SURAH (32) AS-SADJA (AYA 1 to 30)
Sura (32) AS-SADJA (Prostration) Aya 1 to 30 in 3 Sections
Revealed in Makka
The name of the Surah has been drawn from the
quality of the true believers in ALLAH (SWT) who remember ALLAH (SWT) and offer
prostration to him, mention in this Surah---There is a reference to the genesis
of mankind and the resurrection which is sure to be effected---Believers and
disbelievers can never be equalised----The excellence of the reward being such
that none coud know it, for it is such that neither any eye has seen the like
of it nor any ear has heard anything about it and nor any heart can conceive
it---Reference to the grant of the scripture to Moses---The Holy Prophet, is
asked to wait and see the fate of his opponents in this world as well as in the
hereafter.
SECTION 1
Qur’an, the Book from the Lord of the World.
Qur’an
doubthlessly the Book from the Lord of the Worlds, given to the Holy Prophet
Muhammad to warn mankind that they may be guided aright---The creation of the
Universe---The creation of Man.
الم {32:1}
[Q32:1] Alim-Laaam-Meeem.
[Q32:1] Alif Lam Mim.
[Q32:1] Alif Lam Mim.
See commentary of Baqarah 2:1.
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(32:1) Alif. Lam. Mim.
تَنْزِيلُ الْكِتَابِ لَا رَيْبَ فِيهِ مِنْ رَبِّ
الْعَالَمِينَ {32:2}
[Q32:2] Tanzeelul
Kitaabi 'laaraiba feehi mir rabbil 'Aalameen.
[Q32:2] The revelation of the Book, there is no doubt in it, is from the Lord of the worlds.
[Q32:2] The revelation of the Book, there is no doubt in it, is from the Lord of the worlds.
[Q32:2] Diturunkan Al-Quran ini, dengan tidak ada sebarang syak padanya, dari
Tuhan yang memelihara dan mentadbirkan sekalian alam.
See commentary of Baqarah 2:2.
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(32:2) This Book, beyond all doubt, was revealed by
the Lord of the Universe. *1
*1 Several Surahs of the Qur'an
begin with one or the other such introductory sentence, which is meant to
declare at the outset wherefrom this discourse is being issued. This is
apparently the same sort of an introductory sentence as an announcer speaks in
the beginning of a radio programme to tell which radio station he is speaking
from. But unlike the ordinary announcement from a radio station, when the
extraordinary declaration at the beginning of a Surah is made to the effect
that this message is being issued by the Ruler of the Universe, it is not
merely meant to specify the origin of the discourse, but, besides, it also puts
forward a big claim, a great challenge and a severe warning, for at the very
outset it gives the big news that this .is not human but the Lord of the
Worlds' Word. This declaration at once brings man face to face with the grave
question: "Should I or should I not accept this claim? If I accept it I
shall have to bow my head in submission before it for ever. Then, Ishall be
left with no freedom concerning it. If I do not accept it, I shall have to take
the great risk that if it be really the Lord of the Worlds' Word, I shall have
to meet with eternal misery and misfortune in consequence of rejecting
it." That is why this introductory sentence solely on account of its
extraordinary nature compels man to listen to this Word with frill attention
and seriousness, and then take the decision whether he would accept it as
Divine Word or not; Here, what has been said is not merely that this Book has
been sent down by the Lord of the Worlds, but, besides, it also asserts most
forcefully:" It is without any doubt the Book of God: there is absolutely
no room for doubt about its having been revealed by Allah." If this
assertive sentence is studied in the actual context itself, it will be seen
that it contains the argument also along with the assertion, and this argument
was not hidden from the people of Makkah before whom the assertion was being
made. The whole life of the person presenting it had been spent before them.
They had known him before he presented the Book as well as after he had
presented it. They knew that the person presenting the Book with that assertion
was the most righteous, the most serious and the most pious and virtuous man of
their society. They also knew that until a day before he made the claim to
Prophethood, no one had ever heard from him those things which he had started
presenting suddenly just after his claim to Prophethood. They found a marked
difference between the diction and style used in the Book and the diction and
style used by Muhammad (upon whom be Allah's peace) himself, in his daily life,
and they also recognized naturally that one and the same person could not have
two styles so different from each other. They were also experiencing the highly
miraculous literature being presented in the Book and, being the Arabic
speaking people themselves, knew that all their literary men and poets were
feeling utterly helpless in producing anything the like of it. They were also
not unaware that there was a world of difference between the literary
productions and orations of their poets and sorcerers and orators, and the
Divine discourses being recited before them and the sublimity of the pure
themes being presented in them. They did not see in the Book and in the message
of the one presenting it any trace whatever of selfishness, which is always
present in the work and message of a false claimant to prophethood. They could
not fmd out, however, hard they might have tried, that Muhammad (upon whom be
Allah's peace) by laying claim to Prophethood was trying to secure a certain
benefit for himself or his family or his clan and tribe, or that he had any
vested interest in the message he gave. Then, they could also see what sort of
the people of their society wcrc being drawn to his message and what great
revolution was taking place in them as soon as they came in contact with his
invitation. AII these things together supported and proved the assertion and
claim. That is why in that background it was enough to say that it is beyond
any doubt a Book that pas been sent down by the Lord of the Worlds. No further
argument was needed to substantiate the claim.
*2 After the above introductory sentence, the first objection of the polytheists of Makkah, which they raised concerning the Prophethood of the Holy Prophet, is being dealt with.
*3 This is not merely a question but also an expression of great surprise and astonishment. It means to imply this: In spite of all those things on account of which this Book is, without any doubt, a Revelation from Allah, do those people yet say stubbornly that Muhammad (upon whom be Allah's peace) has himself forged it and is falsely attributing it to Allah? Don't they feet any shame in uttering such a senseless and baseless accusation? Don't they at all realize what opinion will those people form who are aware of Muhammad (upon whom be Allah's peace) and his work and his discourses and also understand the Book, when they hear their absurd accusation?
*2 After the above introductory sentence, the first objection of the polytheists of Makkah, which they raised concerning the Prophethood of the Holy Prophet, is being dealt with.
*3 This is not merely a question but also an expression of great surprise and astonishment. It means to imply this: In spite of all those things on account of which this Book is, without any doubt, a Revelation from Allah, do those people yet say stubbornly that Muhammad (upon whom be Allah's peace) has himself forged it and is falsely attributing it to Allah? Don't they feet any shame in uttering such a senseless and baseless accusation? Don't they at all realize what opinion will those people form who are aware of Muhammad (upon whom be Allah's peace) and his work and his discourses and also understand the Book, when they hear their absurd accusation?
أَمْ يَقُولُونَ افْتَرَاهُ ۚ بَلْ هُوَ الْحَقُّ
مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ
لَعَلَّهُمْ يَهْتَدُونَ {32:3}
[Q32:3] Am
yaqooloonaf taraahu bal huwal haqqu mir rabbika litunzira qawma maaa ataahum
min nazeerim min qablika la'allahum yahtadoon.
[Q32:3] Or do they say: He has forged it? Nay! It is the truth from your Lord that you may warn a people to whom no warner has come before you, that they may follow the right direction.
[Q32:3] Or do they say: He has forged it? Nay! It is the truth from your Lord that you may warn a people to whom no warner has come before you, that they may follow the right direction.
[Q32:3] (Orang-orang kafir tidak mengakui hakikat yang demikian) bahkan mereka
mengatakan: Dialah (Muhammad) yang mengada-adakan Al-Quran menurut rekaannya.
(Dakwaan mereka itu tidaklah benar) bahkan Al-Quran ialah perkara yang benar
dari Tuhanmu (wahai Muhammad), supaya engkau memberi ingatan dan amaran kepada
kaum (mu) yang telah lama tidak didatangi sebarang pemberi ingatan dan amaran
sebelummu, semoga mereka beroleh hidayat petunjuk.
Since the departure
of prophet Isa no prophet was sent by ALLAH (SWT) TILL the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to prevent people from going astray from the right path. ***BY THE TIME of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) the earlier revealed scriptures had been
corrupted by human ignorance, or selfishness, or lost altogether. Refer to
"The Tawrat" and "The Injil".
THE QURAN WAS REVEALED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD)
DIRECT FROM ALLAH (SWT), THEREFORE IT DOES NOT
CONTAIN ANY HUMAN CONJECTURE OR POINT OF VIEW IN
WHICH THERE IS ALWAYS ROOM FOR DISPUTE OR DOUBT.
THE FINAL BOOK OF GUIDANCE IS A DIVINE REVELATION. Refer to the commentary of Baqarah 2:2, 23, 24, 40, 78, 89, 253; Ali
Imran 3:7. 81 Anfal 8:31 to 33 and Anam 6:25 and 26.
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(32:3) Or do *2 they say: “He has fabricated
it?” *3 Nay, it is the Truth from your Lord so that you
may warn a people to whom no warner came before you; *4 perhaps
they will be guided to the Right Way. *5
*4 Just
as in the first verse it was considered sufficient to say, 'It is without any
doubt the Book of God," and no further argument was needed to be advanced
to prove the Qur'an to be Divine Word, so in this verse also the only thing
being said to refine the disbelievers' charge that the Qur'an was being forged
is: "It is the Truth from your Lord." The reason for it is the same
as we have given in E.N. 1 above. The listeners wcrc well aware of the person
who was presenting the Qur'an, of the environment in which he was presenting it
and the confidence and grace with which he was presenting it; they also knew
the Book, its diction and literary excellence and its themes; they were also
feeling the influence and impact it was having on contemporary society of
Makkah. Under those conditions the Book's being the Truth sent down by the Lord
of the Worlds, was such an evident factual reality that the mere mention of it
in clear and definite terms was enough to refute the accusation of the
disbelievers. Any attempt to strengthen this assertion by resort to reasoning
would have caused it to be weakened instead. The case would be like this.
Supposing its’ day and the sun is shining bright, and a stubborn person calls
it a dark night. To refute him it would be enough to say: "Do you call it
a night when the bright day is clearly visible aIIaround`.'" If after
this, one tried to bring logical arguments to prove the day to be day it would
not in any way strengthen the reply but would rather weaken it instead.
*5 That is; "Just, as its being the Truth and a Revelation from Allah is absolutely certain, so is its being based on wisdom and Allah's mercy for you also evident. You yourselves know that for the past many centuries no Prophet has been raised among you, and you also know that your entire nation has been involved in ignorance and moral degeneration and sheer backwardness. In a state like this if a Prophet has been raised among you to awaken you and show you the right way, you should not be surprised. This was a great need which Allah has fulfilled for the sake of your own welfare and well-being. One should note that in Arabia the light of the true Faith was first of aII spread by the Prophets Hud and- Salih, who lived in the pre-historic age. They were followed by the Prophets Abraham and Ishmael, who lived 2,500 years before the Holy Prophet. After them the last Prophet to be raised in Arabia before the Holy Prophet was the Prophet Shu'aib, who had passed about 2,000 years earlier. This is a very long period. That is why it has been said, and rightly so, that no warner had come to those people. This did not mean that no warner had ever come to them, but it meant that the people had long stood in need of a warner. Here, another question may arise in the minds, which should be answered straightaway. One may ask: When no Prophet had come to the Arabs for hundreds of years before the Holy Prophet, what would be the basis of accountability of the people who had lived in that age of ignorance? They could not tell guidance from deviation and error. Then, if they had gone astray, how could they be held responsible for their deviation? The answer is this: The detailed knowledge of the true Faith might have been lost to those people, but even in that age of ignorance the people were not unaware that the true Faith was based on TauhId, and the Prophets had never taught idol-worship to their followers. This truth was also contained in those traditions which the Arabs had received from the Prophets born in their own land, and they were also aware of this through the teachings of the Prophets Moses, David, Solomon and Jesus (peace be upon alI of them) who had been born in the land adjoining their own. In the traditions of Arabia also it was well known that in the earliest times the Arabs' real religion was the Religion of Abraham and that idol-worship had been .introduced among them by a person named `Amr bin Luhayy. In spite of the prevalence of shirk and idol-worship, there were living in different parts of Arabia many such people, who rejected shirk, professed Tauhid and openly condemned offering of sacrifices at the shrines of idols. In the age close to the Holy Prophet's own, there had passed people like Quss bin Sa`idat-il-Iyadi, Umayyah bin Abi as-Salt, Suwaid bin `Amr alMustaliqi, Waki' bin Salamah bin Zuhair al-Iyadi', `Amr bin Jundub al-Juhani, Abu Qais Sarmah bin Abi Anas, Zaid bin `Amr bin Nufail, Waraqah bin Naufal, 'Uthman bin al-Huwairith, `Ubaidah bin Jahsh, `Amir bin az-Zarb al-'Advani ' Allaf bin Shahab at-Tamimi; , Al-Mutalammis bin Umayyah al-Kinani; , Zuhair bin Abi Salma, Khalid bin Sinan bin Ghais al-'Absi, `Abdullah al-Quda`i and many others, who were known as Hunafa'. These people publicly professed Tauhid as the basis of the Faith and declared their dissociation from the religion of the mushriks. Obviously they had got this concept from whatever had remained behind from the influence of the teaching of the Prophets. Moreover, the inscriptions belonging to the 4th and 5th centuries A. D. , which have been discovered in Yaman as a result of modern archaeological research and investigation, reveal that a monotheistic religion existed there in that age, whose followers acknowledged ar-Rahman (the All-Merciful) and Rabb-us-sama' wa!-ard ( Lord of the heavens and earth) alone as the One and only Deity. An inscription dated 378 A.D. has been found from the ruins of a house of worship, which says that this house of worship has been built for the worship of "God of heavens" or "Lord of heavens". In an inscription of 465 A.D. there are words which clearly point to the doctrine of Tauhid. Similarly, an inscription of 512 A.D. has been discovered at Zabad, a place between the river Euphrates and Qinnasrin, in northern Arabia, bearing the words: Bism-ilahu, la 'izza illa lahu, /a shukra, ills lahv. All this shows that before the advent of the Holy Prophet, the teachings of the former Prophets had not altogether been forgotten, and there still existed many means which at least reminded man of the truth: "Your God is only One God." (For further explanation, see E.N. 84 of Surah AI-Furqan).
*5 That is; "Just, as its being the Truth and a Revelation from Allah is absolutely certain, so is its being based on wisdom and Allah's mercy for you also evident. You yourselves know that for the past many centuries no Prophet has been raised among you, and you also know that your entire nation has been involved in ignorance and moral degeneration and sheer backwardness. In a state like this if a Prophet has been raised among you to awaken you and show you the right way, you should not be surprised. This was a great need which Allah has fulfilled for the sake of your own welfare and well-being. One should note that in Arabia the light of the true Faith was first of aII spread by the Prophets Hud and- Salih, who lived in the pre-historic age. They were followed by the Prophets Abraham and Ishmael, who lived 2,500 years before the Holy Prophet. After them the last Prophet to be raised in Arabia before the Holy Prophet was the Prophet Shu'aib, who had passed about 2,000 years earlier. This is a very long period. That is why it has been said, and rightly so, that no warner had come to those people. This did not mean that no warner had ever come to them, but it meant that the people had long stood in need of a warner. Here, another question may arise in the minds, which should be answered straightaway. One may ask: When no Prophet had come to the Arabs for hundreds of years before the Holy Prophet, what would be the basis of accountability of the people who had lived in that age of ignorance? They could not tell guidance from deviation and error. Then, if they had gone astray, how could they be held responsible for their deviation? The answer is this: The detailed knowledge of the true Faith might have been lost to those people, but even in that age of ignorance the people were not unaware that the true Faith was based on TauhId, and the Prophets had never taught idol-worship to their followers. This truth was also contained in those traditions which the Arabs had received from the Prophets born in their own land, and they were also aware of this through the teachings of the Prophets Moses, David, Solomon and Jesus (peace be upon alI of them) who had been born in the land adjoining their own. In the traditions of Arabia also it was well known that in the earliest times the Arabs' real religion was the Religion of Abraham and that idol-worship had been .introduced among them by a person named `Amr bin Luhayy. In spite of the prevalence of shirk and idol-worship, there were living in different parts of Arabia many such people, who rejected shirk, professed Tauhid and openly condemned offering of sacrifices at the shrines of idols. In the age close to the Holy Prophet's own, there had passed people like Quss bin Sa`idat-il-Iyadi, Umayyah bin Abi as-Salt, Suwaid bin `Amr alMustaliqi, Waki' bin Salamah bin Zuhair al-Iyadi', `Amr bin Jundub al-Juhani, Abu Qais Sarmah bin Abi Anas, Zaid bin `Amr bin Nufail, Waraqah bin Naufal, 'Uthman bin al-Huwairith, `Ubaidah bin Jahsh, `Amir bin az-Zarb al-'Advani ' Allaf bin Shahab at-Tamimi; , Al-Mutalammis bin Umayyah al-Kinani; , Zuhair bin Abi Salma, Khalid bin Sinan bin Ghais al-'Absi, `Abdullah al-Quda`i and many others, who were known as Hunafa'. These people publicly professed Tauhid as the basis of the Faith and declared their dissociation from the religion of the mushriks. Obviously they had got this concept from whatever had remained behind from the influence of the teaching of the Prophets. Moreover, the inscriptions belonging to the 4th and 5th centuries A. D. , which have been discovered in Yaman as a result of modern archaeological research and investigation, reveal that a monotheistic religion existed there in that age, whose followers acknowledged ar-Rahman (the All-Merciful) and Rabb-us-sama' wa!-ard ( Lord of the heavens and earth) alone as the One and only Deity. An inscription dated 378 A.D. has been found from the ruins of a house of worship, which says that this house of worship has been built for the worship of "God of heavens" or "Lord of heavens". In an inscription of 465 A.D. there are words which clearly point to the doctrine of Tauhid. Similarly, an inscription of 512 A.D. has been discovered at Zabad, a place between the river Euphrates and Qinnasrin, in northern Arabia, bearing the words: Bism-ilahu, la 'izza illa lahu, /a shukra, ills lahv. All this shows that before the advent of the Holy Prophet, the teachings of the former Prophets had not altogether been forgotten, and there still existed many means which at least reminded man of the truth: "Your God is only One God." (For further explanation, see E.N. 84 of Surah AI-Furqan).
اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا
لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ {32:4}
[Q32:4] ALLaahul
lazee khalaqas samaawaati wal arda wa maa bainahumaa fee sittati ayyaam; Thummas
tawaa 'alal 'arsh; maa lakum min doonihee minw-wwaliyyinw-wala shafee'; afala
tatazakkaroon.
[Q32:4] ALLAH (SWT) is He Who created the heavens and the earth and what is between them in six periods, and He mounted the throne (of authority); you have not besides Him any guardian or any intercessor, will you not then mind?
[Q32:4] ALLAH (SWT) is He Who created the heavens and the earth and what is between them in six periods, and He mounted the throne (of authority); you have not besides Him any guardian or any intercessor, will you not then mind?
[Q32:4] ALLAH (SwT) Tuhan yang menciptakan langit dan bumi serta segala yang
ada di antara keduanya dalam enam masa, kemudian Dia bersemayam di atas Arasy;
kamu tidak akan beroleh sebarang penolong dan pemberi syafaat selain dari ALLAH
(SwT); oleh itu tidakkah kamu mahu insaf dan mengambil iktibar (untuk mencapai
keredaanNya)?
Refer to the commentary
of Araf 7:54;
Yunus 10:3; Hud 11:7, and Furqan 25:4 to 9.
The day (yawm), mentioned in the Qur’an, is not, every time, the day of
the earth, from sunrise to sunset. IT CAN BE A MOMENT,
OR A PERIOD OF 1,000 YEARS AS IN VERSE 5 BELOW, OR 50,000
YEARS as in Ma-arij 70:4, or a very long period as in Ha Mim 20:9 to
12.
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(32:4) It is Allah *6 Who
created the heavens and the earth and all that is between the two, in six days,
and then He established Himself on the Throne. *7 You have no guardian or
intercessor other than He. Will you, then, not take heed? *8
*6 Now
the second objection of the mushriks which they raised against the Holy
Prophet's message of Tauhid, is being dealt with: They were severely critical
of him because he rejected their gods and saints and openly invited the people
to the creed that there is no helper, no fulfiller of needs except Allah and no
answerer of prayers, no remover of ills and no sovereign other than Him.
*7 For explanation, see E.N. 41 of Al-A'raf, E.N. 4 of Yunus and E.N. 3 of Ar-Ra'd.
*8 That is, "Your real God is the Creator of the heavens and earth. But you in your folly have set up others than Him as your helpers and supporters in the vast 'Kingdom of this Universe. The Creator of this whole Universe and whatever it contains is Allah. Here, everything except Himself is created, and Allah has not gone to sleep after having created and made the world go. But He Himself is the Ruler and Sovereign and Sustainer of His Kingdom. Then, how senseless you are that you have set up a few of His creatures as the masters of your destinies! If Allah dces not help you, none of them has the power to help you. If Allah should seize you, none of them has the power to secure your liberty. If Allah does not permit, none of them has the power to intercede for you before Him. "
*7 For explanation, see E.N. 41 of Al-A'raf, E.N. 4 of Yunus and E.N. 3 of Ar-Ra'd.
*8 That is, "Your real God is the Creator of the heavens and earth. But you in your folly have set up others than Him as your helpers and supporters in the vast 'Kingdom of this Universe. The Creator of this whole Universe and whatever it contains is Allah. Here, everything except Himself is created, and Allah has not gone to sleep after having created and made the world go. But He Himself is the Ruler and Sovereign and Sustainer of His Kingdom. Then, how senseless you are that you have set up a few of His creatures as the masters of your destinies! If Allah dces not help you, none of them has the power to help you. If Allah should seize you, none of them has the power to secure your liberty. If Allah does not permit, none of them has the power to intercede for you before Him. "
يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ
ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِمَّا
تَعُدُّونَ {32:5}
[Q32:5] Yudabbirul
amra minas samaaa'i ilal ardi Thumma ya'ruju ilai Thumma ya'ruju ilaihi fee
yawmin kaana miqdaaruhoooo alfa sanatim mimmaa ta’uddoon.
[Q32:5] He regulates the affair from the heaven to the earth; then shall it ascend to Him in a day the measure of which is a thousand years of what you count.
[Q32:5] He regulates the affair from the heaven to the earth; then shall it ascend to Him in a day the measure of which is a thousand years of what you count.
[Q32:5] ALLAH (SwT) mentadbirkan makhluk-makhlukNya; (bagi melaksanakan
tadbirNya itu Ia menurunkan segala sebab dan peraturan) dari langit ke bumi;
kemudian diangkat naik kepada pengetahuanNya (segala yang berlaku dari
perlaksanaan tadbirNya itu untuk dihakimiNya) pada suatu masa yang (dirasai
oleh orang-orang yang bersalah) banyak bilangan tahunnya menurut hitungan masa
kamu yang biasa.
ON THE DAY OF
JUDGEMENT, the restoration of all values shall be
so swift that it will occur in the twinkling of an eye, YET to our ideas it will be as a thousand years.
The circular process of the divine administration
is manifested in the descent from the highest to the lowest AND the ascent from the lowest to the highest, BUT its duration
cannot be determined by the space-time calculation known to us. Refer to Hajj 22:47 and Ma-arij 70:4.
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(32:5) He
governs from the heaven to the earth and then the record (of this governance)
goes up to Him in a day whose measure is a thousand years in your
reckoning. *9
*9 That
is, "The events of a thousand years of your history are a day's work for
AIlah." He entrusts His scheme of work to the "angels of
destiny", who submit their report of work before Him and receive orders
for the scheme of the next day (whose length according to your calculation
would be a thousand years). "This thing has been expressed at two other
places also in the Qur'an, the study of which can help to understand it fully
well. The disbelievers of Arabia said, "Muhammad (upon whom be Allah's
peace) claimed to be a Prophet many years ago. He has warned us again and again
that if we did not accept his message and rejected his invitation, we would be
seized by Allah's torment. He has been repeating this threat since many years,
but the torment has not overtaken us, although we have denied and rejected him
clearly over and over again. Had his threats any substance in them, we would
have been seized in the torment long ago " In this connection, in Surah
AI-Hajj Allah says: "These people are demanding of you to hasten the
chastisement. Allah will never fail to fulfil His threat, but a day with your
Lord is equal to a thousand years as you reckon." (v. 47) In Surah
AI-Ma'arij (vv. 1-7), it has been said: "An asker has asked for a torment,
(the torment) which must befall the disbelievers. There is none to avert it. It
is from that God Who is the Owner of the Steps of Ascent. The angels and the
Spirit ascend to His Presence in a day whose measure is fifty thousand years.
So, have patience, O Prophet, a graceful patience! They think it is far off,
but We see it near at hand." What is meant to be impressed in these verses
is this: Allah's decrees are not passed and enforced in the history of mankind
according to the earthly watches and calendars. When a nation is warned that if
it adopted such and such an attitude in life, it would meet with such and such
an end, the people would be foolish if from this they understood that the
predicted consequences would follow their evil acts and deeds immediately. Not
to speak of days and months and years, the occurrence of the results may even
take centuries.
ذَٰلِكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ
الرَّحِيمُ {32:6}
[Q32:6] Zaalika
'aalimul ghaybi wa shahaadatil 'azeezur Raheem;
[Q32:6] This is the Knower of the unseen and the seen, the Mighty the Merciful,
[Q32:6] This is the Knower of the unseen and the seen, the Mighty the Merciful,
[Q32:6] Yang
demikian sifatnya ialah Tuhan yang mengetahui perkara-perkara yang ghaib dan
yang nyata; Yang Maha Kuasa, lagi Maha Mengasihani;
Ghayb refers
to sama AND shahadat refers
to arz, mentioned
in the previous verse Verse 5. Sama implies the unseen and arz implies the seen, known to human senses.
____________________________________________________________________________________________________________________________________________________
(32:6) He knows *10 all that is beyond as well as all
that is within a creature’s sense-perception. He is the Most Mighty, *11 the
Most Compassionate, *12
*10 That is,
"For others one thing may be open and known but countless other things
hidden. Whether angels or jinns, prophets or saints, or other pious people,
none of them has the knowledge of everything. It is Allah alone Who knows
everything. He knows all that has passed, all that is present, and all that
will happen in the future."
*11 "The All-Mighty": The One Who is dominant over everything: no power in the universe can hinder Him in His Design and Will and obstruct His Command from being enforced. Everything is subdued to Him and nothing can resist Him.
*12 That is, He is not tyrannous to His creatures but is Gracious and Merciful in spite of being overwhelmingly dominant and possessor of all power and authority.
*11 "The All-Mighty": The One Who is dominant over everything: no power in the universe can hinder Him in His Design and Will and obstruct His Command from being enforced. Everything is subdued to Him and nothing can resist Him.
*12 That is, He is not tyrannous to His creatures but is Gracious and Merciful in spite of being overwhelmingly dominant and possessor of all power and authority.
الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ ۖ وَبَدَأَ
خَلْقَ الْإِنْسَانِ مِنْ طِينٍ {32:7}
[Q32:7] Allazee
ahsana kulla shai in khalaqa; wa bada a khalqal insaani min teen;
[Q32:7] Who made good everything that He has created, and He began the creation of man from dust.
[Q32:7] Who made good everything that He has created, and He began the creation of man from dust.
[Q32:7] Yang menciptakan tiap-tiap sesuatu dengan sebaik-baiknya dan
dimulakanNya kejadian manusia berasal dari tanah;
Refer to the commentary
of Muminun 23:12
to 16.
ALLAH (SWT)'S CREATION IS IN PROPER PROPORTION AND ADAPTED FOR THE
FUNCTIONS IT HAS TO PERFORM. THERE IS NO DISORDER IN IT. The disorder found
is due to man's free will, THEREFORE to train and
bring it into conformity with universal order ALLAH (SWT) sent 1. His prophets, 2. Guides and 3. The holy books.
____________________________________________________________________________________________________________________________________________________
(32:7) He Who excelled in the creation of all that He
created. *13 He originated the creation of man from clay,
*13 That is,
"In this limitless universe He has created countless numbers of things,
but none of them is ugly and ill-shaped: everything has its own special beauty:
everything is proportionate and symmetrical in its own way. Whatever He has
made for a particular purpose, He has given it the most appropriate, form and
invested it with the most unable qualities for it. No better and more
appropriate structure could be conceived, for example, for the eye and the ear
which have been made for seeing and hearing. The air has precisely the same
qualities which it should have for the purpose for which it has been made, and
the water precisely the same qualities for the purpose for which it has been
made. No one can point out any defect or flaw in the design of anything made by
God; nor can anyone offer an alteration or modification in it. "
ثُمَّ جَعَلَ نَسْلَهُ مِنْ سُلَالَةٍ مِنْ مَاءٍ
مَهِينٍ {32:8}
[Q32:8] Thumma
ja'ala naslahoo min sulaalatim mim maaa'maheen;
[Q32:8] Then He made his progeny of an extract, of water held in light estimation.
[Q32:8] Then He made his progeny of an extract, of water held in light estimation.
[Q32:8] Kemudian Dia menjadikan keturunan manusia itu dari sejenis pati, iaitu
dari air (benih) yang sedikit dipandang orang;
(see
commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(32:8) then made his progeny from the extract of a
mean fluid, *14
*14 That is,
"In the beginning He created man directly by His own act of Creation, and-
then placed in man himself such a procreative ability that similar men continue
being produced by his sperm-drop. By one excellent act He gave life and
consciousness and intellect to a combination of earthly elements by His
creative Command so that a wonderful creation like man came into being; by
another excellent act He placed in man's own organism such a wonderful
machinery for the production of similar more men in the future, whose mode of
functioning is highly astonishing and amazing. This is one of those verses of
the Qur'an, which points to the direct creation of the first man. The
scientists since the time of Darwin have felt greatly critical of this concept
and have rejected it with contempt as unscientific. But the fact is that they
cannot get rid of the concept of the direct creation of the first germ, if not
of the first man, or of the first species of animals. If creationism is not
accepted, then one will have to accept the utterly absurd idca that life
originated merely accidentally; whereas even the simplest form of life as found
in the single cell organism is so full of complexities and subtleties that
regarding it as the result of an accident would be a million times more
unscientific an idca than what the evolutionists think of creationism. And if
once it is accepted that the first germ came into being by an act of direct
creation, it would be no longer difficult to accept that the first member of
every species of animal life was created by the Creator's own act of creation,
and then its race started through different forms of procreation. If accepted
this concept would explain away aII those riddles and complexities which have
remained unsolved in their theory of evolution in spite of all the scientific
theorizing by the upholders of Darwinism. (For further explanation, see E.N. 1
of An-Nisa', E.N. 10 and 146 of AI-A'raf, and E.N. 17 of Al-Hijr).
ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ ۖ
وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَا
تَشْكُرُونَ {32:9}
[Q32:9] Thumma
sawwaahu wa nafakha feehi mir roohihih; wa ja'ala lakumus sam'a wal-absaara
wal-af'idah; taqaleelam maa tashkuroon.
[Q32:9] Then He made him complete and breathed into him of His spirit, and made for you the ears and the eyes and the hearts; little is it that you give thanks.
[Q32:9] Then He made him complete and breathed into him of His spirit, and made for you the ears and the eyes and the hearts; little is it that you give thanks.
[Q32:9] Kemudian
Dia menyempurnakan kejadiannya, serta meniupkan padanya: Roh ciptaanNya. Dan
Dia mengurniakan kepada kamu pendengaran dan penglihatan serta hati (akal
fikiran), (supaya kamu bersyukur, tetapi) amatlah sedikit kamu bersyukur.
Refer to the commentary
of Baqarah 2:30
to 38. MAN WITH HIS FIVE SENSES WOULD HAVE
REMAINED AN ANIMAL IF ALLAH (SWT) HAD NOT BREATHED HIS SPIRIT INTO HIM.
____________________________________________________________________________________________________________________________________________________
(32:9) then He duly proportioned him, *15 and
breathed into him of His spirit, *16 and bestowed upon you ears and
eyes and hearts. *17 And yet, little thanks do you give. *18
*15 "Shaped
him": developed him from a microscopic organism into a full-fledged human
being and perfected him with limbs and other organs of the body.
*16 "Spirit" does not merely imply the life because of which a living thing moves, but the essential human characteristic which imbues man with consciousness and thought, discretion and judgement, discernment, -and discrimination, by virtue of which he is distinguished from all other earthly creations and becomes possessor of a personality and self and worthy of Allah's vicegerency. Allah has called this "Spirit" His own either because it belongs to Him alone, and its being attributed to Himself is just like a thing's being attributed to its master, or because the attributes of knowledge, thought, consciousness, will, judgment, discretion, etc. with which man has been characterised are a reflection to the attributes of Allah. They have not arisen from any combination of matter, but from Allah Himself. Man has received knowledge from Allah's Knowledge, wisdom from Allah's Wisdom, and discretion and authority from Allah's Authority. He has not received these from a source which is without knowledge, without wisdom and without discretion and authority. (For further explanation, see E.N. 19 of AI-Hijr).
*17 This is a fine way of saying something. Before the mention of "breathing into him of His spirit", man has been referred to in the third person: "He created him ..... spread his progeny ...... shaped him ...... breathed into him His spirit," for till then he was not even worthy of being addressed. Then, when the spirit had been breathed into him, he became worthy of the honour and it was said: "He gave you the ears . . . gave you the eyes . . . gave you the hearts," for after having been blessed with the Spirit, man became worthy of being addressed. The ears and the eyes imply the instruments by which man obtains knowledge. Although the senses of taste and touch and smell are also instruments of obtaining knowledge, hearing and sight are the major and by far the more important senses. Therefore, the Qur'an has mentioned only these two at different places as the most important gifts of God to man. "The Heart" implies the mind which arranges the information obtained through the senses and draws inferences from it, and selects a possible way of action and decides to follow it.
*18 That is, "The wonderful human spirit with such excellent qualities has not been given to you so that you may live like the animals in the world and plan life for yourselves as an animal would. You were given the eyes so that you may see things with insight and not that you should live like the blind people; you were given the cars so that you may hear things with attention and not that you should live like the deaf people; you were given the hearts so that you may understand the reality and adopt the right way in thought and action and not that you should expend alI your capabilities for collecting the means of nourishing and sustaining your animality, or that you may devise philosophies and programmes of rebellion against your Creator. After having received these invaluable blessings from God, when you adopt polytheism and atheism, when you assume godhead yourself or become servants of other gods, when you lose yourself in sensual pleasure by serving your lusts, you in fact tell your God: "We were not worthy of these blessings: You should have made us a monkey, or a wolf, or an alligator, or a crow, instead of man."
*16 "Spirit" does not merely imply the life because of which a living thing moves, but the essential human characteristic which imbues man with consciousness and thought, discretion and judgement, discernment, -and discrimination, by virtue of which he is distinguished from all other earthly creations and becomes possessor of a personality and self and worthy of Allah's vicegerency. Allah has called this "Spirit" His own either because it belongs to Him alone, and its being attributed to Himself is just like a thing's being attributed to its master, or because the attributes of knowledge, thought, consciousness, will, judgment, discretion, etc. with which man has been characterised are a reflection to the attributes of Allah. They have not arisen from any combination of matter, but from Allah Himself. Man has received knowledge from Allah's Knowledge, wisdom from Allah's Wisdom, and discretion and authority from Allah's Authority. He has not received these from a source which is without knowledge, without wisdom and without discretion and authority. (For further explanation, see E.N. 19 of AI-Hijr).
*17 This is a fine way of saying something. Before the mention of "breathing into him of His spirit", man has been referred to in the third person: "He created him ..... spread his progeny ...... shaped him ...... breathed into him His spirit," for till then he was not even worthy of being addressed. Then, when the spirit had been breathed into him, he became worthy of the honour and it was said: "He gave you the ears . . . gave you the eyes . . . gave you the hearts," for after having been blessed with the Spirit, man became worthy of being addressed. The ears and the eyes imply the instruments by which man obtains knowledge. Although the senses of taste and touch and smell are also instruments of obtaining knowledge, hearing and sight are the major and by far the more important senses. Therefore, the Qur'an has mentioned only these two at different places as the most important gifts of God to man. "The Heart" implies the mind which arranges the information obtained through the senses and draws inferences from it, and selects a possible way of action and decides to follow it.
*18 That is, "The wonderful human spirit with such excellent qualities has not been given to you so that you may live like the animals in the world and plan life for yourselves as an animal would. You were given the eyes so that you may see things with insight and not that you should live like the blind people; you were given the cars so that you may hear things with attention and not that you should live like the deaf people; you were given the hearts so that you may understand the reality and adopt the right way in thought and action and not that you should expend alI your capabilities for collecting the means of nourishing and sustaining your animality, or that you may devise philosophies and programmes of rebellion against your Creator. After having received these invaluable blessings from God, when you adopt polytheism and atheism, when you assume godhead yourself or become servants of other gods, when you lose yourself in sensual pleasure by serving your lusts, you in fact tell your God: "We were not worthy of these blessings: You should have made us a monkey, or a wolf, or an alligator, or a crow, instead of man."
وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا
لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ {32:10}
[Q32:10] Wa
qaalooo 'a-izaa dalalnaa fil ardi 'a-innaa lafee khalqin jadeed; bal hum
biliqaaa'i rabbihim kaafirroon.
[Q32:10]
And they say: What! When we have become lost in the earth, shall we then
certainly be in a new creation? Nay! They are disbelievers in the meeting of
their Lord.
[Q32:10] Dan mereka (yang kafir) itu berkata: Adakah apabila kami telah hilang
lenyap dalam tanah, kami pula akan hidup semula dalam bentuk kejadian yang
baru? Betulkah demikian? (Mereka bukan sahaja tidak percaya tentang hidup
semula) bahkan mereka tidak percaya tentang pertemuan dengan Tuhannya.
Refer to Rad 13: 5; Bani Israil 17:49 and Maryam 19:66.
In view of this verse the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:
"Man has been created to live forever, not
to vanish into nothingness. He is transported from the place where he acts as
he chooses to the place where he shall live forever, happy or miserable,
according to the deeds he has chosen to do." (Kholeqannas lil Baqa la
lil fana’, ‘Innama yanqalouna min daaril Shaqwa au Sa’aada’)
They are only
shifted from the abode of action to the abode of consequence either happy or
miserable.
____________________________________________________________________________________________________________________________________________________
(32:10) They
say: *19 “Shall
we be created afresh after we have become lost in the earth?” Nay, the fact is
that they deny that they will meet their Lord. *20
*19 After
answering the disbelievers' objections about the Prophethood and Tauhid now
their objection about the Hereafter, which is the third basic belief of Islam,
is being dealt with. The conjunction waw (and) in the beginning of the verse
connects this paragraph with the foregoing theme, as if the sequence were like
this: "They say: Muhammad is not Allah's Messenger," "They say:
Allah is not One and the only Deity," and "They say: we shall not be
raised back to life after death. "
*20 The gap between the preceding and this sentence has been left for the listener to fill. The objection of the disbelievers as cited in the first sentence is so absurd that no need has been felt to refute it. Only its citation was regarded as enough to show its absurdity. For the two parts which make up the objection arc both unreasonable. Their saying: "When we have become dust" is meaningless for that which is "we" can never become dust. Dust is the destiny of the body after it has become devoid of the "we" The body itself is not the "we". When alive, limbs and other parts of the body may be cut off one by one, but the "we" remains intact. No part of it is cut off with the cut off limb. And when the "we" has vacated a body, the "we" remains no longer applicable even in its remotest sense although the body still remains intact. That is why a sincere lover goes and buries the body of his beloved, because the beloved is no more in the body. He buries not the beloved but the empty body, which was once the home of his beloved. Thus, the very first premise of the disbelievers' objection is baseless. As for its second part, "Shall we be re-created?" this question containing surprise and denial would not have arisen, had the objectors considered and taken into account the meaning of the "we" and its creation. The present existence of this "we" is nothing more than that a little of coal and iron and lime and sonic other earthly substances got together from here and there to combine themselves into a body, which became the home of the "we". Then what happens when it dies? When the "we" has left .the body, the constituent substances of its abode which had been gathered together from different parts of the earth go back to the same earth. The question is: He who had made this home for the "we", can He not make the same home from the same substances once again and settle the "we" in it? When this was possible before and has in actual fact existed, what can hinder its possibility and its existing as an actual fact once again? These are such things as can be understood by the application of a little of the common sense. But why doesn't man allow his mind to think on these lines? Why does he raise the meaningless objections about the life hereafter and the Hereafter? Leaving out all these details, AIlah has answered this question in the second sentence, saying: "The fact is that they disbelieve in the meeting with their Lord." That is, "The real thing is not this that the recreation of man is something odd and remote in possibility, which they cannot understand, but in fact, what prevents them from understanding this is their desire w live freely and independently in the world and commit any sin, any excess that they please and then escape Scot-free from here: they should not be held accountable for anything, nor answerable for any of their misdeeds."
*20 The gap between the preceding and this sentence has been left for the listener to fill. The objection of the disbelievers as cited in the first sentence is so absurd that no need has been felt to refute it. Only its citation was regarded as enough to show its absurdity. For the two parts which make up the objection arc both unreasonable. Their saying: "When we have become dust" is meaningless for that which is "we" can never become dust. Dust is the destiny of the body after it has become devoid of the "we" The body itself is not the "we". When alive, limbs and other parts of the body may be cut off one by one, but the "we" remains intact. No part of it is cut off with the cut off limb. And when the "we" has vacated a body, the "we" remains no longer applicable even in its remotest sense although the body still remains intact. That is why a sincere lover goes and buries the body of his beloved, because the beloved is no more in the body. He buries not the beloved but the empty body, which was once the home of his beloved. Thus, the very first premise of the disbelievers' objection is baseless. As for its second part, "Shall we be re-created?" this question containing surprise and denial would not have arisen, had the objectors considered and taken into account the meaning of the "we" and its creation. The present existence of this "we" is nothing more than that a little of coal and iron and lime and sonic other earthly substances got together from here and there to combine themselves into a body, which became the home of the "we". Then what happens when it dies? When the "we" has left .the body, the constituent substances of its abode which had been gathered together from different parts of the earth go back to the same earth. The question is: He who had made this home for the "we", can He not make the same home from the same substances once again and settle the "we" in it? When this was possible before and has in actual fact existed, what can hinder its possibility and its existing as an actual fact once again? These are such things as can be understood by the application of a little of the common sense. But why doesn't man allow his mind to think on these lines? Why does he raise the meaningless objections about the life hereafter and the Hereafter? Leaving out all these details, AIlah has answered this question in the second sentence, saying: "The fact is that they disbelieve in the meeting with their Lord." That is, "The real thing is not this that the recreation of man is something odd and remote in possibility, which they cannot understand, but in fact, what prevents them from understanding this is their desire w live freely and independently in the world and commit any sin, any excess that they please and then escape Scot-free from here: they should not be held accountable for anything, nor answerable for any of their misdeeds."
قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي
وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ {32:11}
[Q32:11] Qul
yatawaffaakum malakul mawtil lazee wukkila bikum Thumma ilaa rabbikum turja'oon.
[Q32:11] Say: The angel of death who is given charge of you shall cause you to die, then to your Lord you shall be brought back.
[Q32:11] Say: The angel of death who is given charge of you shall cause you to die, then to your Lord you shall be brought back.
[Q32:11] Katakanlah
(wahai Muhammad); Nyawa kamu akan diambil oleh Malikil Maut yang ditugaskan
berbuat demikian ketika habis ajal kamu, kemudian kamu akan dikembalikan kepada
Tuhan kamu (untuk menerima balasan).
In verse 6:61 of Anam also it is said that the
angel of death will take every man's soul. In verse 39:42 of Zumar it is said that ALLAH
(SWT) takes the souls at the time of death.
IT INDICATES THAT WHATEVER IS DONE IS THE EFFECT OF HIS WILL. THE ANGEL
OF DEATH CARRIES OUT HIS WILL.
____________________________________________________________________________________________________________________________________________________
(32:11) Tell them: “The angel of death who has been
charged with your souls shall gather you, and then you shall be brought back to
your Lord.” *21
*21 That is,
"Your `ego' will not mix in the dust,` but as soon as its term of action
comes to an end, God's angel of death will come and will take it out of the
body and seize it completely. No part of it will be allowed to become dust with
the body. It will be taken intact into custody and produced before its
Lord." Let us consider in some detail the facts which have been presented
in this brief verse: (1) It says that
death does not occur as a matter of course, like the stopping of a watch
suddenly when it needs re-winding, but for this purpose Allah has appointed a
special angel, who comes to receive the soul precisely in the manner as an
official receiver takes something into his custody. From the details which have
been mentioned at other places in the Qur'an, it becomes apparent that the
chief angel of death has a whole staff of the angels under him, who perform a
variety of duties in connection with causing the death, seizing the soul and
taking it into custody. Moreover, their treatment of a guilty soul is different
from their treatment of a believing, righteous soul. (For details, see
An-Nisa': 97, AI-An`am: 93, An-Nahl: 28, AI-Waqi'ah: 83-94). (2) It
also shows that man dces not cease to exist after death, but his soul survives
the body. The words of the Qur'an: "The angel of death shall seize you
completely," point out the same reality. For something which does not
exist cannot be seized. Seizing something and taking it into custody implies
that the seized thing should be in possession of the seizer. (3) It also shows that at the time of
death that which is seized is not the biological life of man but his self, his
ego, which is connoted by the words like "I" and "we" and
"you". Whatever personality this ego may have developed during its
life-activity in the world, the same is taken out intact as a whole, without
effecting any increase or decrease in its characteristics, and the same is made
to return to its Lord after death. The same personality will be given a new
birth and a new body in the Hereafter; the same will be subjected to trial; the
same will be called to account; and the same will have to experience rewards or
punishments.
SECTION
2
A
believer and disbeliever cannot be equal
On the day of Judgment the guilty shall seek respite but it shall not be
given---The punishment which awaits the disbelievers and the reward ready to be
given to the righteous---A believer and a disbeliever cannot be equal.
وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو
رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا
نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ {32:12}
[Q32:12] Wa
law taraaa izil mujrimoona naakisoo ru'oosihim 'inda rabbihim rabbanaaa
absarnaa wa sami'naa farji'naa na'mal saalihan innaa mooqinoon.
[Q32:12] And could you but see when the guilty shall hang down their heads before their Lord: Our Lord! We have seen and we have heard, therefore send us back, we will do good; surely (now) we are certain.
[Q32:12] And could you but see when the guilty shall hang down their heads before their Lord: Our Lord! We have seen and we have heard, therefore send us back, we will do good; surely (now) we are certain.
[Q32:12] Dan (sungguh ngeri) sekiranya engkau melihat ketika orang-orang yang
berdosa itu menundukkan kepalanya di hadapan Tuhan mereka (dalam keadaan malu
dan hina, sambil merayu): Wahai Tuhan kami, kami telah melihat dan mendengar
dengan sejelas-jelasnya (akan segala yang kami ingkari dahulu); maka
kembalikanlah kami ke dunia supaya kami mengerjakan amal-amal yang baik;
sesungguhnya kami sekarang telah yakin.
____________________________________________________________________________________________________________________________________________________
(32:12) Would *22 that you could see the guilty
standing before their Lord with their heads downcast, (saying to Him): “Our
Lord, we have now seen and heard, so send us back (to the world) that we might
act righteously. For now we have come to have firm faith.”
*22 This
will be the scene when after returning to its Lord the human 'ego' will be
standing before Him to render an account of its deeds.
وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا
وَلَٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ
وَالنَّاسِ أَجْمَعِينَ {32:13}
[Q32:13] Wa
law shi'naa la-aatainaa kulla nafsin hudaahaa wa laakin haqqal qawlu minnee la
amla'anna jahannama minal jinnati wannaasi ajma’een.
[Q32:13] And if We had pleased We would certainly have given to every soul its guidance, but the word (which had gone forth) from Me was just: I will certainly fill hell with the jinn and men together.
[Q32:13] And if We had pleased We would certainly have given to every soul its guidance, but the word (which had gone forth) from Me was just: I will certainly fill hell with the jinn and men together.
[Q32:13] Dan (bagi menolak rayuan itu ALLAH (SwT) Taala berfirman): Kalaulah
Kami telah tetapkan persediaan (memberikan hidayat petunjuk untuk beriman dan
beramal soleh kepada tiap-tiap seorang dengan ketiadaan usaha dari
masing-masing), nescaya Kami berikan kepada tiap-tiap seorang akan hidayat
petunjuknya (sebelum masing-masing meninggal dunia, supaya tidak terkena azab
di akhirat); tetapi telah tetap hukuman seksa dariKu: Demi sesungguhnya! Aku
akan memenuhi Neraka Jahannam dengan semua jin dan manusia (yang pada masa
hidupnya tidak berusaha untuk beriman dan beramal soleh).
Refer to Araf 7:18 and Hud 11:119.
Some sentences of the
well-known dua of
Kumayl by Ali ibne Abi Talib
aptly explain this verse.
____________________________________________________________________________________________________________________________________________________
(32:13) (They will be told): “If We had so willed, We
could have bestowed guidance on every person. *23 But the Word from
Me that I will fill Hell with men and jinn, *24 all together, has been fulfilled.
*23 That is,
"Had it been Our will w give guidance to the people after having made them
observe and experience the reality, We would not have brought you here after
making you undergo this hard test in the world. We could have given you such
guidance even before. But We had a different scheme for you from the very
beginning. We wanted to test you by keeping the reality hidden from your eyes
and senses in order to see whether you could recognize it by your intellect
after perceiving its signs in the universe and in your own selves or not,
whether you could take advantage of the help that We provided to you through
Our Prophets and Our Books to recognize the reality or not, and whether after
knowing the reality you could attain such control over your self or not that
you should free yourselves from the service of your desires and lusts and
believe in the reality and mend your ways and attitudes accordingly. You have
failed in this test. Now setting the same test once again will be useless. If
the second test is set in a condition when you remember everything that you
have seen and heard here, it will be no test at all. And if, like before, you
arc given re-birth in the world, while you do not remember anything and the
reality is kept hidden from you, and you are set the test once again as before
the result will not be, any different." (For further explanation, sec
Al-Baqarah: 210, Al-An`am: 7-9, 27-28, 158; Yunus: 19; AI-Mu'minun:
99-100).
*24 The allusion is to what Allah had said, addressing Satan, at the creation of Adam: In vv. 69-88 of Surah Sad the whole story of that time has been related. When Satan refused to prostrate himself before Adam and asked for respite till Resurrection in order to seduce mankind, Allah had replied: "The truth is this, and the truth only I speak, that I shall fill Hell with you and all those who follow you from among mankind." The word ajma'in (all together) here does not mean that all jinns and all men will be cast into Hell, but it means that the satans and the men who follow them, will be cast into Hell all together.
*24 The allusion is to what Allah had said, addressing Satan, at the creation of Adam: In vv. 69-88 of Surah Sad the whole story of that time has been related. When Satan refused to prostrate himself before Adam and asked for respite till Resurrection in order to seduce mankind, Allah had replied: "The truth is this, and the truth only I speak, that I shall fill Hell with you and all those who follow you from among mankind." The word ajma'in (all together) here does not mean that all jinns and all men will be cast into Hell, but it means that the satans and the men who follow them, will be cast into Hell all together.
فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا
إِنَّا نَسِينَاكُمْ ۖ وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنْتُمْ
تَعْمَلُونَ {32:14}
[Q32:14] Fazooqoo
bimaa naseetum liqaaa'a yawminkum haaza innaa naseenaakum wa zooqoo 'azaabal
khuldi bimaa kuntum ta'maloun.
[Q32:14] So taste, because you neglected the meeting of this day of yours; surely We forsake you; and taste the abiding chastisement for what you did.
[Q32:14] So taste, because you neglected the meeting of this day of yours; surely We forsake you; and taste the abiding chastisement for what you did.
[Q32:14] (Lalu dikatakan kepada mereka: Oleh sebab kelalaian kamu) maka rasalah
azab seksa kerana kamu melupai pertemuan hari kamu ini. Sesungguhnya Kami pun
tidak hiraukan keselamatan kamu lagi dan (dengan yang demikian) rasalah azab
yang kekal dengan sebab apa yang kamu telah kerjakan.
____________________________________________________________________________________________________________________________________________________
(32:14) So
taste the chastisement on account of your forgetting the encounter of this Day. *25 We, too, have forgotten you.
Taste the eternal chastisement as a requital for your misdeeds.”
*25 That
is, "You became so absorbed in pleasure-seeking in the world that you
totally forgot that you had to meet your Lord on this Day."
إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا
ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا
يَسْتَكْبِرُونَ ۩ {15}
[Q32:15] Innamaa
yu'minu bi aayaatinal lazeena izaa zukkiroo bihaa kharroo sujjadanw wa sabbahoo
bihamdi rabbihim wa hum laa yastakbiroon.
[Q32:15] Only they believe in Our communications who, when they are reminded of them, fall down in prostration and celebrate the praise of their Lord, and they are not proud.
[Q32:15] Only they believe in Our communications who, when they are reminded of them, fall down in prostration and celebrate the praise of their Lord, and they are not proud.
[Q32:15] Sesungguhnya yang sebenar-benar beriman kepada ayat-ayat keterangan
Kami hanyalah orang-orang yang apabila diberi peringatan dan pengajaran dengan
ayat-ayat itu, mereka segera merebahkan diri sambil sujud (menandakan taat
patuh) dan menggerakkan lidah dengan bertasbih serta memuji Tuhan mereka dan
mereka pula tidak bersikap sombong takbur.
Refer to Araf 7:206; Rad
13:15 and Hajj 22:77.
IT IS COMPULSORY FOR THE RECITER AND THE HEARER OF THIS VERSE to fall down prostrate and celebrate the glory of ALLAH
(SWT).
____________________________________________________________________________________________________________________________________________________
(32:15) None believes in Our Signs except those who,
when they are given good counsel through Our verses, fall down prostrate and
celebrate the praise of their Lord and do not wax proud. *26
*26 In other
words, they do not regard it as below their dignity to give up their false
notions and believe in Allah's Revelations and adopt His service and
obedience.Their conceit dces not hinder them from accepting the truth and
obeying their Lord.
تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ
رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ {32:16}
[Q32:16] Tatajaafaa
junoobuhum 'anil madaaji'i yad'oona rabbahum khawfanw wa tama'anw wa mimmaa
razaqnaahum yunfiqoon.
[Q32:16] Their sides draw away from (their) beds, they call upon their Lord in fear and in hope, and they spend (benevolently) out of what We have given them.
[Q32:16] Their sides draw away from (their) beds, they call upon their Lord in fear and in hope, and they spend (benevolently) out of what We have given them.
[Q32:16] Mereka merenggangkan diri dari tempat tidur, (sedikit sangat tidur,
kerana mengerjakan sembahyang tahajjud dan amal-amal soleh); mereka sentiasa
berdoa kepada Tuhan mereka dengan perasaan takut (akan kemurkaanNya) serta
dengan perasaan ingin memperolehi lagi (keredaanNya) dan mereka selalu pula
mendermakan sebahagian dari apa yang Kami beri kepada mereka.
According to the
Ahlul Bayt this verse refers to prayers called tahajjud which is
offered after midnight in the small hours of the morning. Refer to Bani Israil 17:79.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
said:
·
“Shall I inform you of
the entrance of rightenous---Remember ye that fasting is a shield against the
fire of Hell---Giving of alms wipes out sins---and waking up in the night in
prayer takes one nearer to ALLAH (SwT).
·
“He who thinks rightly
of the midnight (Tahajjud) prayer, is not of us (Ahlul Bait), i.e., he is not the true follower of
the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) and his Ahlul Bait.”
____________________________________________________________________________________________________________________________________________________
(32:16) Their sides forsake their beds, and they call
upon their Lord in fear and hope, *27 and expend (in charity) out of
the sustenance We have granted them. *28
*27 That is,
"They worship their Lord instead of enjoying sensuous pleasures at night.
They are not like the world-worshippers, who seek entertainments in music and
dancing, drinking and merry-making, in the night in order to get relief from
the day's fatigue and labour and toil. Instead, when they are free from their
day's work and duties, they devote themselves to the adoration of their Lord,
spend their nights in His remembrance, tremble out of fear of Him, and pin all
their hopes on Him." "Who forsake their beds" dces not mean that
they do not sleep at all at night, but that they spend a part of the night in
Allah's worship.
*28 In the original, rizq: lawful provisions. Unlawful provisions have nowhere been called rizq by Allah. The verse therefore means: They spend from whatever little or much of pure provisions We have given them; they do not overspend and do not grab unlawful wealth in order to meet their expenses.
*28 In the original, rizq: lawful provisions. Unlawful provisions have nowhere been called rizq by Allah. The verse therefore means: They spend from whatever little or much of pure provisions We have given them; they do not overspend and do not grab unlawful wealth in order to meet their expenses.
فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ
قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ {32:17}
[Q32:17] Falaa
ta'lamu nafsum maaa ukhfiya lahum min qurrati a'yunin jazaaa'am bimaa kaanoo ya’maloon.
[Q32:17] So no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did.
[Q32:17] So no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did.
[Q32:17] Maka tidak ada seseorang pun yang mengetahui satu persatu persediaan
yang telah dirahsiakan untuk mereka (dari segala jenis nikmat) yang amat indah
dipandang dan menggembirakan, sebagai balasan bagi amal-amal soleh yang mereka
telah kerjakan.
___________________________________________________________________________________________________________________________________________________
(32:17) No
one knows what delights of the eyes are kept hidden for them as a reward for
their deeds. *29
*29 Bukhari,
Muslim, Tirmidhi and Imam Ahmad have in different ways cited on the authority
of Hadrat Abu Hurairah that the Holy Prophet said: "Allah says: I have got ready for My righteous servants that which
has neither been seen by the eye, nor heard by the ear, nor ever conceived by
any man. " The same thing has been reported with a little difference
in wording by Hadrat Abu Sa' id Khudri, Mughirah bin Shu`bah and Sahl bin Sa'd
as-Sai'di from the Holy Prophet and related with authentic links by Muslim.
Ahmed, Ibn Jarir and Tirmidhi.
أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا ۚ
لَا يَسْتَوُونَ {32:18}
[Q32:18] Afaman
kaana mu'minan kaman kaana faasiqaa; laa yasta woon.
[Q32:18] Is he then who is a believer like him who is a transgressor? They are not equal.
[Q32:18] Is he then who is a believer like him who is a transgressor? They are not equal.
[Q32:18] (Jika demikian halnya) maka adakah orang yang beriman sama seperti
orang yang fasik? Mereka tidaklah sama (dalam menerima balasan).
THESE VERSES WERE REVEALED CONCERNING THE AHLUL BAYT AND THEIR ENEMIES.
All
commentators and compilers of the traditions are unanimous that these verses
relate to Ali ibne Abi Talib on the
one hand AND Walid ibn Aqbah ibn Mu-it on the other. Wahidi relates in his book Asbab al Nuzul from Sa-id ibn Jubayr, who relates from Ibn
Abbas that Walid said to Ali: "My spear
is much sharper than yours, my speech is much more eloquent than yours and my
army is larger than yours." Ali said: "Keep quiet. You lead an evil life."
"Believer" refers to Ali,
and "he who is a transgressor" refers
to Walid.
This verse was revealed.
THIS SAME WALID WAS APPOINTED BY OTHMAN (THE THIRD KALIFAH), AS THE
GOVERNOR OF KUFA AND once at the
morning prayer, he was so much drunk that instead of the two ‘Rak’ats’ (units) of
the morning prayer, he offered four ‘rak’ats’ and turning to
those in the ranks behind him, said “I am happy
now. Tell me, if you want I shall increase the ‘Rak’ats’.” When this matter was reported to Othman, he
consulted Ali and Ali suggested to punish the transgressor of the Law of ALLAH
(SwT), with eighty (80) stripes.
____________________________________________________________________________________________________________________________________________________
(32:18) Would a true believer be like him who was an
evil-doer? *30 Surely they are not equal. *31
*30 Here mu
min (believer) and Fasiq (sinner)
have been used as two contrasting terms. Mu 'min is he who
believes in Allah as his Lord and the One and only Deity and adopts obedience
of the Law which AIlah has sent down through His Prophets. Contrary to this, Fasiq is he who adopts the attitude of
fisq (disobedience, rebellion, independence and obedience to others than
Allah).
*31 That is, "They can neither have the same way of thinking and life in the world nor can they be treated alike by God in the Hereafter."
*31 That is, "They can neither have the same way of thinking and life in the world nor can they be treated alike by God in the Hereafter."
أَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
فَلَهُمْ جَنَّاتُ الْمَأْوَىٰ نُزُلًا بِمَا كَانُوا يَعْمَلُونَ {32:19}
[Q32:19] Ammal
lazeena aamanoo wa 'amilus saalihaati falahum jannaatul maawa nuzulam bimaa
kaanoo ya’lamoon.
[Q32:19] As for those who believe and do good, the gardens are their abiding-place; an entertainment for what they did.
[Q32:19] As for those who believe and do good, the gardens are their abiding-place; an entertainment for what they did.
[Q32:19] Adapun orang-orang yang beriman dan beramal soleh, maka mereka akan
beroleh Syurga tempat tinggal yang tetap sebagai balasan bagi apa yang mereka
telah kerjakan.
(see commentary for verse 18)
____________________________________________________________________________________________________________________________________________________
(32:19) As for those who believe and act righteously,
theirs shall be Gardens to dwell in, *32 a hospitality to reward them for
their deeds.
*32 That is,
"The Gardens will not merely be a means of entertainment for them, but the
same will be their dwelling-places in which they will live for ever."
وَأَمَّا الَّذِينَ فَسَقُوا فَمَأْوَاهُمُ النَّارُ
ۖ كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا أُعِيدُوا فِيهَا وَقِيلَ لَهُمْ
ذُوقُوا عَذَابَ النَّارِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ {32:20}
[Q32:20] Wa
ammal lazeena fasaqoo famaawaahumn Naaru kullamaaa araadooo any yakhrujoo
minhaaa u'eedoo feehaa wa qeela lahum zooqoo 'zaaaban Naaril lazee kuntum bihee
tukazziboon.
[Q32:20] And as for those who transgress, their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie.
[Q32:20] And as for those who transgress, their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie.
[Q32:20] Dan sebaliknya orang-orang yang fasik, maka tempat kediaman mereka
ialah Neraka; tiap-tiap kali mereka hendak keluar dari Neraka itu, mereka
dikembalikan kepadanya, serta dikatakan kepada mereka: Rasalah azab Neraka yang
kamu sentiasa mendustakannya di dunia dahulu.
(see commentary for verse 18)
____________________________________________________________________________________________________________________________________________________
(32:20) As for the evil-doers, their refuge shall be
the Fire. Every time they want to escape from it they shall be driven back and
shall be told: “Taste the chastisement of the Fire which you used to reject as
a lie.”
وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَىٰ
دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ {32:21}
[Q32:21] Wa
lanuzeeqan nahum minal 'azaabil ladnaa doonal 'azaabil akbari la'allahum yarji’oon.
[Q32:21] And most certainly We will make them taste of the nearer chastisement before the greater chastisement that haply they may turn.
[Q32:21] And most certainly We will make them taste of the nearer chastisement before the greater chastisement that haply they may turn.
[Q32:21] Dan demi sesungguhnya, Kami akan merasakan mereka sedikit dari azab
dunia sebelum azab yang besar (di akhirat kelak), supaya mereka rujuk kembali
bertaubat.
So
far as the pagans of Makka are concerned,
1. This may refer to the
famine (the drought of seven (7) years) which visited them in the 11th year of
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad)'s mission…. OR
2. To battle of Badr when
most of the leading chiefs of the believers were killed.
____________________________________________________________________________________________________________________________________________________
(32:21) We shall certainly have them taste some
chastisement in this world in addition to the greater chastisement (of the
Hereafter); perhaps they will retract (from their transgression). *33
*33 "The
greater torment" is the torment of the Hereafter, which will be imposed on
the guilty ones in consequence of disbelief and disobedience. "The lesser
torment", in contrast, implies those calamities which afflict man even in
this world, e.g., diseases in the life of individuals, deaths of the near and
dear ones, serious accidents, losses, failures, etc. and storms, earthquakes,
floods, epidemics, famines, riots, wars and many other disasters, in collective
life, which affect hundreds of thousands of the people simultaneously. The
reason given for sending these calamities is that the people should take heed
even before they are involved in the "greater torment" and give up
the attitude and way of life in consequence of which they will have to suffer
the greater torment ultimately. In other words, it means this: Allah has not
kept man in perfect security in the world so that he may live in full peace,
and become involved in the misunderstanding that there is no power above him,
which can cause him harm. But Allah has so arranged things that He sends
disasters and calamities on individuals as well as en nations acrd t countries
from time to time, which give man the feeling that he is helpless and that
there is about him an All-Powerful Sovereign Who is ruling His universal
Kingdom. These calamities remind each individual and group and nation that
there is another Power above him Who is controlling their destinies. Everything
has not been placed at man's disposal. The real Power is in the hand of the
Sovereign. When a calamity from Him descends on man, you can neither evert it
by any artifice, nor can escape from it by invoking a jinn, or a spirit, or a
god or goddess, or a prophet or saint. Considered in this light, these
calamities are not mere calamities but warnings of God, which are sent to make
man conscious of the reality and to remove his misunderstandings. If man learns
a lesson from these and corrects his belief and conduct here in the world, he
will not have to face the greater torment of God in the Hereafter."
وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ
ثُمَّ أَعْرَضَ عَنْهَا ۚ إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ {32:22}
[Q32:22] Wa
man azlamu mimman zukkira bi aayaati rabbihee summa a'rada 'anhaa; innaa minal
mujrimeena muntaqimmon.
[Q32:22] And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them? Surely We will give punishment to the guilty.
[Q32:22] And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them? Surely We will give punishment to the guilty.
[Q32:22] Dan tidaklah ada yang lebih zalim daripada orang yang diberi ingat
dengan ayat-ayat Tuhannya, kemudian dia berpaling daripadanya (dan tetap
mengingkarinya). Sesungguhnya Kami tetap membalas orang-orang yang berdosa (apa
lagi orang-orang yang lebih zalim).
____________________________________________________________________________________________________________________________________________________
(32:22) And
who is more unjust than he who is given good counsel through the Signs of his
Lord and yet he turns away from them? *34 Surely
We will exact full retribution from such criminals.
*34 "The Signs of his Lord" include all kinds
of the Signs. A perusal of aII the Qur'anic verses in this regard shows that
these Signs are of the following six kinds: (1) The Signs which are found in everything from the
earth to the heavens and in the system of the universe as a whole. (2) The Signs which are found in man's own creation and
in his constitution and body. (3) The
Signs which are found in man's intuition, his unconscious and subconscious mind
and in his moral concepts. (4) The Signs which are found in the continuous experience of human history. (5) The
Signs which are found in the coming down of the earthly and heavenly calamities
on man. (6) And, over and above aII these, the Revelations which
Allah sent through His Prophets so that man may be made conscious in a rational
way of those realities, which are pointed out by all the above-mentioned Signs.
All these Signs proclaim consistently and clearly: `O man, you are neither
without God, nor the servant of many gods, but your God is only One God: no
other way of life is correct for you except the way of His service and
obedience. You have not been left to live a free and independent and
irresponsible lift in this world, but you have to appear before yow God and
render an account of your deeds after your life-activity here has come to an
end, and be rewarded or punished accordingly. Therefore, it is in yow own
interest that you should follow the guidance which yow God' has sent through
His Prophets and His Books for your instruction and desist from an independent
way of lift." Now, obviously, the man who has been warned in so many
different ways, for whose admonition countless different Signs have been
provided, and who has been blessed with the eyes to see and the cars to hear
and the mind to think, and yet he closes his eyes to all these Signs, and
closes his cars to the admonitions of his well-wishers, and uses his mind also
for inventing stupid and blind philosophies only can be a wretched and wicked
person. He only deserves to be given full punishment for rebellion when he
appears before his God after the expiry of the period of test in the
world.
SECTION 2
Similitude
of Moses’ Mission
As Moses was also given a Book to guide the children of Israel---The
Qur’an has been revealed to the Holy Prophet Muhammad to guide mankind---Lesson
to be drawn from the previous people, punished for their disbelief---The Day of
Judgment shall be the Day of Recompense and not granting any respite to anyone.
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَلَا تَكُنْ
فِي مِرْيَةٍ مِنْ لِقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ {32:23}
[Q32:23] Wa
laqad aayainaa Moosal Kitaaba falaa takun fee miryatim mil liqaaa'ihee wa
ja'alnaahu hudal li Baneee Israaa’eel.
[Q32:23] And certainly We gave the Book to Musa, so be not in doubt concerning the receiving of it, and We made it a guide for the children of Israel.
[Q32:23] And certainly We gave the Book to Musa, so be not in doubt concerning the receiving of it, and We made it a guide for the children of Israel.
[Q32:23] Dan demi sesungguhnya! Kami telah memberi kepada Nabi Musa Kitab Taurat
(sebagaimana Kami berikan Al-Quran kepadamu wahai Muhammad), maka janganlah
engkau ragu-ragu menyambut dan menerimanya dan Kami jadikan Kitab Taurat itu
hidayat penunjuk bagi kaum Bani Israil.
THE LIVES OF MUSA AND THE HOLY
PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ARE SIMILAR IN MANY WAYS.
1.
Musa was given the Tawrat AND the Quran was given to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
2.
Musa was ordered to fight his enemies AND the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) was also commanded to do the
same.
3.
Musa had prayed to ALLAH (SWT) to assist him
with Harun as his deputy AND the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) was given Ali as his brother, successor and supporter.
4.
Musa's wife Safura fought against Yusha
bin Nun AND A-isha, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)'s wife,
fought against Ali in the battle of Jamal.
"Be not in doubt" is addressed to the people
through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad).
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(32:23) Verily We bestowed the Book upon Moses. So
entertain no doubt if (the Prophet Muhammad) received the same. *35 We
had made that Book a guidance for the Children of Israel, *36
*35 The address
apparently is to the Holy Prophet, but the real addressees are the people who
doubted his Prophethood and the revelation of the Divine Book to him. From here
the discourse turns to the same theme that was mentioned in the beginning of
the Surah (vv. 2-3). The disbelievers of Makkah were saying: "No book has
come down to Muhammad (upon whom be Allah's peace) from Allah. He 'has himself
forged it, but claims that it has been sent down by Allah." The first
answer to this was given in the initial verses. This is the second answer. The
first thing said in this regard is: "O Prophet, these ignorant people
regard it as impossible that a Book should be sent down to you, and want that
every other person also should at least be involved in suspicion about it even
if he does not reject it altogether. But the revelation of a Book to a servant
from Allah is not a novel and new event, which might have occurred for the
first time today in human history. Before this Books have been sent down to
several Prophets, the most welt-known among these being the Book which was sent
down to the Prophet Moses (peace be upon him). A Book of the same nature has
been sent down to you now. Therefore, there is nothing odd and strange in this,
which may cause doubts in the minds of the people."
*36 That is, "That Book was made a means of guidance for the children of Israel, and this Book, likewise, has been sent down for your guidance." As has already been elucidated in verse 3, the full meaning of this verse can be understood only if one keeps in view the historical background. History bears evidence, and the disbelievers of Makkah also were not unaware, that the children of Israel had been passing miserable lives for centuries in Egypt. At such a. Juncture, Allah raised the Prophet Moses among them, and delivered them from bondage. Then He sent down the Book among them, because of which the same very suppressed and subdued nation got guidance and became a prominent nation in the world. Alluding to this historical background, the Arabs arc being told: 'Just as that Book was sent for the guidance of the Israelites, so has this Book been sent for your guidance. "
*36 That is, "That Book was made a means of guidance for the children of Israel, and this Book, likewise, has been sent down for your guidance." As has already been elucidated in verse 3, the full meaning of this verse can be understood only if one keeps in view the historical background. History bears evidence, and the disbelievers of Makkah also were not unaware, that the children of Israel had been passing miserable lives for centuries in Egypt. At such a. Juncture, Allah raised the Prophet Moses among them, and delivered them from bondage. Then He sent down the Book among them, because of which the same very suppressed and subdued nation got guidance and became a prominent nation in the world. Alluding to this historical background, the Arabs arc being told: 'Just as that Book was sent for the guidance of the Israelites, so has this Book been sent for your guidance. "
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ
بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ {32:24}
[Q32:24] Wa
ja'alnaa minhum a'immatany yahdoona bi amrinaa lammaa sabaroo wa kaanoo bi
aayaatinaa yooqinoon.
[Q32:24] And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications.
[Q32:24] And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications.
[Q32:24] Dan Kami jadikan dari kalangan mereka beberapa pemimpin, yang
membimbing kaum masing-masing kepada hukum agama Kami, selama mereka bersikap
sabar (dalam menjalankan tugas itu) serta mereka tetap yakin akan ayat-ayat
keterangan Kami.
THE TWELVE IMAMS OF THE AHLUL BAYT ARE THE DIVINELY COMMISSIONED LEADERS
TO GUIDE MANKIND, AND they are the custodians of the final word of ALLAH
(SWT), with whom the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) left the Quran (see hadith al thaqalayn) SO that its meanings and application may
not be corrupted by the hypocrites. Refer to the commentary of Baqarah 2:124.
____________________________________________________________________________________________________________________________________________________
(32:24) and when they remained steadfast and firmly
believed in Our Signs, We created among them leaders who guided people by Our
command. *37
*37 That is,
"Whatever progress the children of Israel made and whatever heights they
attained by that Book, was not simply due to the reason that a Book had been sent
among them. It was not an amulet that they might have hung around their necks
and they might have started ascending the steps of glory under its good and
protective influence. But the glory was the direct result of their firm faith
in the Revelations of Allah, and of the patience and perseverance that they
showed in following the Divine Commandments. Among the Israelites themselves
also leadership fell to the lot of only those who were true believers of the
Book of Allah and were not tempted at all by the greed of worldly gains and
enjoyments. When in their love of the truth they stood firm against every
danger, endured every loss and affliction, and exerted their utmost against
every hostile force, from the lusts of their own selves to the external enemies
of the true Faith, then only did they become the leaders of the world. The
object is to warn the disbelievers of Arabia that just as the coming of the
Book of Allah had decided the destinies of the children of Israel, so will this
Book decide the destinies among you. Now only those people will become the
leaders, who will believe in it and follow the Truth presented by it patiently
and resolutely. Those who turn away from it are destined to end up in failure
and wretchedness."
إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ
الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ {32:25}
[Q32:25] Inna
rabbaka huwa yafsilu bainahum yawmal qiyaamati feemaa kaanoo feehi yakhtalifoon.
[Q32:25] Surely your Lord will judge between them on the day of resurrection concerning that wherein they differ.
[Q32:25] Surely your Lord will judge between them on the day of resurrection concerning that wherein they differ.
[Q32:25] (Pertentangan di antara satu golongan dengan yang lain itu)
sesungguhnya Tuhanmu sahajalah yang akan memutuskan hukumNya di antara mereka
pada hari kiamat, mengenai apa yang mereka berselisihan padanya.
____________________________________________________________________________________________________________________________________________________
(32:25) Surely
your Lord will judge among them on the Day of Resurrection concerning the
matters about which the Children of Israel used to differ. *38
*38 The
allusion is to the differences and schisms in which the children of Israel were
involved after they became deprived of the faith and belief and gave up
obedience of their righteous leaders and were given to the worship of the
world. One result of this is obvious and before the whole world: they suffer
from disgrace and infamy and misfortune; the other result is that which is not
known, to the world: it will appear on the Day of Resurrection. "
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِنْ
قَبْلِهِمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۚ إِنَّ فِي ذَٰلِكَ
لَآيَاتٍ ۖ أَفَلَا يَسْمَعُونَ {32:26}
[Q32:26] Awalam
yahdi lahum kam ahlaknaa min qablihim minal qurooni yamshoona fee zaalika la
aayaatin afalaa yasma’oon.
[Q32:26] Does it not point out to them the right way, how many of the generations, in whose abodes they go about, did We destroy before them? Most surely there are signs in this; will they not then hear?
[Q32:26] Does it not point out to them the right way, how many of the generations, in whose abodes they go about, did We destroy before them? Most surely there are signs in this; will they not then hear?
[Q32:26] Dan
belumkah lagi ternyata kepada mereka (yang kafir itu): Bahawa Kami telah binasakan
berapa banyak dari kaum-kaum yang kufur ingkar dahulu daripada mereka, padahal
mereka sekarang berulang-alik melalui tempat-tempat tinggal kaum-kaum itu?
Sesungguhnya kebinasaan kaum-kaum itu mengandungi keterangan-keterangan (untuk
mengambil iktibar); oleh itu tidakkah mereka mahu mendengar (dan insaf)?
THE NATURAL CHANGES TAKING PLACE IN THIS WORLD ARE A PROOF THAT THIS TRANSITORY STATE HAS AN END and whatever good is to be done to secure
a good end should be done here, OTHERWISE,
at the end of this worldly life, NOTHING can be done BECAUSE
THE LIFE OF HEREAFTER IS A CONSEQUENCE
OF WHAT HAS BEEN DONE HERE.
____________________________________________________________________________________________________________________________________________________
(32:26) Did (these historical events) not make them
realise that We destroyed many nations before them amidst whose dwellings they
now move about? *39 Surely there are many Signs in this. Are they
unable to hear?
*39 That is,
"Have they not learnt any lesson froth this continuous experience of
history that to whichever nation a Messenger came, the decision of its destiny
became dependent upon the attitude it adopted with regard to him? If it
rejected its Messenger, it could not escape its doom. The only people to escape
were those who believed in the Messenger. Those who disbelieved became an
object of warning for ever and ever."
أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاءَ إِلَى
الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ
وَأَنْفُسُهُمْ ۖ أَفَلَا يُبْصِرُونَ {32:27}
[Q32:27]
Awalam
yaraw annaa nasooqul maaa'a ilal lardil juruzi fanukhriju bihee zar'an taakulu
minhu an'aamuhum wa anfusuhum afalaa yubsiroon.
[Q32:27] Do they not see that We drive the water to a land having no herbage, then We bring forth thereby seed-produce of which their cattle and they themselves eat; will they not then see?
[Q32:27] Do they not see that We drive the water to a land having no herbage, then We bring forth thereby seed-produce of which their cattle and they themselves eat; will they not then see?
[Q32:27] Dan tidakkah mereka (yang tidak
mahu taat dan bersyukur) itu melihat bahawasanya Kami mengarahkan turunnya
hujan ke bumi yang kering kontang, lalu Kami tumbuhkan dengan air hujan itu
tanaman-tanaman, yang daripadanya dimakan oleh binatang-binatang ternak mereka
dan mereka sendiri? Maka mengapa mereka tidak mahu memerhati (semuanya itu
supaya taat dan bersyukur)?
(see commentary for verse 26)
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(32:27) Have they not seen that We drive water to the
parched land, thereby bringing forth crops which they and their cattle eat? Are
they unable to see? *40
*40 Keeping the
context in view it becomes obvious that this thing has not been mentioned here
for the sake of providing an argument for the life-after-death, as generally
found in the Qur'an, but in this context its object is different. This, in
fact, contains a subtle allusion to this effect: "Just as a person seeing
a barren land cannot imagine that it will ever bloom and swell with vegetation,
.but a single shower of the rain sent by God changes its color altogether, so
is the case with the message of Islam at this juncture. People think that it is
not going to gain ground, but a single manifestation of Allah's power and grace
will cause it to gain such glory that people will be amazed at its
progress."
وَيَقُولُونَ مَتَىٰ هَٰذَا الْفَتْحُ إِنْ كُنْتُمْ
صَادِقِينَ {32:28}
[Q32:28] Wa
yaqooloona mataa haazal fat hu in kuntum saadiqeen.
[Q32:28] And they say: When will this judgment take place, If you are truthful?
[Q32:28] And they say: When will this judgment take place, If you are truthful?
[Q32:28] Dan
mereka bertanya: Bilakah datangnya hari pembukaan bicara yang dikatakan itu
jika betul kamu orang-orang yang benar?
(see commentary for verse 26)
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(32:28) They say: “If you are truthful, (tell us) when
will the Judgement come?” *41
*41 That is,
"You say that Allah's succour will at last reach you and your rejectors
will be struck down by His wrath. Then, tell us: When will this happen? When
will judgement be passed between you and us?"
قُلْ يَوْمَ الْفَتْحِ لَا يَنْفَعُ الَّذِينَ
كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنْظَرُونَ {32:29}
[Q32:29] Qul
yawmal fat hi laa yanfa'ul lazeena kafarooo eemaanuhum wa laa hum yunzaroon.
[Q32:29] Say: On the day of judgment the faith of those who (now) disbelieve will not profit them, nor will they be respited.
[Q32:29] Say: On the day of judgment the faith of those who (now) disbelieve will not profit them, nor will they be respited.
[Q32:29] Katakanlah (wahai Muhammad): (Tidak perlu diketahui masa datangnya
tetapi mesti dipercayai bahawa) pada hari pembukaan bicara itu, tidak ada
gunanya lagi kepada orang-orang kafir kiranya mereka hendak beriman dan mereka
pula tidak akan diberi tempoh (berbuat demikian).
(see commentary for verse 26)
____________________________________________________________________________________________________________________________________________________
(32:29) Tell them: “If the unbelievers were to believe
on the Day of Judgement that will not avail them. For then they will be granted
no respite.” *42
*42 That is,
"It is not a thing for which you should feel so impatient and restless.
When the torment of Allah comes, you will get no time to mend your ways. Make
the best of the time which is available before the coming of the torment. If
you will believe only when you see the torment, it will not avail you anything
then."
فَأَعْرِضْ عَنْهُمْ وَانْتَظِرْ إِنَّهُمْ
مُنْتَظِرُونَ {32:30}
[Q32:30] Fa a'rid 'anhum wantazir innahum muntazirron.
[Q32:30] Therefore turn away from them and wait, surely they too are waiting.
[Q32:30] Therefore turn away from them and wait, surely they too are waiting.
[Q32:30] Oleh itu, janganlah engkau hiraukan mereka dan tunggulah (kesudahan
mereka), sesungguhnya mereka pun menunggu (kesudahanmu).
(see
commentary for verse 26)
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(32:30) So (leave them to themselves and) turn away
from them and wait; they too are waiting.
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