SURAH (30) ROUM (AYA 21 to 40)
وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ
أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً
وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ {30:21}
[Q30:21] Wa
min Aayaatiheee an khalaqa lakum min anfusikum azwaajal litaskunooo ilaihaa wa
ja'ala bainakum mawad datanw wa rahmah; inna fee zaalika la Aayaatil liqawminy yatafakkaroon.
[Q30:21] And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.
[Q30:21] And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.
[Q30:21] Dan di
antara tanda-tanda yang membuktikan kekuasaannya dan rahmatNya, bahawa Dia
menciptakan untuk kamu (wahai kaum lelaki), isteri-isteri dari jenis kamu
sendiri, supaya kamu bersenang hati dan hidup mesra dengannya dan dijadikanNya
di antara kamu (suami isteri) perasaan kasih sayang dan belas kasihan.
Sesungguhnya yang demikian itu mengandungi keterangan-keterangan (yang
menimbulkan kesedaran) bagi orang-orang yang berfikir.
THE LOVE
BETWEEN MAN AND WOMAN (HUSBAND AND WIFE) IS THE GRACE OF ALLAH (SWT). This forms the
fundamental base of alliance between couples of the same species. Love and compassion provides the cohesive
force of this union.
Refer to the
commentary of Nisa 4:1; Araf 7:189 and Nahl 16:72.
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(30:21) And of His Signs is that He has created mates
for you from your own kind *28 that you may find peace in them *29 and
He has set between you love and mercy. *30 Surely there are Signs in this
for those who reflect.
*28 That is,
"The Creator's perfect wisdom is such that He has not created man in one
sex only but in two sexes, which are identical in humanity, which have the same
basic formula of their figure and form, but the two have been created with
different physical structures, different mental and psychological qualities,
and different emotions and desires. And then there has been created such a
wonderful harmony between the two that each is a perfect counterpart of the
other. The physical and psychological demands of the one match squarely with
the physical and psychological demands of the other. Moreover, the Wise Creator
is continuously creating the members of the two sexes in such a proportion
since the dawn of the creation that in no nation and in no region has it ever
happened that only boys or only girls may have been born. This is one thing in
which human intelligence has absolutely no part to play. Man cannot at aII
influence the course of nature according to which girls continue to be born
with the feminine qualities and the boys with the masculine qualities, which
are perfectly complimentary to each other, nor has he any means by which he may
change the proportion in which men and women continue to be born everywhere in
the world. The working of this system and' arrangement so harmoniously and
perpetually in the birth of millions and billions of human beings since
thousands of years cannot be accidental either, nor the result of the common
will of many gods. This is a clear indication of the reality that One Wise
Creator and One only, in the beginning made a most appropriate design of a man
and a woman by His Infinite Wisdom and Power and then made arrangements that
precisely in accordance with that design countless men and countless women
should be born along with their separate individual qualities in the right
proportion."
*29 That is, "This system has not come about by chance, but the Creator has brought it about deliberately with the object that the man should find fulfilment of the demands of his nature with the woman and the woman with the man, and the two should find peace and satisfaction in association and attachment with each other. This is the wise arrangement which the Creator has made the means of the survival of the human race, on the one hand, and of bringing the human civilization into existence, on the other. If the two sexes had been created on different patterns and designs, and the state of agitation which changes into peace and tranquillity only through union and attachment between the two had not been placed in each, the human race might have survived like sheep and goats, but there was no possibility of the birth of a civilization. Contrary to all other species of animal life; the fundamental factor that has helped create human civilization is that the Creator by His wisdom has placed a desire and a thirst and a lodging in the two sexes for each other, which remains unsatisfied unless the two live in complete attachment and association with each other. This same desire for peace and satisfaction compelled them to make a home together. This same desire brought families and clans into being, and this same desire made social life possible for man. In the development of social life man's mental capabilities have certainly been helpful, but they were not its real motives. The real motivating force was the same longing with which man and woman were endowed and which compelled them to establish the '"home". Can anyone possessed of common sense say that this masterpiece of wisdom has come about by chance through the blind forces of nature? Or, that it has been arranged so by many gods, and countless men and women have been continuously coming into being with the same natural longing since thousands of years? This is a Sign of the wisdom of One Wise Being, and of One only, which the people devoid of common sense only can refuse to acknowledge.
*30 "Love" here means sexual love, which becomes the initial motive for attraction between man and woman, and then keeps them attached to each other. "Mercy" implies the spiritual relationship which gradually develops in the matrimonial life, by virtue of which they become kindly, affectionate and sympathetic towards each other; so much so that in old age, sexual love falls into the background and the two partners in life prove to be even more compassionate towards each other than they were when young. These two are the positive forces which the Creator has created in man to support the initial longing of his nature. That longing and restlessness only seeks peace and satisfaction and brings the man and the woman into contact with each other. After that these two forces emerge and bind the two strangers brought up in different environments so intimately together that the two remain attached to each other through every thick and thin of life. Evidently, this love and mercy which is being experienced by millions and millions of people in their lives, is not anything material, which may be weighed and measured, nor can it be traced back to any of the constituent element of human body, nor the cause of it birth and growth found out in a laboratory. The only explanation of this can be that the human self has ban endowed with it by a Wise Creator, Who has done so of His own will to serve a special purpose.
*29 That is, "This system has not come about by chance, but the Creator has brought it about deliberately with the object that the man should find fulfilment of the demands of his nature with the woman and the woman with the man, and the two should find peace and satisfaction in association and attachment with each other. This is the wise arrangement which the Creator has made the means of the survival of the human race, on the one hand, and of bringing the human civilization into existence, on the other. If the two sexes had been created on different patterns and designs, and the state of agitation which changes into peace and tranquillity only through union and attachment between the two had not been placed in each, the human race might have survived like sheep and goats, but there was no possibility of the birth of a civilization. Contrary to all other species of animal life; the fundamental factor that has helped create human civilization is that the Creator by His wisdom has placed a desire and a thirst and a lodging in the two sexes for each other, which remains unsatisfied unless the two live in complete attachment and association with each other. This same desire for peace and satisfaction compelled them to make a home together. This same desire brought families and clans into being, and this same desire made social life possible for man. In the development of social life man's mental capabilities have certainly been helpful, but they were not its real motives. The real motivating force was the same longing with which man and woman were endowed and which compelled them to establish the '"home". Can anyone possessed of common sense say that this masterpiece of wisdom has come about by chance through the blind forces of nature? Or, that it has been arranged so by many gods, and countless men and women have been continuously coming into being with the same natural longing since thousands of years? This is a Sign of the wisdom of One Wise Being, and of One only, which the people devoid of common sense only can refuse to acknowledge.
*30 "Love" here means sexual love, which becomes the initial motive for attraction between man and woman, and then keeps them attached to each other. "Mercy" implies the spiritual relationship which gradually develops in the matrimonial life, by virtue of which they become kindly, affectionate and sympathetic towards each other; so much so that in old age, sexual love falls into the background and the two partners in life prove to be even more compassionate towards each other than they were when young. These two are the positive forces which the Creator has created in man to support the initial longing of his nature. That longing and restlessness only seeks peace and satisfaction and brings the man and the woman into contact with each other. After that these two forces emerge and bind the two strangers brought up in different environments so intimately together that the two remain attached to each other through every thick and thin of life. Evidently, this love and mercy which is being experienced by millions and millions of people in their lives, is not anything material, which may be weighed and measured, nor can it be traced back to any of the constituent element of human body, nor the cause of it birth and growth found out in a laboratory. The only explanation of this can be that the human self has ban endowed with it by a Wise Creator, Who has done so of His own will to serve a special purpose.
وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ
وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ
لِلْعَالِمِينَ {30:22}
[Q30:22] Wa
min Aayaatihee khalqus samaawaati wal aardi wakhtilaafu alsinatikum wa
alwaanikum; inna fee zaalika la Aayaatil lil'aalimeen.
[Q30:22] And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for the learned.
[Q30:22] And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for the learned.
[Q30:22] Dan di
antara tanda-tanda yang membuktikan kekuasaanNya dan kebijaksanaanNya ialah
kejadian langit dan bumi dan perbezaan bahasa kamu dan warna kulit kamu.
Sesungguhnya yang demikian itu mengandungi keterangan-keterangan bagi
orang-orang yang berpengetahuan.
THIS VERSE REFERS TO THE DEVELOPMENT OF VARIOUS
LANGUAGES AND CLASSES AMONG HUMAN BEINGS which is the most
complicated aspect of the evolution of human civilisation.
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(30:22) And of His Signs is the creation of the heavens
and the earth *31 and the diversity of your tongues and
colours. *32 Indeed there are Signs in this for the wise.
*31 That is,
"Their coming into existence from nothingness and their being established
an eternal law, and the functioning in them of innumerable forces in great
harmony and equilibrium, contain many Signs of the reality that One Creator,
and One only, has brought the entire universe into existence, and He alone is
running this grand system. On the one hand, by reflecting over the origin of
the initial energy that assumed the form of matter, then the transformation of
the matter into so many elements, then the combination of the elements in a
wonderful and wise proportion and coming into being of an awe-inspiring system
of the universe, and then the functioning of this system since billions of
centuries With such regularity and discipline, every unbiased mind will come to
the conclusion that all this could not happen by mere chance, without the
All-Embracing will of an All-Knowing, All-Wise Creator. Then, on the other
hand, if one sees that every thing from the earth to the farthest stars in the
universe is made up of the same basic elements and the same law of nature is
working in it, every intellect, which is not stubborn, will certainly admit
that this cannot be the result of the godhead of many gods but there is One God
Who is the Creator and Sustainer of this whole universe."
*32 That is, "Although your vocal chords are similar, and there is no difference in the structure of the mouth, the tongue and the brains, yet people speak different languages in different regions of the world. Even in the regions where the same language is spoken different dialects are spoken from city to city and from town to town. Moreover, the accent and pronunciation and the style of speech of every person is different from the other. Similarly, although the semen and the formula of your physical structure is the same, yet your colours are so different that, nations apart, even the colour of the two sons of the same parents is not exactly the same. In this verse, attention has been drawn only to two aspects, but if one looks around one will notice a unite variety everywhere in the world. One will find countless differences in the species of man, animal, plants and other things in spite of the basic uniformity in their different members; so much so that no member of the species is exactly identical with the other. Even the two leaves of a tree are not exactly alike. This shows that the world is not a factory in which automatic machines might be working and turning out things in mass production bearing the stamp of their own separate species. But in this factory there is a Master-Artist at work, Who gives individual attention to everything and produces it on a new design with new embellishments and proportions and qualities, and everything thus produced is unique in its own way. His inventive genius is turning out a new model of everything every moment, and His creative power abhors repeating the same design the second time. Anyone who sees this wonderful phenomenon with open eyes, can never be involved in the foolish misconception that the Maker of the universe has gone to sleep after having made it go. This is, on the contrary, a clear proof of the fact that He is ever engaged in His creative activity, and is giving individual attention to each and everything in His creation.
*32 That is, "Although your vocal chords are similar, and there is no difference in the structure of the mouth, the tongue and the brains, yet people speak different languages in different regions of the world. Even in the regions where the same language is spoken different dialects are spoken from city to city and from town to town. Moreover, the accent and pronunciation and the style of speech of every person is different from the other. Similarly, although the semen and the formula of your physical structure is the same, yet your colours are so different that, nations apart, even the colour of the two sons of the same parents is not exactly the same. In this verse, attention has been drawn only to two aspects, but if one looks around one will notice a unite variety everywhere in the world. One will find countless differences in the species of man, animal, plants and other things in spite of the basic uniformity in their different members; so much so that no member of the species is exactly identical with the other. Even the two leaves of a tree are not exactly alike. This shows that the world is not a factory in which automatic machines might be working and turning out things in mass production bearing the stamp of their own separate species. But in this factory there is a Master-Artist at work, Who gives individual attention to everything and produces it on a new design with new embellishments and proportions and qualities, and everything thus produced is unique in its own way. His inventive genius is turning out a new model of everything every moment, and His creative power abhors repeating the same design the second time. Anyone who sees this wonderful phenomenon with open eyes, can never be involved in the foolish misconception that the Maker of the universe has gone to sleep after having made it go. This is, on the contrary, a clear proof of the fact that He is ever engaged in His creative activity, and is giving individual attention to each and everything in His creation.
وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ
وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ
لِقَوْمٍ يَسْمَعُونَ {30:23}
[Q30:23] Wa
min Aayaatihee manaamukum bil laili wannahaari wabtighaaa'ukum min fadlih; inna
fee zaalika la Aayaatil liqawminy yasma’oon.
[Q30:23] And one of His signs is your sleeping and your seeking of His grace by night and (by) day; most surely there are signs in this for a people who would hear.
[Q30:23] And one of His signs is your sleeping and your seeking of His grace by night and (by) day; most surely there are signs in this for a people who would hear.
[Q30:23] Dan di antara tanda-tanda yang
membuktikan kemurahanNya dan kasih sayangNya ialah tidurnya kamu pada waktu
malam dan pada siang hari dan usaha kamu mencari rezeki dari limpah kurniaNya
(pada kedua-dua waktu itu). Sesungguhnya keadaan yang demikian mengandungi
keterangan-keterangan bagi orang-orang yang mahu mendengar (nasihat
pengajaran).
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(30:23) And
of His Signs is your sleeping at night and your seeking His Bounty *33 during the day. Indeed there are
Signs in this for those who hearken.
*33 "To seek bounty" is to seek
the livelihood. Though man generally sleeps at night and works for his living
in the day, this is not a law. Many people also sleep in the day and work for
their livelihood at night. That is why the night and the day both have been
mentioned and it has been said: "In both day and nights you sleep as well
as work for your livelihood." This also is a Sign which points to the
design of the Wise Creator: Furthermore, it also points to the fact that He is
not merely a Creator but also extremely Compassionate and Merciful to His
creations, and is more anxious than the creation to meet its needs and
requirements. Man cannot constantly labour but needs to have a rest of a few
hours after every few hours of hard work so as to rebuild energy to take up
work again. For this purpose, the Wise and Merciful Creator has not rested
content with creating a feeling of fatigue and a desire for rest in man, but
has placed in his nature a powerful urge for the "sleep", which
without his will, even inspite of resistance from him, overpowers him
automatically after every few hours of work and wakefulness, and compels him to
have a few hours of rest, and leaves him as soon as the need has been
fulfilled. Man has so far been unable to understand the naturer and real causes
of the sleep. This is something wholly innate, which has been placed in the
nature and structure of man. Its being` precisely according to the requirements
of man is enough to testify that it is not anything accidental, but has been
provided by a Wise Being in accordance with a purpose and plan. It is based on
a clear wisdom and reason and purposefulness. Moreover, the sleep itself
testifies that the One Who has placed this compulsive urge in man is a greater
well wisher of man than man himself, otherwise man would have deliberately
resisted the sleep and endeavoured to keep constantly awake and worked
continuously hard and thus exhaust not only his work-power but also his vital
powers.
Then, by using the word "seeking Allah's bounty" for the seeking of livelihood, allusion has been made to another series of the Signs. How could have man sought and found his `livelihood if the innumerable and unlimited forces of the earth and heavens had not been put to work to provide means of the livelihood and supply countless resources for man to seek it in the earth? Not only this. Man could not have exploited these means and resources had he not been given appropriate limbs and suitable physical and mental capabilities for the purpose. Thus the ability in man to seek the livelihood and the presence of the resources of the livelihood outside of him, clearly indicate the existence of a Merciful and Beneficent God. An intellect which is not sick can never presume that all this has happened by chance, or is the manifestation of the godhead of many gods, or some merciless, blind force is responsible for these bounties and blessings.
Then, by using the word "seeking Allah's bounty" for the seeking of livelihood, allusion has been made to another series of the Signs. How could have man sought and found his `livelihood if the innumerable and unlimited forces of the earth and heavens had not been put to work to provide means of the livelihood and supply countless resources for man to seek it in the earth? Not only this. Man could not have exploited these means and resources had he not been given appropriate limbs and suitable physical and mental capabilities for the purpose. Thus the ability in man to seek the livelihood and the presence of the resources of the livelihood outside of him, clearly indicate the existence of a Merciful and Beneficent God. An intellect which is not sick can never presume that all this has happened by chance, or is the manifestation of the godhead of many gods, or some merciless, blind force is responsible for these bounties and blessings.
وَمِنْ آيَاتِهِ يُرِيكُمُ الْبَرْقَ خَوْفًا
وَطَمَعًا وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ
مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ {30:24}
[Q30:24] Wa
min Aayaatihee yureekumul barqa khawfanw wa tama'anw wa yunazzilu minas
samaaa'i maaa'an fa yuhyee bihil arda ba'da mawtihaaa inna fee zaalika la
Aayaatil liqawminy ya’qiloon.
[Q30:24] And one of His signs is that He shows you the lightning for fear and for hope, and sends down water from the clouds then gives life therewith to the earth after its death; most surely there are signs in this for a people who understand.
[Q30:24] And one of His signs is that He shows you the lightning for fear and for hope, and sends down water from the clouds then gives life therewith to the earth after its death; most surely there are signs in this for a people who understand.
[Q30:24] Dan di antara tanda-tanda yang
membuktikan kebesaranNya dan kekuasaanNya, Ia memperlihatkan kilat kepada kamu,
untuk menakutkan (dari panahan petir) dan memberi harapan (dengan turunnya
hujan) dan Dia menurunkan hujan dari langit, lalu Dia hidupkan bumi sesudah
matinya dengan hujan itu. Sesungguhnya yang demikian mengandungi
keterangan-keterangan bagi orang-orang yang menggunakan akal untuk memahamiNya.
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(30:24) And
of His Signs is that He shows you lightning, arousing both fear and hope, *34 and sends down water from the sky
and revives the earth after it is dead. *35 Indeed there are Signs in this
for those who use their reason.
*34 That
is, "Its thunder and lightning give hope that rain will come and help the
crops, but at the same time they cause a fear that the lightning may strike
somewhere, or heavy rain may fall, which may wash away everything."
*35 This thing, on the one hand, points to the life hereafter, and on the other, proves that God exists, and there is One God alone, Who is controlling the earth and the heavens innumerable creatures of the earth live on the products that come out from the earth. These products depend on the productivity of the earth. The productivity depends on the rain, whether it directly falls on the earth, or its water gathers together on the surface of the earth, or takes the form of underground water channels or springs or wells, or freezes on the mountains and then flows down in the form of rivers. Then the rain depends on the heat of the sun, the change of seasons, atmospheric changes in temperature, circulation of the winds, and on the lightning, which causes the rain to fall as well as mixes a kind of natural manure in the rainwater. The establishment of a harmony and proportion between different things existing from the earth to the sky, their becoming favourable and subservient to a variety of aims and objects, and their remaining continuously and constantly favourable in perfect harmony for millions of million years cannot be the product of mere chance. Has it all happened without the all-embracing will and plan and wisdom of a Fashioner and Designer? And is it not a proof of the fact that the Creator and Lord of the earth, the sun, the water, the heat and coolness is One and only One?
*35 This thing, on the one hand, points to the life hereafter, and on the other, proves that God exists, and there is One God alone, Who is controlling the earth and the heavens innumerable creatures of the earth live on the products that come out from the earth. These products depend on the productivity of the earth. The productivity depends on the rain, whether it directly falls on the earth, or its water gathers together on the surface of the earth, or takes the form of underground water channels or springs or wells, or freezes on the mountains and then flows down in the form of rivers. Then the rain depends on the heat of the sun, the change of seasons, atmospheric changes in temperature, circulation of the winds, and on the lightning, which causes the rain to fall as well as mixes a kind of natural manure in the rainwater. The establishment of a harmony and proportion between different things existing from the earth to the sky, their becoming favourable and subservient to a variety of aims and objects, and their remaining continuously and constantly favourable in perfect harmony for millions of million years cannot be the product of mere chance. Has it all happened without the all-embracing will and plan and wisdom of a Fashioner and Designer? And is it not a proof of the fact that the Creator and Lord of the earth, the sun, the water, the heat and coolness is One and only One?
وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ
بِأَمْرِهِ ۚ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذَا أَنْتُمْ
تَخْرُجُونَ {25}
[Q30:25] Wa
min Aayaatihee an taqoomas samaaa'u wal ardu bi-amrih; summa izaa da'aakum
da'watam minal ardi izaaa antum takhrujoon.
[Q30:25] And one of His signs is that the heaven and the earth subsist by His command, then when He calls you with a (single) call from out of the earth, lo! You come forth.
[Q30:25] And one of His signs is that the heaven and the earth subsist by His command, then when He calls you with a (single) call from out of the earth, lo! You come forth.
[Q30:25] Dan di
antara tanda-tanda yang membuktikan keluasan ilmuNya dan kekuasaanNya, ialah
terdirinya langit dan bumi (dalam keadaan yang menakjubkan itu) dengan perintah
dan penentuan takdirNya; akhirnya apabila Dia menyeru kamu dengan satu seruan
(supaya kamu bangkit hidup semula) dari bumi, kamu dengan serta merta keluar
(dari kubur masing-masing).
The cohesive force which holds together the dimensional realms is not
material and cannot be explained save as ALLAH (SWT)'s will.
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(30:25) And of His Signs is that the sky and the earth
stand firm by His command. *36 Then no sooner than He summons you out of the
earth you will come forth. *37
*36 That is,
"Not only have they come into being by His Command, but their continuous
existence and the functioning in them of a grand workshop of life constantly is
also due to His Command. If His Command dces not sustain them even for a
moment, the entire system should break down at once."
*37 That is, "It is not at all difficult for the Creator and Controller of the universe to raise you back to life; for this He will have to make no preparation. His one call will be enough to raise and muster together from every corner of the earth all human beings who have been born since the beginning of creation and will be born in the future. "
*37 That is, "It is not at all difficult for the Creator and Controller of the universe to raise you back to life; for this He will have to make no preparation. His one call will be enough to raise and muster together from every corner of the earth all human beings who have been born since the beginning of creation and will be born in the future. "
وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ كُلٌّ
لَهُ قَانِتُونَ {30:26}
[Q30:26] Wa
lahoo man fissamaawaati wal ardi kullul lahoo qaanitoon.
[Q30:26] And His is whosoever is in the heavens and the earth; all are obedient to Him.
[Q30:26] And His is whosoever is in the heavens and the earth; all are obedient to Him.
[Q30:26] Dan sekalian makhluk yang ada
di langit dan di bumi adalah hak kepunyaanNya, masing-masing tetap tunduk
kepada hukum peraturanNya.
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(30:26) To
Him belong all who are in the heavens and all who are on the earth. All are in
obedience to Him.
وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ
وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ الْمَثَلُ الْأَعْلَىٰ فِي السَّمَاوَاتِ
وَالْأَرْضِ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {27}
[Q30:27] Wa
Huwal lazee yabda'ul khalqa summa yu'eeduhoo wa huwa ahwanu 'alaih; wa lahul
masalul la'laa fissamaawaati wal-ard; wa Huwal 'Azeezul Hakeem.
[Q30:27] And He it is Who originates the creation, then reproduces it, and it is easy to Him; and His are the most exalted attributes in the heavens and the earth, and He is the Mighty, the Wise.
[Q30:27] And He it is Who originates the creation, then reproduces it, and it is easy to Him; and His are the most exalted attributes in the heavens and the earth, and He is the Mighty, the Wise.
[Q30:27] Dan Dialah yang memulakan
kejadian sekalian makhluk, kemudian Dia mengembalikannya (hidup semula sesudah
mereka mati), sedang perlaksanaan yang demikian amatlah mudah bagiNya dan
bagiNyalah jua sifat yang tertinggi di langit dan di bumi, dan Dialah jua Yang
Maha Kuasa, lagi Maha Bijaksana.
____________________________________________________________________________________________________________________________________________________
(30:27) It
is He Who creates in the first instance and it is He Who will repeat the
creation, and that is easier for Him. *38 His is the loftiest attribute in
the heavens and the earth. He is the Most Mighty, the Most Wise.
*38 That
is, "If it was not difficult for Him to create you in the first instance,
how can it be difficult for Him to re-create you? Your first creation was not
difficult for Him because your present existence is a living proof of that. Now
it is simple commonsense that the re-making of a thing should be relatively
easier for the one who trade it for the first time.
SECTION 4
Islam, the Natural Religion
None can guide
anyone who has been allowed by ALLAH (SWT) to stray---Man to submit himself
upright to the Natural Religion in its own proper way---ALLAH (SWT)’s plan,
none can ever alter---Man to fear only ALLAH (SWT) and keep up prayer---Those
who divide religion in sects and rejoice at their own dissensions---ALLAH (SWT)
is remembered and called upon in distress and when He causes to taste His mercy
He is forgotten and partners to Him are set up---Charity among fellow men and
the belief in the Unity of ALLAH (SWT), to serve Him alone and none else, the
two main basic principles of Islam the Natural Religion for mankind as a whole.
ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ ۖ هَلْ
لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ
فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ ۚ كَذَٰلِكَ
نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ {30:28}
[Q30:28] Daraba
lakum masalam min anfusikum hal lakum mimmaa malakat aymaanukum min shurakaaa'a
fee maa razaqnaakum fa antum feehi sawaaa'un takhaafoonahum kakheefa tikum
anfusakum; kazaalika nufassilul Aayaati liqawminy ya’qiloon.
[Q30:28] He sets forth to you a parable relating to yourselves: Have you among those whom your right hands possess partners in what We have given you for sustenance, so that with respect to it you are alike; you fear them as you fear each other? Thus do We make the communications distinct for a people who understand.
[Q30:28] He sets forth to you a parable relating to yourselves: Have you among those whom your right hands possess partners in what We have given you for sustenance, so that with respect to it you are alike; you fear them as you fear each other? Thus do We make the communications distinct for a people who understand.
[Q30:28] Dia
mengemukakan kepada kamu satu misal perbandingan dari keadaan diri kamu
sendiri, iaitu: Relakah kamu menerima sebahagian dari hamba-hamba abdi yang
kamu miliki itu menjadi rakan kongsi kamu pada harta benda yang Kami telah
kurniakan kepada kamu, supaya dengan penerimaan kamu itu, mereka dengan kamu
menjadi sama-sama berhak padanya, sehingga kamu pun tidak berani (menguruskan
harta benda itu dengan tiada persetujuan) mereka, sebagaimana kamu tidak berani
(berbuat demikian dengan orang-orang yang berkongsi dengan kamu yang setaraf
dengan) diri kamu? Demikianlah Kami menjelaskan keterangan-keterangan satu
persatu bagi orang-orang yang menggunakan akal untuk memahaminya.
ALL FORCES, PHYSICAL AND SPIRITUAL, WORKING AND
DOMINATING IN THIS UNIVERSE ARE
LIKE A SLAVE WHOSE POWER AND ACTIONS ARE SUBORDINATE TO THE WILL OF THE MASTER. Therefore these forces should not be given a status of the master
himself.
____________________________________________________________________________________________________________________________________________________
(30:28) He sets forth *39 for
you a parable from your own lives. Do you have among your slaves some who share
with you the sustenance that We have bestowed on you so that you become equals
in it, all being alike, and then you would hold them in fear as you fear each
other? *40 Thus do We make plain the Signs for those who
use reason.
*39 In the
forgoing section, arguments have been given both for Tauhid and for the
Hereafter; now the discourse turns to only Tauhid.
*40 The mushriks, even after admitting that Allah is the Creator and Master of the earth and heavens and all that they contain, held some of His creatures as associates in His attributes and powers, and prayed to them, presented offerings and performed rites of worship before them. Their belief regarding their self-made associates is found in the words of the Talbih that they used to pronounce while going round the Ka'bah. They said: "Here I am, O Allah, here I am in Thy presence! Thou hast no partner except the partner who is Thy own. Thou art his owner as well as owner of what he owns." (Tabarani on the authority Ibn 'Abbas) AIlah has refuted this kind of shirk in this verse. The argument is to this effect: "When you do not make your own slaves partners in your wealth, how do you think and believe that Allah will make His creatures partners in His Godhead?" (For further details, see E.N. 62 of An-Nahl).
*40 The mushriks, even after admitting that Allah is the Creator and Master of the earth and heavens and all that they contain, held some of His creatures as associates in His attributes and powers, and prayed to them, presented offerings and performed rites of worship before them. Their belief regarding their self-made associates is found in the words of the Talbih that they used to pronounce while going round the Ka'bah. They said: "Here I am, O Allah, here I am in Thy presence! Thou hast no partner except the partner who is Thy own. Thou art his owner as well as owner of what he owns." (Tabarani on the authority Ibn 'Abbas) AIlah has refuted this kind of shirk in this verse. The argument is to this effect: "When you do not make your own slaves partners in your wealth, how do you think and believe that Allah will make His creatures partners in His Godhead?" (For further details, see E.N. 62 of An-Nahl).
بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُمْ
بِغَيْرِ عِلْمٍ ۖ فَمَنْ يَهْدِي مَنْ أَضَلَّ اللَّهُ ۖ وَمَا لَهُمْ مِنْ
نَاصِرِينَ {30:29}
[Q30:29] Balit
taba'al lazeena zalamooo ahwaaa'ahum bighairi 'ilmin famai yahdee man adallaL Laahu
wa maa lahum min naasireen.
[Q30:29] Nay! Those who are unjust follow their low desires without any knowledge; so who can guide him whom ALLAH (SWT) makes err? And they shall have no helpers.
[Q30:29] Nay! Those who are unjust follow their low desires without any knowledge; so who can guide him whom ALLAH (SWT) makes err? And they shall have no helpers.
[Q30:29] Orang-orang yang zalim itu
(tidak berfikir), bahkan menurut hawa nafsu mereka (melakukan syirik) dengan
tidak berdasarkan pengetahuan. Maka tiada sesiapa yang dapat memberi petunjuk
kepada orang yang telah disesatkan oleh ALLAH (SwT) (disebabkan bawaannya
sendiri) dan tiada pula bagi mereka sesiapa yang dapat menolong melepaskan
mereka dari azab.
___________________________________________________________________________________________________________________________________________________
(30:29) But
the wrong-doers follow their desires without any knowledge. Who, then, can show
the way to him whom Allah lets go astray? *41 Such shall have no helpers.
*41 That
is, "When a person neither thinks on the right lines himself, nor is prepared
to listen to a well-wisher, his intellect comes under the curse of Allah. After
this everything that can help reasonable person to reach the Truth, only helps
this stubborn and ignorant person to be involved more and more deeply in
further deviation and error. This is what has been conveyed in the word
"leading astray". When a truth-loving person invokes Allah for the
grace of guidance, AIlah creates for him maximum means of the guidance
according to the sincerity of his invocation. And when a strayed person insists
on his deviation, Allah creates for him the means which mislead him further and
further away from the Truth. "
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ
اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ
ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {30:30}
[Q30:30] Fa
aqim wajhaka liddeeni Haneefaa; fitrataL Laahil latee fataran naasa 'alaihaa;
laa taabdeela likhalqiL Laah; zaalikad deenul qaiyimu wa laakinna aksaran naasi
laa ya’lamoon.
[Q30:30] Then set your face upright for religion in the right state-- the nature made by ALLAH (SWT) in which He has made men; there is no altering of ALLAH (SWT)'s creation; that is the right religion, but most people do not know—
[Q30:30] Then set your face upright for religion in the right state-- the nature made by ALLAH (SWT) in which He has made men; there is no altering of ALLAH (SWT)'s creation; that is the right religion, but most people do not know—
[Q30:30] (Setelah jelas kesesatan syirik
itu) maka hadapkanlah dirimu (engkau dan pengikut-pengikutmu, wahai Muhammad)
ke arah agama yang jauh dari kesesatan; (turutlah terus) agama ALLAH (SwT),
iaitu agama yang ALLAH (SwT) menciptakan manusia (dengan keadaan bersedia dari
semulajadinya) untuk menerimanya; tidaklah patut ada sebarang perubahan pada
ciptaan ALLAH (SwT) itu; itulah agama yang betul lurus, tetapi kebanyakan manusia
tidak mengetahui.
STEADFASTNESS
ON ISLAM, THE RELIGION, MEANS SUBMITTING TO ALLAH (SWT)'S
WILL BY LIVING ACCORDING TO HIS LAW.
v Refer to the commentary of Baqarah 2:112,
135; Ali Imran 3:95 and Bara-at 9:36. THE DOCTRINE OF ORIGINAL SIN HAS BEEN REFUTED.
The Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said:
"Every child is born a Muslim (with the
nature of submitting to ALLAH (SWT) and following His laws) but the parents
make the child a Jew, a Christian, or a Magian."
Refer to the commentary of Nur 24:35.
____________________________________________________________________________________________________________________________________________________
(30:30) (O
Prophet and his followers), *42 turn
your face singlemindedly *43 to
the true Faith *44 and
adhere to the true nature on which Allah has created human beings. *45 The
mould fashioned by Allah cannot be altered. *46 That
is the True, Straight Faith, *47 although
most people do not know.
*42 This
"so" implies that when the reality has become clear to you, and you
have come to know that none but Allah is the Creator and Master and Sovereign
of this universe and of man himself, then inevitably your conduct should be
such as indicated in this verse.
*43 "Set your face “truly": "Do not turn your face to any other direction after you have adopted this way of life.' Then you should think like a Muslim and your likes and dislikes should be of a Muslim. Your values and standards should be the ones set by Islam and your character and conduct should bear the stamp of lslam, and the affairs of your individual and collective life should be ordered according to the way taught by Islam."
*44 "This Faith": the Faith that the Qur'an presents, in which none but Allah is worthy of worship and obedience, in which none can be held as an associate of Allah in His Divinity, in His attributes and His powers and rights, in which man by his own free will chooses to order his life in accordance with the Guidance and Law of Allah.
*45 That is, "All human beings have been created on the nature that none but One Allah is their Creator and Lord and Deity. You should be steadfast on this nature. If you adopt the attitude of independence, you will be following a way opposed to your nature, and if you serve and worship another besides Allah, then also you will be working against your nature." This subject has been explained by the Holy Prophet in a number of Ahadith, According to Bukhari and Muslim,the Holy Prophet said: "Every child who is born, is born on we human nature; it is his parents who make him a Jew or a Christian or a Magian, etc. afterwards. Its example is of an animal which gives birth to complete and sound young ones - none is born with torn and cut off ears-but the mushriks tear their ears afterwards on account of their superstitions of ignorance."
According to another Hadith reported in Musnad Ahmad and Nasa'i, the Muslims in a war killed even the children of the enemy. When the Holy Prophet came to know of it, he became very angry, and said: "What has happened to the people that they have transgressed the limits and killed even the children?" A man said, "Sir, were they not the children of the Mushriks?" The Holy Prophet replied: "Even the best of your people are the children of the mushriks!"Then he said: "Every living being is born on our nature: then when he becomes able to speak, his parents turn him into a Jew or a Christian."
In another Hadith which has been reported by lmam Ahmad on the authority of 'Ayad bin Himar-ul-Mujashi'i, it has been related that one day the Holy Prophet said during an address: "My Lord says: I had created aII My servants on true Faith; then the satans came and led them astray from their Faith, and made unlawful what I had made lawful for them, and commanded them to associate with Me those for whom I have seat down no authority'."
*46 That is, "God has made man His servant and created him only for his own service. This natural disposition of man cannot be altered, however hard one may try. Neither can man effect a change in his position of a servant, nor can anything other than God become his God in the real sense. Man may make for himself as many gods as he may please, but the fact remains that he is the servant of none but One God alone. Man by his own folly and ignorance may regard anyone as holder of Divine attributes and powers and take any one as the maker and un-maker of his destiny, but the fact of the matter is that neither does anyone other than AIIah possess Divine attributes nor His authority, nor has anyone else the power to make or mat the destiny of man."
Another translation of this verse can be: "Do not effect any alteration in the Nature trade by Allah." That is, it is not right to corrupt and spoil the Nature on which Allah has created man.
*47 "Right and true Faith": To remain steadfast on one's true Nature.
*43 "Set your face “truly": "Do not turn your face to any other direction after you have adopted this way of life.' Then you should think like a Muslim and your likes and dislikes should be of a Muslim. Your values and standards should be the ones set by Islam and your character and conduct should bear the stamp of lslam, and the affairs of your individual and collective life should be ordered according to the way taught by Islam."
*44 "This Faith": the Faith that the Qur'an presents, in which none but Allah is worthy of worship and obedience, in which none can be held as an associate of Allah in His Divinity, in His attributes and His powers and rights, in which man by his own free will chooses to order his life in accordance with the Guidance and Law of Allah.
*45 That is, "All human beings have been created on the nature that none but One Allah is their Creator and Lord and Deity. You should be steadfast on this nature. If you adopt the attitude of independence, you will be following a way opposed to your nature, and if you serve and worship another besides Allah, then also you will be working against your nature." This subject has been explained by the Holy Prophet in a number of Ahadith, According to Bukhari and Muslim,the Holy Prophet said: "Every child who is born, is born on we human nature; it is his parents who make him a Jew or a Christian or a Magian, etc. afterwards. Its example is of an animal which gives birth to complete and sound young ones - none is born with torn and cut off ears-but the mushriks tear their ears afterwards on account of their superstitions of ignorance."
According to another Hadith reported in Musnad Ahmad and Nasa'i, the Muslims in a war killed even the children of the enemy. When the Holy Prophet came to know of it, he became very angry, and said: "What has happened to the people that they have transgressed the limits and killed even the children?" A man said, "Sir, were they not the children of the Mushriks?" The Holy Prophet replied: "Even the best of your people are the children of the mushriks!"Then he said: "Every living being is born on our nature: then when he becomes able to speak, his parents turn him into a Jew or a Christian."
In another Hadith which has been reported by lmam Ahmad on the authority of 'Ayad bin Himar-ul-Mujashi'i, it has been related that one day the Holy Prophet said during an address: "My Lord says: I had created aII My servants on true Faith; then the satans came and led them astray from their Faith, and made unlawful what I had made lawful for them, and commanded them to associate with Me those for whom I have seat down no authority'."
*46 That is, "God has made man His servant and created him only for his own service. This natural disposition of man cannot be altered, however hard one may try. Neither can man effect a change in his position of a servant, nor can anything other than God become his God in the real sense. Man may make for himself as many gods as he may please, but the fact remains that he is the servant of none but One God alone. Man by his own folly and ignorance may regard anyone as holder of Divine attributes and powers and take any one as the maker and un-maker of his destiny, but the fact of the matter is that neither does anyone other than AIIah possess Divine attributes nor His authority, nor has anyone else the power to make or mat the destiny of man."
Another translation of this verse can be: "Do not effect any alteration in the Nature trade by Allah." That is, it is not right to corrupt and spoil the Nature on which Allah has created man.
*47 "Right and true Faith": To remain steadfast on one's true Nature.
مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا
الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ {30:31}
[Q30:31] Muneebeena
ilaihi wattaqoohu wa aqeemus Salaata wa laa takoonoo minal mushrikeen;
[Q30:31] Turning to Him, and be careful of (your duty to) Him and keep up prayer and be not of the polytheists.
[Q30:31] Turning to Him, and be careful of (your duty to) Him and keep up prayer and be not of the polytheists.
[Q30:31] Hendaklah kamu (wahai Muhammad
dan pengikut-pengikutmu) sentiasa rujuk kembali kepada ALLAH (SwT) (dengan
mengerjakan amal-amal bakti) serta bertakwalah kamu kepadaNya; dan kerjakanlah
sembahyang dengan betul sempurna dan janganlah kamu menjadi dari mana-mana
golongan orang musyrik
___________________________________________________________________________________________________________________________________________________
(30:31) (Adhere
to the True Faith and) turn to Him, *48 and hold Him in awe, *49 and establish Prayer, *50 and do not be of those who
associate others with Allah in His Divinity,
*48 That
is, "Whoever has adopted an attitude of independence and freedom and
turned away from his we Lord, and whoever has adopted service of another than
Allah and proved to be disloyal to his real and we Lord, should desist from
this, and return to the service of the One God. Whose real servant he is by
birth."
*49 That is, "You should have the fear that if in spite of being a servant of Allah by birth, you adopted the way of living independently of Him, or served another beside Him, you will have to suffer a severe punishment for rebellion and ingratitude. Therefore, you should avoid every such way of life which earns you the wrath of God."
*50 BOTH TURNING TO AILAH AND HAVING FEAR OF HIS WRATH ARE THE ACTS OF THE HEART. This state of the heart, for its manifestation and stability, inevitably needs a physical act, which thay make it known to others in society that so-and-so has really returned to the service of One Allah alone, and which, at the same time, may go on nourishing and developing the state of piety and devotion in one's own self all by means of practical experience and discipline. That is why immediately after giving the Command for a mental change Allah has given the Command for this physical act, i,e. establishment of the Salat. As long as an idea is only an idea in the mind of man, it can neither be stable nor enduring. It may fade away or even change. But when he starts practising it, the idea takes root in him and goes on increasing in stability and strength with more and more practice; so much so that when it has become a belief it can neither change nor fade away easily. Considered from this viewpoint, no act can be more effective than the offering of the Prayer regularly five times a day for strengthening piety and fear of God in oneself. The other act, whatever it be, is carried out at intervals, or in different forms on different occasions, but the Prayer is an act, which is performed every few hours in one and the same specific form permanently, in which man has to rehearse over and over again the whole lesson taught him by the Qur'an about Islam, so that he dces not forget it. Furthermore, both the believers and the disbelievers have to know who among the people has given up the way of rebellion and adopted the way of obedience to the Lord. The believers have to know this so that they can form into a community and society and can cooperate with one another in the way of Allah; then as soon as the relationship of any one of them starts showing signs of laxity with respect to the Faith and Islam, this should become known to all of them at once. The disbelievers have to know this so that the dorment nature in them wakens up when they see the people from their own kith and kin turning humbly to their real God over and over again, and till their nature wakes up they continue to be awe-stricken when they see the practical enthusiasm of the obedient servants of God. For these two objectives also the establishment of the Prayer is the most effective means.
Here, it should be noted that the Command for the establishment of the Prayer was given at Makkah at a time when a handful of the Muslims were being severely persecuted by the disbelieving Quraish, and went on being persecuted for another nine years after this. At that time there was 'no sign of the lslamic government yet in sight. If the offering of the Prayer was meaningless without the Islamic government, as some ignorant people think, or if the establishment of the Salat did not mean the offering of the Prayer at all but the establishment of Nizami-Rububiyat (order of Providence), as the deniers of Hadith claim, the Qur'anic injunction at that stage would have been meaningless. The question is: How did the Holy Prophet and the Muslims carry out this Command for nine years after it had been enjoined?
*49 That is, "You should have the fear that if in spite of being a servant of Allah by birth, you adopted the way of living independently of Him, or served another beside Him, you will have to suffer a severe punishment for rebellion and ingratitude. Therefore, you should avoid every such way of life which earns you the wrath of God."
*50 BOTH TURNING TO AILAH AND HAVING FEAR OF HIS WRATH ARE THE ACTS OF THE HEART. This state of the heart, for its manifestation and stability, inevitably needs a physical act, which thay make it known to others in society that so-and-so has really returned to the service of One Allah alone, and which, at the same time, may go on nourishing and developing the state of piety and devotion in one's own self all by means of practical experience and discipline. That is why immediately after giving the Command for a mental change Allah has given the Command for this physical act, i,e. establishment of the Salat. As long as an idea is only an idea in the mind of man, it can neither be stable nor enduring. It may fade away or even change. But when he starts practising it, the idea takes root in him and goes on increasing in stability and strength with more and more practice; so much so that when it has become a belief it can neither change nor fade away easily. Considered from this viewpoint, no act can be more effective than the offering of the Prayer regularly five times a day for strengthening piety and fear of God in oneself. The other act, whatever it be, is carried out at intervals, or in different forms on different occasions, but the Prayer is an act, which is performed every few hours in one and the same specific form permanently, in which man has to rehearse over and over again the whole lesson taught him by the Qur'an about Islam, so that he dces not forget it. Furthermore, both the believers and the disbelievers have to know who among the people has given up the way of rebellion and adopted the way of obedience to the Lord. The believers have to know this so that they can form into a community and society and can cooperate with one another in the way of Allah; then as soon as the relationship of any one of them starts showing signs of laxity with respect to the Faith and Islam, this should become known to all of them at once. The disbelievers have to know this so that the dorment nature in them wakens up when they see the people from their own kith and kin turning humbly to their real God over and over again, and till their nature wakes up they continue to be awe-stricken when they see the practical enthusiasm of the obedient servants of God. For these two objectives also the establishment of the Prayer is the most effective means.
Here, it should be noted that the Command for the establishment of the Prayer was given at Makkah at a time when a handful of the Muslims were being severely persecuted by the disbelieving Quraish, and went on being persecuted for another nine years after this. At that time there was 'no sign of the lslamic government yet in sight. If the offering of the Prayer was meaningless without the Islamic government, as some ignorant people think, or if the establishment of the Salat did not mean the offering of the Prayer at all but the establishment of Nizami-Rububiyat (order of Providence), as the deniers of Hadith claim, the Qur'anic injunction at that stage would have been meaningless. The question is: How did the Holy Prophet and the Muslims carry out this Command for nine years after it had been enjoined?
مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا
شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ {30:32}
[Q30:32] Minal
lazeena farraqoo deenahum wa kaanoo shiya'an kullu hizbim bimaa ladaihim
farihoon.
[Q30:32] Of those who divided their religion and became sects, every sect rejoicing in what they had with them.
[Q30:32] Of those who divided their religion and became sects, every sect rejoicing in what they had with them.
[Q30:32] Iaitu
orang-orang yang menjadikan fahaman agama mereka berselisihan mengikut
kecenderungan masing-masing serta mereka pula menjadi berpuak-puak; tiap-tiap
puak bergembira dengan apa yang ada padanya (dari fahaman dan amalan yang
terpesong itu).
As also said in Araf 7:38 those groups of people who rejoice in their success in
this world will curse each other on the Day of Judgement.
____________________________________________________________________________________________________________________________________________________
(30:32) those who have split up their religion and have
become divided into sects, each party exulting in what they have. *51
*51 This is an
allusion to the fact that the real way of life for mankind is the same Way of
Nature as elucidated above. This way of life has not evolved from a
polytheistic circled to Tauhid as thought by those who invent a philosophy of
religion on the basis of speculation. But, contrary to this, ALL THE RELIGIONS
FOUND IN THE WORLD TODAY HAVE APPEARED BECAUSE OF THE CORRUPTION OF THE
ORIGINAL WAY OF LIFE. This corruption
occurred because different people added their different self-made creeds to the
natural realities and created separate sects and every-one became a devotee of
the additional thing, which was the basis of the separate sect, and gave
up the original Way of life. Now the only way of attaining true guidance is
that one should return to the original Reality which was the basis of the true
Faith, and rid oneself of all the later
additions and excrescences and their devotees. If he still keeps any kind of
contact with them, he will only be harming the true Faith.
وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُمْ
مُنِيبِينَ إِلَيْهِ ثُمَّ إِذَا أَذَاقَهُمْ مِنْهُ رَحْمَةً إِذَا فَرِيقٌ
مِنْهُمْ بِرَبِّهِمْ يُشْرِكُونَ {30:33}
[Q30:33] Wa
izaa massan naasa durrun da'aw Rabbahum muneebeena ilaihi summa izaaa azaqahum
minhu rahmatan izaa fareequm minhum be Rabbihim yushrijoun,
[Q30:33] And when harm afflicts men, they call upon their Lord, turning to Him, then when He makes them taste of mercy from Him, lo! Some of them begin to associate (others) with their Lord,
[Q30:33] And when harm afflicts men, they call upon their Lord, turning to Him, then when He makes them taste of mercy from Him, lo! Some of them begin to associate (others) with their Lord,
[Q30:33] Dan apabila manusia disentuh
oleh sesuatu bahaya, mereka segera berdoa kepada Tuhan mereka dengan keadaan
rujuk kembali bertaubat kepadaNya; kemudian apabila ALLAH (SwT) memberi mereka
merasai sesuatu rahmat daripadaNya, tiba-tiba sebahagian dari mereka
mempersekutukan sesuatu yang lain dengan Tuhannya;
Refer to the commentary
of Yunus 10:12
and
Nahl 16:53.
____________________________________________________________________________________________________________________________________________________
(30:33) (Such are human beings) that when any
misfortune befalls them, they cry to their Lord, penitently turning to
Him. *52 But no sooner that He lets them have a taste of
His Mercy than some of them begin associating others with their Lord in His
Divinity *53
*52 This is a
clear proof of the fact that in the depths of their heart there still exists an
evidence of Tauhid. Whenever the hopes start crumbling, their hearts cry out
from within that the real Ruler of the universe is its Master and His help
alone can improve their lot.
*53 That is, "They again start presenting offerings before other deities, and claiming that their misfortune has been removed through the help and grace of such and such a saint and shrine."
*53 That is, "They again start presenting offerings before other deities, and claiming that their misfortune has been removed through the help and grace of such and such a saint and shrine."
لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ فَتَمَتَّعُوا
فَسَوْفَ تَعْلَمُونَ {30:34}
[Q30:34] Li yakfuroo bimaaa
aatainaahum; fatamatta'oo fasawfa ta'lamoon.
[Q30:34] So as to be ungrateful for what We have given them; but enjoy yourselves (for a while), for you shall soon come to know.
[Q30:34] So as to be ungrateful for what We have given them; but enjoy yourselves (for a while), for you shall soon come to know.
[Q30:34] Dengan sebab itu, mereka
mengingkari nikmat-nikmat yang telah Kami berikan kepadanya. Maka (dikatakan
kepada mereka): Bersenang-senanglah kamu (bagi sementara), kemudian kamu akan
mengetahui (balasan kederhakaan kamu).
Refer to the commentary
of Nahl 16:55.
____________________________________________________________________________________________________________________________________________________
(30:34) so that they may show ingratitude
to Us for the favours We had bestowed upon them. So, enjoy yourselves a while;
but then you shall soon come to know.
أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا فَهُوَ
يَتَكَلَّمُ بِمَا كَانُوا بِهِ يُشْرِكُونَ {30:35}
[Q30:35] Am
anzalnaa 'alaihim sultaanan fahuwa yatakallamu bimaa kaanoo bihee yushrikoon.
[Q30:35] Or, have We sent down upon them an authority so that it speaks of that which they associate with Him?
[Q30:35] Or, have We sent down upon them an authority so that it speaks of that which they associate with Him?
[Q30:35] Pernahkah Kami menurunkan
kepada mereka (yang musyrik itu) sebarang bukti keterangan, lalu dia
menerangkan jalan yang membolehkan mereka lakukan perbuatan syirik itu?
____________________________________________________________________________________________________________________________________________________
(30:35) Have
We sent down any sanction which provides support to their associating others
with Allah in His Divinity? *54
*54 That
is "What authority have they got to say that the calamities are not
averted by God but by the so-called saint? Does common sense approve of it? Or,
is there any Divine Book which says that AIlah has delegated His powers to such
and such saints, and that they should now be invoked by the people to help them
out of difficulties?"
وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا
ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ
يَقْنَطُونَ {36}
[Q30:36] Wa
izaaa azaqnan naasa rahmatan farihoo bihaa wa in tusibhum sayyi'atum bimaa
qaddamat aydeehim izaa hum yaqnatoon.
[Q30:36] And when We make people taste of mercy they rejoice in it, and if an evil befall them for what their hands have already wrought, lo! They are in despair.
[Q30:36] And when We make people taste of mercy they rejoice in it, and if an evil befall them for what their hands have already wrought, lo! They are in despair.
[Q30:36] Dan apabila Kami beri manusia
merasai sesuatu rahmat, mereka bergembira dengannya (sehingga lupa daratan) dan
jika mereka ditimpa sesuatu bencana disebabkan apa yang telah dilakukan oleh
tangan mereka sendiri, tiba-tiba mereka berputus asa.
Refer to the commentary
of Yunus 10:12,
and
Nahl 16:53 and 54.
____________________________________________________________________________________________________________________________________________________
(30:36) When We make people have a taste of Our Mercy,
they exult in it; and when any misfortune befalls them in consequence of their
deeds, then lo and behold, they despair. *55
*55 In the
preceding verse that has been censured for his ignorance, folly and
ingratitude. In this verse, he has been censured for puerility and meanness
When a person attains a little wealth and power and respect, and he sees that
his business has started flourishing, he forgets that he has been given all
this by AIIah. He exults at his success and is so puffed up and conceited that
he has neither any regard left for Allah nor for the people. But as soon as
good luck deserts him, he loses heart and a single stroke of iII-luck so
disheartens and frustrates him that he is prepared to do any mean thing, even
commit suicide.
أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ
لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ
يُؤْمِنُونَ {30:37}
[Q30:37] Awalam
yaraw annaL Laaha yabsutur rizqa limai yashaaa'u wa yaqdir; inna fee zaalika la
Aayaatil liqawminy yu’minoon.
[Q30:37] Do they not see that ALLAH (SWT) makes ample provision for whom He pleases, or straitens? Most surely there are signs in this for a people who believe.
[Q30:37] Do they not see that ALLAH (SWT) makes ample provision for whom He pleases, or straitens? Most surely there are signs in this for a people who believe.
[Q30:37] (Mengapa mereka bersikap
demikian?) dan mengapa mereka tidak melihat (dengan hati mereka) bahawa ALLAH
(SwT) memewahkan rezeki bagi sesiapa yang dikehendakiNya (sebagai cubaan adakah
orang itu bersyukur atau sebaliknya) dan Dia juga yang menyempitkannya (sebagai
ujian samada diterima dengan sabar atau tidak)? Sesungguhnya hal yang demikian
itu mengandungi keterangan-keterangan (yang membuktikan kekuasaan ALLAH (SwT))
bagi orang-orang yang beriman.
Refer to the commentary
of Qasas 28:83.
____________________________________________________________________________________________________________________________________________________
(30:37) Do they not see that Allah enlarges and
straitens the sustenance of those whom He pleases? There are Signs in this for
those who believe. *56
*56 That is,
"The believers can learn how disbelief and shirk affect man's morality and
what is the impact of belief in Allah on his morals. The person who sincerely
believes Allah and looks upon Him as the Master of the treasure-houses of
provisions, can never be involved in meanness, in which those forgetful of God
are involved. If he is given abundantly he will not be puffed up; he will
rather be grateful to Allah, will treat his fellowmen generously and benevolently,
and will expend 'his God-given wealth for His sake. On the other hand, he will
exercise patience; he will never gamble away his honesty and self-respect, but
will have hope of Allah's bounty till the last. Such a moral excellence can
neither fall to the lot of an atheist nor of a polytheist."
فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ
وَابْنَ السَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ۖ
وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {30:38}
[Q30:38] Fa
aati zal qurbaa haqqahoo walmiskeena wabnassabeel; zaalika khairul lil lazeena
yureedoona WajhaL Laahi wa ulaaa'ika humul muflihoon.
[Q30:38] Then give to the near of kin his due, and to the needy and the wayfarer; this is best for those who desire ALLAH (SWT)'s pleasure, and these it is who are successful.
[Q30:38] Then give to the near of kin his due, and to the needy and the wayfarer; this is best for those who desire ALLAH (SWT)'s pleasure, and these it is who are successful.
[Q30:38] Maka (bagi menyatakan sikap
syukur) berikanlah kepada kerabatmu dan orang miskin serta orang musafir akan
haknya masing-masing; pemberian yang demikian adalah baik bagi orang-orang yang
bertujuan memperoleh keredaan ALLAH (SwT) dan mereka itulah orang-orang yang
berjaya.
Refer to the commentary
of 1.
Anfal 8:41; 2. Nahl 16:90; 3. Bani Israil 17:26; 4. Naml 27:15 and 16 and 5. Maryam 19:2 to 5 for "Give what is
due to kindred," and the issue of Fadak.
AFTER THE REVELATION OF THIS VERSE
THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD)
GAVE THE GARDEN OF FADAK TO BIBI FATIMAH.
____________________________________________________________________________________________________________________________________________________
(30:38) So give his due to the near of
kin, and to the needy, and to the wayfarer. *57 That is better for
those who desire to please Allah. It is they who will prosper. *58
*57 It has not
been said: "Give charity to the relative, the needy and the wayfarer, but
their due because this is their right (due to them from you), which you must
give them in any case. You will not do them any favour if you part with a part
of your wealth for their sake. You should remember it well that if the real
owner of the wealth has given you more than others, your extra wealth is, in
fact, the right of others, which has been given to you for your trial so that
your Lord may see whether you recognize the rights of others and render their
rights to them or not."
Anyone who reflects over this Divine Command and its real spirit cannot help feeling that the way proposed by the Qur'an. For man's moral and spiritual development inevitably envisages the existence of a free society and economy. This development is not possible in a social environment in which the people's rights of ownership are set aside and stifled. The system in which the state assumes ownership of aII resources and the government machinery the entire responsibility of distributing provisions among the people, so much so that neither can an individual recognize the right of the other and render it, nor a person develop a feeling of goodwill for the other after he has received help, is a purely communist system. Such an economic and social system, which is being advocated in our country today under the deceptive name of the 'Qur'anic Order of Providence" (Nizam-i Rububiyat), is entirely opposed to the Qur'anic scheme itself, for it suppresses the development of individual morality and formation of character altogether. The Qur'anic scheme can operate and function only in a society where the individuals own some resources of wealth, possess rights to expend it freely, and then render willingly and sincerely the rights of God and His servants. In such a society alone there can arise the possibility that, on the one hand, the people may develop individually the virtues of sympathy, kindliness and affection, sacrifice, recognition of the rights of others and rendering those rights in the right spirit, and on the other, the beneficiaries may develop in their hearts pure feelings of well-wishing, gratitude and thankfulness for the donors. This system only can produce the ideal conditions in which the elimination of evil and the promotion of goodness does not depend on the intervention of a law-enforcing authority but the people's own purity of the self and their own good intentions take up this responsibility.
*58 This does not mean that true success can be attained just by rendering the rights of the needy and the wayfarer and the relative and nothing else is needed to be done for this. But it means that those who do not recognize these rights of others nor render them, will not attain true success. It will be attained by those who render the rights sincerely only for the sake of Allah's goodwill and pleasure.
Anyone who reflects over this Divine Command and its real spirit cannot help feeling that the way proposed by the Qur'an. For man's moral and spiritual development inevitably envisages the existence of a free society and economy. This development is not possible in a social environment in which the people's rights of ownership are set aside and stifled. The system in which the state assumes ownership of aII resources and the government machinery the entire responsibility of distributing provisions among the people, so much so that neither can an individual recognize the right of the other and render it, nor a person develop a feeling of goodwill for the other after he has received help, is a purely communist system. Such an economic and social system, which is being advocated in our country today under the deceptive name of the 'Qur'anic Order of Providence" (Nizam-i Rububiyat), is entirely opposed to the Qur'anic scheme itself, for it suppresses the development of individual morality and formation of character altogether. The Qur'anic scheme can operate and function only in a society where the individuals own some resources of wealth, possess rights to expend it freely, and then render willingly and sincerely the rights of God and His servants. In such a society alone there can arise the possibility that, on the one hand, the people may develop individually the virtues of sympathy, kindliness and affection, sacrifice, recognition of the rights of others and rendering those rights in the right spirit, and on the other, the beneficiaries may develop in their hearts pure feelings of well-wishing, gratitude and thankfulness for the donors. This system only can produce the ideal conditions in which the elimination of evil and the promotion of goodness does not depend on the intervention of a law-enforcing authority but the people's own purity of the self and their own good intentions take up this responsibility.
*58 This does not mean that true success can be attained just by rendering the rights of the needy and the wayfarer and the relative and nothing else is needed to be done for this. But it means that those who do not recognize these rights of others nor render them, will not attain true success. It will be attained by those who render the rights sincerely only for the sake of Allah's goodwill and pleasure.
وَمَا آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَ فِي أَمْوَالِ
النَّاسِ فَلَا يَرْبُو عِنْدَ اللَّهِ ۖ وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ
وَجْهَ اللَّهِ فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ{30:39}
[Q30:39] Wa
maaa aataitum mir ribal li yarbuwa feee amwaalin naasi falaa yarboo 'indaL Laahi
wa maaa aataitum min zaakaatin tureedoona wajhaL Laahi fa ulaaa'ika humul mud’ifoun.
[Q30:39] And whatever you lay out as usury, so that it may increase in the property of men, it shall not increase with ALLAH (SWT); and whatever you give in charity, desiring ALLAH (SWT)'s pleasure-- it is these (persons) that shall get manifold.
[Q30:39] And whatever you lay out as usury, so that it may increase in the property of men, it shall not increase with ALLAH (SWT); and whatever you give in charity, desiring ALLAH (SWT)'s pleasure-- it is these (persons) that shall get manifold.
[Q30:39] Dan (ketahuilah bahawa) sesuatu
pemberian atau tambahan yang kamu berikan, supaya bertambah kembangnya dalam
pusingan harta manusia maka ia tidak sekali-kali akan kembang di sisi ALLAH
(SwT) (tidak mendatangkan kebaikan) dan sebaliknya sesuatu pemberian sedekah
yang kamu berikan dengan tujuan mengharapkan keredaan ALLAH (SwT) semata-mata,
maka mereka yang melakukannya itulah orang-orang yang beroleh pahala
berganda-ganda.
Lending money
on the condition that it will be repaid with a certain increase in the amount
lent is called ‘RIBA’ AND COLLECTING SUCH AN INCREASE IS
FORBIDDEN IN ISLAM.
One has to show practical sympathy to someone in need by lending the
monetary help needed without any such condition of enhanced repayment.
The
reward from ALLAH (SWT) for such selfless service to fellow beings will be
manifold---the return shall be multiplied many times the amount lent.
Refer to the commentary
of Baqarah 2:275,
and
277.
____________________________________________________________________________________________________________________________________________________
(30:39) Whatever you pay as interest so that it may
increase the wealth of people does not increase in the sight of Allah. *59 As
for the Zakah that you give, seeking with it Allah’s good pleasure, that is
multiplied manifold. *60
*59 This is the
first verse revealed in the Qur'an that condemned interest. It only says this:
"You pay interest thinking that it will cause an increase in the wealth of
the money-lender. But actually, in the sight of Allah, interest does not
increase the wealth, but the wealth is increased by the payment of the Zakat
". Afterwards when the Commandment prohibiting interest was sent down at
Madinah, it was said: "Allah deprives interest of all blessing and
develops charity." (For the later Commands, see AI-i`Imran: 130, and
AI-Baqarah: 275 to 281).
This verse has been given two interpretations by the commentators. One section of them says: Here riba'does not mean the interest which is forbidden by the Shari'ah, but it means the gift or the present which is given with the intention that the recipient will return it redoubled, or will perform some useful service for the donor, or his becoming prosperous will be beneficial for the donor himself. "This is the view of Ibn `Abbas, Mujahid, Dahhak, Qatadah, 'Ikrimah, Muhammad bin Ka'b al-Qurzi and Sha'bi. Probably this comment has been made by these scholars for the reason that in this verse the only consequence mentioned of the act is that in the sight of Allah such wealth will not increase at aII; if, however, it had meant the interest forbidden by the Shari'ah, it would have been positively said that it will be severely punished by AIIah. The other group differs from this and says that it means the same well known riba' which has been forbidden by the Shari ah. This is the opinion of Hasan Basri and Suddi, and 'Allama Alusi also has opined that the apparent meaning of the verse is the same, for riba, in Arabic is used in the same meaning. This interpretation has been adopted by the commentator Nisaburi also.
In our opinion also this second interpretation is correct, for the argument given in favour of the first interpretation is not enough for discarding the well known meaning of the word riba'. In the period when Surah Ar-Rum was sent down, interest had not been forbidden yet. The prohibition was made several years afterwards. The way of the Qur'an is that it first prepares the minds for the thing that it has to prohibit at a later stage. About wine also the only thing said in the beginning was that it is not pure food. (An-Nahl: 67). Then in AI-Baqarah: 219, it was said that the harm of its sin is greater than its benefit. Then it was enjoined that the Prayer should not be offered in the state of intoxication. (An-Nisa': 43). Then, finally, it was prohibited totally. Similarly, about interest here it has been only said that it dces not increase the wealth, but the real increase is caused by the Zakat. After this, the compound interest was forbidden (Ali-`Imran: 130); and finally, interest itself was made absolutely unlawful. (AI-Baqarah: 275).
*60 There is no limit to this increase. The greater the sincerity of intention, the deeper the sense of sacrifice, the greater the intensity of desire for Allah's pleasure with which a person spends his wealth in His way, the greater and snore handsome will be the rewards that Allah will give him. According to an authentic Hadith, even if a person gives a fig in the way of AIIah, AIIah will increase it to the size of Mount Uhud.
This verse has been given two interpretations by the commentators. One section of them says: Here riba'does not mean the interest which is forbidden by the Shari'ah, but it means the gift or the present which is given with the intention that the recipient will return it redoubled, or will perform some useful service for the donor, or his becoming prosperous will be beneficial for the donor himself. "This is the view of Ibn `Abbas, Mujahid, Dahhak, Qatadah, 'Ikrimah, Muhammad bin Ka'b al-Qurzi and Sha'bi. Probably this comment has been made by these scholars for the reason that in this verse the only consequence mentioned of the act is that in the sight of Allah such wealth will not increase at aII; if, however, it had meant the interest forbidden by the Shari'ah, it would have been positively said that it will be severely punished by AIIah. The other group differs from this and says that it means the same well known riba' which has been forbidden by the Shari ah. This is the opinion of Hasan Basri and Suddi, and 'Allama Alusi also has opined that the apparent meaning of the verse is the same, for riba, in Arabic is used in the same meaning. This interpretation has been adopted by the commentator Nisaburi also.
In our opinion also this second interpretation is correct, for the argument given in favour of the first interpretation is not enough for discarding the well known meaning of the word riba'. In the period when Surah Ar-Rum was sent down, interest had not been forbidden yet. The prohibition was made several years afterwards. The way of the Qur'an is that it first prepares the minds for the thing that it has to prohibit at a later stage. About wine also the only thing said in the beginning was that it is not pure food. (An-Nahl: 67). Then in AI-Baqarah: 219, it was said that the harm of its sin is greater than its benefit. Then it was enjoined that the Prayer should not be offered in the state of intoxication. (An-Nisa': 43). Then, finally, it was prohibited totally. Similarly, about interest here it has been only said that it dces not increase the wealth, but the real increase is caused by the Zakat. After this, the compound interest was forbidden (Ali-`Imran: 130); and finally, interest itself was made absolutely unlawful. (AI-Baqarah: 275).
*60 There is no limit to this increase. The greater the sincerity of intention, the deeper the sense of sacrifice, the greater the intensity of desire for Allah's pleasure with which a person spends his wealth in His way, the greater and snore handsome will be the rewards that Allah will give him. According to an authentic Hadith, even if a person gives a fig in the way of AIIah, AIIah will increase it to the size of Mount Uhud.
اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ
يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَفْعَلُ مِنْ
ذَٰلِكُمْ مِنْ شَيْءٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ {30:40}
[Q30:40] Allaahul
lazee khalaqa kum summa razaqakum summa yumeetukum summa yuhyeekum hal min
shurakaaa'ikum mai yaf'alu min zaalikum min shai'; Sub haanahoo wa Ta'aalaa
'ammaa yushrikoon.
[Q30:40] ALLAH (SWT) is He Who created you, then gave you sustenance, then He causes you to die, then brings you to life. Is there any of your associate-gods who does aught of it? Glory be to Him, and exalted be He above what they associate (with Him).
[Q30:40] ALLAH (SWT) is He Who created you, then gave you sustenance, then He causes you to die, then brings you to life. Is there any of your associate-gods who does aught of it? Glory be to Him, and exalted be He above what they associate (with Him).
[Q30:40] ALLAH (SwT) jualah yang
mencipta kamu; kemudian Dia memberi rezeki kepada kamu; sesudah itu Dia
mematikan kamu; kemudian Dia menghidupkan kamu semula. Adakah di antara
makhluk-makhluk yang kamu sekutukan dengan ALLAH (SwT) itu sesiapa yang dapat
berbuat sesuatu pun dari segala yang tersebut? Maha Suci ALLAH (SwT) dan
Tertinggi keadaanNya dari apa yang mereka sekutukan (denganNya).
____________________________________________________________________________________________________________________________________________________
(30:40) It
is Allah *61 Who
created you, then bestowed upon you your sustenance, *62 and
He will cause you to die and then will bring you back to life. Can any of those
whom you associate with Allah in His Divinity! do any such thing? *63 Glory
be to Him and exalted be He above whatever they associate with Allah in His
Divinity.
*61 From here again the discourse turns to the theme of
Tauhid and the Hereafter for the admonition of the disbelievers and the
mushriks.
*62 That is, "He provided all the various means in the earth for your sustenance and made such arrangements that everyone should receive something from the circulation of the provision."
*63 That is, "If those whom you have set up as deities can neither create, nor provide sustenance, nor have power over life and death, nor can raise you back to life after death, then what for have you set them up as your deities?"
*62 That is, "He provided all the various means in the earth for your sustenance and made such arrangements that everyone should receive something from the circulation of the provision."
*63 That is, "If those whom you have set up as deities can neither create, nor provide sustenance, nor have power over life and death, nor can raise you back to life after death, then what for have you set them up as your deities?"
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