Sura (30) AR-ROUM (The Roman) Aya 1
to 60 in 6 Sections
Revealed in Makka
This chapter derives it
name from the prophecy of the victory of the Romans over the Persians. The
prophecy was made at a time when there were no signs or any hope of any triumph
for the Romans who had been routed by the Persians and had lost many of their
territories to the Persians. The prophecy about the victory of the routed
Romans was accompanied by the prophecy of the victory of the Muslims over their
most formidable enemies, the Qoriesh, which was an impossibility. The Chapter
deals with the rise and fall of the temporal power and the constant changes
brought about by the laws of nature to fulfil the mysterious plan of the Great
Author of the Universe. Man is invited to reflect upon the fate of those who
derided and ridiculed the apostles of ALLAH (SWT) and disobeyed ALLAH (SWT)’s
Laws. The fate of those who disbelieve, on the Day of Judgment, and the reward
that awaits the believers who do good, ALLAH (SwT) brings forth the living from
the dead and the dead from the living ones---The love between man and wife is
only from the Mercy of ALLAH (SwT)---Men to stick to the right faith---Man when
afflicted with harm and miseries, invokes the mercy of the Lord and when
relieved of the affliction, forgets Him and follow the false deites---The Holy
Prophet (ALLAHuma salli alaa Muhammad wa ahli Muhammad)
and the Muslims commanded to render to their heirs their due
inheritance---Interest is fordidden. Prior to Islam corruption ruled the world
but ALLAH (SwT) purified the world through the guidance sent down from Him. ALLAH
(SwT) grantsstrength to the weak and brings down those who get infatuated with
the given strength---The Holy Prophet (ALLAHuma salli alaa
Muhammad wa ahli Muhammad) and the believers commanded to wait in
patience and see how ALLAH (SWT)’s (SwT) Plan is fulfilled.
SECTION 1
The defeat of the Romans prophesied
The Holy Prophet
Muhammad prophesies that the Romans will be conquered but after a few yers they
will conquer the conquerors---This was as also a prophecy of the victory of the
Muslims over the Makkans---Great powerful nations brought low.
الم {30:1}
[Q30:1] Alif-Laaam-Meeem
[Q30:1] Alif Lam Mim.
[Q30:1] Alif Lam Mim.
Refer to the commentary
of al
Baqarah 2:1 for Alif, Lam, Mim (huruf muqatta-at).
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(30:1) Alif. Lam. Mim.
غُلِبَتِ الرُّومُ {30:2}
[Q30:2] Ghulibatir
Room.
[Q30:2] The Romans are vanquished,
[Q30:2] The Romans are vanquished,
DURING THE
PERIOD 614 A.D. TO 616 A.D. the Byzantine
emperor Heraclius was defeated by the Persians and the Byzantine Empire
lost much of its lands.
In Makka, the pagans were happy about the defeat of the Romans because they were Christians and the people of the
book. BUT the Muslims were grieved at the defeat
of Romans because the Persians were fire worshippers, AND the disbelievers of Makka were taunting the Muslims that
their fate would also be similar to the Romans as this was an omen of their
triumph upon the Muslims.
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(30:2) The Romans have been defeated
فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ
سَيَغْلِبُونَ {30:3}
[Q30:3] Feee
adnal ardi wa hummim ba'di ghalabihim sa ya ghliboon,
[Q30:3] In a near land, and they, after being vanquished, shall overcome,
[Q30:3] In a near land, and they, after being vanquished, shall overcome,
This verse was sent to console the grieved
Muslims bringing
prophesy that soon the Romans will defeat the Persians. INTER ALIA,
this also meant that the pagans of Makka,
who were so happy about the defeat of the Romans, would very soon be
disillusioned both about the fate of the Persian fire-worshippers and their own fate against the Muslims.
This prophesy of the
Quran was fulfilled in 624 A.D. when Heraclius defeated the Persians; AND at the battle
of Badr (in 2 A.H.) the disbelievers of Makka were defeated by the Muslims.
°
According to Imam Muhammad bin Ali al Baqir,
when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) migrated from Makka and arrived in Madina, he
sent out two letters, one to the Byzantine emperor and the other to the emperor
of Persia, inviting them to embrace Islam. [1] The Muslim envoy received
honour in Constantinople and the emperor
returned him with valuable gifts despite his not accepting the invitation to
join Islam. [2] While the emperor of Persia insulted the Muslim envoy and tore the
Prophet's letter into pieces.
°
**The Byzantine emperor was
rewarded by ALLAH (SWT) for the respect he paid to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)' envoy and to the invitation to Islam WHEREAS **the Persian
emperor met the return for his pride and insulting arrogance with which he
rejected the divine invitation.
IN THIS WAY PROPHESY THAT CAME WITH THE VERSES OF QUR’AN WAS FULFILLED
AND THE MUSLIMS REJOICED AT IT.
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(30:3) in the neighbouring land; *1 but
after their defeat they shall gain victory in a few years.
*1 from
what lbn `Abbas and the other Companions and their followers have said, it
appears that the Muslims' sympathies in this war between Byzantium and Iran
were with Byzantium and of the disbelievers of Makkah with Iran. This had
several reasons. First, the Iranians had given it the
colour of a crusade between Magianism and Christianity, and, apart from the
object of political conquest, they were making it a means of spreading
Magianism. In the letter that Khusrau Parvez wrote to the Emperor Heraclius
after the conquest of Jerusalem, he had clearly mentioned his victory as a
proof of the truth of Magianism. In principle, the Magian creed resembled the
polytheistic creed of the people of Makkah, because the Magis too, were
disbelievers of Tauhid they believed in two gods and worshipped the fire. That
is why the mushriks of Makkah were in sympathy with them. Contrary to them, the
Christians, however corrupted their monotheism might be, still regarded belief
in One God as the basis of religion, believed in the Hereafter and admitted
Revelation and Prophethood as the source of guidance. Thus, their religion in
principle resembled Islam, and therefore, the Muslims were naturally in
sympathy with them, and could not like that a polytheistic people should
dominate them. Secondly, the people who believe in a
previous Prophet before the advent of a new Prophet are naturally regarded and
counted as Muslims until the message of the new Prophet reaches them and they
clearly discard it. (Please see E.N. 73 of Surah AI-Qasas also). At that time
only five to six years had passed since the Holy Prophet's advent as a Prophet
and his message had not yet reached outside Arabia. Therefore, the Muslims did
not look upon the Christians as disbelievers, but they certainly regarded the
Jews as disbelievers because they had rejected the Prophet Jesus (may peace be
upon him) to be a Prophet. Thirdly, the Christians from the very
beginning had been treating the Muslims with sympathy as already mentioned
above in Al-Qasas: 52-55, and in AI-Ma'idah: 82-85, and many of them were even
accepting the message of the Truth with an open heart. Then, the way the
Christian king of Habash had given refuge to the Muslims on their migration
there and turned down the demand of the disbelievers of Makkah to return them,
also required that the Muslims should wish the Christians well as against the
Magians.
فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ
وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ {30:4}
[Q30:4] Fee
bid'i sineen; liLLaahil amru min qablu wa mim ba'd; wa yawma'iziny yafrahul mu'minoon.
[Q30:4] Within a few years. ALLAH (SWT)'s is the command before and after; and on that day the believers shall rejoice,
[Q30:4] Within a few years. ALLAH (SWT)'s is the command before and after; and on that day the believers shall rejoice,
[Q30:4] Dalam masa tidak sampai sepuluh
tahun. Kepada pentadbiran ALLAH (SwT) jualah terpulang segala urusan, sebelum
berlakunya dan sesudah berlakunya dan pada ketika berlakunya (kemenangan Rom)
itu, orang-orang yang beriman akan bergembira;
(see commentary for verse 3)
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(30:4) All power belongs to Allah both before and
after. *2 On that day will the believers rejoice
*2 That
is, "When the Iranians became victorious first, it did not mean that the
Lord of the worlds, God forbid, had been humbled and when the Romans will gain
victory afterwards, it will not mean that Allah's lost kingdom will be restored
to Him. Sovereignty in any case belongs to AIIah. Allah gave victory to the
side that became victorious first, and Allah will give victory to the side that
will gain victory after wards. For no one in his Kingdom can achieve domination
solely by his own power. He whom He raises, rises and he whom He causes to
fall, falls."
بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ
الْعَزِيزُ الرَّحِيمُ {5}
[Q30:5] Binasril
laa; yansuru mai yashaaa'u wa Huwal 'Azeezur Raheem.
[Q30:5] With the help of ALLAH (SWT); He helps whom He pleases; and He is the Mighty, the Merciful;
[Q30:5] With the help of ALLAH (SWT); He helps whom He pleases; and He is the Mighty, the Merciful;
[Q30:5] Dengan kemenangan yang diberi ALLAH
(SwT). Dia memberi kemenangan kepada sesiapa yang dikehendakiNya dan Dialah jua
Yang Maha Kuasa, lagi Maha Mengasihani.
(see commentary for verse 3)
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(30:5) at the victory granted by Allah. *3 He
grants victory to whomsoever He pleases. He is the Most Mighty, the Most
Compassionate.
*3 Ibn
'Abbas, Abu Said Khudri, Sufyan Thauri;, Suddi and others have stated that the
Romans' victory against the Iranians and the Muslims' victory at Badr against
the polytheists took place almost at the same time. The Muslims, therefore,
were doubly pleased. The same is supported by the histories of Byzantium and
Iran. 624 A.D. is the year in which the Battle of Badr was fought and the same
is the year in which the Byzantine Emperor destroyed the birth-place of
Zoroaster and ravaged the principal fire-temple of Iran.
وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ
وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {30:6}
[Q30:6] Wa'daL
Laahi laa yukhlifuL Laahu wa'dahoo wa laakin na aksaran naasi laa ya'lamoon.
[Q30:6] (This is) ALLAH (SWT)'s promise! ALLAH (SWT) will not fail His promise, but most people do not know.
[Q30:6] (This is) ALLAH (SWT)'s promise! ALLAH (SWT) will not fail His promise, but most people do not know.
[Q30:6] Demikian dijanjikan ALLAH (SwT).
ALLAH (SwT) tidak pernah mengubah janjiNya, akan tetapi kebanyakan manusia
tidak mengetahui (hakikat yang sebenarnya).
(see commentary for verse 3)
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(30:6) This is Allah’s promise and He does not go back
on His promise. But most people do not know.
يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا
وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ {7}
[Q30:7] Ya'lamoona
zaahiram minal hayaatid dunya wa hum 'anil Aakhirati hum ghaafiloon.
[Q30:7] They know the outward of this world's life, but of the hereafter they are absolutely heedless.
[Q30:7] They know the outward of this world's life, but of the hereafter they are absolutely heedless.
[Q30:7] Mereka hanya mengetahui perkara
yang zahir nyata dari kehidupan dunia sahaja, dan mereka tidak pernah ingat
hendak mengambil tahu tentang hari akhirat.
The human nature is heedless (ghafilun), BUT NOT to the extent that man is not
endowed with consciousness of the life of hereafter at all. It is only that he
has been so attracted and fascinated by this world that he has become
inattentive. As pointed out in the next verse human cognitive self bears more affinity to spiritual life
(hereafter) than the life of the senses.
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(30:7) People simply know the outward aspect of the
worldly life but are utterly heedless *4 of the Hereafter.
*4 That
is, "Although there are plenty of Signs and evidences which point to the
Hereafter, and there is no reason why one should be heedless of it, yet the
people are being heedless of it due to their own short-sightedness. They only
see the apparent and the outward aspect of the worldly life and are unaware of
what is hidden behind it; otherwise there has been no slackness on the part of
God to warn them of it. "
أَوَلَمْ يَتَفَكَّرُوا فِي أَنْفُسِهِمْ ۗ مَا
خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ
وَأَجَلٍ مُسَمًّى ۗ وَإِنَّ كَثِيرًا مِنَ النَّاسِ بِلِقَاءِ رَبِّهِمْ
لَكَافِرُونَ {30:8}
[Q30:8] Awalam
yatafakkaroo feee anfusihim; maa khalaqal laahus samaawaati wal arda wa maa
bainahumaaa illaa bil haqqi wa ajalim musammaa; wa inna kaseeram minan naasi
biliqaaa'i Rabbihim lakaafiroon.
[Q30:8] Do they not reflect within themselves: ALLAH (SWT) did not create the heavens and the earth and what is between them two but with truth, and (for) an appointed term? And most surely most of the people are deniers of the meeting of their Lord.
[Q30:8] Do they not reflect within themselves: ALLAH (SWT) did not create the heavens and the earth and what is between them two but with truth, and (for) an appointed term? And most surely most of the people are deniers of the meeting of their Lord.
[Q30:8] Patutkah mereka merasa cukup
dengan mengetahui yang demikian sahaja dan tidak memikirkan dalam hati mereka,
(supaya mereka dapat mengetahui), bahawa ALLAH (SwT) tidak menciptakan langit
dan bumi serta segala yang ada di antara keduanya itu melainkan dengan ada
gunanya yang sebenar dan dengan ada masa penghujungnya yang tertentu, (juga
untuk kembali menemui Penciptanya)? Dan sebenarnya banyak di antara manusia,
orang-orang yang sungguh ingkar akan pertemuan dengan Tuhannya.
Refer to the commentary
of Hijr 15:85.
ALL POWER BELONGS TO ALLAH (SWT) AND THEREFORE
NO ONE SHOULD BE MISLED BY WHATEVER POWER IS GIVEN TO HIM AND BELIEVES
THAT IT IS FOR ALL TIMES and that ALLAH
(SWT) will not snatch it away if it is abused. Also, whoever exercises
authority should do so on his own responsibility BECAUSE on the day of reckoning he shall be
examined.
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(30:8) Do they not reflect on themselves? *5 Allah
created the heavens and the earth and whatever lies between them in Truth and
for an appointed term. *6 Yet many people deny that they will meet their
Lord. *7
*5 This in itself is a strong
argument for the Hereafter. It means this: "If these people had reflected
over their own selves, apart from the external phenomena, they would have found
in themselves the arguments which prove the necessity of a second life after
the present life. There are three special characteristics of man which
distinguish him from the other creations on the earth: (l) The earth
and the countless things around it have been subjected for him, and he has been
granted vast powers to exploit them. (2) He has been
life free to choose a way of life for himself. He can follow the way of belief
or disbelief, obedience or sin, virtue or vice, as he likes. Any way of life,
right or wrong, that he chooses, he is helped to follow it and allowed to use
and exploit alI the means and resources provided by God, whether the way chosen
is of God's obedience or of His disobedience. (3) An innate
moral sense has been placed in him, by which he discriminates between the
voluntary and the involuntary actions; he judges the voluntary acts as good and
bad, and decides spontaneously that a good act ought to he rewarded and an evil
act ought to be punished.
These three characteristics which are found in man's own self serve as a pointer to the fact that there must be a time when man should he called to account for his deeds, when he should be asked how he used the powers delegated to him over what he had been given in the world, when it should be seen whether he had adopted the right way or the wrong way by use of the freedom of choice given to him, when his voluntary acts should be judged, and good acts be rewarded and evil acts punished. This time inevitably can come only after man's life-activity has ceased and the account-book of his actions closed, and not before it. And this time should necessarily come only when the account-book of not one man or of one nation but of all mankind has closed. For on the passing away of one man or of one nation the influence that he or it has generated by his or its acts does not cease to operate. The good or bad influence left by him should also be credited to his account. How can accountability be carried out and full rewards and punishments given with justice unless the influences are allowed to run their full course'' Thus, man's own self testifies that the position he occupies in the world by itself demands that after his present life there should be another life when a Court should be established, his life-record examined justly and every person rewarded or punished according to his deeds.
*6 In this sentence, two more arguments have been given for the Hereafter. It says that if man makes a deep observation of the system of the universe, he will see two things very outstanding about it: First, that the universe has been created with the truth. It is not a plaything of a child, which he might have made to amuse himself, and whose making and un-making might be meaningless. But it is a serious system whose every particle testifies that it has been created with great wisdom, its each component has a law underlying it, and everything in it has a purpose behind it. Man's whole social and economic life and all his sciences and arts are a witness that whatever man has done in the world became possible only because he was able to discover the laws working behind everything and the purpose for which it was made. Had he been placed as a puppet in a lawless and purposeless toy-house, no science and no civilization and social life could be conceived. Now, how does it stand to reason that the Wise Being Who has created this world with such wisdom and design and Who has placed in it a creation like man, who is endowed with great mental and physical capabilities, powers and authority, freedom of action and choice, moral sense and entrusted with unlimited means and resources of the world, would have created him without a purpose and design? That man would live a full life involving both goodness and evil, justice and injustice, virtue and vice, and end up in the dust, and his good and evil acts will not bear any fruit? That each act of man will influence his own life as well as the lives of thousands of other men like himself and countless other things in the world, for good or for evil, and the whole record of his life-activity will be just set aside after his death, without accountability?
Secondly, the other thing that becomes apparent after a deep observation of the system of the universe is that nothing here is immortal. Everything has an age appointed for it after attaining which it dies and expires, and the same is the case with the universe as a whole. AII the forces that are working here are limited. They can work only till an appointed term and they have inevitably to run out in time, and this system has to end. In the ancient days the philosophers and scientists who said that the world was eternal and everlasting could have their way, due mainly to lack of knowledge. But modern science almost definitely has cast its vote in favour of the God-worshippers in the debate that had been going on since centuries between them and the atheists regarding the eternal and the temporal nature of the world. Now the atheists are left with no leg to stand on. They cannot claim on the basis of reason and knowledge that the world has existed since eternity and will exist for ever and there is going to be no resurrection. The ancient materialistic creed rested on the belief that matter was indestructible, only its form could be changed, but after every change matter remained matter and no increase or decrease occurred in its quantity. Therefore, it was inferred that this material world had neither a beginning nor an end. But now the discovery of the atomic energy has demolished the entire materialistic edifice. Now it has come to light that energy changes into matter, and matter changes back into energy with the result that nothing persists, neither form nor appearance. The Second Law of Thermodynamics has proved that this material world has neither existed since eternity nor will last till eternity. It certainly began in time and has to end in time. Therefore, it is no longer possible to deny the Hereafter even according to science. And obviously, when science has surrendered, how will philosophy stand to deny the Hereafter?
*7 "Disbelieve...meeting": disbelieve that they have to appear before their Lord after death.
These three characteristics which are found in man's own self serve as a pointer to the fact that there must be a time when man should he called to account for his deeds, when he should be asked how he used the powers delegated to him over what he had been given in the world, when it should be seen whether he had adopted the right way or the wrong way by use of the freedom of choice given to him, when his voluntary acts should be judged, and good acts be rewarded and evil acts punished. This time inevitably can come only after man's life-activity has ceased and the account-book of his actions closed, and not before it. And this time should necessarily come only when the account-book of not one man or of one nation but of all mankind has closed. For on the passing away of one man or of one nation the influence that he or it has generated by his or its acts does not cease to operate. The good or bad influence left by him should also be credited to his account. How can accountability be carried out and full rewards and punishments given with justice unless the influences are allowed to run their full course'' Thus, man's own self testifies that the position he occupies in the world by itself demands that after his present life there should be another life when a Court should be established, his life-record examined justly and every person rewarded or punished according to his deeds.
*6 In this sentence, two more arguments have been given for the Hereafter. It says that if man makes a deep observation of the system of the universe, he will see two things very outstanding about it: First, that the universe has been created with the truth. It is not a plaything of a child, which he might have made to amuse himself, and whose making and un-making might be meaningless. But it is a serious system whose every particle testifies that it has been created with great wisdom, its each component has a law underlying it, and everything in it has a purpose behind it. Man's whole social and economic life and all his sciences and arts are a witness that whatever man has done in the world became possible only because he was able to discover the laws working behind everything and the purpose for which it was made. Had he been placed as a puppet in a lawless and purposeless toy-house, no science and no civilization and social life could be conceived. Now, how does it stand to reason that the Wise Being Who has created this world with such wisdom and design and Who has placed in it a creation like man, who is endowed with great mental and physical capabilities, powers and authority, freedom of action and choice, moral sense and entrusted with unlimited means and resources of the world, would have created him without a purpose and design? That man would live a full life involving both goodness and evil, justice and injustice, virtue and vice, and end up in the dust, and his good and evil acts will not bear any fruit? That each act of man will influence his own life as well as the lives of thousands of other men like himself and countless other things in the world, for good or for evil, and the whole record of his life-activity will be just set aside after his death, without accountability?
Secondly, the other thing that becomes apparent after a deep observation of the system of the universe is that nothing here is immortal. Everything has an age appointed for it after attaining which it dies and expires, and the same is the case with the universe as a whole. AII the forces that are working here are limited. They can work only till an appointed term and they have inevitably to run out in time, and this system has to end. In the ancient days the philosophers and scientists who said that the world was eternal and everlasting could have their way, due mainly to lack of knowledge. But modern science almost definitely has cast its vote in favour of the God-worshippers in the debate that had been going on since centuries between them and the atheists regarding the eternal and the temporal nature of the world. Now the atheists are left with no leg to stand on. They cannot claim on the basis of reason and knowledge that the world has existed since eternity and will exist for ever and there is going to be no resurrection. The ancient materialistic creed rested on the belief that matter was indestructible, only its form could be changed, but after every change matter remained matter and no increase or decrease occurred in its quantity. Therefore, it was inferred that this material world had neither a beginning nor an end. But now the discovery of the atomic energy has demolished the entire materialistic edifice. Now it has come to light that energy changes into matter, and matter changes back into energy with the result that nothing persists, neither form nor appearance. The Second Law of Thermodynamics has proved that this material world has neither existed since eternity nor will last till eternity. It certainly began in time and has to end in time. Therefore, it is no longer possible to deny the Hereafter even according to science. And obviously, when science has surrendered, how will philosophy stand to deny the Hereafter?
*7 "Disbelieve...meeting": disbelieve that they have to appear before their Lord after death.
أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا
كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَشَدَّ مِنْهُمْ
قُوَّةً وَأَثَارُوا الْأَرْضَ وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا
وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ ۖ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ
وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {30:9}
[Q30:9] Awalam
yaseeroo fil ardi fa-yanzuroo kaifa kaana 'aaqibatul lazeena min qablihim;
kaanooo ashadda minhhum quwwatanw wa asaarul arda wa 'amaroohaaa aksara mimmaa
'amaroohaa wa jaaa'athum Rusuluhum bil baiyinaati famaa kaanaL Laahu liyazli
mahum wa laakin kaanooo anfusahum yazlimoon.
[Q30:9] Have they not travelled in the earth and seen how was the end of those before them? They were stronger than these in prowess, and dug up the earth, and built on it in greater abundance than these have built on it, and there came to them their messengers with clear arguments; so it was not beseeming for ALLAH (SWT) that He should deal with them unjustly, but they dealt unjustly with their own souls.
[Q30:9] Have they not travelled in the earth and seen how was the end of those before them? They were stronger than these in prowess, and dug up the earth, and built on it in greater abundance than these have built on it, and there came to them their messengers with clear arguments; so it was not beseeming for ALLAH (SWT) that He should deal with them unjustly, but they dealt unjustly with their own souls.
[Q30:9] Tidakkah mereka telah berjalan
dan mengembara di muka bumi, serta memerhatikan bagaimana kesudahan orang-orang
yang terdahulu dari mereka? Orang-orang itu lebih kuat daripada mereka sendiri
dan orang-orang itu telah meneroka bumi serta memakmurkannya lebih daripada
kemakmuran yang dilakukan oleh mereka dan orang-orang itu juga telah didatangi
oleh Rasul-rasulnya dengan membawa keterangan-keterangan yang jelas nyata (lalu
mereka mendustakannya dan kesudahannya mereka dibinasakan). Dengan yang
demikian, maka ALLAH (SwT) tidak sekali-kali menganiaya mereka, tetapi
merekalah yang menganiaya diri sendiri.
EVERYONE SHOULD KEEP IN VIEW THE END OF
BYGONE PEOPLE AND THEIR KINGDOMS which were numerous, strong and prosperous BUT when
they disobeyed the word of ALLAH (SWT), all was destroyed.
Ü
Refer to the commentary of Yusuf 10:109 and Hajj 22:46.
THUS
a strong warning is sounded for the sinners that
their sinfulness might result in complete disbelief in ALLAH (SWT) and denial
of truth.
This very passage was quoted
by Bibi Zaynab, Imam Husayn's
sister, when she was brought as a prisoner in the court of Yazid, in answer to
his observation:
"The
Hashimites had played a game for acquiring power to rule otherwise neither
there came any message nor any revelation from heaven."
____________________________________________________________________________________________________________________________________________________
(30:9) Have
they not travelled through the earth that they may observe what was the end of
their predecessors *8 who
were far mightier and tilled the land *9 and built upon it more than
these have ever built? *10 And
Allah’s Messengers came to them with Clear Signs. *11 It
was not Allah Who wronged them, but it is they who wronged themselves. *12
*8 This is an historical argument
for the Hereafter. It means this: "The Hereafter has not been denied only
by a couple of the people in the world, but a large number of them have been
involved in this disbelief in human history. Even there have been entire
nations which either denied it altogether or lived heedless of it, or invented
such false beliefs about life-after-death as rendered the concept of the
Hereafter meaningless. Then the continuous experience of history reveals that
in whatever form the Hereafter has been denied, its inevitable result has been
that the people became corrupted morally, they lived irresponsible lives they
transgressed all limits of tyranny and wickedness, which became the cause of
the destruction of one nation after the other. Does not this experience of
thousands of years of history, which has been faced by human generations
successively, prove that the Hereafter is a reality whose denial is fatal to
man? Man has come to believe in gravitation only because he has always
experienced and seen material things falling to the ground. He has recognized
poison to be poison only because whoever took poison died. Similarly, when the
denial of the Hereafter has always Ied to the corruption of morals for man, is
not this experience enough to teach the lesson that the Hereafter is a reality,
and to live one's life heedless of it is dangerous?
*9 The words athar-ul- and in the original may either mean to plough the land for cultivation, or to dig the earth for taking out canals, underground water channels, minerals, etc.
*10 This contains an answer to the argument of those who regard mere material progress as the sign of a nation's being righteous. They argue like this: "Haw is it possible that Allah will make fuel of Hell those people who have exploited the resources of the earth on such a large scale, who have constructed wonderful works on the earth and given birth to grand civilizations?" The Qur'an refutes this argument, thus: "Such works of construction have been built before also by many nations on a large scale. Then, have you not seen that those nations have perished along with their civilization and their grand and magnificent "works"? There is no reason why the Law of God that has so treated in the world the mere material progress of a people lacking the right belief and conduct, will not treat them likewise in the Next World and make them fuel of Hell."
*11 That is, "They came with such Signs as were sufficient for anyone to be convinced of their being the true Prophets." The mention of the coming of the Prophets in this context implies this: "On the one hand, there are evidences in man's own self, and in the universe around him, and in the continuous experience of human history, and, on the other, there also came such Prophets, one after the other, who showed clear Signs of their being true Prophets and warned (the people) that the Hereafter is sure to come."
*12 That is, "The destruction that overtook those nations afterwards was not due to Allah's being unjust to them but due to the injustice they had done to themselves. The person (or persons) who neither thinks rightly himself nor adopts the right attitude by listening to others, will be himself responsible for his evil end if he meets destruction. God cannot be blamed for this, for God has not only made arrangements for conveying to man the knowledge of the reality through His Books and His Prophets, but also blessed tnan with the intellectual resources and powers by exploiting which he can always judge the authenticity of the knowledge brought by the Prophets and the Divine Books. Had God deprived man of this guidance and these resources and he had to meet with the consequences of following a wrong way then doubtlessly could God have been blamed for injustice."
*9 The words athar-ul- and in the original may either mean to plough the land for cultivation, or to dig the earth for taking out canals, underground water channels, minerals, etc.
*10 This contains an answer to the argument of those who regard mere material progress as the sign of a nation's being righteous. They argue like this: "Haw is it possible that Allah will make fuel of Hell those people who have exploited the resources of the earth on such a large scale, who have constructed wonderful works on the earth and given birth to grand civilizations?" The Qur'an refutes this argument, thus: "Such works of construction have been built before also by many nations on a large scale. Then, have you not seen that those nations have perished along with their civilization and their grand and magnificent "works"? There is no reason why the Law of God that has so treated in the world the mere material progress of a people lacking the right belief and conduct, will not treat them likewise in the Next World and make them fuel of Hell."
*11 That is, "They came with such Signs as were sufficient for anyone to be convinced of their being the true Prophets." The mention of the coming of the Prophets in this context implies this: "On the one hand, there are evidences in man's own self, and in the universe around him, and in the continuous experience of human history, and, on the other, there also came such Prophets, one after the other, who showed clear Signs of their being true Prophets and warned (the people) that the Hereafter is sure to come."
*12 That is, "The destruction that overtook those nations afterwards was not due to Allah's being unjust to them but due to the injustice they had done to themselves. The person (or persons) who neither thinks rightly himself nor adopts the right attitude by listening to others, will be himself responsible for his evil end if he meets destruction. God cannot be blamed for this, for God has not only made arrangements for conveying to man the knowledge of the reality through His Books and His Prophets, but also blessed tnan with the intellectual resources and powers by exploiting which he can always judge the authenticity of the knowledge brought by the Prophets and the Divine Books. Had God deprived man of this guidance and these resources and he had to meet with the consequences of following a wrong way then doubtlessly could God have been blamed for injustice."
ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا
السُّوأَىٰ أَنْ كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا
يَسْتَهْزِئُونَ {30:10}
[Q30:10] Summa
kaana'aaqibatal lazeena asaaa'us sooo aaa an kazzaboo bi aayaatiL Laahi wa
kaanoo bihaa yastahzi'oon.
[Q30:10] Then evil was the end of those who did evil, because they rejected the communications of ALLAH (SWT) and used to mock them.
[Q30:10] Then evil was the end of those who did evil, because they rejected the communications of ALLAH (SWT) and used to mock them.
[Q30:10] Sesudah dibinasakan di dunia
maka akibat orang-orang yang melakukan kejahatan itu ialah seburuk-buruk azab
(di akhirat kelak), disebabkan mereka mendustakan ayat-ayat keterangan ALLAH
(SwT) dan sentiasa mempersendakannya.
(see
commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(30:10) Evil was the end of those
evil-doers, for they gave the lie to Allah’s Signs and scoffed at them.
SECTION
2
The
Five Times of the Daily Glorification of ALLAH (SWT)
The righteous and the wicked shall be recompensed---The polytheists
shall denied their imaginary gods on the Day of Judgment---The Five Times of
the Daily Glorification of ALLAH (SWT) (Five Compulsory Daily Prayers)
اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ثُمَّ
إِلَيْهِ تُرْجَعُونَ {30:11}
[Q30:11] ALLaahu
yabda'ul khalqa summa yu'eeduhoo summa ilaihi turja’oon.
[Q30:11] ALLAH (SWT) originates the creation, then reproduces it, then to Him you shall be brought back.
[Q30:11] ALLAH (SWT) originates the creation, then reproduces it, then to Him you shall be brought back.
[Q30:11] ALLAH
(SwT) memulakan kejadian sekalian makhluk, kemudian Dia mengembalikannya (hidup
semula pada hari kiamat), kemudian kepadaNyalah kamu akan dikembalikan (untuk
menerima balasan).
This verse and others on this subject, CONFIRM THE FACT THAT EVERYTHING RETURNS TO THE POINT OF ITS ORIGIN OR
BEGINNING. THUS, THE PROCESS OF CREATION ALTHOUGH EVOLUTIONARY IS CIRCULAR BY NATURE.
____________________________________________________________________________________________________________________________________________________
(30:11) Allah creates in the first instance and will
later repeat it. *13 Thereafter it is to Him that you shall be sent
back.
*13 Though this
thing has been put forward as a claim, it contains the basis of the claim too.
Common sense testifies that the One Who can originate creation, can reproduce
the same creation far more easily. The origination of the creation is an
actuality, which exists before everybody, and the disbelievers and the mushriks
also admit that this is the work of Allah alone: Now it will be clearly absurd
on their part to think that God Who has originated this creation, cannot
reproduce it."
وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ
الْمُجْرِمُونَ {30:12}
[Q30:12] Wa
yawma taqoomus Saa'atu yublisul mujrimoon.
[Q30:12] And at the time when the hour shall come the guilty shall be in despair.
[Q30:12] And at the time when the hour shall come the guilty shall be in despair.
[Q30:12] Dan semasa berlakunya hari
kiamat, orang-orang yang berdosa akan diam membisu serta berputus asa.
____________________________________________________________________________________________________________________________________________________
(30:12) On
that Day when the Hour will come to pass, *14 the criminals shall be
dumbfounded. *15
*14 "The
Hour": the Hour of returning to Allah and appearing before Him.
*15 The word iblas in the Text means to be dumbfounded on account of a sudden shock and despair, to be confounded on finding one-self in a hopeless situation, to stand aghast on finding no means of help and support. When this word is used for a culprit, it depicts a person who is caught red-handed, who then find no way to escape, nor expects to save himself by offering a plea in self-defense; therefore, he stands dumb and dejected and depressed.
One should also understand that "the criminals" here does not only imply those people, who have committed murders and thefts and robberies, etc. in the world, but all those who have rebelled against God, refused to accept the guidance and teachings of His Messengers, denied the accountability of the Hereafter, or lived heedless of it, and have been worshipping others than God in the world, or their own selves, whether or not, besides this basic deviation, they also committed those acts, which are commonly called crimes. Besides, it includes those people also, who in spite of believing in God and His Messengers and the Hereafter, have knowingly disobeyed their Lord and persisted in their rebellious conduct till the end. When these people will suddenly come back to life in the Hereafter, against their expectations, and will find that they are confronted with the second life, which they had denied, or ignored, in their life-activity in the world, they will stand dumbfounded as has been depicted in the words: yublisul-mujrimun.
*15 The word iblas in the Text means to be dumbfounded on account of a sudden shock and despair, to be confounded on finding one-self in a hopeless situation, to stand aghast on finding no means of help and support. When this word is used for a culprit, it depicts a person who is caught red-handed, who then find no way to escape, nor expects to save himself by offering a plea in self-defense; therefore, he stands dumb and dejected and depressed.
One should also understand that "the criminals" here does not only imply those people, who have committed murders and thefts and robberies, etc. in the world, but all those who have rebelled against God, refused to accept the guidance and teachings of His Messengers, denied the accountability of the Hereafter, or lived heedless of it, and have been worshipping others than God in the world, or their own selves, whether or not, besides this basic deviation, they also committed those acts, which are commonly called crimes. Besides, it includes those people also, who in spite of believing in God and His Messengers and the Hereafter, have knowingly disobeyed their Lord and persisted in their rebellious conduct till the end. When these people will suddenly come back to life in the Hereafter, against their expectations, and will find that they are confronted with the second life, which they had denied, or ignored, in their life-activity in the world, they will stand dumbfounded as has been depicted in the words: yublisul-mujrimun.
وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ
وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَ {30:13}
[Q30:13] Wa
lam yakul lahum min shurakaaa'ihim shufa'aaa'u wa kaanoo bishurakaaa'ihim
Kaafireen.
[Q30:13] And they shall not have any intercessors from among their gods they have joined with ALLAH (SWT), and they shall be deniers of their associate-gods.
[Q30:13] And they shall not have any intercessors from among their gods they have joined with ALLAH (SWT), and they shall be deniers of their associate-gods.
[Q30:13] Dan
makhluk-makhluk yang mereka jadikan sekutu-sekutu ALLAH (SwT) itu tidak ada
satupun daripadanya pemberi syafaat melepaskan mereka (dari azab ALLAH (SwT)),
padahal mereka berlaku kufur di dunia dahulu dengan sebab makhluk-makhluk yang
mereka sekutukan (dengan ALLAH (SwT)) itu.
INSTEAD OF ALLAH (SWT), the infidels worshipped false gods and associated false
deities with ALLAH (SWT), BUT on the Day of Judgment they will themselves
reject the associate-gods.
____________________________________________________________________________________________________________________________________________________
(30:13) None whom they had associated with Allah in His
Divinity will intercede on their behalf; *16 rather, they will disown those
whom they had set up as Allah’s associates in His Divinity. *17
*16 "Associates"
(shuraka') includes
three kinds of beings:
(1) The angels, prophets, saints, martyrs and the righteous men, to whom the polytheists assigned divine attributes and powers in different ages and whom they worshipped as gods. On Resurrection Day, they will say to their worshippers, "You did whatever you did without our consent, rather against our teachings and guidance. Therefore, we have nothing to do with you. Do not place any hope in us that we will intercede for you before AIIah Almighty."
(2) Inanimate things like the moon, the sun, the planets, trees, stones, animals, etc. The polytheists worshipped them as gods, prayed to them, but the poor things themselves were unaware that the vicegerent of AIIah was worshipping them so humbly and devotedly. Evidently, none of these also will come forward to intercede for him.
(3) The arch-criminals, who by deception and fraud, or by use of force, compelled the servants of God to worship thetas, e.g. Satan, false religious guides, and tyrants and despots. They themselves will be in trouble there. Not, to speak; of interceding for others, they will rather try to prove before God that their worshippers and followers were themselves responsible for their crimes, and therefore, they should not be made to bear the burden of their deviation. Thus, the polytheists there will not get any intercession from anywhere.
*17 That is, "The polytheists will themselves admit that they had wrongly held them associates of God. They will realize that none of them really had any hare in Godhead. Therefore, in the Hereafter they will disown ‘shirk’ on which they insist in the world.
(1) The angels, prophets, saints, martyrs and the righteous men, to whom the polytheists assigned divine attributes and powers in different ages and whom they worshipped as gods. On Resurrection Day, they will say to their worshippers, "You did whatever you did without our consent, rather against our teachings and guidance. Therefore, we have nothing to do with you. Do not place any hope in us that we will intercede for you before AIIah Almighty."
(2) Inanimate things like the moon, the sun, the planets, trees, stones, animals, etc. The polytheists worshipped them as gods, prayed to them, but the poor things themselves were unaware that the vicegerent of AIIah was worshipping them so humbly and devotedly. Evidently, none of these also will come forward to intercede for him.
(3) The arch-criminals, who by deception and fraud, or by use of force, compelled the servants of God to worship thetas, e.g. Satan, false religious guides, and tyrants and despots. They themselves will be in trouble there. Not, to speak; of interceding for others, they will rather try to prove before God that their worshippers and followers were themselves responsible for their crimes, and therefore, they should not be made to bear the burden of their deviation. Thus, the polytheists there will not get any intercession from anywhere.
*17 That is, "The polytheists will themselves admit that they had wrongly held them associates of God. They will realize that none of them really had any hare in Godhead. Therefore, in the Hereafter they will disown ‘shirk’ on which they insist in the world.
وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ
يَتَفَرَّقُونَ {30:14}
[Q30:14] Wa
Yawma taqoomus Saa'atu Yawma'iziny yatafarraqoon.
[Q30:14] And at the time when the hour shall come, at that time they shall become separated one from the other.
[Q30:14] And at the time when the hour shall come, at that time they shall become separated one from the other.
[Q30:14] Dan semasa berlakunya kiamat,
mereka pada hari itu akan berpecah kepada dua kumpulan (setelah selesai
perbicaraan).
THE DAY OF
RESURRECTION, as referred to here and elsewhere, is presented as a day when people will be separated while
in Hud
11:103 AND Taghabun 64:9 it is said to be the day of gathering people, which might appear contradictory. HOWEVER, there is no contradiction as these statements
refer to two different aspects of the Day of
Resurrection.
____________________________________________________________________________________________________________________________________________________
(30:14) On that Day when the Hour will come to pass,
people will be split into groups. *18
*18 That is,
"All communities and groups that have been formed in the world on the
basis of race, country, language, tribe and clan, and economic and political
interests, will break, and the people will be re-grouped on the basis of true
belief, morality and character. On the one hand, all the believing and
righteous people will be separated froth all the nations of mankind and put in
one group, and on the other, people professing every false ideology and
committing every kind of crime in the world will be sorted out severally from
the multitudes of mankind and put into separate groups. In other words, the
thing which Islam regards as the real basis of separation and union in the
world and which the worshippers of ignorance refuse to accept, will become the
basis of separation and union in the Hereafter. Islam says that the real thing
which joins men together or divides them is the belief and morality. Those who
believe and build the system of life on Divine guidance are one community,
whether they belong to any race, any country and any region. The two cannot
belong to one nation. They can neither walk together on a common path of life
in the world, nor can meet with the same end in the Hereafter. Froth the world
to the Hereafter they tread separate paths and have separate destinations.
Contrary to this, the worshippers of falsehood have heen insisting in every
age, and still insist, that mankind should be classified and grouped on the
bases of race and country and language. The people who have a common race and
country and language should constitute a separate nation, regardless of their
religion and belief, and should offer a common front against the other similar
nations. And this nation should have such a system of life which should bind
the followers of Tauhid and the polytheists and the atheists together: The same
was the concept of Abu Jahl and Abu Lahab and the chiefs of the Quraish. That
is why they accused the Holy Prophet Muhammad (may Allah's peace he upon him)
again and again of having stirred up divisions in their nation. That is why the
Qur'an is warning that the groups made in the world on wrong bases will
ultimately break and mankind will be permanently divided on the basis of the
belief and the philosophy of life and morality and character on which Islam
wants to build it in the world. The people who do not have a common destination
cannot follow a common way of life.
فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ {30:15}
[Q30:15] Fa
ammal lazeena aamanoo wa 'amilus saalihaati fahum fee rawdatiny yuhbaroon.
[Q30:15] Then as to those who believed and did good, they shall be made happy in a garden.
[Q30:15] Then as to those who believed and did good, they shall be made happy in a garden.
[Q30:15] Adapun kumpulan orang-orang
yang beriman dan beramal soleh, maka mereka akan ditempatkan di taman Syurga
dalam keadaan bersuka ria.
____________________________________________________________________________________________________________________________________________________
(30:15) Then
those who believed and acted righteously will be placed in a Garden *19 and will be happy and jubilant. *20
*19 "A
Garden": A garden of bliss and perfect happiness as a reward and source of
everlasting joy.
*20 The word yuhbarun in the original implies this: "They will be lodged in it with honour, will remain happy and be provided with every kind of pleasure."
*20 The word yuhbarun in the original implies this: "They will be lodged in it with honour, will remain happy and be provided with every kind of pleasure."
وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا
وَلِقَاءِ الْآخِرَةِ فَأُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ {30:16}
[Q30:16] Wa
ammal lazeena kafaroo wa kazzaboo bi-Aayaatinaa wa liqaaa'il Aakhirati
faulaaa'ika fil'azaabi muhdaroon.
[Q30:16] And as to those who disbelieved and rejected Our communications and the meeting of the hereafter, these shall be brought over to the chastisement.
[Q30:16] And as to those who disbelieved and rejected Our communications and the meeting of the hereafter, these shall be brought over to the chastisement.
[Q30:16] Dan sebaliknya kumpulan
orang-orang yang kafir dan mendustakan ayat-ayat Kami (Al-Quran) serta
mendustakan pertemuan hari akhirat, maka mereka akan tetap berada dalam azab
seksa selama-lamanya.
___________________________________________________________________________________________________________________________________________________
(30:16) As
for those who disbelieved *21 and gave the lie to Our Signs and to the encounter
of the Hereafter, they will be arraigned for chastisement.
*21 One
thing here is noteworthy. "Good works" have been mentioned as a
necessary adjunct of the "faith", which will earn one the blissful
Garden, but no mention has been made of the "evil acts" while
mentioning the evil end of "disbelief”. This clearly indicates that
disbelief by itself is enough to mar the destiny of a person, whether it is
accompanied by the evil act or not.
فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ
تُصْبِحُونَ {30:17}
[Q30:17] Fa
SubhaanaL Laahi heena tumsoona wa heena tuzbihoon.
[Q30:17] Therefore glory be to ALLAH (SWT) when you enter upon the time of the evening and when you enter upon the time of the morning.
[Q30:17] Therefore glory be to ALLAH (SWT) when you enter upon the time of the evening and when you enter upon the time of the morning.
[Q30:17] (Setelah kamu mengetahui yang
demikian) maka bertasbihlah kepada ALLAH (SwT) semasa kamu berada pada waktu
malam dan semasa kamu berada pada waktu subuh.
"Glory be to ALLAH (SWT)" refers to the time of the five canonical prayers.
Tumsun refers
to Maghrib and Isha prayers.
Tusbihun refers
to Fajr prayer.
Ashiyyan refers
to Asr prayer.
Tuzhirun refers
to Zuhr prayer.
ALL THESE CHANGES IN TIMES OF A DAY I.E. morning, mid-day, afternoon, evening and night are
manifestations of his glory.
____________________________________________________________________________________________________________________________________________________
(30:17) So *22 glorify Allah *23 in
the evening and the morning.
*22 "So",
here, implies: "When you have come to know the good results of belief and
righteous acts and the evil consequences of disbelief and denial of the Truth,
you should adopt the following conduct." It also means: "By holding
the life Hereafter to be impossible, the polytheists and disbelievers are, in
fact, holding AIIah to be helpless. Therefore, as against them, you should
glorify Allah, and proclaim that He is free from this weakness." This
Command has been addressed to the Holy Prophet and through him to all the
believers.
*23 "To glorify Allah" means to proclaim Allah's being free from and exalted above the defects and faults and weaknesses, which the mushriks ascribe to Him due to their shirk and denial of the Hereafter. The best form of this proclamation and expression is the Prayer. That is why Ibn 'Abbas; Mujahid, Qatadah, lbn Zaid and other commentators say that here "to glorify" means to offer the prescribed Prayer. A clear indication in favour of this commentary is contained in the verse itself. It lays down certain definite times for the glorification of Allah. Evidently, if it was meant to instil the belief that Allah is free from all defects and weaknesses, there should be no question of the restriction of the times of the morning and evening, and the early and late afternoon, for a Muslim should always have this belief. Similarly, if it was meant to teach glorifying Allah merely verbally, it' should be meaningless to specify the tunes, for a Muslim should express Allah's glory at all times. Therefore, inevitably the Command to glorify Allah with the restriction of the times points to its particular practical form which is none other than the Prayer.
*23 "To glorify Allah" means to proclaim Allah's being free from and exalted above the defects and faults and weaknesses, which the mushriks ascribe to Him due to their shirk and denial of the Hereafter. The best form of this proclamation and expression is the Prayer. That is why Ibn 'Abbas; Mujahid, Qatadah, lbn Zaid and other commentators say that here "to glorify" means to offer the prescribed Prayer. A clear indication in favour of this commentary is contained in the verse itself. It lays down certain definite times for the glorification of Allah. Evidently, if it was meant to instil the belief that Allah is free from all defects and weaknesses, there should be no question of the restriction of the times of the morning and evening, and the early and late afternoon, for a Muslim should always have this belief. Similarly, if it was meant to teach glorifying Allah merely verbally, it' should be meaningless to specify the tunes, for a Muslim should express Allah's glory at all times. Therefore, inevitably the Command to glorify Allah with the restriction of the times points to its particular practical form which is none other than the Prayer.
وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ
وَعَشِيًّا وَحِينَ تُظْهِرُونَ {30:18}
[Q30:18] Wa
lahul hamdu fis samaawaati wal ardi wa 'ashiyyanw wa heena tuzhiroon.
[Q30:18] And to Him belongs praise in the heavens and the earth, and at nightfall and when you are at midday.
[Q30:18] And to Him belongs praise in the heavens and the earth, and at nightfall and when you are at midday.
[Q30:18] Serta pujilah ALLAH (SwT) yang
berhak menerima segala puji (dari sekalian makhlukNya) di langit dan di bumi
dan juga (bertasbihlah kepadaNya serta pujilah Dia) pada waktu petang dan
semasa kamu berada pada waktu zuhur.
(see commentary for verse 17)
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(30:18) His is all praise in the heavens
and in the earth; (and glorify Him) in the afternoon and when the sun begins to
decline. *24
*24 This verse
clearly points to the times of the Fajr (morning), Maghrib (evening). 'Asr
(late afternoon) and the Zuhr (early afternoon) Prayers. Besides this, the
other allusions made to the times of the Prayer in the Qur'an are as
follows:
"Establish the Salat from the declining of the sun to the darkness of the night, and be particular about the recital of the Qur'an at dawn." (Bani Isra'il 78)
"Establish the Salat at the two ends of the day and in the early part of the night." (Hud: 114).
"And glorify your Lord with His praise before the rising of the sun and before its setting, and glorify Him again during the hours of the night and at the extremes of the day." (Ta Ha: 130)
The first of these verses tells that the times of the Prayer are from the declining of the sun to the darkness of the night (`Isha`) after which is the time of the Morning Prayer (Fajr). In the second verse, the `"two ends of the day" imply the times of the morning (Fajr) and the evening (Maghrib) Prayers, and "in the early part of the night" implies the time of 'Isha`. In the third verse, "before the rising of the sun" implies the Fajr time and "before its setting" the Asr tune, and "during the hours of the night" implies the times of both the Maghrib and the 'Isha' Prayers; and the "extremes of the day" are three: the morning, the declining of the sun and the evening. Thus, the Qur'an at different places has pointed to the five Prayer times at which the Muslims the world over offer their Prayers. But, obviously, no one by merely reading these verses could have determined the Prayer times unless the divinely appointed teacher of the Qur'an, the Holy Prophet himself, had given guidance to these by his word and deed.
Let us pause a while here and consider the boldness of the deniers of Hadith. They make fun of "offering the Prayer", and say that the Prayer that the Muslims offer today is not at alt the thing prescribed by the Qur'an. They assert that the Qur'anic injunction to establish the Salat does not mean the offering of the Prayer but establishing the Nizam-i-Rububiyat (Order of Providence). Ask thetas: "What is that hove! Order of Providence which can either be established before the rising of the sun or after the declining of the sun till the early hours of the night? And what is that order of Providence which is required to be established especially on Fridays? ("O believers when you hear the call to the Friday Prayer, hasten to the remembrance of Allah".--(LXII: 9). And what is that special kind of the order of Providence for establishing which one has first to wash one's face and the hands up to the elbows and the feet up to the ankles and wipe one's head with wet hands, otherwise one will not establish it? ("O believers, when you stand up to offer the .Salat, you must wash your faces and your hands and arms up to the elbows, and wipe your heads with wet hands."--(V: 6). And what is this peculiarity of this order of Providence that one cannot establish it unless one has completely washed oneself after sexual intercourse? ("O believers, do not offer the Prayer . . . if you are unclean until you take your bath, except when passing on the way."--(IV: 433) And what is this odd thing that if one has touched the women, one will have to strike one's hands on pure dust and wipe thereby one's face and hands in case one does not fmd water, for the purpose of establishing this strange order of Providence ? ("... or if you have touched women and you can find no water, then cleanse yourselves with pure dust: strike your palms on it and wipe your Bands and faces with it."-- (1V: 43). And what is this amazing order of Providence that while on a journey one should establish only half of it? ("When you go on a journey, there is no harm if you shorten the Salat."--(IV : 101) Then, what an odd thing that during a war half of the soldiers should fall out,.carrying their weapons, in order to' establish the order of Providence behind the Imam, and the other half should stick to their positions and continue fighting the enemy; when the first group has performed one sajdah behind the Imam in its effort to establish the "order of Providence" it should go to relieve the other group, which should fall out and start establishing the "order of Providence" behind the Imam? ("And when you, O Prophet, are among the Muslims and are going to lead them in salat (in a state of war), Iet a party of them stand behind you, carrying their weapons with thetas. When they have made their prostrations, they should fall back, and let another party of them, who have not yet offered their Salat say it with you. "--(IV 102)
All these verses of the Qur'an clearly indicate that to establish the Salat unplies the Prayer that the Muslims offer everywhere in the world today. But the deniers of Hadith seem to be bent upon changing the Qur'an instead of changing themselves. The fact is that unless a person becomes wholly fearless of Allah, he cannot dare play with His Word as these people do. Or, only such a person can engage in a pastime like this with respect to the Qur'an who believes it is not Allah's Word, but intends to mislead the Muslims in the name of the Qur'an. (See also E.N. 50 below in this connection).
"Establish the Salat from the declining of the sun to the darkness of the night, and be particular about the recital of the Qur'an at dawn." (Bani Isra'il 78)
"Establish the Salat at the two ends of the day and in the early part of the night." (Hud: 114).
"And glorify your Lord with His praise before the rising of the sun and before its setting, and glorify Him again during the hours of the night and at the extremes of the day." (Ta Ha: 130)
The first of these verses tells that the times of the Prayer are from the declining of the sun to the darkness of the night (`Isha`) after which is the time of the Morning Prayer (Fajr). In the second verse, the `"two ends of the day" imply the times of the morning (Fajr) and the evening (Maghrib) Prayers, and "in the early part of the night" implies the time of 'Isha`. In the third verse, "before the rising of the sun" implies the Fajr time and "before its setting" the Asr tune, and "during the hours of the night" implies the times of both the Maghrib and the 'Isha' Prayers; and the "extremes of the day" are three: the morning, the declining of the sun and the evening. Thus, the Qur'an at different places has pointed to the five Prayer times at which the Muslims the world over offer their Prayers. But, obviously, no one by merely reading these verses could have determined the Prayer times unless the divinely appointed teacher of the Qur'an, the Holy Prophet himself, had given guidance to these by his word and deed.
Let us pause a while here and consider the boldness of the deniers of Hadith. They make fun of "offering the Prayer", and say that the Prayer that the Muslims offer today is not at alt the thing prescribed by the Qur'an. They assert that the Qur'anic injunction to establish the Salat does not mean the offering of the Prayer but establishing the Nizam-i-Rububiyat (Order of Providence). Ask thetas: "What is that hove! Order of Providence which can either be established before the rising of the sun or after the declining of the sun till the early hours of the night? And what is that order of Providence which is required to be established especially on Fridays? ("O believers when you hear the call to the Friday Prayer, hasten to the remembrance of Allah".--(LXII: 9). And what is that special kind of the order of Providence for establishing which one has first to wash one's face and the hands up to the elbows and the feet up to the ankles and wipe one's head with wet hands, otherwise one will not establish it? ("O believers, when you stand up to offer the .Salat, you must wash your faces and your hands and arms up to the elbows, and wipe your heads with wet hands."--(V: 6). And what is this peculiarity of this order of Providence that one cannot establish it unless one has completely washed oneself after sexual intercourse? ("O believers, do not offer the Prayer . . . if you are unclean until you take your bath, except when passing on the way."--(IV: 433) And what is this odd thing that if one has touched the women, one will have to strike one's hands on pure dust and wipe thereby one's face and hands in case one does not fmd water, for the purpose of establishing this strange order of Providence ? ("... or if you have touched women and you can find no water, then cleanse yourselves with pure dust: strike your palms on it and wipe your Bands and faces with it."-- (1V: 43). And what is this amazing order of Providence that while on a journey one should establish only half of it? ("When you go on a journey, there is no harm if you shorten the Salat."--(IV : 101) Then, what an odd thing that during a war half of the soldiers should fall out,.carrying their weapons, in order to' establish the order of Providence behind the Imam, and the other half should stick to their positions and continue fighting the enemy; when the first group has performed one sajdah behind the Imam in its effort to establish the "order of Providence" it should go to relieve the other group, which should fall out and start establishing the "order of Providence" behind the Imam? ("And when you, O Prophet, are among the Muslims and are going to lead them in salat (in a state of war), Iet a party of them stand behind you, carrying their weapons with thetas. When they have made their prostrations, they should fall back, and let another party of them, who have not yet offered their Salat say it with you. "--(IV 102)
All these verses of the Qur'an clearly indicate that to establish the Salat unplies the Prayer that the Muslims offer everywhere in the world today. But the deniers of Hadith seem to be bent upon changing the Qur'an instead of changing themselves. The fact is that unless a person becomes wholly fearless of Allah, he cannot dare play with His Word as these people do. Or, only such a person can engage in a pastime like this with respect to the Qur'an who believes it is not Allah's Word, but intends to mislead the Muslims in the name of the Qur'an. (See also E.N. 50 below in this connection).
يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ
الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَٰلِكَ
تُخْرَجُونَ {30:19}
[Q30:19] Yukhrijul haiya minal maiyiti wa yukhrijul maiyita
minal haiyi wa yuhyil arda ba'da mawtihaa; wa kazaalika tukhrajoon.
[Q30:19] He brings forth the living from the dead and brings forth the dead from the living, and gives life to the earth after its death, and thus shall you be brought forth.
[Q30:19] He brings forth the living from the dead and brings forth the dead from the living, and gives life to the earth after its death, and thus shall you be brought forth.
[Q30:19] Dia mengeluarkan sesuatu yang
hidup dari benda yang mati dan mengeluarkan benda yang mati dari sesuatu yang
hidup, serta menghidupkan bumi sesudah matinya; dan sedemikian itulah kamu akan
dikeluarkan (hidup semula dari kubur).
Refer to the commentary
of Baqarah 2:164
and
Yunus 10:31.
IN THIS WORLD, NOTHING IS TO EXIST FOREVER. THE PROCESS OF EXTINCTION AND REVIVAL IS
CONSTANTLY AT WORK. The cycle of
appearance and disappearance of things in this world is a continuous process by
which principle the Qur’an assures mankind that "You shall be brought forth", on the Day of Resurrection.
·
Imam
Musa bin Jafar al Kazim said:
°
"By giving life
after death to a "being" implies that ALLAH (SWT) sends His chosen
representatives to mankind to guide them and keep them on the right path, in
all ages."
°
"ALLAH (SWT) gives life to the earth after it is dead"
refers to
the principle of growth, and in the same way the final resurrection will come
to pass."
The concluding words of this verse ‘Thus ye shall be brought forth’ gives the assurance of the resurrection to
life for the Day of the Final Judgment.
____________________________________________________________________________________________________________________________________________________
(30:19) He brings forth the living from the dead and
brings forth the dead from the living, and revives the earth after it is
dead. *25 Likewise will you be raised to life (after you
die).
*25 That is.
"How can that God Who is doing all this perpetually in front of your eyes,
be helpless in raising tnan to life after death? He is causing absolutely dead
matter to be discharged from living men and animals. He is ever bringing into
existence countless animals and human beings by breathing life into dead
matter, whereas the substances themselves which make up the bodies of the
living beings are absolutely without life He is making you witness the '
phenomenon that wherever water becomes available, lands previously lying barren
start blooming and blossoming with animal and vegetable life. In spite of
witnessing all this if a person thinks that the God Who is sustaining the
universe will be helpless to raise man back to life after death, he is wholly
devoid of the common sense. His mind's eyes do not see the clear realities
gleaming from the manifestations which his head's eyes see."
SECTION
3
The
Mighty of ALLAH (SWT) manifesting in Nature
The various manifestations of the Almighty power in the heaven and in
the earth---Evidenca of the All-Mercyful grace and bounties towards his
creatures particularly for the humanworld, in changing the seasons, the
alteration of the day and the night, in the creation of the mates, the mutual
love and the attachment between them, in the various tongues, the complexions and
the other features in the physical world---All authority is ALLAH (SWT)’s and
all submit only to Him.
وَمِنْ آيَاتِهِ أَنْ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ
إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ {30:20}
[Q30:20] Wa
min Aayaatiheee an khalaqakum min turaabin summa izaaa antum basharun tantashiroon.
[Q30:20] And one of His signs is that He created you from dust, then lo! You are mortals (who) scatter.
[Q30:20] And one of His signs is that He created you from dust, then lo! You are mortals (who) scatter.
[Q30:20] Dan di antara tanda-tanda yang
membuktikan kekuasaanNya (menghidupkan kamu semula), bahawa Dia menciptakan
kamu dari tanah; setelah sempurna sahaja peringkat-peringkat kejadian kamu,
kamu menjadi manusia yang hidup bertebaran di muka bumi.
Refer to the commentary
of Kahf 18:37.
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(30:20) And of His *26 Signs is that He created you from
dust and behold, you became human beings, and are multiplying around (the
earth). *27
*26 It should be
noted that from here to the end of verse 27, the Signs of Allah that are being
mentioned point, on the one hand, to the possibility and occurrence of the life
hereafter, in the context of the foregoing discourse, and on the other, the
same Sings also point to the reality that this universe is neither Godless nor
under many gods, but One God alone is its Creator, Disposer, Master and Ruler,
except for Whom there should be no other deity of man. Thus, this section
(vv.20-27) is fully well connected, with the discourse preceding it and the
discourse following it
*27 That is. "The stuff from which man has been created is nothing but a few dead substances which are found in the earth, like carbon, calcium, sodium and a few other elements like them. With their combination a wonderful being, called man, has been raised up, and in him have been placed great powers of sentiments, consciousness, imagination, none of which can be traced back to any of the constituent substances of his physical being. Then, not only has just one man so risen up by a there accident, but in him has also been placed that wonderful procreative power by which millions and billions of human beings are coming continuously into being bearing the same physical structure and capabilities and possessing countless hereditary and personal characteristics. Therefore, O man! Does your intellect approve that this extremely wise creation has come into being of itself without the creative power of a Wise Creator? Can you say, being in your senses, that making a wonderful design of the creation of man and bringing it into effect and rendering the countless powers of the earth and heavens favourable and subservient to human life could be the result of the thinking and design of many gods? And will you be in your right senses when you think that the God Who has brought man into being from absolute nothingness, will not be able to raise the same man back to life after giving him death?"
*27 That is. "The stuff from which man has been created is nothing but a few dead substances which are found in the earth, like carbon, calcium, sodium and a few other elements like them. With their combination a wonderful being, called man, has been raised up, and in him have been placed great powers of sentiments, consciousness, imagination, none of which can be traced back to any of the constituent substances of his physical being. Then, not only has just one man so risen up by a there accident, but in him has also been placed that wonderful procreative power by which millions and billions of human beings are coming continuously into being bearing the same physical structure and capabilities and possessing countless hereditary and personal characteristics. Therefore, O man! Does your intellect approve that this extremely wise creation has come into being of itself without the creative power of a Wise Creator? Can you say, being in your senses, that making a wonderful design of the creation of man and bringing it into effect and rendering the countless powers of the earth and heavens favourable and subservient to human life could be the result of the thinking and design of many gods? And will you be in your right senses when you think that the God Who has brought man into being from absolute nothingness, will not be able to raise the same man back to life after giving him death?"
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