SURAH (33) AL-'AHZAAB (AYA 51 to 73)
تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ
مَنْ تَشَاءُ ۖ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ۚ
ذَٰلِكَ أَدْنَىٰ أَنْ تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَا
آتَيْتَهُنَّ كُلُّهُنَّ ۚ وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ ۚ وَكَانَ
اللَّهُ عَلِيمًا حَلِيمًا {33:51}
[Q33:51] Turjee man tashaaa'u minhunna wa tu'weee
ilaika man tashaaa'u wa manibta ghaita mimman 'azalta falaa junaaha 'alaik;
zaalika adnaaa an taqarra a'yunuhunna wa laa yahzanna wa yardaina bimaa
aataitahunna kulluhunn; waL Laahu ya'lamu maa fee quloo bikum; wa kaanaL Laahu
'Aleeman Haleemaa.
[Q33:51] You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you; this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them, and ALLAH (SWT) knows what is in your hearts; and ALLAH (SWT) is Knowing, Forbearing.
[Q33:51] You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you; this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them, and ALLAH (SWT) knows what is in your hearts; and ALLAH (SWT) is Knowing, Forbearing.
[Q33:51] Engkau boleh menangguhkan sesiapa yang engkau kehendaki dari mereka dan
engkau boleh mendamping sesiapa yang engkau kehendaki dan sesiapa yang engkau
hendak mendampinginya kembali dari mereka yang telah engkau jauhi itu maka
tidaklah menjadi salah bagimu melakukannya; kebebasan yang diberikan kepadamu
itu (bila diketahui oleh mereka) adalah lebih dekat untuk mententeramkan hati
mereka dan menjadikan mereka tidak berdukacita, serta menjadikan mereka pula
reda akan apa yang engkau lakukan kepada mereka semuanya dan (ingatlah) ALLAH
(SwT) sedia mengetahui apa yang ada dalam hati kamu dan ALLAH (SwT) adalah Maha
Mengetahui, lagi Maha Penyabar.
This verse allowed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to get rid of any of his wives as and when he pleased.
This verse allowed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to get rid of any of his wives as and when he pleased.
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(33:51) Of them you may put off any of them you wish,
and you may take any of them whom you wish, and you may call back any of those
whom you had (temporarily) set aside: there will be no blame on you (on this
account). It is likelier that they will thus be comforted, and will not grieve,
and every one of them will be well-pleased with what you give them. *91 Allah
knows what is in your hearts. Allah is All-Knowing, All-Forbearing. *92
*91 This verse
was meant to relieve the Holy Prophet of the domestic worries and anxieties so
that he could carry out his duties with full peace of mind. When Allah clearly
gave him the power and the authority to treat any of his wives as he liked,
there remained no chance that those believing ladies would trouble him in any
way, or would create complications for him by their mutual rivalries and
domestic squabbles. But in spite of
having this authority from Allah the Holy Prophet meted out full justice to his
wives. He did not prefer one to the other and would visit each of them
regularly by turns. **Only Abu
Razin from among the traditionists has said that the Holy Prophet visited only
four of his wives (Hadrat 'A'ishah, Hadrat Hafsah, Hadrat Zainab and Hadrat
Umm Salamah) by turns and no turn had been fixed for the other wives. But
all other traditionists and commentators contradict this and prove by authentic
traditions that even after having this authority the Holy Prophet visited aII
his wives in turn and treated there alike. Bukhari, Muslim, Nasa'i, Abu
Da'ud and others have reported on the authority of Hadrat 'A'ishah that even after the revelation of this verse the Holy
Prophet's practice was that whenever he wanted to visit any of us, his wives,
on the turn of another wife, he would first ask her permission for it. Abu
Bakr al-Jassas relates from 'Urwah bin Zubair that Hadrat 'A'ishah told him, "As to our rants the Holy Prophet never
preferred any of us to the other, although it seldom happened that he did not
visit all his wives on the same day, but he never touched a wife unless it was
her day by turn." And this also is a tradition from Hadrat 'A'ishah
that during his last illness when it became difficult for him to move about he
asked for his other wives' permission to stay with her, and only on their
approval he passed his last days in her apartment. Ibn Abi Hatim has cited this
from Imam Zuhri that the Holy Prophet is not known to have deprived any of his
wives of her turn. To this Hadrat Saudah only was an exception, who on account
of her advanced age had willingly surrendered her turn in favour of Hadrat
'A'ishah
Here, nobody should entertain the doubt that Allah had, God forbid, shown an undue privilege to His Prophet and deprived his wives of their rights. As a matter of fact, the great objectives for the sake of which the Holy Prophet had been made an exception to the general rule in respect of the number of wives, also demanded that he should be afforded full peace in domestic life and anything that could cause him distraction and embarrassment should be eradicated. It was a unique honour for the holy wives that they were privileged to be the life-partners of the greatest of all men like the Holy Prophet, and by virtue of this they got the opportunity to become his Companions and helpers in the great task of reform and invitation that was to become the means of true success for mankind till the end of time. Just as the Holy Prophet was offering every kind of sacrifice for the sake of this objective and the Companions also were following his example according to their capabilities, so it was the duty of his wives also to display selflessness in every way. Therefore, all the wives accepted Allah's decision with regard to themselves happily and willingly.
*92 This is a warning for the Holy Prophet's wives as well as for aII other people. For the wives it is a warning in the sense that if after the coming down of this Divine Command they did not feel reconciled to it in their hearts, they would not escape Allah's punishment. And for others the warning is that if they entertained any kind of suspicion in their hearts in regard to the Holy Prophet's matrimonial life, or harboured any misgiving in any recess of their minds, this would not remain hidden from Allah. Along with this Allah's attribute of forbearance also has been mentioned so that one thay know that although even a thought of insolence in regard to the Prophet is also punishable, yet if a person got rid of such a suspicion he might have the hope of His forgiveness.
Here, nobody should entertain the doubt that Allah had, God forbid, shown an undue privilege to His Prophet and deprived his wives of their rights. As a matter of fact, the great objectives for the sake of which the Holy Prophet had been made an exception to the general rule in respect of the number of wives, also demanded that he should be afforded full peace in domestic life and anything that could cause him distraction and embarrassment should be eradicated. It was a unique honour for the holy wives that they were privileged to be the life-partners of the greatest of all men like the Holy Prophet, and by virtue of this they got the opportunity to become his Companions and helpers in the great task of reform and invitation that was to become the means of true success for mankind till the end of time. Just as the Holy Prophet was offering every kind of sacrifice for the sake of this objective and the Companions also were following his example according to their capabilities, so it was the duty of his wives also to display selflessness in every way. Therefore, all the wives accepted Allah's decision with regard to themselves happily and willingly.
*92 This is a warning for the Holy Prophet's wives as well as for aII other people. For the wives it is a warning in the sense that if after the coming down of this Divine Command they did not feel reconciled to it in their hearts, they would not escape Allah's punishment. And for others the warning is that if they entertained any kind of suspicion in their hearts in regard to the Holy Prophet's matrimonial life, or harboured any misgiving in any recess of their minds, this would not remain hidden from Allah. Along with this Allah's attribute of forbearance also has been mentioned so that one thay know that although even a thought of insolence in regard to the Prophet is also punishable, yet if a person got rid of such a suspicion he might have the hope of His forgiveness.
لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ وَلَا أَنْ
تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ
يَمِينُكَ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ رَقِيبًا {33:52}
[Q33:52] Laa
yahillu lakan nisaaa'u mim ba'du wa laaa an tabaddala bihinna min azwaajinw wa
law ajabaka husnuhunna illaa maa malakat yameenukk; wa kaanaL Laahu 'alaa kulli
shai'ir Raqeeba.
[Q33:52] It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and ALLAH (SWT) is Watchful over all things.
[Q33:52] It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and ALLAH (SWT) is Watchful over all things.
[Q33:52] Tidak halal bagimu berkahwin dengan perempuan-perempuan yang lain
sesudah (isteri-isterimu yang ada) itu dan engkau juga tidak boleh menggantikan
mereka dengan isteri-isteri yang baru sekalipun engkau tertarik hati kepada
kecantikan mereka, kecuali hamba-hamba perempuan yang engkau miliki dan
(ingatlah) ALLAH (SwT) sentiasa Mengawasi tiap-tiap sesuatu.
Taking this verse into consideration, it means that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) is not allowed to have more wives beyond what he already had. BUT so far as his followers are concerned, though they cannot have more than four wives at one time
BUT as ‘Muta’,
i.e., a Temporary Marriage, the limit has not
been fixed for them.
Ì THEREFORE the objection of some critics that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) allowed nine for himself and only four for his
followers is unfounded.
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(33:52) Thereafter women will not be lawful for you,
and it will not be lawful for you to take other wives in place of them, even
though their beauty might please you, *93 unless they be those whom your
right hand owns. *94 Allah is watchful over everything.
*93 This has two
meanings: (1) `No other
woman except those made lawful to you in verse 50 above, is any more lawful to
you"; and (2) 'when your
wives have become pleased and ready to stay with you through every kind of
hardship and have rejected the world in preference to the Hereafter, and are
satisfied that you may treat them as you please, it is no longer lawful for you
that you should divorce any of them and take another wife instead."
*94 This verse explains why one is pemitted to have conjugal relations with one's slave-girls besides the wedded wives, and there is no restriction on their number. The same thing has also been stated in Surah An-Nisa': 3, AI-Mu'minun: b, and AI-Ma'arij: 30. In all these verses the slave-girls have been mentioned as a separate class from the wedded wives, and conjugal relations with them have been permitted. Moreover, verse 3 of Surah An-Nisa' lays down the number of the wives as four, but neither has Allah fixed the number of the slave-girls, in that verse nor made any allusion to their number in the other relevant verses. Here, of course, the Holy Prophet is being addressed and told: "It is no more lawful for you to take other women in marriage, or divorce any of the present wives and take another wife in her stead; slave-girls, however, are lawful." This shows that no restriction has been imposed in respect of the slavegirls.
This, however, does not mean that the Divine Law has provided the rich an opportunity to purchase as many slave-girls as they tike for their carnal indulgence. This is in fact how the self-seeking people have exploited and abused tire Law. The Law had been made for the convenience of the people; it had not been made to be abused. One could, for instance, similarly abuse the Law concerning marriage. The Shari'ah permits a man to marry up to four wives and also gives him the right to divorce his wife and take another one. This law had been made in view of man's requirements and needs. Now, if a person, merely for the sake of sensual enjoyment, were to adopt the practice of keeping four wives for a time and then divorcing them to be replaced by another company of them, it would be abusing the provisions of the law, for which the person himself would be responsible and not the Shari`ah. Likewise the Shari'ah has allowed that the women who are captured in war and whose people do not exchange them for Muslim prisoners of war nor ransom them, may be kept as slave-girls, and gave the persons to whom they are assigned by the government the right to have conjugal relations with them so that they do not become a moral hazard for the society. Then, as it was not possible to determine the number of the prisoners of war, legally also it could nor be determined how many slave girls a person could keep at a time. The sale of the slaves and slave-girls was also allowed for the reason that if a slave or a slave-girl could not pull on well with a master, he or she could be transferred to another person so that the same person's permanent ownership did not become a cause of unending torture for both the master and the captive. The Shari`ah made aII these laws keeping in view human conditions and requirements for the convenience of men. If these have been made a means of sexual enjoyment and luxury by the rich, it is they who are to blame for this and not the Shari'ah.
*94 This verse explains why one is pemitted to have conjugal relations with one's slave-girls besides the wedded wives, and there is no restriction on their number. The same thing has also been stated in Surah An-Nisa': 3, AI-Mu'minun: b, and AI-Ma'arij: 30. In all these verses the slave-girls have been mentioned as a separate class from the wedded wives, and conjugal relations with them have been permitted. Moreover, verse 3 of Surah An-Nisa' lays down the number of the wives as four, but neither has Allah fixed the number of the slave-girls, in that verse nor made any allusion to their number in the other relevant verses. Here, of course, the Holy Prophet is being addressed and told: "It is no more lawful for you to take other women in marriage, or divorce any of the present wives and take another wife in her stead; slave-girls, however, are lawful." This shows that no restriction has been imposed in respect of the slavegirls.
This, however, does not mean that the Divine Law has provided the rich an opportunity to purchase as many slave-girls as they tike for their carnal indulgence. This is in fact how the self-seeking people have exploited and abused tire Law. The Law had been made for the convenience of the people; it had not been made to be abused. One could, for instance, similarly abuse the Law concerning marriage. The Shari'ah permits a man to marry up to four wives and also gives him the right to divorce his wife and take another one. This law had been made in view of man's requirements and needs. Now, if a person, merely for the sake of sensual enjoyment, were to adopt the practice of keeping four wives for a time and then divorcing them to be replaced by another company of them, it would be abusing the provisions of the law, for which the person himself would be responsible and not the Shari`ah. Likewise the Shari'ah has allowed that the women who are captured in war and whose people do not exchange them for Muslim prisoners of war nor ransom them, may be kept as slave-girls, and gave the persons to whom they are assigned by the government the right to have conjugal relations with them so that they do not become a moral hazard for the society. Then, as it was not possible to determine the number of the prisoners of war, legally also it could nor be determined how many slave girls a person could keep at a time. The sale of the slaves and slave-girls was also allowed for the reason that if a slave or a slave-girl could not pull on well with a master, he or she could be transferred to another person so that the same person's permanent ownership did not become a cause of unending torture for both the master and the captive. The Shari`ah made aII these laws keeping in view human conditions and requirements for the convenience of men. If these have been made a means of sexual enjoyment and luxury by the rich, it is they who are to blame for this and not the Shari'ah.
SECTION
7
Those
who annoy ALLAH (SwT) and his Prophet Muhammad
Discipline to observe with Prophet’s family---None should annoy the
Prophet---None shall marry Prophet’s wives after him---Relations before whom
women may manifest their adornments---The believers bidden to send their
blessings for the Prophet and their greeting worthy of respect due to
him---Cursed are those who annoy ALLAH (SwT) and His Apostle Muhammad, and they shall have a
disgraceful chastisement---Annoying even the believer men or women, is a guilt
and a sin.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا
بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ
إِنَاهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا
وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِي النَّبِيَّ
فَيَسْتَحْيِي مِنْكُمْ ۖ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ ۚ وَإِذَا
سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ
أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا
رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا ۚ إِنَّ
ذَٰلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا {33:53}
[Q33:53] Yaaa
aiyuhal lazeena aamanoo laa tadkhuloo bu yootan Nabiyyi ilaaa ai yu'zana lakum
ilaa ta'aamin ghaira naazireena inaahu wa laakin izaa du'eetum fadkhuloo fa izaa
ta'imtum fantashiroo wa laa mustaaniseena lihadees; inna zaalikum kaana yu'zin
Nabiyya fa yastahyee minkum waLLaahu laa yastahyee minal haqq; wa izaa sa
altumoohunna mataa'an fas'aloohunna minw waraaa'i hijaab; zaalikum atharu
liquloobikum wa quloobihinn; wa maa kaana lakum an tu'zoo RasoolaL Laahi wa
laaa an tankihooo azwaajahoo mim ba'diheee abadaa; inna zaalikum kaana 'indaL Laahi
'azeemaa.
[Q33:53] O you who believe! do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished-- but when you are invited, enter, and when you have taken the food, then disperse-- not seeking to listen to talk; surely this gives the Prophet trouble, but he forbears from you, and ALLAH (SWT) does not forbear from the truth And when you ask of them any goods, ask of them from behind a curtain; this is purer for your hearts and (for) their hearts; and it does not behove you that you should give trouble to the Messenger of ALLAH (SWT), nor that you should marry his wives after him ever; surely this is grievous in the sight of ALLAH (SWT).
[Q33:53] O you who believe! do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished-- but when you are invited, enter, and when you have taken the food, then disperse-- not seeking to listen to talk; surely this gives the Prophet trouble, but he forbears from you, and ALLAH (SWT) does not forbear from the truth And when you ask of them any goods, ask of them from behind a curtain; this is purer for your hearts and (for) their hearts; and it does not behove you that you should give trouble to the Messenger of ALLAH (SWT), nor that you should marry his wives after him ever; surely this is grievous in the sight of ALLAH (SWT).
[Q33:53] Wahai orang-orang yang beriman, janganlah kamu masuk ke rumah Nabi
(menunggu makanan masak kerana hendak makan bersama), kecuali kamu dijemput
untuk menghadiri jamuan, bukan dengan menunggu-nunggu masa sajiannya; tetapi
apabila kamu dijemput maka masuklah (pada waktu yang ditetapkan); kemudian
setelah kamu makan maka hendaklah masing-masing bersurai dan janganlah duduk
bersenang-senang dengan berbual-bual. Sesungguhnya yang demikian itu menyakiti
dan menyusahkan Nabi sehingga dia merasa malu (hendak menyatakan hal itu)
kepada kamu, sedang ALLAH (SwT) tidak malu daripada menyatakan kebenaran dan
apabila kamu meminta sesuatu yang harus diminta dari isteri-isteri Nabi maka
mintalah kepada mereka dari sebalik tabir. Cara yang demikian lebih suci bagi
hati kamu dan hati mereka dan kamu tidak boleh sama sekali menyakiti Rasul ALLAH
(SwT) dan tidak boleh berkahwin dengan isteri-isterinya sesudah dia wafat
selama-lamanya. Sesungguhnya segala yang tersebut itu adalah amat besar dosanya
di sisi ALLAH (SwT).
GENERALLY IT IS AN ESSENTIAL PRINCIPLE of refined
society to show deference to all women. To
the "mothers of the believers"
this respect was due in a higher degree due to their connection with the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
Ø "From behind a curtain" implies hijab (veil).
This verse
shows that there was a noticeable dearth of good manners in the
companions of the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad). Their conduct was annoying and objectionable. The contents of this verse shows:-
1.
How far the companions lacked the ordinary etiquette of society.
2.
Verse 6 did not establish any legal
relationship of motherhood between the wives of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and the people.
Refer to the commentary of Nur 24:271.
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(33:53) Believers,
enter not the houses of the Prophet without his permission, *95 nor
wait for a meal to be prepared; instead enter when you are invited to
eat, *96 and
when you have had the meal, disperse. Do not linger in idle talk. *97 That
is hurtful to the Prophet but he does not express it out of shyness; but Allah
is not ashamed of speaking out the Truth. And if you were to ask the wives of
the Prophet for something, ask from behind a curtain. That is more apt for the
cleanness of your hearts and theirs. *98 It
is not lawful for you to cause hurt to Allah’s Messenger, *99 nor
to ever marry his wives after him. *100 Surely
that would be an enormous sin in Allah’s sight.
*95 This is an
introduction to the general Command that was given in Surah An-Nur: 27 about a
year later. In the ancient times the Arabs would enter one another's house
unceremoniously. If a person had to see another person he did not drink it was
necessary to call at the door or take permission for entry, but would enter the
house and ask the womenfolk and children whether the master was at home or not,
This custom of ignorance was the cause of many evils and would often give rise
to some serious evils. Therefore, in the beginning a rule was made in respect
of the houses of the Holy Prophet that no person, whether a close friend or a
distant relative, could enter them without permission. Then in Surah An-Nur a
general command was given to enforce this rule for the houses of aII the
Muslims.
*96 This is the second command in this connection. An uncivilized practice prevalent among the Arabs was that the visitors would call on a friend or acquaintance right at the time of the meals, or would come and prolong their stay till the meals time approached. This would often cause the master of the house great embarrassment. He could neither be so discourteous as to tell the visitors to leave because it was his meals time, nor could feed so many unexpected guests together. For it is not always possible for a person to arrange meals inunediately for as many visitors as happened to call on him at a time. Allah disapproved of this practice and commanded that the visitors should go for meals to a house only when invited. This Command did not in particular apply to the Holy Prophet's house only but the rules were in the beginning enforced in that model household so that they become general rules of etiquette in the houses of the other Muslims as well.
*97 This was to reform yet another foolish practice. The guests at a feast, after they had finished eating, would sit down to endless gossip and discussions much to the inconvenience of the people of the house. They would often embarrass the Holy Prophet also by this practice, but he would forbear and forget. At last on the day of the marriage feast of Hadrat Zainab the embarrassment thus caused crossed all limits. According to the Holy Prophet's special attendant, Hadrat Anas bin Malik, the feast was held at night. Most of the people left after taking food but a couple or two of them got engaged jn gossip. Disconcerted the Holy Prophet rose and went round to his wives. When he returned he found the gentlemen still sitting. He turned back and sat in Hadrat 'A'ishah's apartment. When a good deal of the night had passed he came to know that the gentlemen had left. Then he returned and went to the apartment of Hadrat Zainab. After this it became inevitable that Allah Himself should warn the people of these evil practices. According to Hadrat Anas these verses were sent down on this occasion. (Muslim, Nasa'i Ibn Jarir).
*98 This is the verse which is called "the verse of the veil". Bukhari has related on the authority of Hadrat Anas that before the coming down of this verse, Hadrat 'Umar had made a suggestion several times to the Holy Prophet to the effect: "O Messenger of Allah, alI sorts of the people, good and bad, come to visit you. Would that you commanded your wives to observe hijab. According to another tradition, once Hadrat 'Umar said to the holy wives, "If what I say concerning you is accepted, my eyes should never see you." But since the Holy Prophet was not independent in making law, he awaited Divine Revelation. At last, this Command came down that except for the mahram males (as being stated in v. SS below) no other man should enter the Holy Prophet's houses, and whoever had to ask some thing from the ladies, should ask for it from behind a curtain. After this Command curtains were hung at the doors of the apartments of the wives, and since the Holy Prophet's house was a model for the Muslims to follow, they too hung curtains at their doors. The last sentence of the verse itself points out that whoever desire that the hearts of the men and women should remain pure, should adopt this way.
Now whosoever has been blessed with understanding by Allah can himself see that the Book which forbids the men and women to talk to each other face to face and commands them to speak from behind a curtain because `this is a better way for the purity of your as well as their hearts," could not possibly permit that the men and women should freely meet in mixed gatherings, educational and democratic institutions and offices, because it did not affect the purity of the hearts in any way. For him who does not want to follow the Qur'an, the best way would be that he should disregard its Commands and should frankly say that he has no desire to follow it. But this would be the height of meanness that he should violate the clear Commandments of the Qur'an and then stubbornly say that he is following the °spirit" of Islam which he has extracted. After all, what is that spirit of Islam which these people extract from sources outside the Qur'an and the sunnah?
*99 The allusion is to the false allegations that were being made in those days against the Holy Prophet, and some weak-minded Muslims also were joining the disbelievers and the hypocrites in doing this.
*100 This is the explanation of what has been said in verse 6:"...the Prophet's wives are mothers of the believers."
*96 This is the second command in this connection. An uncivilized practice prevalent among the Arabs was that the visitors would call on a friend or acquaintance right at the time of the meals, or would come and prolong their stay till the meals time approached. This would often cause the master of the house great embarrassment. He could neither be so discourteous as to tell the visitors to leave because it was his meals time, nor could feed so many unexpected guests together. For it is not always possible for a person to arrange meals inunediately for as many visitors as happened to call on him at a time. Allah disapproved of this practice and commanded that the visitors should go for meals to a house only when invited. This Command did not in particular apply to the Holy Prophet's house only but the rules were in the beginning enforced in that model household so that they become general rules of etiquette in the houses of the other Muslims as well.
*97 This was to reform yet another foolish practice. The guests at a feast, after they had finished eating, would sit down to endless gossip and discussions much to the inconvenience of the people of the house. They would often embarrass the Holy Prophet also by this practice, but he would forbear and forget. At last on the day of the marriage feast of Hadrat Zainab the embarrassment thus caused crossed all limits. According to the Holy Prophet's special attendant, Hadrat Anas bin Malik, the feast was held at night. Most of the people left after taking food but a couple or two of them got engaged jn gossip. Disconcerted the Holy Prophet rose and went round to his wives. When he returned he found the gentlemen still sitting. He turned back and sat in Hadrat 'A'ishah's apartment. When a good deal of the night had passed he came to know that the gentlemen had left. Then he returned and went to the apartment of Hadrat Zainab. After this it became inevitable that Allah Himself should warn the people of these evil practices. According to Hadrat Anas these verses were sent down on this occasion. (Muslim, Nasa'i Ibn Jarir).
*98 This is the verse which is called "the verse of the veil". Bukhari has related on the authority of Hadrat Anas that before the coming down of this verse, Hadrat 'Umar had made a suggestion several times to the Holy Prophet to the effect: "O Messenger of Allah, alI sorts of the people, good and bad, come to visit you. Would that you commanded your wives to observe hijab. According to another tradition, once Hadrat 'Umar said to the holy wives, "If what I say concerning you is accepted, my eyes should never see you." But since the Holy Prophet was not independent in making law, he awaited Divine Revelation. At last, this Command came down that except for the mahram males (as being stated in v. SS below) no other man should enter the Holy Prophet's houses, and whoever had to ask some thing from the ladies, should ask for it from behind a curtain. After this Command curtains were hung at the doors of the apartments of the wives, and since the Holy Prophet's house was a model for the Muslims to follow, they too hung curtains at their doors. The last sentence of the verse itself points out that whoever desire that the hearts of the men and women should remain pure, should adopt this way.
Now whosoever has been blessed with understanding by Allah can himself see that the Book which forbids the men and women to talk to each other face to face and commands them to speak from behind a curtain because `this is a better way for the purity of your as well as their hearts," could not possibly permit that the men and women should freely meet in mixed gatherings, educational and democratic institutions and offices, because it did not affect the purity of the hearts in any way. For him who does not want to follow the Qur'an, the best way would be that he should disregard its Commands and should frankly say that he has no desire to follow it. But this would be the height of meanness that he should violate the clear Commandments of the Qur'an and then stubbornly say that he is following the °spirit" of Islam which he has extracted. After all, what is that spirit of Islam which these people extract from sources outside the Qur'an and the sunnah?
*99 The allusion is to the false allegations that were being made in those days against the Holy Prophet, and some weak-minded Muslims also were joining the disbelievers and the hypocrites in doing this.
*100 This is the explanation of what has been said in verse 6:"...the Prophet's wives are mothers of the believers."
إِنْ تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ فَإِنَّ
اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا {33:54}
[Q33:54] In
tubdoo shai'an aw tukhfoohu fa innaL Laaha kaana bikulli shai'in 'aleemaa.
[Q33:54] If you do a thing openly or do it in secret, then surely ALLAH (SWT) is Cognizant of all things.
[Q33:54] If you do a thing openly or do it in secret, then surely ALLAH (SWT) is Cognizant of all things.
[Q33:54] (Awasilah keadaan-keadaan kamu, kerana) jika kamu nyatakan sesuatu atau
kamu sembunyikan dia, maka sesungguhnya ALLAH (SwT) sentiasa Mengetahui akan
segala-galanya.
___________________________________________________________________________________________________________________________________________________
(33:54) (It
does not matter) whether you disclose something or conceal it, for Allah
certainly knows everything. *101
*101 That
is, "If a person entertains an evil thought in his heart against the Holy
Prophet, or harbours an evil intention about his wives, it will not remain
hidden from Allah, and he will be punished for it. "
لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلَا
أَبْنَائِهِنَّ وَلَا إِخْوَانِهِنَّ وَلَا أَبْنَاءِ إِخْوَانِهِنَّ وَلَا
أَبْنَاءِ أَخَوَاتِهِنَّ وَلَا نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ ۗ
وَاتَّقِينَ اللَّهَ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا {33:55}
[Q33:55] Laa
junaaha 'alaihinna feee aabaaa'ihinna wa laaa abnaaa'ihinna wa laaa
ikhwaanihinnna wa laaa abnaaa'i ikhwaanihinna wa laaa abnaaa'i akhawaatihinna
wa laa nisaaa'i hinna wa laa Maa malakat aimaanuhunn; wattaqeenaL Laah; innaL Laaha
kaana 'alaa kulli shai'in Shaheedaa.
[Q33:55] There is no blame on them in respect of their fathers, nor their brothers, nor their brothers' sons, nor their sisters' sons nor their own women, nor of what their right hands possess; and be careful of (your duty to) ALLAH (SWT); surely ALLAH (SWT) is a witness of all things.
[Q33:55] There is no blame on them in respect of their fathers, nor their brothers, nor their brothers' sons, nor their sisters' sons nor their own women, nor of what their right hands possess; and be careful of (your duty to) ALLAH (SWT); surely ALLAH (SWT) is a witness of all things.
[Q33:55] Tidak
ada salahnya kepada perempuan-perempuan (yang tidak berpakaian yang melindungi
anggota yang haram dipandang oleh lelaki asing itu) menemui bapa-bapa mereka,
dan anak-anak lelaki mereka dan saudara-saudara lelaki mereka dan anak-anak
lelaki saudara-saudara lelaki mereka dan anak-anak lelaki saudara-saudara
perempuan mereka dan perempuan-perempuan Islam mereka, serta hamba-hamba yang
dimiliki oleh mereka dan bertakwalah kamu kepada ALLAH (SwT); sesungguhnya ALLAH
(SwT) sentiasa Menyaksikan tiap-tiap sesuatu.
Refer to the hijab (veil) mentioned in verse 53 above. The list of
those before whom the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s wives could appear informally without a veil includes their FATHERS, SONS, BROTHERS, BROTHER'S OR SISTER'S SONS, AND
SLAVES.
The
status of the motherhood conferred on the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) did not affect the ordinary
relationship of man and woman between them and the people.
____________________________________________________________________________________________________________________________________________________
(33:55) It
will not be blameworthy for the wives of the Prophet if their fathers, their
sons, their brothers, their brothers’ sons, their sisters’ sons, *102 and
the women with whom they have social relations, *103 and
the persons whom their right hands possess enter their houses. *104 (O
women), shun disobeying Allah. Allah is watchful over everything. *105
*102 For
explanation, see E.N.'s 38 to 42 of Surah An-Nur. 'Allama Alusi's commentary in
this connection is also noteworthy. He says, "Brothers and sons of
brothers and sisters include aII those relatives who are unlawful for a woman,
whether they are blood relations or foster relations. This list does not
mention the paternal and maternal uncles because they are like the parents to
the woman, or perhaps they have been left out because there was no need to
mention them after mentioning their sons, For the reason for not observing
purdah from the brother's son and sister's son is the same as of not observing
it from the paternal and maternal uncles." (Ruh al-Ma ani.)
*103 For explanation, see E. N. 43 of An-Nur.
*104 For explanation, see E. N. 44 of An-Nur.
*105 It means this: After the coming down of this absolute Command no person outside the circle of the relatives, who have been made an exception, should be allowed to enter the houses without purdah being observed from them, " Another meaning is: "The woman should never adopt the attitude that they should observe purdah when the husband is present, but should appear without purdah before the other men, when he is away. Such a conduct may remain hidden from the husband but not from Allah.
*103 For explanation, see E. N. 43 of An-Nur.
*104 For explanation, see E. N. 44 of An-Nur.
*105 It means this: After the coming down of this absolute Command no person outside the circle of the relatives, who have been made an exception, should be allowed to enter the houses without purdah being observed from them, " Another meaning is: "The woman should never adopt the attitude that they should observe purdah when the husband is present, but should appear without purdah before the other men, when he is away. Such a conduct may remain hidden from the husband but not from Allah.
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى
النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا
تَسْلِيمًا {33:56}
[Q33:56] InnaL
Laaha wa malaaa'i katahoo yusalloona 'alan Nabiyy; yaaa aiyuhal lazeena aamanoo
salloo 'alaihi wa sallimoo tasleemaa.
[Q33:56] Surely ALLAH (SWT) and His angels bless the Prophet; O you who believe! Call for (Divine) blessings on him and salute him with a (becoming) salutation.
[Q33:56] Surely ALLAH (SWT) and His angels bless the Prophet; O you who believe! Call for (Divine) blessings on him and salute him with a (becoming) salutation.
[Q33:56] Sesungguhnya ALLAH (SwT) dan malaikatNya berselawat (memberi segala
penghormatan dan kebaikan) kepada Nabi (Muhammad s.a.w); wahai orang-orang yang
beriman berselawatlah kamu kepadanya serta ucapkanlah salam sejahtera dengan
penghormatan yang sepenuhnya.
[1] ALLAH (SWT) SENDS HIS
BLESSINGS (SALAWAT) ON THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). [2] THE ANGELS
INVOKE ALLAH (SWT) TO SEND HIS BLESSINGS ON HIM. [***] THE
BELIEVERS ARE ALSO COMMANDED TO INVOKE ALLAH (SWT) TO SEND HIS BLESSINGS ON
HIM. The Muslims asked the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad): "How are
we to seek blessings on you?" He
said: "Say:
'O ALLAH (SWT), send blessings on Muhammad and on the al (children) of Muhammad."
·
Fakhal Din al-Razi writes that
the Ahlul Bayt are at par with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) in five things (one of
which is) in invoking the blessings of ALLAH (SWT) during prayers, AFTER
EACH TASHAHUD WHICH,
IF NOT RECITED, RENDERS THE SALAT NULL AND VOID. Bukhari writes in his Sahih, page 127,
volume 3 (Egypt edition) that the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: "Say:
'O ALLAH (SWT) send blessings on Muhammad and on ali Muhammad (Ahul Bayt) just as You blessed Ibrahim and ali Ibrahim'."
·
Ibn Hajar Makki writes in his Sawa-iq al Muhriqah, on page 87, that
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) warned the people not to
send batar
salawat (salawat which has lost the tail i.e.
curtailed). When asked what a batar
salawat was he replied: "If you stop at 'ALLAH
(SWT) umma salli ala Muhammad' You should say: 'ALLAH (SWT) umma salli ala Muhammad wa ali
Muhammad'"
In religious meetings and gatherings it has become
a "fashion" to say in melodious accent: SALLALLAHU ALAYKA
YA RASULLILLAH WA SALLAM ALAYKA YA HABIBALLAH (SWT) which in the light of the abovenoted authentic
traditions is deviation from the right path shown by ALLAH (SWT) in this verse. When ALLAH (SWT) Himself sends blessings (salawat) on the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) as made clear by him in various traditions, if some one selects words not approved
by the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), it can
be described as hypocrisy, punishment of which is
eternal damnation in the fire of hell.
Ø Ahmad bin
Hanbal writes in his Musnad, volume 6 page 323, that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) covered Ali,
Fatimah, Hasan and Husayn with a
blanket and said: "O ALLAH (SWT) these are
my Ablul Bayt so I invoke You to send Your blessings on Muhammad and ali Muhammad." Muslim has also related this in his Sahih, in part
I of "the book of prayers."
Ø Also refer to Mushkil al Athar by Tahawi (volume 1, page 334), Kanz al Ummal by Ali Muttaqi (volume 7, page 103)
and Tafsir Durr al Manthur by Jalaluddin al Suyuti in
his interpretation of ayah al tat-hir. He has also
quoted the well-known verse composed by Al Shafi-i: "O Ahlul Bayt of ALLAH (SWT)'s messenger, your
love is a duty made obligatory upon us in the Quran. It is enough among your
great privileges that whoever does not invoke ALLAH (SWT)'s blessings on you,
his prayer (salat) is void."
Ø Ibn Hajar also
quoted these lines of Shafi-i on page 88 of his Sawa-iq al Muhriqah, in connection with his interpretation
of verse 33 of Ahzab “IT IS COMPULSORY TO RECITE SALAWAT WHENEVER
THE NAME OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD
WA ALA ALI MUHAMMAD) IS MENTIONED.”
If a believer
really desires fulfilment of his or her supplication, salawat must be recited
before and also at the end of the prayer because in
that case whatever the prayer contains *in the beginning, *in the middle, and *in the end will be accepted by ALLAH (SWT) as the salawat has covered and encircled the whole supplication, and as salawat
is always
accepted by ALLAH (SWT) (BECAUSE He Himself recites salawat on the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) the entire prayer is
accepted by Him.
v The recitation of salawat implies that the
believers should not worship the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) as a deity. THEREFORE the very act of salawat implies that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) is not a diety. On the
contrary, he is considered a Devoted Servant.
v He is the most
honoured servant of ALLAH (SWT) for whom ALLAH (SWT) sends His highest
blessings, because he is the first and the
foremost in submission and devotion to ALLAH (SWT). The Ahlul Bayt have been included with him, by
his command, because they are also equal to him in submission and
devotion to ALLAH (SWT).
PEACE AND BLESSING FROM ALLAH (SWT) MEANS, HIS
GRANT. THE GIFT FROM THE ANGELS MEANS, PASSING THE SAME TO THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND FROM THE PEOPLE PRAYING ALLAH (SWT) FOR THE
SAME.
____________________________________________________________________________________________________________________________________________________
(33:56) Allah
and His angels bless the Prophet. *106 Believers,
invoke blessings and peace on him. *107
*106 "Allah's
sending His blessings on His Prophet" means this: Allah is very kind to
His Prophet: He praises him, blesses his work, exalts his name, and showers His
mercies on him. " `Blessings of the angels" means: "They love
the Prophet most dearly and pray to Allah to bless him with the highest ranks,
cause his religion and Shari'ah to flourish and exalt him to the laudable
position. " One can clearly see from the context why this thing has been
said here. This was the crime when the enemies of Islam were making alI sorts
of false allegations against the Holy Prophet in order to satisfy their
jealousy on the success of Faith, By sullying him they thought they would
destroy his moralinfluence through which Islam and the Muslims were gaining
more and more ground every day. Such were the conditions when Allah sent down
this verse, as if warn the people: "However hard the disbelievers and the
hypocrites and the polytheists might try to vilify and slander My Prophet with
a view to frustrating his mission, they are bound to suffer disgrace and
humiliation in the end, for I am kind to him, and the angels, who are
administering the entire universe, are his supporters and admirers. His enemies
cannot gain anything by their condemnation of him because I am exalting his
name and My angels are adoring him constantly. They cannot harm him by their
mean machinations when My mercies and blessings are with him, and My angels
pray for hlm day and night to the effect: "O Lord of the worlds, raise
Muhammad to even higher ranks and make his Religion flourish and
prosper."
*107 In other words, it means this: "O people, who have found the right path through Muhammad, the Messenger of Allah, you should recognize his the worth and be grateful to him for his great favours to you. You were lost in the darkness of ignorance: He afforded you the light of knowledge: you had become morally bankrupt: he raised you high on the moral level so that the people now feel envious of you; you had sunk to barbarism and savagery: he adorned you with the most refined human civilization. The disbelievers everywhere have turned his enemies only because he has done you these favours; otherwise personally he has not done any harm to anyone. Therefore, the inevitable demand of your gratitude to him is that you should regard him with an equal, or even greater love than the malice and grudge these people display against him; that you should show a greater attachment to him than the hatred these people show towards him; that you should praise and adore him even more fervently than they condemn him; that you should wish him well even more heartily than they wish him iII, and pray for him just as the angels do day and night, saying: "O Lord of the worlds: Just as Your Prophet has done us countless and endless favours, so do You also show him endless and limitless mercy: raise him to the highest ranks in the world and bless him with the greatest nearness to Yourself in the hereafter.'
IN THIS VERSE, Muslims have been commanded two things: (1) Sallu alaihi; and (2) sallimu taslima. The word Salat when used with the associating panicle 'ala gives three meanings: (1) To be inclined to some body, to attend to him with love, and to bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously, when the word is used in regard to Allah, it cannot be in the third meaning, for it is absolutely inconceivable that Allah should pray to someone else; it can only be used in the first two meanings. But when this word is used for the servants, whether angels or men, it will be in all the three meanings. It will contain the sense of love as well as praise and prayer for mercy. Therefore, the meaning of giving the Command of sallu'alaihi to the believers for the Holy Prophet is: 'Be attached to him, praise and adore him and pray for him."
The word salam also ' as two meanings: (1) To be secure from every kind of affliction and fault and defect; and (2) to be at peace and refrain from opposing the other person. Therefore, one meaning of sallimu taslima in regard to the Holy Prophet is: "You should pray for his well-being and security," and another meaning is: "Cooperate with him with aII your heart and mind; refrain from opposing him and obey him most faithfully and sincerely."
When this Command was sent down, several of the Companions said to the Holy Prophet, "O Messenger of Allah, you have taught us the method of pronouncing salam (i.e., of saying as-salamu 'alaika ayyuhannabiyyu wa rahmatullahi wa barakat-u-hu in the Prayer, and as-salamu alaika ya Rasul-Allah as a greeting, but what is the method of sending Salat on you?" In response to this, the methods of pronouncing Salat and darud that the Holy Prophet taught to many people on different occasions are as follows: Ka'b bin'Ujrah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima wa ala al-i Ibrahima irmaka Hamidum-Majid, wa barik 'ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima wa 'ala al-i Ibrahima innaka Hamid-um-Majid. This darud with a little difference in wording has been reported by Bukhari, Muslim, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Majah, Imam Ahmad, Ibn Abi Shaibah, 'Abdur Razzaq, Ibn Abi Hatim and Ibn Jarir on the authority of Hadrat Ka'b bin 'Ujrah.
Ibn 'Abbas: From him also the same darud as given above has been reported with a slight difference. (Ibn Jarir).
Abu Humaid Sa'idi: Allahumma salli ala Muhammad-in wa azwaji-hi wa dhurriyati-hi kama sallaita ala Ibrahima wa 'ala al-i Ibrhima wa barik ala Muhammad-in wa azwaji-hi wa dhurriyat-hi kama barakta 'ala al-i Ibrahima irmaka Hamid-um-Majid. (Malik, Ahmad, Bukhari, Muslim, Nasa'i, Abu Da'ud, Ibn Majah).
Abu Mas'ud Badri: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita 'ala Ibrahima wa 'ala al-i Ibrahima wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima fil- alamin innaka Hamid-um-Majid (Malik, Muslim, Abu Da'ud, Tirmidhi, Nasa'i Ahmad, Ibn Jarir, Ibn Habban, Hakim).
Abu Sa' id Khudri: Allahumma salli ala Muhammad-in abdika wa rasuli-ka kama sallaita 'ala Ibrahima wa barik 'ala Mahammad-in wa 'ala al-i Muhammad-in kama ba rakta ala Ibrahim. (Ahmad, Bukhari, Nasa'i Ibn Majah).
Buraidah al-Khuza'i: Allahumm-aj'al Salataka wa rahmataka wa barakati-ka ala Muhammad-in wa ala al-i Muhammad-in kama Ja 'altaha ala Ibrahima innaka Hamid-um-Majid. (Ahmad, 'Abd bin Humaid, Ibn Marduyah).
Abu Hurairah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in wa barik ala Muhammad-in wa ala al-i Muhammad-in kama sallaita wa barakta 'ala Ibrahima wa 'ala al-i Ibrahim fil- `alamin innaka Hammid-um-Majid. (Nasai).
Talhah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita `ala Ibrahima innaka Hamid-um-Majid wa barik ala Muhammad-in wa ala al-i
Muhammad-in kama barakta ala Ibrahima innaka Hamid-um-Majid. (Ibn Jarir).
All these daruds agree in meaning despite the difference in wording. A few points concerning them should be understood clearly:
First, in aII these the Holy Prophet tells the Muslims that the best way of sending darud and Salat on him is that they should pray to Allah, saying, "O God: send darud on Muhanunad. " Ignorant people who do not possess full understanding of the meaning inunediately raise the objection: 'How strange that AIlah commands us to send darud on His Prophet, but we, in return, implore AIlah that He should send it." The fact, however, is that the Holy Prophet has instructed the people, as if to say, 'You cannot do full justice to sending of darud and Salat on me even if you want to. Therefore, pray only to Allah to bless me with Salat. "Evidently, the Muslims cannot raise the ranks of the Holy Prophet, AIlah only can raise them; the Muslims cannot repay the Holy Prophet for his favours and kindness, Allah only can adequately reward him for this; the Muslims cannot attain any success in exalting the Holy Prophet's name and promoting the cause of religion unless Allah favours them with His help and succour. So much so that the Holy Prophet's love can be impressed in our hearts only by Allah's help; otherwise Satan can turn us away from him by every kind of evil suggestion sand suspicions. May AIlah protect us from this! Therefore, there is no other way of doing full justice to sending of darud and salat on the Holy Prophet than that we should supplicate Allah to send salat on him. The person who says: Allahumma salli 'ala Muhammad-in, in fact, admits his helplessness before Allah, and says: "O God: it is not in my power to send salat on Your Prophet as it should be sent. I. therefore, implore You to send it on my behalf and take from me whatever service You will in this regard." Secondly, the Holy Prophet did not want to have this prayer reserved for only himself but included his followers and his wives and offsprings also. The meaning of the wives and offspring is obvious. As for the word al it does not merely denote the people of the Holy Prophet's household, but it applies to aII those people who follow him and adopt his way. Lexically, there is a difference between the words al and ahl. By the al of a person arc understood aII those people who are his companions, helpers and followers, whether they are related to him or not, and his ahl are those who are related to him, whether or not they are his companions and followers. The Qur'an has used the word al Firaun at fourteen places but nowhere has it been used to mean the people of Pharaoh's household only; everywhere it implies alI those who sided with him in the conflict against the Prophet Moses. (For example, see Al-Baqarah: 49-50, AI-i-'Imran: 11, AI-A'raf; 130, Al-Mu'min: 46). Thus, from al-Muhammad is excluded every such person who is not on the way of Muhammad (upon whom be Allah's peace and blessings), whether he be a member of his household, and in it is included every such person, who is following in his footsteps, whether he is not even distantly related to him by blood. However, those members of the Prophet's household who arc related to him by blood and are also his followers are most worthy to be regarded as al-Muhammad.
*107 In other words, it means this: "O people, who have found the right path through Muhammad, the Messenger of Allah, you should recognize his the worth and be grateful to him for his great favours to you. You were lost in the darkness of ignorance: He afforded you the light of knowledge: you had become morally bankrupt: he raised you high on the moral level so that the people now feel envious of you; you had sunk to barbarism and savagery: he adorned you with the most refined human civilization. The disbelievers everywhere have turned his enemies only because he has done you these favours; otherwise personally he has not done any harm to anyone. Therefore, the inevitable demand of your gratitude to him is that you should regard him with an equal, or even greater love than the malice and grudge these people display against him; that you should show a greater attachment to him than the hatred these people show towards him; that you should praise and adore him even more fervently than they condemn him; that you should wish him well even more heartily than they wish him iII, and pray for him just as the angels do day and night, saying: "O Lord of the worlds: Just as Your Prophet has done us countless and endless favours, so do You also show him endless and limitless mercy: raise him to the highest ranks in the world and bless him with the greatest nearness to Yourself in the hereafter.'
IN THIS VERSE, Muslims have been commanded two things: (1) Sallu alaihi; and (2) sallimu taslima. The word Salat when used with the associating panicle 'ala gives three meanings: (1) To be inclined to some body, to attend to him with love, and to bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously, when the word is used in regard to Allah, it cannot be in the third meaning, for it is absolutely inconceivable that Allah should pray to someone else; it can only be used in the first two meanings. But when this word is used for the servants, whether angels or men, it will be in all the three meanings. It will contain the sense of love as well as praise and prayer for mercy. Therefore, the meaning of giving the Command of sallu'alaihi to the believers for the Holy Prophet is: 'Be attached to him, praise and adore him and pray for him."
The word salam also ' as two meanings: (1) To be secure from every kind of affliction and fault and defect; and (2) to be at peace and refrain from opposing the other person. Therefore, one meaning of sallimu taslima in regard to the Holy Prophet is: "You should pray for his well-being and security," and another meaning is: "Cooperate with him with aII your heart and mind; refrain from opposing him and obey him most faithfully and sincerely."
When this Command was sent down, several of the Companions said to the Holy Prophet, "O Messenger of Allah, you have taught us the method of pronouncing salam (i.e., of saying as-salamu 'alaika ayyuhannabiyyu wa rahmatullahi wa barakat-u-hu in the Prayer, and as-salamu alaika ya Rasul-Allah as a greeting, but what is the method of sending Salat on you?" In response to this, the methods of pronouncing Salat and darud that the Holy Prophet taught to many people on different occasions are as follows: Ka'b bin'Ujrah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima wa ala al-i Ibrahima irmaka Hamidum-Majid, wa barik 'ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima wa 'ala al-i Ibrahima innaka Hamid-um-Majid. This darud with a little difference in wording has been reported by Bukhari, Muslim, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Majah, Imam Ahmad, Ibn Abi Shaibah, 'Abdur Razzaq, Ibn Abi Hatim and Ibn Jarir on the authority of Hadrat Ka'b bin 'Ujrah.
Ibn 'Abbas: From him also the same darud as given above has been reported with a slight difference. (Ibn Jarir).
Abu Humaid Sa'idi: Allahumma salli ala Muhammad-in wa azwaji-hi wa dhurriyati-hi kama sallaita ala Ibrahima wa 'ala al-i Ibrhima wa barik ala Muhammad-in wa azwaji-hi wa dhurriyat-hi kama barakta 'ala al-i Ibrahima irmaka Hamid-um-Majid. (Malik, Ahmad, Bukhari, Muslim, Nasa'i, Abu Da'ud, Ibn Majah).
Abu Mas'ud Badri: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita 'ala Ibrahima wa 'ala al-i Ibrahima wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima fil- alamin innaka Hamid-um-Majid (Malik, Muslim, Abu Da'ud, Tirmidhi, Nasa'i Ahmad, Ibn Jarir, Ibn Habban, Hakim).
Abu Sa' id Khudri: Allahumma salli ala Muhammad-in abdika wa rasuli-ka kama sallaita 'ala Ibrahima wa barik 'ala Mahammad-in wa 'ala al-i Muhammad-in kama ba rakta ala Ibrahim. (Ahmad, Bukhari, Nasa'i Ibn Majah).
Buraidah al-Khuza'i: Allahumm-aj'al Salataka wa rahmataka wa barakati-ka ala Muhammad-in wa ala al-i Muhammad-in kama Ja 'altaha ala Ibrahima innaka Hamid-um-Majid. (Ahmad, 'Abd bin Humaid, Ibn Marduyah).
Abu Hurairah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in wa barik ala Muhammad-in wa ala al-i Muhammad-in kama sallaita wa barakta 'ala Ibrahima wa 'ala al-i Ibrahim fil- `alamin innaka Hammid-um-Majid. (Nasai).
Talhah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita `ala Ibrahima innaka Hamid-um-Majid wa barik ala Muhammad-in wa ala al-i
Muhammad-in kama barakta ala Ibrahima innaka Hamid-um-Majid. (Ibn Jarir).
All these daruds agree in meaning despite the difference in wording. A few points concerning them should be understood clearly:
First, in aII these the Holy Prophet tells the Muslims that the best way of sending darud and Salat on him is that they should pray to Allah, saying, "O God: send darud on Muhanunad. " Ignorant people who do not possess full understanding of the meaning inunediately raise the objection: 'How strange that AIlah commands us to send darud on His Prophet, but we, in return, implore AIlah that He should send it." The fact, however, is that the Holy Prophet has instructed the people, as if to say, 'You cannot do full justice to sending of darud and Salat on me even if you want to. Therefore, pray only to Allah to bless me with Salat. "Evidently, the Muslims cannot raise the ranks of the Holy Prophet, AIlah only can raise them; the Muslims cannot repay the Holy Prophet for his favours and kindness, Allah only can adequately reward him for this; the Muslims cannot attain any success in exalting the Holy Prophet's name and promoting the cause of religion unless Allah favours them with His help and succour. So much so that the Holy Prophet's love can be impressed in our hearts only by Allah's help; otherwise Satan can turn us away from him by every kind of evil suggestion sand suspicions. May AIlah protect us from this! Therefore, there is no other way of doing full justice to sending of darud and salat on the Holy Prophet than that we should supplicate Allah to send salat on him. The person who says: Allahumma salli 'ala Muhammad-in, in fact, admits his helplessness before Allah, and says: "O God: it is not in my power to send salat on Your Prophet as it should be sent. I. therefore, implore You to send it on my behalf and take from me whatever service You will in this regard." Secondly, the Holy Prophet did not want to have this prayer reserved for only himself but included his followers and his wives and offsprings also. The meaning of the wives and offspring is obvious. As for the word al it does not merely denote the people of the Holy Prophet's household, but it applies to aII those people who follow him and adopt his way. Lexically, there is a difference between the words al and ahl. By the al of a person arc understood aII those people who are his companions, helpers and followers, whether they are related to him or not, and his ahl are those who are related to him, whether or not they are his companions and followers. The Qur'an has used the word al Firaun at fourteen places but nowhere has it been used to mean the people of Pharaoh's household only; everywhere it implies alI those who sided with him in the conflict against the Prophet Moses. (For example, see Al-Baqarah: 49-50, AI-i-'Imran: 11, AI-A'raf; 130, Al-Mu'min: 46). Thus, from al-Muhammad is excluded every such person who is not on the way of Muhammad (upon whom be Allah's peace and blessings), whether he be a member of his household, and in it is included every such person, who is following in his footsteps, whether he is not even distantly related to him by blood. However, those members of the Prophet's household who arc related to him by blood and are also his followers are most worthy to be regarded as al-Muhammad.
Thirdly,
the same thing found in aII the daruds taught by the Holy Prophet is that he
may be blessed with the same kindness with which Abraham and the followers of
Abraham have been blessed. The people have found it difficult to understand
this. The scholars have given different interpretations of it but none of them
is appealing. In my opinion the correct interpretation is this (though the real
knowledge is with Allah): Allah blessed the Prophet Abraham in particular with
something with which He has blessed no one else in the world, and it is this:
AlI those human beings who regard the Prophethood and the Revelation and the
Book as the source of guidance are agreed on the leadership of the Prophet
Abraham, whether they are Muslims or Christians or Jews. Therefore, what the
Holy Prophet means to say is this: "O
Allah, just as You have made the Prophet Abraham the refuge of the followers of
aII the Prophets, so You make me also the refuge, so that no one who is a
believer in Prophethood, may remain deprived of the grace of believing in my
Prophethood."
That it is an Islamic practice to send darud on the Holy Prophet, that it is commendable to pronounce it when the Holy Prophet's name is mentioned, that it is a Sunnah of the Prophet to recite it in the Prayer in particular, is agreed upon by aII the scholars. There is also a consensus that it is obligatory to pronounce the darud on the Holy Prophet at least once in a lifetime, because Allah has clearly commanded it, but apart from this there are differences among the scholars regarding it. **IMAM SHAFE'I holds the view that it is obligatory to recite salat on the Prophet during tashahhud in the final sitting of the Prayer, for without it the Prayer would be void. Hadrat Ibn Mas'ud, Abu-Mas'ud Ansari, Ibn 'Umar and Jabir bin 'Abdullah from among the Companions, Sha'bi, Imam Muhammad bin Baqir, Muhammad bin Ka'b al-Qurzi and Muqatil bin Hayyan from among the immediate followers of the Companions, and Ishaq bin Rahwayah from among the jurists also held the same opinion, and Imam Ahmad bin Hanbal also had adopted the same in the end.
**IMAM ABU HANIFAH, IMAM MALIK and the majority of the scholars hold that the pronouncing of the Salat is obligatory only once in a life time. It is just like the Kalimah: whoever affirmed the divinity of Allah and the Prophethood of the Messenger of Allah once in a lifetime carried out his duty. Likewise, the one who pronounced the darud and salat once in his lifetime would be deemed to have done his duty of pronouncing the darud on the Holy Prophet. After it, it is neither obligatory (fend) to recite the Kalimah nor the darud.
*Another group holds that it is absolutely wajib to recite it in the Prayer but not necessarily in the tashahhud. *Still another group holds the view that it is wajib to pronounce the darrid in every supplication. *Some others say that it is wajib to pronounce it whenever the Holy Prophet's name is mentioned, and according to *another group recitation of the darrid is wajib only once in an assembly or sitting no matter how often the name of the Holy Prophet is mentioned during it. ,
These differences only pertain to the darud's being obligatory in status or otherwise. As for its merit and excellence, its being conducive to high spiritual rewards and its being a great righteous act, there is complete unanimity among the Ummah. No one who is a believer in any degree can have any different opinion about it. The darud is the natural supplication of the heart of every Muslim, who realizes that the Holy Prophet Muhammad (upon Whom be Allah's peace) is the Ummah's greatest benefactor after Allah. The greater one's appreciation of Islam and the Faith, the greater will one be appreciative of the favours of the Holy Prophet himself; and the greater one's appreciation of the favours of the Holy Prophet, the more often will he pronounce the darud and salat on him. THUS, IN FACT, THE FREQUENCY WITH WHICH A PERSON PRONOUNCES THE DARUD IS THE MEASURE WHICH SHOWS THE DEPTH OF HIS RELATIONSHIP WITH THE HOLY PROPHET'S RELIGION AND THE EXTENT OF HIS APPRECIATION OF THE BLESSING OF THE FAITH. On this very basis the Holy Prophet has said: "The angels send darud on him who sends darud on me, as long as he does so." (Ahmad, Ibn Majah). "He who sends darud on me once, Allah sends darud on him ten times over." (Muslim) "The one who sends darud on me most often will deserve to remain close to me on the Day of Resurrection" (Tirmidhi). °Niggardly is the person who does not send darud on me when I am mentioned before him." (Tirmidhi)
***As to whether it is permissible to use the words Allahumma salli ala so and so, or sallallahu alaihi wa sallam, or similar other words for others than the Holy Prophet, it is disputed. One group of the scholars of whom Qadi `Iyad is most prominent holds it as absolutely permissible. Their argument is this: Allah Himself has used the word salat in respect of those who were not prophets at several places in the Qur'an, e.g. in AI-Baqarah; 157, At-Taubah: 103, Al-Ahzab: 43. Similarly, the Holy Prophet also prayed for those who were not prophets using the word sale) on several occasions. For example, he prayed for a Companion, thus: Allahumma salli 'ala al Abi Aufa; on the request of Hadrat Jabir bin 'Abdullah's wife, he said: Sallallahu alaihi wa 'ala zaujiki. Then concerning those who came with the Zakat money, he would say: Allahumma salli 'alaihim. Praying for Hadrat Sa'd bin 'Ubadah he said: Allahumma aj'al salataka wa rahmataka ala al-i Sa'd bin 'Ubadah. And about the soul of the believer the Holy Prophet gave the news that the angels prayed for him, thus: Sallallahu 'alaika wa ala jasadika. HOWEVER, the majority of the Muslim scholars opine that it was correct for Allah and His Messenger but not so for the Ummah. They say that it has become a convention with the Muslims to use salat-o-salam exclusively for the Prophets. Therefore, it should not be used for those who are not prophets. On this very basis Hadrat 'Umar bin 'Abdul 'Aziz once wrote to one of his governors, saying: "I hear that some preachers have started using the word salat in respect of their patrons and supporters in the manner of salat 'alas-Nabi. As soon as you receive this letter, stop them from this practice and command them to use Salat exclusively for the Prophets and remain content with the prayer for the other Muslims." (Ruh al-Ma'eni). Most scholars also hold that using the words sallallahu alaihi wa sallam for any other Prophet than the Holy Prophet is not correct.
That it is an Islamic practice to send darud on the Holy Prophet, that it is commendable to pronounce it when the Holy Prophet's name is mentioned, that it is a Sunnah of the Prophet to recite it in the Prayer in particular, is agreed upon by aII the scholars. There is also a consensus that it is obligatory to pronounce the darud on the Holy Prophet at least once in a lifetime, because Allah has clearly commanded it, but apart from this there are differences among the scholars regarding it. **IMAM SHAFE'I holds the view that it is obligatory to recite salat on the Prophet during tashahhud in the final sitting of the Prayer, for without it the Prayer would be void. Hadrat Ibn Mas'ud, Abu-Mas'ud Ansari, Ibn 'Umar and Jabir bin 'Abdullah from among the Companions, Sha'bi, Imam Muhammad bin Baqir, Muhammad bin Ka'b al-Qurzi and Muqatil bin Hayyan from among the immediate followers of the Companions, and Ishaq bin Rahwayah from among the jurists also held the same opinion, and Imam Ahmad bin Hanbal also had adopted the same in the end.
**IMAM ABU HANIFAH, IMAM MALIK and the majority of the scholars hold that the pronouncing of the Salat is obligatory only once in a life time. It is just like the Kalimah: whoever affirmed the divinity of Allah and the Prophethood of the Messenger of Allah once in a lifetime carried out his duty. Likewise, the one who pronounced the darud and salat once in his lifetime would be deemed to have done his duty of pronouncing the darud on the Holy Prophet. After it, it is neither obligatory (fend) to recite the Kalimah nor the darud.
*Another group holds that it is absolutely wajib to recite it in the Prayer but not necessarily in the tashahhud. *Still another group holds the view that it is wajib to pronounce the darrid in every supplication. *Some others say that it is wajib to pronounce it whenever the Holy Prophet's name is mentioned, and according to *another group recitation of the darrid is wajib only once in an assembly or sitting no matter how often the name of the Holy Prophet is mentioned during it. ,
These differences only pertain to the darud's being obligatory in status or otherwise. As for its merit and excellence, its being conducive to high spiritual rewards and its being a great righteous act, there is complete unanimity among the Ummah. No one who is a believer in any degree can have any different opinion about it. The darud is the natural supplication of the heart of every Muslim, who realizes that the Holy Prophet Muhammad (upon Whom be Allah's peace) is the Ummah's greatest benefactor after Allah. The greater one's appreciation of Islam and the Faith, the greater will one be appreciative of the favours of the Holy Prophet himself; and the greater one's appreciation of the favours of the Holy Prophet, the more often will he pronounce the darud and salat on him. THUS, IN FACT, THE FREQUENCY WITH WHICH A PERSON PRONOUNCES THE DARUD IS THE MEASURE WHICH SHOWS THE DEPTH OF HIS RELATIONSHIP WITH THE HOLY PROPHET'S RELIGION AND THE EXTENT OF HIS APPRECIATION OF THE BLESSING OF THE FAITH. On this very basis the Holy Prophet has said: "The angels send darud on him who sends darud on me, as long as he does so." (Ahmad, Ibn Majah). "He who sends darud on me once, Allah sends darud on him ten times over." (Muslim) "The one who sends darud on me most often will deserve to remain close to me on the Day of Resurrection" (Tirmidhi). °Niggardly is the person who does not send darud on me when I am mentioned before him." (Tirmidhi)
***As to whether it is permissible to use the words Allahumma salli ala so and so, or sallallahu alaihi wa sallam, or similar other words for others than the Holy Prophet, it is disputed. One group of the scholars of whom Qadi `Iyad is most prominent holds it as absolutely permissible. Their argument is this: Allah Himself has used the word salat in respect of those who were not prophets at several places in the Qur'an, e.g. in AI-Baqarah; 157, At-Taubah: 103, Al-Ahzab: 43. Similarly, the Holy Prophet also prayed for those who were not prophets using the word sale) on several occasions. For example, he prayed for a Companion, thus: Allahumma salli 'ala al Abi Aufa; on the request of Hadrat Jabir bin 'Abdullah's wife, he said: Sallallahu alaihi wa 'ala zaujiki. Then concerning those who came with the Zakat money, he would say: Allahumma salli 'alaihim. Praying for Hadrat Sa'd bin 'Ubadah he said: Allahumma aj'al salataka wa rahmataka ala al-i Sa'd bin 'Ubadah. And about the soul of the believer the Holy Prophet gave the news that the angels prayed for him, thus: Sallallahu 'alaika wa ala jasadika. HOWEVER, the majority of the Muslim scholars opine that it was correct for Allah and His Messenger but not so for the Ummah. They say that it has become a convention with the Muslims to use salat-o-salam exclusively for the Prophets. Therefore, it should not be used for those who are not prophets. On this very basis Hadrat 'Umar bin 'Abdul 'Aziz once wrote to one of his governors, saying: "I hear that some preachers have started using the word salat in respect of their patrons and supporters in the manner of salat 'alas-Nabi. As soon as you receive this letter, stop them from this practice and command them to use Salat exclusively for the Prophets and remain content with the prayer for the other Muslims." (Ruh al-Ma'eni). Most scholars also hold that using the words sallallahu alaihi wa sallam for any other Prophet than the Holy Prophet is not correct.
إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ
لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا
مُهِينًا {33:57}
[Q33:57] Innal
lazeena yu'zoonaL Laaha wa Rasoolahoo la'anahumuL Laahu fid dunyaa wal
Aakhirati wa a'adda lahum 'azaabam muheenaa.
[Q33:57] Surely (as for) those who speak evil things of ALLAH (SWT) and His Messenger, ALLAH (SWT) has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace.
[Q33:57] Surely (as for) those who speak evil things of ALLAH (SWT) and His Messenger, ALLAH (SWT) has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace.
[Q33:57] Sesungguhnya
orang-orang yang melakukan perkara yang tidak diredai ALLAH (SwT) dan RasulNya,
ALLAH (SwT) melaknatkan mereka di dunia dan di akhirat dan menyediakan untuk
mereka azab seksa yang menghina.
Let every intelligent student of
the Holy Qur’an judge the position of those who
had incurred the displeasure of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) while he was about to leave the world, by saying
that he uttered
nonsense in the agony of the disease AND who annoyed his soul by teasing the
one dearest to him, i.e., his
daughter, the Holy Lady Fatema, and
made her life miserable, for the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) had openly declared that ‘Whosoever
hurts the feelings of Fatema, has hurt me and whoever hurts the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) has
hurts ALLAH (SWT), and whoever hurts ALLAH (SWT), is an infidel.’ (See verse 4:115 and 8:13)
Since even the simplest and the straight-way interpretation of this verse, reflects
very gravely upon the false position of many of the self-assumed religious
leaders, who were actually the greatest tyrants, for they come under the
implication of this verse, the meaning of the word ‘Yuzoona’ has been twisted to mean ‘an
annoying talk’, quite different from what the same word has meant in quite
a similar reference in verse 53 above. BUT whatever meaning of the
word ‘Aza’
one may take, it equally reflects against the tyrannical characters of those
who have annoyed, not only in speech BUT in action----see verse 3:185.
__________________________
ON THIS GROUND the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said, ‘Fatema is a part of mine and he who annoyed her
hath annoyed me-----Ali is of me and I am of Ali. Hasan and Husain are mine and
I am of them.’ **THUS the reciting of Salawat AND omitting the ‘Aal’ is definitely one of the examples
of annoying the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad). **THUS reciting the wrong salawat
is nothing BUT causing continuous annoyance to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and earning the consequences of it under this
verse.
____________________________________________________________________________________________________________________________________________________
(33:57) Verily
those who cause annoyance to Allah and His Messenger – Allah has cursed them in
this world and in the Hereafter and has prepared for them a humiliating
chastisement. *108
*108 "To
trouble Allah" implies two things: (1) That Allah
should be disobeyed, that an attitude of disbelief and shirk and atheism be
adopted with regard to Him, and that things made unlawful by Him be made
lawful; and (2) that His
Messenger be troubled, for just as obedience to the Messenger is obedience to
Allah, so is opposition and disobedience of the Messenger opposition and
disobedience of Allah.
وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ
وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا
وَإِثْمًا مُبِينًا {33:58}
[Q33:58] Wallazeena yu'zoonal
mu'mineena almu'manaati bighairi mak tasaboo faqadih tamaloo buhtaananw wa
ismam mubeenaa.
[Q33:58] And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.
[Q33:58] And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.
[Q33:58] Dan orang-orang yang mengganggu
serta menyakiti orang-orang lelaki yang beriman dan orang-orang perempuan yang
beriman dengan perkataan atau perbuatan yang tidak tepat dengan sesuatu
kesalahan yang dilakukannya, maka sesungguhnya mereka telah memikul kesalahan
menuduh secara dusta dan berbuat dosa yang amat nyata.
When annoying the believers has been condemned by ALLAH (SWT) as a
calumny and a manifest sin, what will be the
fate of those who annoyed, persecuted and killed the Ahlul Bayt of the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) whose unique
excellences have been made known by ALLAH (SWT) and His Prophet (see commentary of verses 33 and 56 of this surah, Baqarah
2:124, Ali Imran 3:61, Ma-idah 5:67 and many other verses).
____________________________________________________________________________________________________________________________________________________
(33:58) Those who cause hurt to believing men and to
believing women have invited upon themselves a calumny *109 and
a manifest sin.
*109 This verse
determines the definition of slander. It is to ascribe a fault to a person
which he does not have, or an error which he has not committed. The Holy
Prophet also has explained it. According to Abu Da'ud and Tirmidhi, when he was
asked as to what is ghibat (backbiting), he replied: 'It is to make mention of
your brother in a manner derogatory to him." The questioner said,
"And if the fault is there in my brother?" The Holy Prophet replied: `If the fault that you
mentioned is there in him, you backbite him; if it is not there, you slandered
him." Such an act is not only a moral sin, which will entail punishment in
the Hereafter, but this verse also requires that in the law of an Islamic State
also false allegation should be held as a culpable offence.
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ
وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ
ۚ ذَٰلِكَ أَدْنَىٰ أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا
رَحِيمًا {33:59}
[Q33:59] Yaaa
aiyuhan Nabiyyu qul li azwaajika wa banaatika wa nisaaa'il mu'mineena yudneena
'alaihinna min jalaabee bihinn; zaalika adnaaa ai yu'rafna falaa yu'zain; wa
kaanaL Laahu Ghafoorar Raheemaa.
[Q33:59] O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and ALLAH (SWT) is Forgiving, Merciful.
[Q33:59] O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and ALLAH (SWT) is Forgiving, Merciful.
[Q33:59] Wahai Nabi, suruhlah isteri-isterimu dan anak-anak perempuanmu serta
perempuan-perempuan yang beriman, supaya melabuhkan pakaiannya bagi menutup
seluruh tubuhnya (semasa mereka keluar); cara yang demikian lebih sesuai untuk
mereka dikenal (sebagai perempuan yang baik-baik) maka dengan itu mereka tidak
diganggu dan (ingatlah) ALLAH (SwT) adalah Maha Pengampun, lagi Maha
Mengasihani.
UNDER THIS INJUNCTION EVERY BELIEVER WOMAN HAS BEEN COMMANDED TO WEAR AN OVER-GARMENT OR A COVERING MANTLE SO THAT THEIR FEMINE BEAUTY MIGHT NOT ATTRACT THE
ATTENTION OF MEN TO STIMULATE EVIL INTENTIONS for a covering on the body of a woman would also
indicate that the woman is pure, chaste, modest and the one pure in character
and would never tolerate the least overtures or disregard to her chaste
womanhood and consequently even
the worst character will not dare cast even an evil look on such chaste ones
and going without such a protection is indirectly inviting overtunes and
encouraging romance towards them.
v This
verse needs to be read with verses 24:30 and 31 and 58. Refer to verse 53 above.
Those who want to drag
gentle ladies out of their homes for their own purpose twist the meaning of this verse saying that it means only to cover
their bosom, BUT
the words ‘Wara’al-Hijab’,
i.e., to speak from behind the
curtain’, decides the issue that when at home
the woman should cover her body and her movement by means of a curtain. When
she has to necessarily go out of her house, she should not hide her feminine
beauty by covering her body, naturally
she should cover her face, for it is particularly the face of a woman that is
the first point of attraction.
THE EXTENT OF ENFORCEMENT OF THIS ORDINANCE DEPENDS UPON THE DEGREE OF THE RESPECTABILITY, MODESTY,
CHASTITY AND THE PURITY THE BELIEVER WOMAN WOULD LIKE TO HAVE.
____________________________________________________________________________________________________________________________________________________
(33:59) O Prophet, enjoin your wives and your daughters
and the believing women, to draw a part of their outer coverings around
them. *110 It is likelier that they will be recognised and
not molested. *111 Allah is Most Forgiving, Most Merciful. *112
*110 Jilbab
is a large sheet and idna'
is to draw close and wrap up, but when this word is used with the associating
particle ala,
it gives the meaning of letting something down from above. Some modern
translators, under the influence of the West, have translated this word
"to wrap up" so as to avoid somehow the Command about covering of the
face. But if Allah had meant what these gentlemen want to consture, He would
have said: yudnina
ilai-hinna and not yudnina alai-hinna.
Anyone who knows Arabic knows that yudnina 'alai-hinna cannot merely mean
"wrapping up." Moreover, the words min jalabib-i hinna also do not
permit of this meaning. It is obvious that the preposition min here signifies a
part of the sheet, and also that wrapping up is done by means of a whole sheet
and not merely by a part of it. The
verse, therefore, clearly means: The women should wrap themselves up well in
their sheets, and should draw and let down a part of the sheet in front of the
face.
This same meaning was understood by the major commentators who lived close to the time of the Holy Prophet. Ibn Jarir and Ibn al-Mundhir have related that Muhammad bin Sirin asked Hadrat `Ubaidah as-Salmani the meaning of this verse. (This Hadrat `Ubaidah had become a Muslim in the time of the Holy Prophet but had not been able to visit him. He came to Madinah in the time of Hadrat 'Umar and settled down there. He was recognized as equal in rank with Qadi Shuraih in jurisprudence and judicial matters). Instead of giving a verbal reply Hadrat 'Ubaidah put on his sheet and gave a practical demonstration by covering his head and forehead and face and an eye, leaving only the other eye uncovered. Ibn 'Abbas also has made almost the same commentary. In his statements which have been reported by Ibn Abi Hatim and Ibn Marduyah, he says: "Allah has commanded the women that when they move out of their houses for an outdoor duty, they should conceal their faces by drawing and letting down over themselves a part of their sheets, keeping only the eyes uncovered." The same explanation of this verse has been given by Qatadah and Suddi.
All the great commentators who have passed after the period of the Companions and their immediate followers have given the same meaning of this verse. Imam Ibn Jarir Tabari, in his commentary of this verse, says: "The respectable women should not look like the slave-girls from their dress when they move out of their houses, with uncovered faces and loose hair; they should rather draw and Iet down over them a part of their sheets or outer-garments so that no evil person may dare molest them." (Jami'al Bayan, vol. XXII, p. 33).
'Allama Abu Bakr al-Jassas says: "This verse points out that the young woman has been commanded to conceal her face from the other men; when moving out of the house she should cover herself up well to express chastity and purity of character so that people of doubtful character do not cherish any false hope when they see her. " (Ahkam al-Qur'an, vol. III, p. 458).
'Allama Zamakhshari says: "It means that they should Iet down a part of their sheet over themselves, and should cover their faces and wrap up their sides well." (AI-Kashshaf, vol. II, p. 221). 'Allama Nizamuddin Nishapuri says: "That is, they should Iet down a part of the sheet over them: in this verse, the women have been commanded to cover the head and face." (Ghara'ib al-Qur an, vol. XXII, p. 32).
Imam Razi says: "What is mean is that the people may know that they are not promiscuous women. For the woman who covers her face, though the face is not included in the satar, cannot be expected to uncover her satar, which is obligatory to cover before the other man. Thus, everyone will know that they are modest and virtuous women who cannot be expected to do anything indecent." (Tafsir Kabir. vol. VI, p 591)
Incidentally, another thing that is proved by this verse is that the Holy Prophet had several daughters, for Allah Himself says: "O Prophet, enjoin your wives and daughters." These words absolutely refute the assertion of those people who without any fear of God make the claim that the Holy Prophet had only one daughter, Hadrat Fatimah, and the other daughters were not froth his own loins but by the former husbands. These people are so blinded by prejudice that they do not even bother to consider what crime they are committing by denying the parentage of the children of the Holy Prophet, and what severe punishment will await them in the Hereafter. AII authentic traditions concur that from Hadrat Khadijah the Holy Prophet had not one daughter, Hadrat Fatimah, but three other daughters as well. The Holy Prophet's earliest biographer, Muhammad bin Ishaq, after mentioning his marriage with Hadrat Khadijah, says; "She was the mother of aII the Holy Prophet's children except Ibrahim, namely Qasim and Tahir and Tayyib and Zainab and Ruqayyah and Umm Kulthum and Fatimah." (Ibn Hisham, vol. I, p. 202).
The famous genealogist, Hashim bin Muhammad bin as-Sa'ib al-Kalbi, states: 'The first born child to the, Messenger of Allah before his call to Prophethood was Qasim; then Zainab was born to him, then Ruqayyah, then Umm Kulthum." (Tabaqat Ibn Sa'd, vol. I, p. 133). Ibn Hazam writes in Jawami' asSirah that from Hadrat Khadijah the Holy Prophet had four daughters, the eldest being Zainab, then Ruqayyah, then Fatimah and then Umm Kulthum (pp. 38-39). Tabari, Ibn Sa'd, Abu Ja'far Muhammad bin Habib (author of Kitab al-Muhabbar) and Ibn 'Abd al-Bart (author of Kitab al-lsti'ab) state on the strength of authentic sources that before her marriage with the Holy Prophet Hadrat Khadijah had two husbands, Abu Halah Tamimi by whom she had a son named Hind bin Abu Halah, and 'Atiq bin 'A'idh Makhzumi, by whom she had a daughter named Hind. Then she was married to the Holy Prophet and aII the genealogists agree that from his loins she had the four daughters as stated above. (See Tabari, vol. ll, p. 411: tabaqat Ibn Sa'd, vol. VIII, pp. 14-16; Kitab al-Muhabbar, pp. 78, 79, 452; .9l-Isti'ab, vol. II, p. 718). AII these statements are authenticated by the Qur'anic declaration that the Holy Prophet had not one but several daughters.
*111 "... will thus be recognized": will be recognized to be noble and chaste women from their simple and modest dress, and not w omen of iII repute from whom some wicked person could cherish evil hopes. ''.. are not molested": will not be teased but Iet alone.
Let us pause here for a while and try to understand what spirit of the social law of Islam is being expressed by this Qur'anic Command and what is its object which Allah Himself has stated. Before this in Surah An-Nur: 31, the women have been forbidden to display their adornments before others except such and such men and women, and "also that they should not stamp their feet on the ground lest their hidden decoration (ornaments) should be known." If that Command is read with this verse of AI-Ahzab it becomes obvious that the intention of the Command for the woman to cover herself well with the sheet here is to conceal her adornments from others. And, evidently, this purpose can be fulfilled only if the sheet or the outer-garment itself is simple; otherwise wrapping up oneself with a decorated and attractive sheet will defeat the purpose itself. Besides, Allah does not onlv command the woman to conceal her adornment by covering herself with the sheet, but also enjoins that she should Iet down a pan of the sheet over herself. No sensible person can take any other meaning of this Command than that it requires to conceal the face along with the concealment of the adonunents of the body and dress. Then, Allah Himself states the reason for enjoining the Command, saying: "This is an appropriate way by adopting which the Muslim women will be recognized and will remain safe from trouble." Evidently, this instruction is being given to those women who regard flirtation and stares and evil advances by men as annoying and troublesome and not as enjoyable, who do not want to be counted among ill-reputed, immodest societygirls, but wish to be known as chaste and modest domestic women. To such noble and pious women Allah says: 'If you really wish to be known as good women, and the men's lustful attention is not pleasurable but embarrassing for you, then you should not come out of your houses in full make-up like the newly-wed brides so as to display your beauty and physical charms before the greedy eyes of the people, but the best way for this would be that you should come out in a simple sheet fully concealing your adormments and covering your face and walking in a manner that even the jingle of your ornaments does not attract attention. The woman who applies herself to make-up and does not step out of the house until she has fully embellished and decorated herself with every adornment cannot have any other intention that to become the center of attention of aII the men, whom she herself allures. After this if she complains that the greedy looks of the people cause embarrassment to her, and she dces not wish to be known as a "society woman" and a "popular lady", but wants to live as a chaste house-wife, it will be nothing but a fraud. It is not the word of the mouth of a person that determines his intention, but his real intention is manifested in his act and mode of behavior. Therefore, the act of the woman who appears before the other then attractively itself shows what motivates her behaviour. That is why the mischievous people cherish the same hopes from her as can be cherished from such a woman. The Qur'an tells the women: "You cannot be chaste women and society women at one and the same time. If you want to live as modest, chaste women, you will have to give up the ways that are conducive to becoming society women only, and adopt the way of life that can be helpful in becoming chaste women. "
Whether a man's personal opinion is according to the Qur'an or opposed to it, and whether he wants to accept the Qur'anic guidance as a practical guide for himself or not, in any case if he does not wish to be intellectually dishonest in interpreting the Qur'an, he cannot fail to understand its real intention. If he is not a hypocrite he will frankly admit that the Qur'an's intention is what has been stated above. After this if he violates any Command, he will do so with the realization that he is violating the Qur'anic Command, or regards the Qur'anic guidance as wrong.
*112 That is, "Allah will forgive the errors and mistakes that were committed in the pre-Islamic days of ignorance, provided that you reform yourselves now when you have received clear guidance, and do not violate it intentionally. "
This same meaning was understood by the major commentators who lived close to the time of the Holy Prophet. Ibn Jarir and Ibn al-Mundhir have related that Muhammad bin Sirin asked Hadrat `Ubaidah as-Salmani the meaning of this verse. (This Hadrat `Ubaidah had become a Muslim in the time of the Holy Prophet but had not been able to visit him. He came to Madinah in the time of Hadrat 'Umar and settled down there. He was recognized as equal in rank with Qadi Shuraih in jurisprudence and judicial matters). Instead of giving a verbal reply Hadrat 'Ubaidah put on his sheet and gave a practical demonstration by covering his head and forehead and face and an eye, leaving only the other eye uncovered. Ibn 'Abbas also has made almost the same commentary. In his statements which have been reported by Ibn Abi Hatim and Ibn Marduyah, he says: "Allah has commanded the women that when they move out of their houses for an outdoor duty, they should conceal their faces by drawing and letting down over themselves a part of their sheets, keeping only the eyes uncovered." The same explanation of this verse has been given by Qatadah and Suddi.
All the great commentators who have passed after the period of the Companions and their immediate followers have given the same meaning of this verse. Imam Ibn Jarir Tabari, in his commentary of this verse, says: "The respectable women should not look like the slave-girls from their dress when they move out of their houses, with uncovered faces and loose hair; they should rather draw and Iet down over them a part of their sheets or outer-garments so that no evil person may dare molest them." (Jami'al Bayan, vol. XXII, p. 33).
'Allama Abu Bakr al-Jassas says: "This verse points out that the young woman has been commanded to conceal her face from the other men; when moving out of the house she should cover herself up well to express chastity and purity of character so that people of doubtful character do not cherish any false hope when they see her. " (Ahkam al-Qur'an, vol. III, p. 458).
'Allama Zamakhshari says: "It means that they should Iet down a part of their sheet over themselves, and should cover their faces and wrap up their sides well." (AI-Kashshaf, vol. II, p. 221). 'Allama Nizamuddin Nishapuri says: "That is, they should Iet down a part of the sheet over them: in this verse, the women have been commanded to cover the head and face." (Ghara'ib al-Qur an, vol. XXII, p. 32).
Imam Razi says: "What is mean is that the people may know that they are not promiscuous women. For the woman who covers her face, though the face is not included in the satar, cannot be expected to uncover her satar, which is obligatory to cover before the other man. Thus, everyone will know that they are modest and virtuous women who cannot be expected to do anything indecent." (Tafsir Kabir. vol. VI, p 591)
Incidentally, another thing that is proved by this verse is that the Holy Prophet had several daughters, for Allah Himself says: "O Prophet, enjoin your wives and daughters." These words absolutely refute the assertion of those people who without any fear of God make the claim that the Holy Prophet had only one daughter, Hadrat Fatimah, and the other daughters were not froth his own loins but by the former husbands. These people are so blinded by prejudice that they do not even bother to consider what crime they are committing by denying the parentage of the children of the Holy Prophet, and what severe punishment will await them in the Hereafter. AII authentic traditions concur that from Hadrat Khadijah the Holy Prophet had not one daughter, Hadrat Fatimah, but three other daughters as well. The Holy Prophet's earliest biographer, Muhammad bin Ishaq, after mentioning his marriage with Hadrat Khadijah, says; "She was the mother of aII the Holy Prophet's children except Ibrahim, namely Qasim and Tahir and Tayyib and Zainab and Ruqayyah and Umm Kulthum and Fatimah." (Ibn Hisham, vol. I, p. 202).
The famous genealogist, Hashim bin Muhammad bin as-Sa'ib al-Kalbi, states: 'The first born child to the, Messenger of Allah before his call to Prophethood was Qasim; then Zainab was born to him, then Ruqayyah, then Umm Kulthum." (Tabaqat Ibn Sa'd, vol. I, p. 133). Ibn Hazam writes in Jawami' asSirah that from Hadrat Khadijah the Holy Prophet had four daughters, the eldest being Zainab, then Ruqayyah, then Fatimah and then Umm Kulthum (pp. 38-39). Tabari, Ibn Sa'd, Abu Ja'far Muhammad bin Habib (author of Kitab al-Muhabbar) and Ibn 'Abd al-Bart (author of Kitab al-lsti'ab) state on the strength of authentic sources that before her marriage with the Holy Prophet Hadrat Khadijah had two husbands, Abu Halah Tamimi by whom she had a son named Hind bin Abu Halah, and 'Atiq bin 'A'idh Makhzumi, by whom she had a daughter named Hind. Then she was married to the Holy Prophet and aII the genealogists agree that from his loins she had the four daughters as stated above. (See Tabari, vol. ll, p. 411: tabaqat Ibn Sa'd, vol. VIII, pp. 14-16; Kitab al-Muhabbar, pp. 78, 79, 452; .9l-Isti'ab, vol. II, p. 718). AII these statements are authenticated by the Qur'anic declaration that the Holy Prophet had not one but several daughters.
*111 "... will thus be recognized": will be recognized to be noble and chaste women from their simple and modest dress, and not w omen of iII repute from whom some wicked person could cherish evil hopes. ''.. are not molested": will not be teased but Iet alone.
Let us pause here for a while and try to understand what spirit of the social law of Islam is being expressed by this Qur'anic Command and what is its object which Allah Himself has stated. Before this in Surah An-Nur: 31, the women have been forbidden to display their adornments before others except such and such men and women, and "also that they should not stamp their feet on the ground lest their hidden decoration (ornaments) should be known." If that Command is read with this verse of AI-Ahzab it becomes obvious that the intention of the Command for the woman to cover herself well with the sheet here is to conceal her adornments from others. And, evidently, this purpose can be fulfilled only if the sheet or the outer-garment itself is simple; otherwise wrapping up oneself with a decorated and attractive sheet will defeat the purpose itself. Besides, Allah does not onlv command the woman to conceal her adornment by covering herself with the sheet, but also enjoins that she should Iet down a pan of the sheet over herself. No sensible person can take any other meaning of this Command than that it requires to conceal the face along with the concealment of the adonunents of the body and dress. Then, Allah Himself states the reason for enjoining the Command, saying: "This is an appropriate way by adopting which the Muslim women will be recognized and will remain safe from trouble." Evidently, this instruction is being given to those women who regard flirtation and stares and evil advances by men as annoying and troublesome and not as enjoyable, who do not want to be counted among ill-reputed, immodest societygirls, but wish to be known as chaste and modest domestic women. To such noble and pious women Allah says: 'If you really wish to be known as good women, and the men's lustful attention is not pleasurable but embarrassing for you, then you should not come out of your houses in full make-up like the newly-wed brides so as to display your beauty and physical charms before the greedy eyes of the people, but the best way for this would be that you should come out in a simple sheet fully concealing your adormments and covering your face and walking in a manner that even the jingle of your ornaments does not attract attention. The woman who applies herself to make-up and does not step out of the house until she has fully embellished and decorated herself with every adornment cannot have any other intention that to become the center of attention of aII the men, whom she herself allures. After this if she complains that the greedy looks of the people cause embarrassment to her, and she dces not wish to be known as a "society woman" and a "popular lady", but wants to live as a chaste house-wife, it will be nothing but a fraud. It is not the word of the mouth of a person that determines his intention, but his real intention is manifested in his act and mode of behavior. Therefore, the act of the woman who appears before the other then attractively itself shows what motivates her behaviour. That is why the mischievous people cherish the same hopes from her as can be cherished from such a woman. The Qur'an tells the women: "You cannot be chaste women and society women at one and the same time. If you want to live as modest, chaste women, you will have to give up the ways that are conducive to becoming society women only, and adopt the way of life that can be helpful in becoming chaste women. "
Whether a man's personal opinion is according to the Qur'an or opposed to it, and whether he wants to accept the Qur'anic guidance as a practical guide for himself or not, in any case if he does not wish to be intellectually dishonest in interpreting the Qur'an, he cannot fail to understand its real intention. If he is not a hypocrite he will frankly admit that the Qur'an's intention is what has been stated above. After this if he violates any Command, he will do so with the realization that he is violating the Qur'anic Command, or regards the Qur'anic guidance as wrong.
*112 That is, "Allah will forgive the errors and mistakes that were committed in the pre-Islamic days of ignorance, provided that you reform yourselves now when you have received clear guidance, and do not violate it intentionally. "
لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ وَالَّذِينَ
فِي قُلُوبِهِمْ مَرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ
ثُمَّ لَا يُجَاوِرُونَكَ فِيهَا إِلَّا قَلِيلًا {33:60}
[Q33:60] La'il lam
yantahil munaafiqoona wallazeena fee quloobihim maradunw walmur jifoona fil
madeenati lanughri yannaka bihim summa laa yujaawiroonaka feehaaa illaa qaleelaa;
[Q33:60] If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while;
[Q33:60] If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while;
[Q33:60] Demi sesungguhnya, jika orang-orang munafik dan orang-orang yang ada
penyakit (syak ragu-ragu) dalam hatinya, serta orang-orang yang menyebarkan
berita-berita dusta di Madinah itu tidak berhenti (dari perbuatan jahat
masing-masing), nescaya Kami akan mendesakmu memerangi mereka; sesudah itu
mereka tidak akan tinggal berjiran denganmu di Madinah lagi melainkan sebentar
sahaja,
As said in the commentary
of Bara-at 9:47
to 50, even in 9 Hijra a large
number of hypocrites were present among the believers and were actively
plotting to undermine the divine mission of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) (also see commentary of
Bara-at 9:41
and 42), BUT history written by their associates and followers do not
mention them and their activities at all after the departure of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) from this world. IN FACT it was these hypocrites
who annoyed, persecuted and killed the Ahlul Bayt of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) till the disappearance
of the last Imam, al Qa-im, and
continued the persecution of their followers in all ages.
The hypocrites, the disbelievers
and the enemies of the truth had been
seized and destroyed by ALLAH (SWT) in the times of earlier prophets AND ALLAH (SWT) undertakes
in verses 61
and 62 that such
people among the ummah of
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) will also meet the same fate.
HISTORY DOES NOT FURNISH a
single example of any action taken by the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) against the hypocrites
in the sense mentioned here. **AS ALLAH (SWT)'S PROMISE HAS TO BE FULFILLED, ALI, AS PROPHESIED BY THE HOLY PROPHET
(ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD),
PERFORMED THIS DUTY IN THE BATTLE OF
SIFFIN, JAMAL AND NAHRWAN; **AND THE LIVING IMAM AL QA-IM WILL COMPLETE IT WHEN HE IS SENT AGAIN IN THIS WORLD
BY ALLAH (SWT) (see commentary of Bara-at 9:32 and 33.)
____________________________________________________________________________________________________________________________________________________
(33:60) If the hypocrites and those in whose hearts
there is a sickness, *113 and the scandal mongers in Madinah *114 do
not desist from their vile acts, We shall urge you to take action against them,
and then they will hardly be able to stay in the city with you.
*113 "Having
diseased hearts" points to two kinds of evils: (1) That a
person should be an iII-wisher of Islam and the Muslims although he gets
himself counted among the Muslims; and (2) that
he should be cherishing evil intentions and having criminal mentality and his
evil tendencies be manifesting themselves in everything he thinks and
does.
*114 This unplies the people who, in order to cause panic among the Muslims and to lower their morale, used to spread rumours in Madinah to the effect that the Muslims had suffered such and such serious setback, that a huge army was gathering together against them at such and such a place, that Madinah was under threat of a sudden attack, etc. Besides this, they had another pastime they would concoct and spread imaginary stories about the domestic life of the Holy Prophet's household and of other Muslims so as to produce suspicions among the common people and destroy the moral influence of the Muslims.
*114 This unplies the people who, in order to cause panic among the Muslims and to lower their morale, used to spread rumours in Madinah to the effect that the Muslims had suffered such and such serious setback, that a huge army was gathering together against them at such and such a place, that Madinah was under threat of a sudden attack, etc. Besides this, they had another pastime they would concoct and spread imaginary stories about the domestic life of the Holy Prophet's household and of other Muslims so as to produce suspicions among the common people and destroy the moral influence of the Muslims.
مَلْعُونِينَ ۖ أَيْنَمَا ثُقِفُوا أُخِذُوا
وَقُتِّلُوا تَقْتِيلًا {33:61}
[Q33:61] Mal'ooneena ainamaa suqifoo ukhizoo wa quttiloo
taqteelaa.
[Q33:61] Cursed: wherever they are found they shall be seized and murdered, a (horrible) murdering.
[Q33:61] Cursed: wherever they are found they shall be seized and murdered, a (horrible) murdering.
[Q33:61] serta mereka tetap ditimpa laknat. Di mana sahaja mereka ditemui,
mereka ditangkap dan dibunuh habis-habisan.
(see commentary for verse 60)
____________________________________________________________________________________________________________________________________________________
(33:61) They
shall be cursed from all around and they shall be ruthlessly killed wherever
they are seized.
سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۖ
وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا {33:62}
[Q33:62] SunnataL
Laahi fil lazeena khalaw min qablu wa lan tajida lisunnatiL Laahi tabdeelaa.
[Q33:62] (Such has been) the course of ALLAH (SWT) with respect to those who have gone before; and you shall not find any change in the course of ALLAH (SWT).
[Q33:62] (Such has been) the course of ALLAH (SWT) with respect to those who have gone before; and you shall not find any change in the course of ALLAH (SWT).
[Q33:62] Yang demikian adalah menurut "Sunnatullah" (undang-undang
peraturan ALLAH (SwT) yang telah lalu dan engkau tidak sekali-kali akan
mendapati sebarang perubahan bagi "Sunnatullah" itu.
It has been the divine law prescribed by ALLAH
(SWT) for every apostle of ALLAH (SWT) preceding the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) that the enemy of truth, i.e., the
disbelievers and the hypocrites should be fought and be done away with. The course prescribed by ALLAH (SWT) never
suffers any change at the will or the choice of anyone else.
ù HISTORY DOES
NOT FURNISH a single example of any action taken by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) against the
hypocrites in the sense mentioned here.
AS ALLAH (SWT)'S
PROMISE HAS TO BE FULFILLED, Ali, as
prophesied by the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), performed this
duty in the battle of Siffin, Jamal and
Nahrwan; AND the living Imam Al
Qa-im will complete it when he is sent again in this world by ALLAH (SWT) (see commentary of Bara-at 9:32
and 33.)
____________________________________________________________________________________________________________________________________________________
(33:62) This
has been Allah’s Way with those who have gone before, and you shall find no
change in Allah’s Way. *115
*115 That is,
"This is a permanent law of Allah's Shari'ah that in an Islamic society
and state such mischief-mongers are never given an opportunity to flourish and
prosper. Whenever the system of society and state is established on Divine Law,
such people will be warned to mend their ways and if they still persisted in
their evil ways they would be severely dealt with and exterminated."
يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ ۖ قُلْ إِنَّمَا
عِلْمُهَا عِنْدَ اللَّهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ
قَرِيبًا {33:63}
[Q33:63] Yas'alukan
naasu 'anis Saa'ati qul innamaa 'ilmuhaa 'indaL Laah; wa maa yudreeka la'allas
Saa'ata takoonu qareebaa.
[Q33:63] Men ask you about the hour; say: The knowledge of it is only with ALLAH (SWT), and what will make you comprehend that the: hour may be nigh.
[Q33:63] Men ask you about the hour; say: The knowledge of it is only with ALLAH (SWT), and what will make you comprehend that the: hour may be nigh.
[Q33:63] Manusia bertanya kepadamu (wahai Muhammad) tentang kedatangan hari
kiamat; katakanlah: Sesungguhnya pengetahuan mengenainya hanyalah ada di sisi ALLAH
(SwT) dan apa jalannya engkau dapat mengetahui? Boleh jadi masa datangnya tidak
lama lagi.
Refer to the commentary
of Araf 7:187.
Even Jesus has said the same thing about the coming of the Hour of the
Final Judgment. Refer Mark 13:32, Math. 24:36
“But of the day and that hour knoweth no man, no, not the angels which
are in heaven, neither the Son, but the Father.”
“But of the day and the hour knoweth no man, no, not the angels of
heaven, but my Father only.”
____________________________________________________________________________________________________________________________________________________
(33:63)
People ask you concerning the Hour (of
Resurrection). *116 Say:
“Allah alone has knowledge of it. What do you know? Perhaps the Hour is nigh.”
*116
The Holy Prophet was generally
asked this question by the disbelievers and the hypocrites. By this they did
not mean to obtain any knowledge but they did so out of fun and jest. As a
matter of fact, they did not believe in the coming of the Hereafter at aII;
they regarded its concept as an empty threat only. They did not ask about the
time of its coming so that they could set their affairs right, but what they
really meant was: "O Muhammad, we
have been doing everything to frustrate your mission, and you have not been
able to do any harm to us so far; now Iet us know as to when will Resurrection
take place when we will be taken to task by Allah."
إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ
سَعِيرًا {33:64}
[Q33:64] InnaL Laaha la'anal
kaafireena wa a'adda lahum sa'eeraa,
[Q33:64] Surely ALLAH (SWT) has cursed the unbelievers and has prepared for them a burning fire,
[Q33:64] Surely ALLAH (SWT) has cursed the unbelievers and has prepared for them a burning fire,
[Q33:64] Sesungguhnya ALLAH (SwT) telah
melaknat orang-orang kafir dan menyediakan bagi mereka api Neraka yang marak
menjulang,
(see
commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(33:64) Allah has cursed the unbelievers and has
prepared for them a Blazing Fire;
خَالِدِينَ فِيهَا أَبَدًا ۖ لَا يَجِدُونَ وَلِيًّا
وَلَا نَصِيرًا {33:65}
[Q33:65] Khaalideena
feehaaa abadaa, laa yajidoona waliyyanw wa laa naseeraa.
[Q33:65] To abide therein for a long time; they shall not find a protector or a helper.
[Q33:65] To abide therein for a long time; they shall not find a protector or a helper.
[Q33:65] kekALLAH (SwT) mereka di dalamnya selama-lamanya, mereka pula tidak
akan memperoleh sesiapapun yang akan menjadi pelindung atau penolong.
(see
commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(33:65) therein they shall abide for
ever. They shall find none to protect or help them.
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ
يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا {33:66}
[Q33:66] Yawma
tuqallabu wujoohuhum fin Naari yaqooloona yaa laitanaaa ata'naL Laaha wa
ata'nar Rasoolaa.
[Q33:66] On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed ALLAH (SWT) and obeyed the Messenger!
[Q33:66] On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed ALLAH (SWT) and obeyed the Messenger!
[Q33:66] Pada masa muka mereka dibalik-balikkan dalam Neraka, mereka berkata
(dengan sesalnya): Alangkah baiknya kalau kami dahulu (semasa di dunia) taat
kepada ALLAH (SwT) serta taat kepada Rasul ALLAH (SwT).
(see
commentary for verse 63)
__________________________________________________________________________________________________________________________________
(33:66) On that Day when their faces
shall be turned around in the Fire, they will say: “Would that we had obeyed
Allah and obeyed the Messenger.”
وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا
وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا {33:67}
[Q33:67] Wa
qaaloo Rabbanaaa innaaa ata'naa saadatanaa wa kubaraaa'anaa fa adalloonas sabeelaa.
[Q33:67] And they shall say: O our Lord! Surely we obeyed our leaders and our great men, so they led us astray from the path;
[Q33:67] And they shall say: O our Lord! Surely we obeyed our leaders and our great men, so they led us astray from the path;
[Q33:67] Dan
mereka berkata lagi: Wahai Tuhan kami, sesungguhnya kami telah mematuhi
kehendak ketua-ketua dan orang-orang besar kami, lalu mereka menyesatkan kami
dari jalan yang benar.
FOR VERSE 67 & 68:
THIS SHALL BE THE FATE OF THOSE WHO FOLLOW ANYONE
AND EVERYONE WHO CLAIMS TO BE THE LEADER OF THE FAITH WITHOUT THE NECESSARY SCRUTINY OF HIS PERSONAL
CHARACTER, CONDUCT AND HIS TITLE TO HIS ASSUMPTION.
v This
shows that the troubles developed after the last Covenent referred to in verse 5:7----by the chiefs, and the masses only followed them.
THIS WILL
BE THE FATE OF THOSE WHO FOLLOW THE SELF-PROCLAIMED LEADERS INSTEAD OF THE
DIVINELY APPOINTED LEADERS AT GHADIR
KHUM (see commentary of Ma-idah 5:67.)
____________________________________________________________________________________________________________________________________________________
(33:67) They will say: “Our Lord, we
obeyed our chiefs and our great ones, and they turned us away from the Right
Way.
رَبَّنَا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ
وَالْعَنْهُمْ لَعْنًا كَبِيرًا {33:68}
[Q33:68] Rabbanaaa
aatihim di'fai ni minal 'azaabi wal'anhum la nan kabeera.
[Q33:68] O our Lord! Give them a double punishment and curse them with a great curse.
[Q33:68] O our Lord! Give them a double punishment and curse them with a great curse.
[Q33:68] Wahai Tuhan kami, berilah mereka azab sengsara dua kali ganda dan
laknatkanlah mereka dengan laknat yang sebesar-besarnya!
(see
commentary for verse 67)
____________________________________________________________________________________________________________________________________________________
(33:68) Our Lord, mete out to
them a double chastisement and lay upon them a mighty curse.” *117
*117 This thing has been
stated at several places in the Qur'an. For instance, sec AI-A'raf: 187;
An-Naziyat: 42-46: Saba: 3-5; AI-Mulk: 24-27; AIMutaffifin: 10-17; AI-Hijr:
2-3; Al-Furqan: 27-29; Ha Mim As-Sajdah: 26-29.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا
كَالَّذِينَ آذَوْا مُوسَىٰ فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا ۚ وَكَانَ عِنْدَ
اللَّهِ وَجِيهًا {33:69}
[Q33:69] yaa
aiyuhal lazeena aamanoo las takoonoo kalla zeena aazaw Moosaa fa barra ahuL Laahu
mimmmaa qaaloo; wa kaana 'indaL Laahi wajeehaa.
[Q33:69] O you who believe! Be not like those who spoke evil things of Musa, but ALLAH (SWT) cleared him of what they said, and he was worthy of regard with ALLAH (SWT).
[Q33:69] O you who believe! Be not like those who spoke evil things of Musa, but ALLAH (SWT) cleared him of what they said, and he was worthy of regard with ALLAH (SWT).
[Q33:69] Wahai orang-orang yang beriman, janganlah kamu menjadi seperti
orang-orang (Yahudi) yang telah mencaci Nabi Musa, lalu ALLAH (SwT)
membersihkannya dari segala cacian yang mereka katakan dan adalah dia seorang
yang mulia di sisi ALLAH (SwT).
Refer to the Old Testament
Number 12:1-13---BUT IT IS A STORY of the
Old Testament.
It is said that Moses was
extremely shy and would not exposed his body fully even while he took a bath.
People spread the false report of his being impotent or not having the male
genetic organ or had defective organs. He used to bath far away from the sight
of the people. Once when he kept his clothes on a stone and went to bath in a
stream, the stone by ALLAH (SWT)’s command moved away from its place AND when
Moses after having had his bath went over to the stone, people saw Moses naked
AND got convinced of his being all right like any other man.
Korah (Qaroon) had arranged to blaspheme Moses through a woman with the
charge of adultery, BUT was acquitted of the false allegation by the truth
spoken out by the woman.
¥ SIMILARLY was the charge against the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) blaspheming
him, saying he married Zainab binte
Jahesh, because he was enamoured of her beauty (the matter has been dealt
with in its detail in referring to adoption in Islam)
Refer to the plot of Qarun to malign Musa in the commentary of Qasas 28:80; and refer to the commentary of verses 4, 5, 28
to 32 and 36 and 37 of this surah for annoyance caused to the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
when he married his cousin Zaynab
daughter of Jahesh.
____________________________________________________________________________________________________________________________________________________
(33:69) Believers, *118 do not be like those who
distressed Moses and then Allah declared him quit of the ill they spoke about
him; and he had a high standing with Allah. *119
*118 One should
note that the Holy Qur'an has at some places addressed the true Muslims with:
'O you who have believed," and at others the Muslim community as a whole,
which includes the believers as well as the hypocrites and the Muslims of the
weak faith, and at still others only the hypocrites. When the hypocrites and
the Muslims of the weak faith are addressed with: "O you who have
believed," it is meant to put them to shame, as if to say, "You claim
to have affirmed faith, but your acts and deeds do not support your
claim." A little study of the context can easily show which class of the
people has been addressed at a particular place. Here, obviously, the common
Muslims are being addressed.
*119 In other words, it means: "O Muslims, do not behave like the Jews. You should not behave towards your Prophet as the children of Israel behaved towards the Prophet Moses. "The Israelites themselves admit that the Prophet Moses was their greatest benefactor. Whatever they achieved as a nation was only due to him: otherwise in Egypt they would have been doomed to a worse fate than that of the Shudras in India. But how the Israelites treated the greatest benefactor of theirs can be judged by a cursory glance at the following places of the Bible: Exodus, 5: 20-21, 14: 12, 16: 2-3, 17: 3-4. Numbers, 11:1-15, 14: 1-10, 16 (the whole chapter), 20: 1-5. The Qur'an by referring to this ingratitude of the children of Israel, warns the Muslims, so as to say: "Refrain from adopting this same attitude towards Muhammad (upon whom be Allah's peace); otherwise you should be ready to face the same fate as the Jews."
This same thing was said by Holy Prophet himself on several occasions. Once he was dividing some goods among the Muslims. When the people dispersed, a man said; "Muhammad in this division has shown no regard for Allah and the Hereafter." Hadrat 'Abdullah bin Mas'ud heard this remark and told the Holy Prophet what had been said concerning him that day. He replied, "May Allah show mercy to Moses: he was maligned even more severely, but he showed patience." (Musnad Ahmad, TIrmidhi, Abu Da'ud).
*119 In other words, it means: "O Muslims, do not behave like the Jews. You should not behave towards your Prophet as the children of Israel behaved towards the Prophet Moses. "The Israelites themselves admit that the Prophet Moses was their greatest benefactor. Whatever they achieved as a nation was only due to him: otherwise in Egypt they would have been doomed to a worse fate than that of the Shudras in India. But how the Israelites treated the greatest benefactor of theirs can be judged by a cursory glance at the following places of the Bible: Exodus, 5: 20-21, 14: 12, 16: 2-3, 17: 3-4. Numbers, 11:1-15, 14: 1-10, 16 (the whole chapter), 20: 1-5. The Qur'an by referring to this ingratitude of the children of Israel, warns the Muslims, so as to say: "Refrain from adopting this same attitude towards Muhammad (upon whom be Allah's peace); otherwise you should be ready to face the same fate as the Jews."
This same thing was said by Holy Prophet himself on several occasions. Once he was dividing some goods among the Muslims. When the people dispersed, a man said; "Muhammad in this division has shown no regard for Allah and the Hereafter." Hadrat 'Abdullah bin Mas'ud heard this remark and told the Holy Prophet what had been said concerning him that day. He replied, "May Allah show mercy to Moses: he was maligned even more severely, but he showed patience." (Musnad Ahmad, TIrmidhi, Abu Da'ud).
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ
وَقُولُوا قَوْلًا سَدِيدًا {33:70}
[Q33:70] Yaaa aiyuhal lazeena
aamanut taquL Laaha wa qooloo qawlan sadeedaa;
[Q33:70] O you who believe! Be careful of (your duty to) ALLAH (SWT) and speak the right word,
[Q33:70] O you who believe! Be careful of (your duty to) ALLAH (SWT) and speak the right word,
[Q33:70] Wahai orang-orang yang beriman,
bertakwalah kepada ALLAH (SwT) dan katakanlah perkataan yang tepat (benar dalam
segala perkara),
____________________________________________________________________________________________________________________________________________________
(33:70) Believers, fear Allah and speak the truth:
يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ
ذُنُوبَكُمْ ۗ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا
عَظِيمًا {33:71}
[Q33:71] Yuslih
lakum a'maalakum wa yaghfir lakum zunookabkuum; wa mai yuti'iL Laaha wa
Rasoolahoo faqad faaza fawzan 'azeemaa.
[Q33:71]
He will put your deeds into a right state for you, and forgive you your
faults; and whoever obeys ALLAH (SWT) and His Messenger, he indeed achieves a
mighty success.
[Q33:71] Supaya Dia memberi taufiq dengan menjayakan amal-amal kamu dan mengampunkan dosa-dosa kamu dan (ingatlah) sesiapa yang taat kepada ALLAH (SwT) dan RasulNya, maka sesungguhnya dia telah berjaya mencapai sebesar-besar kejayaan.
[Q33:71] Supaya Dia memberi taufiq dengan menjayakan amal-amal kamu dan mengampunkan dosa-dosa kamu dan (ingatlah) sesiapa yang taat kepada ALLAH (SwT) dan RasulNya, maka sesungguhnya dia telah berjaya mencapai sebesar-besar kejayaan.
____________________________________________________________________________________________________________________________________________________
(33:71) Allah
will set your deeds right for you and will forgive you your sins. Whoever obeys
Allah and His Messenger has achieved a great triumph.
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ
وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا
وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا {33:72}
[Q33:72] Innaa
'aradnal amaanata 'alas samaawaati walardi wal jibaali fa abaina ai yahmil
nahaa wa ashfaqna minhaa wa hamalahal insaanu innahoo kaana zalooman jahoolaa;
[Q33:72] Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely he is unjust, ignorant;
[Q33:72] Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely he is unjust, ignorant;
[Q33:72] Sesungguhnya
Kami telah kemukakan tanggungjawab amanah (Kami) kepada langit dan bumi serta
gunung-ganang (untuk memikulnya), maka mereka enggan memikulnya dan bimbang
tidak dapat menyempurnakannya (kerana tidak ada pada mereka persediaan untuk
memikulnya) dan (pada ketika itu) manusia (dengan persediaan yang ada padanya)
sanggup memikulnya. (Ingatlah) sesungguhnya tabiat kebanyakan manusia adalah
suka melakukan kezaliman dan suka pula membuat perkara-perkara yang tidak patut
dikerjakan.
‘Amanat’, i.e., Trust---this verse needs a serious study of the matter
with THE APPLICATION OF THE KNOWLEDGE OF
THE SPIRIT OF THE HOLY QUR’AN. What ALLAH (SWT)
offered to the heavens and the earth and the mountains rejecting it, could not
be anything simple or ordinary. It
must be something very serious, grave and important, the acceptance of which
would naturally carry a great reward AND the failure to
discharge it will also be very grave.
In verse 50:21 the sending down of the Holy Qur’an on a mountain
has been used in a hypothetical sense and the concluding words of the verse say
that it is a parable used for people to reflect, which means that such
expressions are not to be taken in the literal meaning of their verbal forms BUT must be studied with the inner or latent meaning
treasured in them for people endowed with insight necessary to have their
correct interpretation.
v It is said that the heavens and the earth
and the mountains, (i.e., every creature other than man) refused to accept the
offer, i.e., in other words, they expressed their
inability to accept the responsibility. It could be that these creations with all their
greatness in size, did not think it possible for them to discharge it, although the reward for discharging it, could be nothing
but equally great and glorious. We see that everything in the
terrestrial as well as the celestrial activity, and this must be that much
which they accepted to work and that which they rejected or begged to be
excused to accept, must be the otherwise,
i.e., THE
FACULTY OF CHOICE which is
obviously and manifestly FOUND IN NO OTHER BEING EXCEPT MAN.
NO DOUBT THAT THIS IS A GREAT TRUST FOR IT IS REALLY A TASK TO HOLD THE INDEPENDENCE OF CHOICE IN THIS
WORLD of innumerable powerful distractive
attractions and yet to choose the right
course of fulfilling the will of the Creator Lord, by avoiding the strong pull from the innumerable powerful
temptations and being steadfast on the right way.
Ä Man
had been too audacious to accept the offer with the ignorance of the
difficulties in discharging the trust, BUT though the evil ones of the human race have
brought upon themselves the stigma of their faiure in the fulfilment of the
Trust, there
are some selected ones who, rising equal to the expectation and far above the
level of the rest of the creation, have been able to earn the great reward of
becoming the ‘Muqarrabin’
i.e., the Nearest ones to the Lord (Refer 56:11 and 56:88) and there can
be nothing higher, greater and more glorious than this.
Ä THUS
it would mean that what all the other creatures of ALLAH (SWT) avoided
accepting, and even rejected the offer, man with his ignorance accepted it and
subjected himself to the toil of discharging it, thus he was ‘Zaloom’ one the most unjust to himself in
subjecting himself to the task and ‘Jahool’ the
one the most ignorant of the responsibility while understanding it. Having undertaken the responsibility most of the race, failed
to discharge it and became hypocrites and disbelievers and earned the warth of ALLAH
(SWT), while some of them proved totally
faithful to the trust and true to their accepting it---and entitled thesleves
to the special and exclusive Grace and Mercy of the Lord. (Refer verses 56:11
and 88)
Ä In
verse
2:30-34 there is the mentioned of the criterion on which man was declared
superior to the angels. Man was taught the Names
(of certain being) which even the angels did not know. It clearly infers that
the angels were asked if they were prepared to bear the burden of the divinity
reflected through the divine entities displayed to them which they could not.
THE DESTINY MADE AVAILABLE FOR MAN WAS THE GREATEST, THE HIGHEST, THE
MOST GLORIOUS ONE ANY MORTAL COULD EVER HAVE, AND
v ALLAH
(SWT) endowed in man the great native receptive qualities to get the divine
attributes refleced in him AND
v At the same time left him also the choice of getting deviated by the
distractions OR
to rise into the heights of the divine regions avoiding the fall into the abyss
of degradation and degeneration.
In other words MAN WAS GIVEN
THE FACULTY OF CHOICE OF GOOD AND EVIL, making him capable of god’s great world being
summed up in him, being a miscrocosm, that man should manifest the ALLAH godly
attributes to entitled him to getting nearer and nearer to the Lord and that
was the divine plan. But
man did not then realise what a tremendous task he was undertaking nor did he
ever consider whether he would be able to rise equal to it, i.e., man signally failed to measure
his own power to achieve the task or to assess his own knowledge of the great
responsibility he was undertaking, HENCE the intensive form of his, then being
‘Zaloom’ the most unjust (to himself) and (Jahool) the most ignorant (of the responsibility expected
of him).
THIS GREAT AND UNIQUE UNDERTAKING ENTITLED MAN TO BE THE VICEGERENT OF ALLAH
(SWT) ON EARTH. Refer verse 2:30. This factor gives the mystic belief of a
Covenant, expressed or impled between ALLAH (SWT) and man. See verses 7:127
and 5:1.
SOME in the human race proved themselves to be nothing BUT brutes in the human frames. What
havoc was played by such human brutes could be known from their behaviour at
Karbala against the godly group of the holy Imam Husain and his faithful comrades and the helpless
ladies and innocent children. Even from the beginning of the Islamic life, such
characters were active in torturing the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and the godly members
of his family, the holy Ahlul Bait.
TO KNOW to
what heights man was made capable of rising in the regions of divinity or to
get nearer to ALLAH (SWT), one would find it in the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) (verses 53:2-4), his daughter Lady Fatema and her
husbands Ali ibne Abi Talib, the Commander of the Faithful and in the eleven holy Imams in the seed of Ali
and Fatema (see verse 33:33).
____________________
‘AMANAT’ MEANS TRUST, AND SHOULDERING RESPONSIBILITY OF OTHERS, PROPERTY.
THIS REQUIRED THAT ONE SHOULD DEAL WITH THE PROPERTY IN ACCORDANCE WITH THE
WILL OF THE OTHER WHO ENTRUSTS IT. ITS FULFILMENT
REQUIRES KNOWLEDGE, WILL-POWER AND JUSTICE. ‘AMANAT’
IN THIS SENSE, INCLUDES WHATEVER IS HELD BY MAN OR ANY OTHER BEING
BECAUSE EVERYTHING IS THE GIFT OF ALLAH (SWT). NATURALLY IT SHOULD BE UTILISED
IN COMPLETE ACCORD WITH HIS WILL.
The ‘Offering’ would mean that natural unrestricted grace
of ALLAH (SWT) which reaches all beings in heaven and earth and in between, and
the ‘Refusal’ would mean their natural incapability
of fulfilling the responsibility due to the lack of the condition required for
it. Then ‘haml’,
i.e., Bearing---would mean acceptance of the
offer and the verse would be read in this way ‘That
the heavens and the earth and the mountains refused to accept the offer, and
man accepted it.’
v But according to some commentators ‘Haml’ here means ‘Failing’ of
the fulfilment and bearing of its consequence. In this sense the refusal would
mean that the heavens, earth and the mountains fulfilled the responsibility and
man failing the fulfilment, bore the consequences. HOWEVER, whether ‘Hamalaha’ means
this or those failed in the fulfilment lacked these two essential conditions. Therefore this verse implies
both the praise of man who fulfils the responsibility and the condemnation of
the one does not fulfil it.
Both the interpretations are justified. Neither of them can be applied
to all men. In confirmation of ‘Amanat’ in its
wide sense is the well-known saying of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad): ‘Kollohum
Raain wa kollohum Mas’ooloon an raayateh’, i.e., every one
is given an undertaking and every one is responsible for his subjects.’
OF THE IMPORTANT TRUSTS OF ALLAH (SWT) LEFT IN THE POSSESSION OF THE
MULIMS
was [1.] the Book of ALLAH (SWT) and [2.] the ‘Itrat’ of the
Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) for which every Muslims will be questioned and every Muslim is
answerable. And in a general way, Qur’an says---verse 17:36---‘And pursue not that which thou hast not the
knowledge of; Verily, the hearing and the sight and the heart, all these shall
be questioned about it.’ For further clarification refer verses
37:22-25.
Another point to be noted, is to mean ‘Khalifat’,
i.e., the Vicegerent of ALLAH (SWT)
on the earth, is not different from what is said above BECAUSE considering everything possessed by man as a gift and grant
from the Lord, it means that man represents ALLAH (SWT), provided he uses duly
what is given to him, according to ALLAH (SWT)’s will. But
to take the last clause as to refer to Adam’s
failure to fulfil the Trust, means the contradiction of the contents of the verse 2:30-33 and the last clause of verses 2:124 and 3:32.
Ø Allama Abd al Husayn Sharaf al Din al Musawi says in Al Muraji-at:
"The trust given to mankind is the imamah (leadership) of the Ahlul
Bayt which the Muslims failed to follow because of their iniquity and
ignorance."
THE BOOK OF ALLAH (SWT) and THE AHLUL BAYT
OF THE HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) are the two most important trusts of ALLAH
(SWT) given to the Muslims, about which they will be questioned
(see hadith
al thaqalayn).
(33:72) We offered the trust to the heavens and the
earth and the mountains, but they refused to carry it and were afraid of doing
so; but man carried it. Surely he is wrong-doing, ignorant. *120
*120 In the end,
Allah wants man to realize his real position in the world; if in that position
he regarded the life of the world as mere fun and sport and adopted a wrong
attitude carelessly, he would only be working for his own doom. Here, the word
'amanat"
(trust) implies khilafat
(caliphate) which, according to the Qur'an, man has been granted in the earth.
The inevitable result of the freedom given to man to choose between obedience
and disobedience, and the powers and authority granted him over countless
creations for using that freedom, is that he himself be held responsible for
his voluntary acts and should deserve rewards for his righteous conduct and
suffer punishment for his evil conduct. Since man has not attained these powers
by his own efforts but has been granted these by Allah, and he is answerable
before Allah for their right or wrong use, these have been described by the
word khilafat at other places in the Qur'an, and by amanat here. In order to
give an idea of how important and heavy this "trust"
(amanat) is, Allah says that the heavens and the earth, in spite of their glory
and greatness, and the mountains, in spite of their size and firmness, could
not have the power and courage to bear it. But man, the weak and frail man, has
borne this heavy burden on his tiny self. The presentation of the trust before
the eanh and the heavens and their refusal to bear it and their being afraid of
it may be taste literally, or it may have been said so metaphorically. We can
neither know nor can comprehend Allah's relationship with His creations. The
earth and the sun and the moon and the mountains are dumb, deaf and lifeless
for us but they may not be so also for Allah. Allah can speak to each of His
creations and it can respond to Him, though its nature is incomprehensible for
us. Therefore, it is just possible that Allah, in fact, might have presented
this heavy trust before them, and they might have shuddered to see it, and they
might have made this submission before their Master and Creator. "Lord, we
find our good and our convenience only in remaining as Your powerless servants:
we do not find courage to ask for the freedom to disobey and do justice to it,
and then suffer Your punishment in case we cannot do justice to it."
Likewise, it is also quite possible that before this present life Allah might
have given another kind of existence to mankind and summoned it before Himself,
and it migln have willingly undertaken to accept the delegated powers and
authority. We have no rational argument to regard this as impossible. Only such
a person, who might have made a wrong estimate of his mental and intellectual
powers and capabilities, can think of regarding it as impossible. However, this
also is equally possible that Allah may have said so allegorically. In order to
give an idea of the extraordinary importance of the matter, He may have
depicted the scene as if the earth and the heavens and the mountains like the
Himalayas were present before Him on one side and a 5 to 6 foot man, on the
other. Then Allah might have asked: "I want to invest someone of My
creation with the power that being a subject of My Kingdom, it may acknowledge
My Supremacy and obey My Commands of its own free will; otherwise it will also
have the power to deny Me, even rebel against Me. After giving him this freedom
I shall so conceal Myself from him as if I did not exist at aII. And to
exercise this freedom I shall invest him with vast powers, great capabilities,
and shall give him dominion over countless of My creations so that he may raise
any storm that he may in the universe. Then I shall call him to account at an
appointed time. The one who will have misused the freedom granted by Me, will
be made to suffer a most terrible punishment; and the one who will have adopted
My obedience in spite of aII chances and opportunities for disobedience, will
be raised to such high ranks as no creation of Mine has ever been able to
attain. Now tell, which of you is ready to undergo this test?" Hearing
this discourse a hush might have prevailed for a while all through the universe.
Then one huge creation after the other might have bowed down and submitted that
it should be excused from the severe test. Then, at last, this frail creation
might have risen and submitted: "O my Lord, I am ready to undergo this
test. I shall brave aII the dangers inherent in the freedom and independence
only in the hope that I shall be blessed with the highest office in Your
Kingdom if I pass the test. "By imagining this scene through his mind's
eye only can man judge exactly what delicate position he holds in the Universe.
Allah in this verse has called the person °unjust and ignorant", who lives
a carefree life in the place of test, and has no feeling at all of how great a
responsibility he is shouldering, and what consequences he will encounter of the
right or wrong decisions that he makes in choosing and adopting an attitude for
himself in the life of the world. He is ignorant because the fool holds himself
as responsible to no one; he is unjust because he is himself preparing for his
doom and is also preparing the doom of many others along with him.
لِيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ
وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ وَيَتُوبَ اللَّهُ عَلَى
الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {33:73}
[Q33:73] Liyu
'azzibaL Laahul munaafiqeena wal munaafiqaati walmushrikeena wal mushrikaati wa
yatoobaL Laahu 'alal mu'mineena walmu'minaat; wa kaanaL Laahu Ghafoorar Raheema.
[Q33:73]
So ALLAH (SWT) will chastise the hypocritical men and the hypocritical women
and the polytheistic men and the polytheistic women, and ALLAH (SWT) will turn
(mercifully) to [the believing men and] the believing women, and ALLAH (SWT) is
Forgiving, Merciful.
[Q33:73] (Dengan
kesanggupan manusia memikul amanah itu maka) akibatnya ALLAH (SwT) akan
menyeksa orang-orang lelaki yang munafik serta orang-orang perempuan yang
munafik dan orang-orang lelaki yang musyrik serta orang-orang perempuan yang
musyrik dan juga ALLAH (SwT) akan menerima taubat orang-orang lelaki yang
beriman serta orang-orang perempuan yang beriman dan sememangnya ALLAH (SwT)
Maha Pengampun, lagi Maha Mengasihani.
THE BREACH OF
THE UNDERTAKEN COVENANT WOULD NATURALLY CARRY ITS OWN PUNISHMENT.
BUT those who are sincere in their regard to the covenant and remain firm and
steadfast in their faith, BUT fail unintentionally, shall justly deserve the aid from ALLAH (SWT)’s
grace and mercy AND would surely have it and made worthy of the exalted destiny
as the recompense for their sincerely in faith and perseverance in their toil
to fulfil the undertaking, for ALLAH (SWT) is ‘Ghafoor’,
Oft-Returning, and ‘Rahim’, the Most
Merciful.
_____________________
THE CLASSIFICATION of the men and women into hypocrites and polytheists as those
deserving chastisement and the male and
female believers deserving the mercy and the blessing of ALLAH (SWT), indicates that
they were not alike in the response to the truth offered to them.
***********************
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