the inviter to the Truth. Islam does teach its followers to be polite, gentle and reasonable, but it does not teach them to be unduly humble and meek so that they are not taken for granted by every cruel and wicked person."
*83 In these sentences Allah Himself has provided guidance to the best method of discussion, which the inviters to the Truth should adopt. The method is this: "Do not make the error or deviation of the other person the basis and starting point of the discussion, but begin the discussion with those points of truth and justice which are common between you and your opponent. That is, the discussion should start' from the points of agreement and not from the points of difference. Then, arguing froth the agreed points, the addressee should be made to understand that, in the matter of the things in which you differ, your stand is in conformity with the agreed points whereas his stand is contradictory to them In this connection, one should bear in mind the fact that the people of the Book did not deny Revelation, Prophethood and Tauhid, like the polytheists of Arabia, but believed in these realities just tike the Muslims. After agreement on these basic things, the main thing that could become the basis of difference Between them could be that the Muslim would not believe in the Divine Scriptures sent down to them and would invite them to believe in the Divine Book sent down to themselves, and would declare them disbelievers if they did not believe in it. This would have been a strong basis of their conflict. But the Muslims had a different stand. They believed as true all those Books that were with the people of the Book, and then also had believed in the Revelation that had been sent down to the Holy Prophet Muhammad (Allah's peace be upon him). After this it was for the people of the Book to tell the rational ground for which they believed in one Book sent by Allah and rejected the other. That is why Allah here has instructed the Muslims that whenever they have to deal with the people of the Book, they should tirst of all present before them this very point of view in a positive manner. Say to them: "We believe in the same God in Whom you believe and we are obedient to Him. We have submitted ourselves to aII those Commands and injunctions and teachings that have come from Him, whether they were sent down to you, or to us. We are obedient servants of God and not of a country or a community or a race, that we should submit to God's Command when it is sent down in one place and reject it when it is sent down in another place. This thing has been repeated at several places in the Qur'an and particularly in relation to the people of the Book, it has been presented forcefully. For this see AI-Baqarah: 4, 136, 177, 285; Al-i-`Imran: 84; An-Nisa': 136, 150 to 152, 162 to 164; AshShu'araa: 13.
*81 That is, "The discussion should be conducted rationally, in a civilized and decent language, so that the ideas of the other person may be reformed. The preacher's chief aim should be to appeal to the addressee's heart, convey the truth to him and bring him to the right path. He should not fight like a wrestler whose only object is to defeat his opponent. He should rather conduct himself like a physician who is ever cautious not to cause the patient's ailment to worsen by any of his own mistakes, and tries to cure him with the least possible trouble. This instruction bas been given here especially in connection with the conduct of a discussion with the people of the Book, but is a general instruction pertaining to the preaching of the religion and it has been given at several places in the Qur'an. For example, "O Prophet, invite to the way of your Lord with wisdom and excellent admonition and discuss things with the people in the best manner." (AnNahl: 125). "O Prophet, goodness and evil are not alike. Repel evil with what is best. You will see that he with whom you had enmity, has become your closest friend. '(Ha Mim As-Sajdah: 34). "O Prophet, repel evil with what is best: We are fully aware of what they utter against you." (Al-Mu'minun: 96) "O Prophet, adopt the way of leniency and forbearance; enjoin what is good and avoid useless discussions with the ignorant people. If Satan ever excites you to anger, seek refuge in Allah."
*82 That is, "With those who adopt an attitude of wickedness a different attitude may also be adopted according to the nature and extent of their wickedness. In other words, one cannot, and should not adopt a soft and gentle attitude towards aII sorts of the people under aII circumstances at all time, which might be mistaken for the weakness and meekness of the inviter to the Truth. Islam does teach its followers to be polite, gentle and reasonable, but it does not teach them to be unduly humble and meek so that they are not taken for granted by every cruel and wicked person."
*83 In these sentences Allah Himself has provided guidance to the best method of discussion, which the inviters to the Truth should adopt. The method is this: "Do not make the error or deviation of the other person the basis and starting point of the discussion, but begin the discussion with those points of truth and justice which are common between you and your opponent. That is, the discussion should start' from the points of agreement and not from the points of difference. Then, arguing froth the agreed points, the addressee should be made to understand that, in the matter of the things in which you differ, your stand is in conformity with the agreed points whereas his stand is contradictory to them In this connection, one should bear in mind the fact that the people of the Book did not deny Revelation, Prophethood and Tauhid, like the polytheists of Arabia, but believed in these realities just tike the Muslims. After agreement on these basic things, the main thing that could become the basis of difference Between them could be that the Muslim would not believe in the Divine Scriptures sent down to them and would invite them to believe in the Divine Book sent down to themselves, and would declare them disbelievers if they did not believe in it. This would have been a strong basis of their conflict. But the Muslims had a different stand. They believed as true all those Books that were with the people of the Book, and then also had believed in the Revelation that had been sent down to the Holy Prophet Muhammad (Allah's peace be upon him). After this it was for the people of the Book to tell the rational ground for which they believed in one Book sent by Allah and rejected the other. That is why Allah here has instructed the Muslims that whenever they have to deal with the people of the Book, they should tirst of all present before them this very point of view in a positive manner. Say to them: "We believe in the same God in Whom you believe and we are obedient to Him. We have submitted ourselves to aII those Commands and injunctions and teachings that have come from Him, whether they were sent down to you, or to us. We are obedient servants of God and not of a country or a community or a race, that we should submit to God's Command when it is sent down in one place and reject it when it is sent down in another place. This thing has been repeated at several places in the Qur'an and particularly in relation to the people of the Book, it has been presented forcefully. For this see AI-Baqarah: 4, 136, 177, 285; Al-i-`Imran: 84; An-Nisa': 136, 150 to 152, 162 to 164; AshShu'araa: 13.
وَكَذَٰلِكَ أَنْزَلْنَا إِلَيْكَ الْكِتَابَ ۚ
فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ ۖ وَمِنْ هَٰؤُلَاءِ مَنْ
يُؤْمِنُ بِهِ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ {29:47}
[Q29:47] Wa
kazaalika anzalnaaa ilaikal Kitaab; fallazeena aatainaahumul kitaaba yu'minoona
bihee wa min haaa'ulaaa'i many yu'minu bih; wa maa yajhadu bi'Aayaatinaa illal kaafiroun.
[Q29:47] And thus have We revealed the Book to you. So those whom We have given the Book believe in it, and of these there are those who believe in it, and none deny Our communications except the unbelievers.
[Q29:47] And thus have We revealed the Book to you. So those whom We have given the Book believe in it, and of these there are those who believe in it, and none deny Our communications except the unbelievers.
[Q29:47] Dan (sebagaimana Kami telah menurunkan Kitab-kitab agama kepada
Rasul-rasul yang telah lalu) demikianlah Kami turunkan pula kepadamu (wahai
Muhammad) Kitab Al-Quran ini. Maka orang-orang yang Kami berikan Kitab (Taurat
dan Injil) ada yang beriman kepada Al-Quran dan juga sebahagian dari
orang-orang (Mekah) beriman kepadanya dan tiadalah yang mengingkari ayat-ayat
keterangan Kami melainkan orang-orang yang berdegil dalam kekufurannya.
THE QURAN WAS REVEALED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD).
**THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA
ALA ALI MUHAMMAD) JOINED HIS AHLUL BAYT WITH THE QUR’AN TO ESTABLISH THEM AS TOTAL GUIDANCE INSEPARABLE FROM EACH OTHER (refer
to hadith al
thaqalayn).**
r They are those whom ALLAH (SWT)
gave the knowledge of the book (see commentary of al Baqarah 2:2
and 124 and Ali Imran 3:7).
Those who have the
knowledge of the Qur’an are also fully aware of the books given to other
prophets. THE
HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT ARE THE
SIGNS OF ALLAH (SWT). Only the disbelievers deny the signs of ALLAH
(SWT).
As regards the disbelievers, which term includes everyone, be he a Jew or a Christian or a heathen,
who disbelieved in the Holy Qur’an, of whom later some believed and some did
not do it at all---and as regards
the actual position OR the nature of the belief of even those who professed to
be believers see verses 49:14 and
63:1.
____________________________________________________________________________________________________________________________________________________
(29:47) (O Prophet), thus have We bestowed the Book on
you. *84 So those on whom We had bestowed the Book
before believe in it, *85 and of these (Arabs) too a good many believe in
it. *86 It is none but the utter unbelievers who deny
Our Signs. *87
*84 This can
have two meanings: (1) "Just
as We had sent down the Books to the former Prophets, so We have sent down this
Book to you"; and (2) "We
have sent down this Book with the teaching that it should be believed in not by
rejecting Our former Books but by affirming faith in all of them."
*85 The context itself shows that this dces not imply all the people of the Book but only those who were blessed with the right understanding and the knowledge of the Divine Scriptures, and were "the people of the Book ' in the we sense. When this last Book of Allah came before them, confirming His earlier Books, they did not show any stubbornness or obstinacy but accepted it sincerely as they had accepted the previous Books.
*86 "These people": the people of Arabia. What it means to say is: The truth-loving people, whether they already possess a Divine Book or do not possess any, are affirming faith in it everywhere.
*87 Here, "the disbelievers" imply those people who are not prepared to give up their prejudices and accept the truth, or those who reject the truth because they do not want their lusts and their unbridled freedom to be subjected to restrictions.
*85 The context itself shows that this dces not imply all the people of the Book but only those who were blessed with the right understanding and the knowledge of the Divine Scriptures, and were "the people of the Book ' in the we sense. When this last Book of Allah came before them, confirming His earlier Books, they did not show any stubbornness or obstinacy but accepted it sincerely as they had accepted the previous Books.
*86 "These people": the people of Arabia. What it means to say is: The truth-loving people, whether they already possess a Divine Book or do not possess any, are affirming faith in it everywhere.
*87 Here, "the disbelievers" imply those people who are not prepared to give up their prejudices and accept the truth, or those who reject the truth because they do not want their lusts and their unbridled freedom to be subjected to restrictions.
وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ
وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ {29:48}
[Q29:48] Wa
maa kunta tatloo min qablihee min kitaabinw wa laa takhuttubhoo bi yameenika
izal lartaabal mubtiloon.
[Q29:48] And you did not recite before it any book, nor did you transcribe one with your right hand, for then could those who say untrue things have doubted.
[Q29:48] And you did not recite before it any book, nor did you transcribe one with your right hand, for then could those who say untrue things have doubted.
[Q29:48] Dan engkau (wahai Muhammad) tidak pernah tahu membaca sesebuah kitab
pun sebelum turunnya Al-Quran ini dan tidak pula tahu menulisnya dengan tangan
kananmu; (kalaulah engkau dahulu pandai membaca dan menulis) tentulah ada
alasan bagi orang-orang kafir yang menentangmu akan merasa ragu-ragu (tentang
kebenaranmu).
THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) RECEIVED KNOWLEDGE AND WISDOM DIRECTLY FROM ALLAH (SWT). Refer
to the commentary of al Baqarah 2:78.
This passage
shows that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) did not acquire knowledge of reading
or writing as other scholars do after taking lessons from tutors and teachers.
This
view is supported by the first four verses of ar Rahman (Chapter 55) which declare that ALLAH (SWT) Himself taught
"Qur’an" and "Bayan" (expression) to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). IT IS THEREFORE INCORRECT to hold that he was incapable of reading or writing, otherwise he
who was deprived of the capacity of reading or writing would not be commissioned by ALLAH (SWT) as a prophet to teach the book and wisdom to
the people (see Jumu-ah 62:2 and Alaq 96:4 and
5).
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was divinely gifted with all knowledge, AND SO were the Ahlul Bayt who were the
heavenly depositories of knowledge of the word of ALLAH (SWT) revealed through
the Quran and previous scriptures. TO ORDINARY MEN THEIR KNOWLEDGE AND WISDOM IS A MIRACLE.
____________________________________________________________________________________________________________________________________________________
(29:48) (O Prophet), you did not recite any Book
before, nor did you write it down with your hand; for then the votaries of
falsehood would have had a cause for doubt. *88
*88 This is the
same argument that has already been given in Surahs Yunus and Qasas as a proof
of the Holy Prophet's Prophethood. (See E.N. 21 of Yunus and E.N.'s 64 and 109
of AI-Qasas. For further explanation, see E.N. 107 of An-Nahl, E.N. 105 of Bani
Isra'il, E.N. 66 of AI-Mu'minun, E.N. 12 of Al-Furqan, and E.N. 84 of
Ash-Shu`araa). The basis of the argument in this verse is that the Holy Prophet
was unlettered. His compatriots and his kinsmen among whom he had spent his whole
life, from birth to old age, knew fully well that he had never read a book nor
ever handled a pen. Presenting this actual fact Allah says: "This is a
proof of the fact that the vast and deep knowledge of the teachings of the
Divine Books, of the stories of the former Prophets, of the beliefs of the
various religions and creeds, of the histories of the ancient nations, and the
questions of social and moral and economic life, which is being presented
through this ulettered, illiterate man could not have been attained by him
through any means but Revelation. If he had been able to read and write and the
people had seen him reading books and undertaking serious studies, the
worshippers of falsehood could have had some basis for their doubts, that he
had acquired the knowledge not through Revelation but through study and
reading. But the fact of his being absolutely illiterate has left no basis
whatever for any such doubt. Therefore, there can be no ground, except sheer
stubbornness, which can be regarded as rational in any degree for denying his
Prophethood."
بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ
أُوتُوا الْعِلْمَ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ {29:49}
[Q29:49] Bal
huwa aayaatum baiyinaatun fee sudooril lazeena ootul 'ilm; wa maa yajhadu bi
aayaatinaa illaz zaalimoon.
[Q29:49] Nay! These are clear communications in the breasts of those who are granted knowledge; and none deny Our communications except the unjust.
[Q29:49] Nay! These are clear communications in the breasts of those who are granted knowledge; and none deny Our communications except the unjust.
[Q29:49] (Al-Quran tetap datangnya dari ALLAH (SwT) dengan tidak syak lagi)
bahkan ia ayat-ayat keterangan yang jelas nyata, yang terpelihara di dalam dada
orang-orang yang berilmu dan tiadalah yang mengingkari ayat-ayat keterangan
Kami melainkan orang-orang yang zalim.
Refer to the commentary
of verse 47
of this Surah.
µ The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: "I am the city of knowledge and Ali is
its gate." Refer to the commentary of Ali Imran 3:7
and 18 and Nisa 4:162.
No previously revealed scripture was ever made to
be preserved in the memory of people, it is only the Qur’an's miracle that it is preserved in the memory of
millions with such precision that if all written
copies be made extinct, the Qur’an can be reproduced without the slightest
error.
Ü AND
THE GREATEST HUFFAZ WERE THE HOLY IMAMS WHO HAD IN THEIR BREASTS NOT ONLY THE TEXT BUT ALSO IT’S MEANING IN
ITS FULLEST.
____________________________________________________________________________________________________________________________________________________
(29:49) But it is a set of Clear Signs in the hearts of
those who have been endowed with knowledge. *89 None
except the utterly unjust will deny Our Signs.
*89 That is,
"The presentation of a Book like the Qur'an by an unlettered person, and
the manifestation by him, all of a sudden, of extraordinary qualities of
character while nobody ever noticed him making any preparation for these
previously, are in fact the clearest Signs which serve as pointers to his
Prophethood for those who are possessed of knowledge and wisdom "If one
reviews the life-story of any great historical personage, one can always
discover the factors in his environment, which moulded his personality and
prepared him for the excellences and qualities that emanated from him in life.
There always exists a clear relationship between his environment and the
component aspects of his personality. But no source whatever can be discovered
in his environment of the wonderful qualities and excellences that the Holy
Prophet Muhammad (may Allah's peace be upon him) displayed. In his case,
neither in the contemporary Arab society nor in the society of the neighbouring
countries with which Arabia had any relations can one discover those factors
which could have any remote relationship with the component aspects of the Holy
Prophet's personality. This is the reality on whose basis it has been asserted
here that the Holy Prophet Muhammad's personality is not one Sign but a collection
of many clear Signs. An ignorant person may not see any of these Signs but
those who are possessed of knowledge have become convinced in their hearts by
seeing these Signs that he is most certainly a true Prophet of Allah.
وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَاتٌ مِنْ
رَبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ
مُبِينٌ {29:50}
[Q29:50] Wa
qaaloo law laaa unzila 'alaihi aayaatum mir Rabbihee qul innamal aayaatu 'indaL
Laahi wa innamaaa ana nazeerum mubeen.
[Q29:50] And they say: Why are not signs sent down upon him from his Lord? Say: The signs are only with ALLAH (SWT), and I am only a plain warner.
[Q29:50] And they say: Why are not signs sent down upon him from his Lord? Say: The signs are only with ALLAH (SWT), and I am only a plain warner.
[Q29:50] Dan mereka berkata: Mengapa tidak diturunkan kepada (Muhammad)
mukjizat-mukjizat dari Tuhannya? Jawablah (wahai Muhammad): Sesungguhnya
(urusan menurunkan) mukjizat-mukjizat itu adalah tertentu bagi ALLAH (SwT) dan
aku hanyalah seorang Rasul pemberi amaran yang jelas nyata.
MIRACLES ARE WROUGHT ONLY AT ALLAH (SWT)'S INDEPENDENT WILL and not at the demand of people as and when they ask for
them. Previously, the miracles shown
to them did not have much convincing effect except satisfy their playful nature.
NOW, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was sent not to repeat
any miracles BUT to
present the word of ALLAH (SWT) which, as said in verse 48, which by-it-self is a great sign/miracle, AND TO WARN THAT ALLAH
(SWT) IS NOT THERE TO GO ON WORKING OUT WONDERS JUST TO SATISFY THE PLAYFUL
DEMAND OF THE PEOPLE WHO INSPITE OF THE MIRACLES ALREADY SHOWN CONTINUED TO
DISBELIEVE IN THE TRUTH.
___________________________________________________________________________________________________________________________________________________
(29:50) They say: “Why were Signs *90 from
his Lord not sent down upon him?” Say: “The Signs are only with Allah. As for
me, I am no more than a plain warner.”
*90 That is,
miracles by seeing which one may be convinced that Muhammad (upon whom be
Allah's peace) is really a Prophet of Allah.
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