وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ
نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَاجًا ۚ وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا
تَضَعُ إِلَّا بِعِلْمِهِ ۚ وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ
عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ {35:11}
[Q35:11] WaLLaahu
khalaqakum min turaabin summa min nutfatin summa ja'alakum azwaajaa; wa maa
tahmilu min unsaa wa laa tada'u illaa bi'ilmih; wa maa yu'ammaru mim
mu'ammarinw wa laa yunqasu min 'umuriheee illaa fee kitaab; inna zaalika 'alaL Laahi
yaseer.
[Q35:11] And ALLAH (SWT) created you of dust, then of the life-germ, then He made you pairs; and no female bears, nor does she bring forth, except with His knowledge; and no one whose life is lengthened has his life lengthened, nor is aught diminished of one's life, but it is all in a book; surely this is easy to ALLAH (SWT).
[Q35:11] And ALLAH (SWT) created you of dust, then of the life-germ, then He made you pairs; and no female bears, nor does she bring forth, except with His knowledge; and no one whose life is lengthened has his life lengthened, nor is aught diminished of one's life, but it is all in a book; surely this is easy to ALLAH (SWT).
[Q35:11] Dan ALLAH (SwT) menciptakan
kamu dari tanah, kemudian dari (setitis) air benih, kemudian Dia menjadikan
kamu berpasangan (lelaki dan perempuan) dan tiada mengandung seseorang
perempuan (juga seekor betina) dan tidak pula satu-satunya melahirkan (anak
yang dikandungnya) melainkan dengan keadaan yang diketahui ALLAH (SwT) dan
tidak diberikan seseorang berumur panjang, juga tidak dijadikan seseorang
pendek umurnya, melainkan ada kadarnya di dalam Kitab Ilahi. Sesungguhnya yang
demikian itu mudah sahaja kepada ALLAH (SwT).
THIS
VERSE REFERS TO THE LOWLY PHYSICAL ORIGIN OF MAN. Refer to the commentary of
An-am 6:2;
Araf 7:12; Kahf 18:37; Hajj 22:5; Rum 30:20 and Muminun 23:12 to 16 to know that man's physical body is but
dust; created by a drop of semen. The sexual relationship shows that no
individual among mankind is independent.
*Absolute glory, *power, *authority, *knowledge
and *life belong only to ALLAH (SWT). HUMAN
BEINGS REFLECT THESE DIVINE ATTRIBUTES BY HIS GRACE, WHICH HE MAY WITHDRAW AT ANY TIME THROUGH HIS INDEPENDENT WILL. IT
IS ALLAH (SWT) WHO GRANTS A LENGTHY LIFE OR CUTS IT SHORT, AND THIS IS NOT DIFFICULT FOR HIM, BUT EASY. Man cannot know hidden things which are
known only to ALLAH (SWT).
THESE
VERSES ASSERT THAT WHATEVER ALLAH
(SWT) HAS CREATED IS NOT PURPOSELESS OR FUTILE.
____________________________________________________________________________________________________________________________________________________
(35:11) Allah *23 created
you from dust, then from a drop of sperm, *24 then
He made you into pairs. No female conceives, nor delivers (a child) except with
His knowledge. None is given a long life nor is any diminished in his life but
it is written in a Book. *25 Surely
that is quite easy for Allah. *26
*23 From here
again the discourse is directed to the common people.
*24 That is, man in the first instance was created from the dust directly, then his race was perpetuated through the sperm-drop.
*25 That is, "It is pre-ordained for everyone who is born in this world how long he will live. If a person lives a long life, he dces so by Allah's decree, and if another one lives a short life, he too lives so by Allah's decree. Some ignorant people give the argument that in the past the death-rate of the newly-born children used to be high, and now it has been checked by the advancement of the medical science; and the people used to live short lives in the past, now due to better medical facilities the life-span has increased. But this argument could be presented in refutation of the Qur'anic argument only when it could be ascertained that Allah, for instance, had pre-ordained a two-year life for a certain person, and the modern medical facilities have enhanced it by a day. If a person has no such knowledge, he cannot refine this Qur'anic statement on any rational grounds. Only on the basis of the statistics that the death-rate among children has fallen, or that the people now are living longer lives, it cannot be argued that man has now become able to change the decrees of Allah. Rationally it is not impossible that Allah might have fixed different life-spans for the people born in different periods, and this might also be Allah Almighty's decree that man in such and such an age would be granted curative power to treat such and such diseases, and in such and such a period man would be given greater means for longevity.
*26 That is, "It is not at all difficult for AIlah to give commands and pass judgements about each individual of His countless creations when He possesses detailed and perfect knowledge about them."
*24 That is, man in the first instance was created from the dust directly, then his race was perpetuated through the sperm-drop.
*25 That is, "It is pre-ordained for everyone who is born in this world how long he will live. If a person lives a long life, he dces so by Allah's decree, and if another one lives a short life, he too lives so by Allah's decree. Some ignorant people give the argument that in the past the death-rate of the newly-born children used to be high, and now it has been checked by the advancement of the medical science; and the people used to live short lives in the past, now due to better medical facilities the life-span has increased. But this argument could be presented in refutation of the Qur'anic argument only when it could be ascertained that Allah, for instance, had pre-ordained a two-year life for a certain person, and the modern medical facilities have enhanced it by a day. If a person has no such knowledge, he cannot refine this Qur'anic statement on any rational grounds. Only on the basis of the statistics that the death-rate among children has fallen, or that the people now are living longer lives, it cannot be argued that man has now become able to change the decrees of Allah. Rationally it is not impossible that Allah might have fixed different life-spans for the people born in different periods, and this might also be Allah Almighty's decree that man in such and such an age would be granted curative power to treat such and such diseases, and in such and such a period man would be given greater means for longevity.
*26 That is, "It is not at all difficult for AIlah to give commands and pass judgements about each individual of His countless creations when He possesses detailed and perfect knowledge about them."
وَمَا يَسْتَوِي الْبَحْرَانِ هَٰذَا عَذْبٌ فُرَاتٌ
سَائِغٌ شَرَابُهُ وَهَٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا
طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى الْفُلْكَ فِيهِ
مَوَاخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {35:12}
[Q35:12] Wa
maa yastawil bahraani haaza 'azbun furaatun saaa'ighun sharaabuhoo wa haazaa
milhun ujaaj; wa min kullin taakuloona lahman tariyyanw wa tastakhrijoona
hilyatan talbasoonahaa wa taral fulka feehi mawaakhira litabtaghoo min fadlihee
wa la'allakum tashkuroon.
[Q35:12] And the two seas are not alike: the one sweet, that subdues thirst by its excessive sweetness, pleasant to drink; and the other salt, that burns by its saltness; yet from each of them you eat fresh flesh and bring forth ornaments which you wear; and you see the ships cleave through it that you may seek of His bounty and that you may be grateful.
[Q35:12] And the two seas are not alike: the one sweet, that subdues thirst by its excessive sweetness, pleasant to drink; and the other salt, that burns by its saltness; yet from each of them you eat fresh flesh and bring forth ornaments which you wear; and you see the ships cleave through it that you may seek of His bounty and that you may be grateful.
[Q35:12] Dan tidaklah sama keadaan dua
laut (sekalipun satu jenisnya), yang satu tawar lagi memuaskan dahaga serta
sesuai diminum, sementara yang satu lagi masin lagi pahit dan (kedua-duanya itu
berfaedah kepada kamu): Dari tiap-tiap satunya kamu dapat makan daging yang
lembut hidup-hidup dan dapat pula kamu mengeluarkan benda-benda perhiasan untuk
kamu memakainya; (selain itu) engkau melihat pula kapal-kapal membelah air
belayar padanya; (diadakan semuanya itu) supaya kamu dapat mencari rezeki dari
limpah kurnia ALLAH (SwT) dan supaya kamu bersyukur.
MAN IS REQUIRED TO DIFFERENTIATE BETWEEN GOOD AND
EVIL,
as these two opposites can never be combined in one person. THERE IS AN INDIRECT HINT, OR EVEN A TAUNT HERE, FOR THOSE
WHO PROFESS BELIEF, AND YET LOVE THOSE WHO DISBELIEVE.
ì
Taking
guidance from this verse no one could compare the holy Ahlul Bayt, who have
been thoroughly purified by ALLAH (SWT) (Ahzab 33:33),
to the others who have been polluted by a sinful and corrupt life.
µ Many of those others, even after embracing Islam outwardly, were not believers, because faith
had not entered their hearts. (Hujurat 49:14).
____________________________________________________________________________________________________________________________________________________
(35:12) The two masses of water are not
alike. *27 The one is sweet, sates thirst, and is pleasant
to drink from, while the other is salt, bitter on the tongue. Yet from both you
eat fresh meat, *28 and extract from it ornaments that you
wear; *29 and you see ships cruising through it that you
may seek of His Bounty and be thankful to Him.
*27 That is, the
body of water in the oceans, and the body of water in the rivers and springs
and lakes.
*28 "Fresh flesh": Flesh of water animals.
*29 That is pearls and corals and, in some rivers, diamonds and gold.
*28 "Fresh flesh": Flesh of water animals.
*29 That is pearls and corals and, in some rivers, diamonds and gold.
يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ
النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ
مُسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ
مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ {13}
[Q35:13] Yoolijul
laila fin nahaari wa yoolijun nahaara fil laili wa sakhkharash shamsa wal
qamara kulluny yajree li ajalim musammaa; zaalikumuL Lahuu Rabbukum lahul mulk;
wallazeena tad'oona min doonihee maa yamlikoona min qitmeer.
[Q35:13] He causes the night to enter in upon the day, and He causes the day to enter in upon the night, and He has made subservient (to you) the sun and the moon; each one follows its course to an appointed time; this is ALLAH (SWT), your Lord, His is the kingdom; and those whom you call upon besides Him do not control a straw.
[Q35:13] He causes the night to enter in upon the day, and He causes the day to enter in upon the night, and He has made subservient (to you) the sun and the moon; each one follows its course to an appointed time; this is ALLAH (SWT), your Lord, His is the kingdom; and those whom you call upon besides Him do not control a straw.
[Q35:13] ALLAH
(SwT) jua yang memasukkan malam pada siang dan memasukkan siang pada malam
(silih berganti) dan Dia yang memudahkan peredaran matahari dan bulan;
tiap-tiap satu dari keduanya beredar untuk suatu masa yang telah ditetapkan.
Yang melakukan semuanya itu ialah ALLAH (SwT) Tuhan kamu, bagiNyalah kuasa
pemerintahan; sedang mereka yang kamu sembah (yang lain dari ALLAH (SwT)) tidak
mempunyai sesuatu pun walau senipis selaput biji kurma.
Refer to the commentary of Rad 13: 2; Anbiya 21:33; Hajj 22:61 and Ya
Sin 36:38.
THE ACT OF
CREATION IS CONSTANT AND THE CONTINUATION HAS A
BEGINNING AND AN END.
____________________________________________________________________________________________________________________________________________________
(35:13) He
causes the night to phase into the day and the day into the night, *30 and
He has subjected the sun and the moon, each running its course to an appointed
term. *31 That
is Allah, your Lord; to Him belongs the Kingdom; but those whom you call upon,
apart from Allah, possess not so much as the skin of a date-stone. *32
*30 That is,
"The light of the day starts diminishing and the darkness of the night
increasing gradually so as to cover up everything completely. Likewise, towards
the end of the night, in the beginning, a streak of the light appears on the
horizon, and then the bright day dawns."
*31 "Subjected" : subjected to a law.
*32 The word qitmira in the original means the thin skin that covers the stone of the date-fruit; but what is meant to be said is that the gods of the mushriks do not own anything whatever. That is why we have translated it "a blade of grass", which is an insignificant thing.
*31 "Subjected" : subjected to a law.
*32 The word qitmira in the original means the thin skin that covers the stone of the date-fruit; but what is meant to be said is that the gods of the mushriks do not own anything whatever. That is why we have translated it "a blade of grass", which is an insignificant thing.
إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ
سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ
بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ{35:14}
[Q35:14]
in
tad'oohum laa yasma'oo du'aaa'akum wa law sami'oo mas tajaaboo lakum; wa Yawmal
Qiyaamati Yakfuroona bishirkikum; wa laa yunabbi'uka mislu khabeer.
[Q35:14] If you call on them they shall not hear your call, and even if they could hear they shall not answer you; and on the resurrection day they will deny your associating them (with ALLAH (SWT); and none can inform you like the One Who is Aware.
[Q35:14] If you call on them they shall not hear your call, and even if they could hear they shall not answer you; and on the resurrection day they will deny your associating them (with ALLAH (SWT); and none can inform you like the One Who is Aware.
[Q35:14] Kalau kamu memohon kepada
mereka (yang kamu sembah itu): Mereka tidak mendengar permohonan kamu dan
kalaulah mereka mendengar pun, mereka tidak dapat memberikan apa yang kamu
pohonkan itu dan pada hari kiamat pula mereka mengingkari perbuatan syirik kamu
dan (ingatlah) tidak ada yang dapat memberi tahu kepadamu (wahai Muhammad, akan
hakikat yang sebenarnya) seperti yang diberikan ALLAH (SwT) Yang Maha Mendalam
PengetahuanNya.
___________________________________________________________________________________________________________________________________________________
(35:14) If you call upon them, they cannot hear your
prayer. And if they hear it, they cannot answer it. *33 On the Day of Resurrection they
will disown you for associating others with Allah in His Divinity. *34 No one can inform you of the
truth save the All-Aware. *35
*33 This does
not mean that they cannot tell aloud, in answer to vour prayer.whether your
prayer has been accepted or not, but it means that .they cannot take any action
on your supplications. If a person sends his application to someone who is not
a ruler his application miscarries. For the person to whom it has been sent,
has no authority whatever: he can neither reject it nor accept it. However, if
the same application is sent to the one who is really a ruler, one or the other
action will certainly be taken on it.
*34 That is, "They will plainly say: We had never told theta that we are Allah's associates and that they should worship us. On the contrary, we were not at All aware that they regarded us as Allah's associates and were invoking us for help. None of their prayers has reached us, nor has any of their gifts and offerings".
*35 "All-Aware": Allah Almighty Himself. It means this: The other person can at the most refine shirk and prove the powerlessness of the gods of the polytheists by rational arguments only, but We are directly aware of the Absolute Truth. We are telling you, on the basis of knowledge, that all those whom the people believe to be possessing some powers in Our Godhead are absolutely powerless. They have no authority whatever by which they might do somebody good or harm. And We know this directly that on the Day of Resurrection, these gods of the mushriks will themselves refute their shirk. "
*34 That is, "They will plainly say: We had never told theta that we are Allah's associates and that they should worship us. On the contrary, we were not at All aware that they regarded us as Allah's associates and were invoking us for help. None of their prayers has reached us, nor has any of their gifts and offerings".
*35 "All-Aware": Allah Almighty Himself. It means this: The other person can at the most refine shirk and prove the powerlessness of the gods of the polytheists by rational arguments only, but We are directly aware of the Absolute Truth. We are telling you, on the basis of knowledge, that all those whom the people believe to be possessing some powers in Our Godhead are absolutely powerless. They have no authority whatever by which they might do somebody good or harm. And We know this directly that on the Day of Resurrection, these gods of the mushriks will themselves refute their shirk. "
SECTION 3
Every people on earth had a Warner
If ALLAH (SWT)
wills He will take off any people He pleaseth and bring a new generations of
His own choice---None shall bear the burden of another---Alike cannot be the
blind and the seeing, darkness and the light, shade and hear or the living and
the dead---There is no people which had not a warner, thus every people on
earth had a Warner.
يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى
اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ {35:15}
[Q35:15] Yaaa
ayyunhan naasu antumul fuqaraaa'u ilaLLaahi waLLaahu Huwal Ghaniyyul Hameed.
[Q35:15] O men! You are they who stand in need of ALLAH (SWT), and ALLAH (SWT) is He Who is the Self-sufficient, the Praised One.
[Q35:15] O men! You are they who stand in need of ALLAH (SWT), and ALLAH (SWT) is He Who is the Self-sufficient, the Praised One.
[Q35:15] (Oleh kerana ALLAH (SwT)
menguasai segala-galanya, maka) wahai umat manusia, kamulah yang sentiasa
berhajat kepada ALLAH (SwT) (dalam segala perkara), sedang ALLAH (SwT) Dialah
sahaja Yang Maha Kaya, lagi Maha Terpuji.
EVEN FOR HIS
OR HER OWN SUSTENANCE EVERY MAN OR WOMAN UNDOUBTEDLY
DEPENDS UPON ALLAH (SWT)'S PROVISION. Refer to Furqan 25:77.
ä This is the permanent tie between the creature
and the creator.
____________________________________________________________________________________________________________________________________________________
(35:15) O
people, it is you who stand in need of Allah; *36 as
for Allah, He is Self-Sufficient, Immensely Praiseworthy. *37
*36 That is,
"You should not remain under the delusion that Allah stands in need of
your help. If you do not accept Him as God, His Godhead will fail, and if you
do not serve and worship Him, He will incur some loss. Nay, but the fact is
that you stand in need of Him. You cannot remain alive for a moment if He dces
not keep you alive, and does not provide you with the means by which you remain
alive in the world and function. Therefore, when you are told to adopt His
service and obedience, it is not because Allah stands in need of it, but
because upon it depends your own success here as well as in the Hereafter. If
you do not do so, you will be harming your own selves only, and not AIlah in
any way."
*37 The word Ghani unplies that He is the Owner of everything: He is Self-Sufficient and Independent of All: He does not stand in need of anyone's help. The word Hamid implies that He is Self-Praiseworthy: someone may praise Him, or may not, but He alone is worthy of hamd (praise and gratitude). These two attributes have been used together because one would be ghani even if one did not do any good to anyone by one's wealth. In such a case one would be ghani but not hamid One will be hamid only in case one dces not draw any benefit for oneself but benefits others in every way from the treasures of one's wealth and resources. Since Allah is perfect in these two attributes, it has been said: "He is not just Ghani (self-sufficient) but such Ghani as is worthy of every kind of praise and gratitude, for He is fulfilling your needs as well as the needs of all other creatures."
*37 The word Ghani unplies that He is the Owner of everything: He is Self-Sufficient and Independent of All: He does not stand in need of anyone's help. The word Hamid implies that He is Self-Praiseworthy: someone may praise Him, or may not, but He alone is worthy of hamd (praise and gratitude). These two attributes have been used together because one would be ghani even if one did not do any good to anyone by one's wealth. In such a case one would be ghani but not hamid One will be hamid only in case one dces not draw any benefit for oneself but benefits others in every way from the treasures of one's wealth and resources. Since Allah is perfect in these two attributes, it has been said: "He is not just Ghani (self-sufficient) but such Ghani as is worthy of every kind of praise and gratitude, for He is fulfilling your needs as well as the needs of all other creatures."
إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ
جَدِيدٍ {35:16}
[Q35:16] Iny
yashaa yuzhibkum wa yaati bikhalqin jadeed.
[Q35:16] If He please, He will take you off and bring a new generation.
[Q35:16] If He please, He will take you off and bring a new generation.
[Q35:16] Jika Dia mahu, nescaya Dia
membinasakan kamu dan mendatangkan makhluk yang baru.
___________________________________________________________________________________________________________________________________________________
(35:16) If
He wishes, He can remove you and put in your place a new creation.
وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ {35:17}
[Q35:17] Wa
maa zaalika 'alaL Laahi bi‘Azeez
[Q35:17] And this is not hard to ALLAH (SWT).
[Q35:17] And this is not hard to ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(35:17) That
surely is not difficult for Allah. *38
*38 That
is, “You are not enjoying life on Allah's earth solely by dim of your own power
and might. He has the power to remove you from here in no time and raise
another people to take your place. Therefore, you should understand your true
worth, and should desist from adopting the conduct which has been causing the
downfall of the nations. When Allah wills to send someone to his doom there is
no one in the universe, who can stop Him and withhold His decree from being
enforced."
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِنْ
تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا
قُرْبَىٰ ۗ إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ
وَأَقَامُوا الصَّلَاةَ ۚ وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ وَإِلَى
اللَّهِ الْمَصِيرُ {35:18}
[Q35:18] Wa
laa taziru waaziratun wizra ukhraa; wa in tad'u musqalatun ilaa himlihaa laa
yuhmal minhu shai'unw wa law kaana zaa qurbaa; innamaa tunzirul lazeena
yakhshawna Rabbahum bilghaibi wa aqaamus Sallah; wa man tazakkaa fa innamaa
yatazakkaa linafsih; wa ilaL Laahil maseer.
[Q35:18] And a burdened soul cannot bear the burden of another and if one weighed down by burden should cry for (another to carry) its burden, not aught of it shall be carried, even though he be near of kin. You warn only those who fear their Lord in secret and keep up prayer; and whoever purifies himself, he purifies himself only for (the good of) his own soul; and to ALLAH (SWT) is the eventual coming.
[Q35:18] And a burdened soul cannot bear the burden of another and if one weighed down by burden should cry for (another to carry) its burden, not aught of it shall be carried, even though he be near of kin. You warn only those who fear their Lord in secret and keep up prayer; and whoever purifies himself, he purifies himself only for (the good of) his own soul; and to ALLAH (SWT) is the eventual coming.
[Q35:18] Dan
(ketahuilah), seseorang pemikul tidak akan memikul dosa perbuatan orang lain
dan jika seseorang yang berat tanggungnya (dengan dosa), memanggil (orang lain)
untuk menolong memikul sama bebanan itu, tidak akan dapat dipikul sedikitpun
daripadanya, walaupun orang yang diminta pertolongannya itu dari kerabatnya
sendiri. Sesungguhnya engkau (wahai Muhammad) hanyalah memberi peringatan
kepada orang-orang yang takut (melanggar hukum-hukum) Tuhan semasa mereka tidak
dilihat orang dan semasa mereka tidak melihat azab Tuhan, serta mereka
mendirikan sembahyang dan sesiapa yang membersihkan dirinya (dari segala yang
dilarang) maka sesungguhnya dia melakukan pembersihan itu untuk kebaikan
dirinya sendiri dan (ingatlah), kepada ALLAH (SwT) jualah tempat kembali.
There is no contradiction between this verse and Ankabut
29:12 and 13, which
assert that no one shall bear the burden of another, rather his own burden may
be increased on account of his having misled others. Every wrongdoer shall be fully responsible for his own
misdeeds, AND unable to use any
scapegoat.
·
Some Christian critics misinterpret this
clear moral principle to mean that a sinner cannot bear the sins of others, BUT a sinless person may bear them. This concept
contains no logic whatsoever.
A SINLESS PERSON CAN INTERCEDE AND REMOVE THE BURDEN BUT DOES NOT SHOULDER THE SINS.
____________________________________________________________________________________________________________________________________________________
(35:18) No one can bear another’s burden. *39 If
a heavily laden one should call another to carry his load, none of it shall be
carried by the other, even though he be a near of kin. *40 (O
Prophet), you can warn only those who fear their Lord without seeing Him and
establish Prayer. *41 Whoever purifies himself does so to his own
good. To Allah is the final return.
*39 "Burden":
the burden of the responsibilities of actions. It means: In the sight of Allah
every one is responsible for his own actions and for no one else's. There is no
possibility that AIlah will place the burden of one man's responsibility upon
the other, nor is there the possibility that a person will take the burden of
another's responsibility upon himself and get himself seized for the crime
committed by the other. This thing has been said here because the polytheist
kinsmen and relatives of the people who were embracing Islam in Makkah, used to
urge them, saying, °Give up Islam and
return to your ancestral faith. We take the responsibility of any punishment
etc. on ourselves."
*40 In the preceding sentence, Allah's law of justice has been enunciated, according to which He will not seize any person for the sin committed by another, but will hold everyone responsible for his own sin. In this sentence the Muslims have been told: `Those who urge you to give up faith and commit evil on the assurance that they will take on themselves the burden of your sins on the Day of Resurrection, are in fact giving you a false hope. When Resurrection comes and the people see what fate they are going to meet in consequence of their misdeed, everyone will be concerned only about himself. Brother will turn away from brother and father from son, and no one will be prepared to take even an atom's weight of another's burden on himself."
*41 In other words, "Your warnings cannot have any effect on obstinate and stubborn people. Your admonitions can bring only such people to the right path, who have fear of God in their hearts, and who are inclined to bow before their real Master."
*40 In the preceding sentence, Allah's law of justice has been enunciated, according to which He will not seize any person for the sin committed by another, but will hold everyone responsible for his own sin. In this sentence the Muslims have been told: `Those who urge you to give up faith and commit evil on the assurance that they will take on themselves the burden of your sins on the Day of Resurrection, are in fact giving you a false hope. When Resurrection comes and the people see what fate they are going to meet in consequence of their misdeed, everyone will be concerned only about himself. Brother will turn away from brother and father from son, and no one will be prepared to take even an atom's weight of another's burden on himself."
*41 In other words, "Your warnings cannot have any effect on obstinate and stubborn people. Your admonitions can bring only such people to the right path, who have fear of God in their hearts, and who are inclined to bow before their real Master."
وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ {35:19}
[Q35:19] Wa
maa tastawil a'maa wal baser.
[Q35:19] And the blind and the seeing are not alike.
[Q35:19] And the blind and the seeing are not alike.
Refer to Baqarah 2:48, 123, 254; An-am 6:165; Bani Israil 17:15.
This
is the refutation of THE DOCTRINE OF THE
SUBJECTIVE VALUE OF GOOD AND BAD, which even now a section of the Indian
school of philosophy maintains.
____________________________________________________________________________________________________________________________________________________
(35:19) The
blind and the seeing are not alike,
وَلَا الظُّلُمَاتُ وَلَا النُّورُ {35:20}
[Q35:20] Wa
maa tastawil a'maa wal baseer;
[Q35:20] Nor the darkness and the light,
[Q35:20] Nor the darkness and the light,
[Q35:20] Dan tidaklah sama gelap-gelita
dengan cahaya yang terang-benderang,
___________________________________________________________________________________________________________________________________________________
(35:20) nor
darkness and light;
وَلَا الظِّلُّ وَلَا الْحَرُورُ {35:21}
[Q35:21] Wa
laz zillu wa lal haroor,
[Q35:21] Nor the shade and the heat,
[Q35:21] Nor the shade and the heat,
____________________________________________________________________________________________________________________________________________________
(35:21) nor
cool shade and torrid heat;
وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ
إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي
الْقُبُورِ {35:22}
[Q35:22] Wa
maa yastawil ahyaaa'u wa lal amwaat; innaL Laaha yusmi'u mai yashaaa'u wa maaa
anta bimusi'im man fil quboor.
[Q35:22] Neither are the living and the dead alike. Surely ALLAH (SWT) makes whom He pleases hear, and you cannot make those hear who are in the graves.
[Q35:22] Neither are the living and the dead alike. Surely ALLAH (SWT) makes whom He pleases hear, and you cannot make those hear who are in the graves.
[Q35:22] Dan
(Demikianlah pula) tidaklah sama orang-orang yang hidup dengan orang-orang yang
mati. Sesungguhnya ALLAH (SwT), (menurut undang-undang peraturanNya), dapat
menjadikan sesiapa yang dikehendakinya mendengar (ajaran-ajaran Kitab ALLAH
(SwT) serta menerimanya), dan (engkau wahai Muhammad) tidak dapat menjadikan
orang-orang yang di dalam kubur mendengar (dan menerimanya).
IT IS A FIGURATIVE EXPRESSION INDICATING THAT THOSE WHO ARE
ALIVE TO THE MESSAGE ARE
NOT LIKE THOSE WHO ARE INDIFFERENT TO IT.
____________________________________________________________________________________________________________________________________________________
(35:22) nor are the living and the dead alike. *42 Allah
makes to hear whomsoever He wishes, but you, (O Prophet), cannot cause to hear
those who are in their graves. *43
*42 In these
comparisons the present and the future of a believer and a disbeliever have
been contrasted. There is a person who has closed his eyes to the realities and
does not care to see as to what truth the whole system of the universe and his
own existence itself are pointing. There is the other person, whose eyes are
open and who clearly sees that everything outside and inside himself bears
evidence to the Unity of God and to man's answerability before him. There is a
person, who is wandering blindly in the superstitions of ignorance and the
darknesses of presumptions and speculations, and is not inclined to benefit by
the light of the candle lit by the Prophet. There is the other person, whose
eyes are open and who, as soon as the light spread by the Prophet appears
before him, comes to realize that All the ways being followed by the
polytheists and the disbelievers and the atheists lead to destruction, and the
way to success is only that which has been shown by the Messenger of God. Now
how can it be possible that the attitude of the two persons be the same in the
world and the two may follow one and the same path together? And how can this
also be possible either that the two should meet the same end and should both
end up in the dust after death? Neither should one be punished for his
wrongdoings, nor the other be rewarded for his righteous conduct. The sentence,
"the cool shade and the heat of the sun are not alike", points to the
same fate. The one will be provided shelter tinder the shade of Allah's mercy
and the other will bum in the fire of Hell. Thus, the notions that the two will
ultimately meet the same end is utterly false. In the end, the believer has
been likened to the living and the stubborn disbeliever to the dead. That is,
the believer is he whose feeling, understanding and perception are alive and
whose conscience is making him aware of the distinction between the good and
the evil every moment. Contrary to this, the person who has been, wholly lost
in the prejudices of disbelief is even worse than the blind person who is
wandering about in darkness. Nay, he is like a dead person who has no sense or
feeling left in him.
*43 That is, "As for the powers of Allah, they are unlimited. He can even make the stones to hear. But it is not within the power of the Messenger to make those people to listen to him whose consciences have become dead and whose ears deaf to every call to the truth. He can only make those people to hear him, who are inclined to listen to every reasonable thing."
*43 That is, "As for the powers of Allah, they are unlimited. He can even make the stones to hear. But it is not within the power of the Messenger to make those people to listen to him whose consciences have become dead and whose ears deaf to every call to the truth. He can only make those people to hear him, who are inclined to listen to every reasonable thing."
إِنْ أَنْتَ إِلَّا نَذِيرٌ {35:23}
[Q35:23] In
anta illaa nazeer.
[Q35:23] You are naught but a warner.
[Q35:23] You are naught but a warner.
This indicates that those who are dead, though their connection is severed from this
world they are not totally perished. It
is a figurative expression to say that those
who are alive to the message, are not like those who are totally indifferent to
it.
____________________________________________________________________________________________________________________________________________________
(35:23) You are no more than a warner. *44
*44 That is,
"Your only duty is to warn the people and nothing else. If even after this
a person does not come to his senses, and remains lost in his deviations, you
are not to blame for that, for you have not been entrusted with the duty of
making the blind to see and the deaf to hear. "
إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا
ۚ وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ {35:24}
[Q35:24] Innaa
arsalnaak bil haqqi basheeranw wa nazeeraa; wa im min ummatin illaa khalaa
feehaa nazeer.
[Q35:24] Surely We have sent you with the truth as a bearer of good news and a warner; and there is not a people but a warner has gone among them.
[Q35:24] Surely We have sent you with the truth as a bearer of good news and a warner; and there is not a people but a warner has gone among them.
[Q35:24] Sesungguhnya Kami mengutusmu
dengan (agama) yang benar, sebagai pembawa berita gembira (kepada orang-orang
yang beriman) dan pemberi amaran (kepada orang-orang yang ingkar) dan tidak
ada, sesuatu umat pun melainkan telah ada dalam kalangannya dahulu seorang
Rasul pemberi ingatan dan amaran.
____________________________________________________________________________________________________________________________________________________
(35:24) We
have sent you with the Truth to proclaim good news and to warn. Never has there
been a nation but a warner came to it. *45
*45 That
there has been no community in the world for whose guidance Allah did not
appoint the Prophets, has been stated at several places in the Qur'an. In Surah
Ar-Ra'd: 7, it was said: "Every people has its guide" in Surah
Al-Hijr: 10: "O Prophet, We have already sent Messengers before you among
many of the ancient peoples;" in Surah An-Nahl: 36: "We sent to every
community a Messenger;" and in Surah Ash-Shu'ara: 208: "We have never
destroyed a habitation unless it had its warners to administer
admonition." But, in this connection, one should note two things so that
there remains no misunderstanding. First, one and the same Prophet is
enough for the lands to which his message may reach. It is not necessary that
Prophets be sent to every separate habitation and to every separate community. Second, no new Prophet needs to be sent
as long as the message and teaching and guidance given by a previous Prophet
remains safe and intact. It is not necessary that a separate Prophet be sent
for every race and every generation.
وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ
قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَبِالزُّبُرِ وَبِالْكِتَابِ
الْمُنِيرِ {35:25}
[Q35:25] Wa
inyukazzibooka faqad kazzabal lazeena min qablihim jaaa'at hum Rusuluhum
bilbaiyinaati wa biz Zuburi wa bil Kitaabil Muneer.
[Q35:25] And if they call you a liar, so did those before them indeed call (their messengers) liars; their messengers had come to them with clear arguments, and with scriptures, and with the illuminating book.
[Q35:25] And if they call you a liar, so did those before them indeed call (their messengers) liars; their messengers had come to them with clear arguments, and with scriptures, and with the illuminating book.
[Q35:25] Dan jika mereka (yang kafir
itu) mendustakanmu, (maka yang demikian itu tidaklah menjadi hal) kerana
sesungguhnya orang-orang yang terdahulu sebelum mereka telah juga mendustakan
(Rasul masing-masing), mereka telah didatangi Rasul-rasulnya dengan membawa
keterangan-keterangan (mukjizat) yang nyata dan Kitab-kitab (nasihat
pengajaran) serta Kitab-kitab (syariat) yang terang jelas.
See 3:185, 5:48, 10:47 and 16:36.
THE
PREVIOUS PROPHETS ALSO SUFFERED REJECTION. See verse 4 above.
____________________________________________________________________________________________________________________________________________________
(35:25) If they give the lie to you now, those that
went before them also gave the lie to their Messengers when they came to them
with Clear Proofs, *46 with Scriptures, and with the Illuminating
Book. *47
*46 Clear
proofs": Proofs which clearly testified that they were Allah's
Messengers.
*47 "Scriptures" probably consisted of good counsels and moral precepts and "the Book" comprised a complete code of the law.
*47 "Scriptures" probably consisted of good counsels and moral precepts and "the Book" comprised a complete code of the law.
ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ فَكَيْفَ كَانَ
نَكِيرِ {35:26}
[Q35:26] Summa
akhaztul lazeena kafaroo fakaifa kaana nakeer.
[Q35:26] Then did I punish those who disbelieved, so how was the manifestation of My disapproval?
[Q35:26] Then did I punish those who disbelieved, so how was the manifestation of My disapproval?
[Q35:26] Kemudian Aku timpakan
orang-orang kafir itu dengan azab yang membinasakan, maka perhatikanlah
bagaimana buruknya akibat kemurkaanKu (menimpa mereka).
____________________________________________________________________________________________________________________________________________________
(35:26) Then
I seized those who denied the Truth, and how terrible was My punishment!
SECTION 4
The inheritors of the Qur’an
Servants of ALLAH
(SWT) endued with knowledge---Qur’an inherited by the Choosen Ones of ALLAH
(SWT) ---The grevious punishment to the disbelievers and the Great Reward which
awaits the disbelievers.
أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ
مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا أَلْوَانُهَا ۚ وَمِنَ الْجِبَالِ
جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ {35:27}
[Q35:27] Alam
tara annaL Laaha anzala minas samaaa'i maaa'an fa akhrajnaa bihee samaraatim
mukhtalifan alwaanuhaa; wa minal jibaali judadum beedunw wa humrum mukhtalifun
alwaanuhaa wa gharaabeebu sood.
[Q35:27] Do you not see that ALLAH (SWT) sends down water from the cloud, then We bring forth therewith fruits of various colors; and in the mountains are streaks, white and red, of various hues and (others) intensely black?
[Q35:27] Do you not see that ALLAH (SWT) sends down water from the cloud, then We bring forth therewith fruits of various colors; and in the mountains are streaks, white and red, of various hues and (others) intensely black?
[Q35:27] Tidakkah
engkau melihat bahawa ALLAH (SwT) menurunkan hujan dari langit, lalu Kami
keluarkan dengan air hujan itu buah-buahan yang berlainan jenis dan rupanya;
dan di antara gunung-ganang pula ada yang mempunyai jalur-jalur serta
lorong-lorong putih dan merah, yang berlainan warnanya (tua dan muda) dan ada
juga yang hitam legam;
UNIVERSAL GRACE PRODUCES VARIOUS EFFECTS IN
VARIOUS RECEPTACLES.
____________________________________________________________________________________________________________________________________________________
(35:27) Do you not see that Allah sent
down water from the sky with which We brought forth fruits of diverse hues? In
the mountains there are white and red, of diverse hues, and pitchy black;
وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ
مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ {35:28}
[Q35:28] Wa
minan naasi wadda waaabbi wal an'aami mukhtalifun alwaanuhoo kazalik; innamaa
yakhshaL Laaha min 'ibaadihil 'ulamaaa'; innaL Laaha 'Azeezun Gafoor.
[Q35:28] And of men and beasts and cattle are various species of it likewise; those of His servants only who are possessed of knowledge fear ALLAH (SWT); surely ALLAH (SWT) is Mighty, Forgiving.
[Q35:28] And of men and beasts and cattle are various species of it likewise; those of His servants only who are possessed of knowledge fear ALLAH (SWT); surely ALLAH (SWT) is Mighty, Forgiving.
[Q35:28] Dan demikian pula di antara
manusia dan binatang-binatang yang melata serta binatang-binatang ternak, ada
yang berlainan jenis dan warnanya? Sebenarnya yang menaruh bimbang dan takut
(melanggar perintah) ALLAH (SwT) dari kalangan hamba-hambaNya hanyalah orang-orang
yang berilmu. Sesungguhnya ALLAH (SwT) Maha Kuasa, lagi Maha Pengampun.
(see
commentary for verse 27)
____________________________________________________________________________________________________________________________________________________
(35:28) and human beings too, and beasts, and cattle –
diverse are their hues. *48 From among His servants, it is only those who
know that fear Allah. *49 Verily Allah is Most Mighty, Most
Forgiving. *50
*48 This is
meant to impress that in the universe created by Allah nowhere is there
homogeneity and uniformity; there is variety everywhere. From the same earth
and by the same water different kinds of trees are appearing. Even the two
pieces of the fruit of the same tree are not uniform in colour and size and
taste. In the same mountain one will see a variety of colours and a great
difference in the material composition of its different parts. Even among human
beings and animals one will not see two offspring of the same parents exactly
alike. If a person seeks uniformity of the temperaments and dispositions and
mentalities in this universe and is bewildered at the differences which have
been alluded to in vv. 19-22 above, it will be his own perception and
understanding to blame. This same variety and difference, in fact, point to the
reality that this universe has been created by a Wise Being with great wisdom;
its Maker is a Unique Creator and a Matchless Fashioner, Who dces not have the
same model of everything before Him, but has a variety of countless and
limitless designs of everything. Then if one ponders over the differences in
human temperaments and minds, in particular one will see that it is not a mere
accident, but in fact the masterpiece of the wisdom of creation. If all human
beings had been created with the uniform temperaments and desires and feelings
and inclinations and ways of thinking, and no room had been left for any
difference, it would have been absolutely useless to bring about a new creation
like man in the world. When the Creator decided to bring into existence a
responsible creation, a creation having power and authority, the necessary
inevitable demand of the nature of the decision was that room for all sorts of
differences should be provided in its nature and structure. This is the main
proof of the fact that the creation of man is not the result of an accident,
but the result of a wonderful and wise plan and design. And obviously, wherever
there is a wise plan and design, there must necessarily be a Wise Being working
behind it, for the existence of wisdom without a Wise Being would be
un-imaginable.
*49 That is, the more a person is unaware of the attributes of Allah, the more he will be fearless of Him. Contrary to this, the more a person is aware and conscious of Allah's powers, His knowledge, His wisdom, His vengeance and His omnipotence and His other attributes, the morc he will fear His disobedience. Thus, in fact, °knowledge" in this verse does not imply knowledge of academic subjects like philosophy and science and history and mathematics, etc. but the knowledge of Divine attributes, no matter whether one is literate or illiterate. The one who is fearless of God is illiterate merely as regards this knowledge even if he has all the knowledge of the world. And the one who knows the attributes of God and fears Him in his heart, is Iearned even if he is illiterate. In the same connection, one should also know that in this verse the ' ulama ' does not imply the scholars in the technical sense, who are termed as religious scholars because of their knowledge of the Qur'an and Hadith and Fiqh and philosophy. They will prove true to this verse only when they possess fear of God in their hearts. The same thing has been said by Hadrat 'Abdullah bin Mas'ud, thus: "knowledge is not due to much narration of Hadith but due to much fear of Allah." And also by Hadrat Hassan Basri, thus: "The scholar is he who fears Allah though he has not seen Him, and turns to what is approved by Him and keeps away from what makes Him angry."
*50 That is, He is All-Mighty, and therefore, can seize the disobedient as and when He likes: no one can escape His grasp. But He is All-Forgiving alsa and is, therefore, giving respite to the wrongdoers.
*49 That is, the more a person is unaware of the attributes of Allah, the more he will be fearless of Him. Contrary to this, the more a person is aware and conscious of Allah's powers, His knowledge, His wisdom, His vengeance and His omnipotence and His other attributes, the morc he will fear His disobedience. Thus, in fact, °knowledge" in this verse does not imply knowledge of academic subjects like philosophy and science and history and mathematics, etc. but the knowledge of Divine attributes, no matter whether one is literate or illiterate. The one who is fearless of God is illiterate merely as regards this knowledge even if he has all the knowledge of the world. And the one who knows the attributes of God and fears Him in his heart, is Iearned even if he is illiterate. In the same connection, one should also know that in this verse the ' ulama ' does not imply the scholars in the technical sense, who are termed as religious scholars because of their knowledge of the Qur'an and Hadith and Fiqh and philosophy. They will prove true to this verse only when they possess fear of God in their hearts. The same thing has been said by Hadrat 'Abdullah bin Mas'ud, thus: "knowledge is not due to much narration of Hadith but due to much fear of Allah." And also by Hadrat Hassan Basri, thus: "The scholar is he who fears Allah though he has not seen Him, and turns to what is approved by Him and keeps away from what makes Him angry."
*50 That is, He is All-Mighty, and therefore, can seize the disobedient as and when He likes: no one can escape His grasp. But He is All-Forgiving alsa and is, therefore, giving respite to the wrongdoers.
إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ
وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً
يَرْجُونَ تِجَارَةً لَنْ تَبُورَ {35:29}
[Q35:29] Innal
lazeena yatloona KitabbaL Laahi wa aqaamus Salaata wa anfaqoo mimmaa
razaqnaahum sirranw wa 'alaa niyatany yarjoona tijaaratal lan taboor;
[Q35:29] Surely they who recite the Book of ALLAH (SWT) and keep up prayer and spend out of what We have given them secretly and openly, hope for a gain which will not perish.
[Q35:29] Surely they who recite the Book of ALLAH (SWT) and keep up prayer and spend out of what We have given them secretly and openly, hope for a gain which will not perish.
[Q35:29] Sesungguhnya orang-orang yang
selalu membaca Kitab ALLAH (SwT) dan tetap mendirikan sembahyang serta
mendermakan dari apa yang Kami kurniakan kepada mereka, secara bersembunyi atau
secara terbuka, mereka (dengan amalan yang demikian) mengharapkan sejenis
perniagaan yang tidak akan mengalami kerugian;
___________________________________________________________________________________________________________________________________________________
(35:29) Surely
those who recite the Book of Allah and establish Prayer and spend, privately
and publicly, out of what We have provided them, look forward to a trade that
shall suffer no loss;
لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ
فَضْلِهِ ۚ إِنَّهُ غَفُورٌ شَكُورٌ {35:30}
[Q35:30] Liyuwaffiyahum
ujoorahum wa yazeedahum min fadlih; innahoo Ghafoorun Shakoor
[Q35:30] That He may pay them back fully their rewards and give them more out of His grace: surely He is Forgiving, Multiplier of rewards.
[Q35:30] That He may pay them back fully their rewards and give them more out of His grace: surely He is Forgiving, Multiplier of rewards.
[Q35:30] Supaya ALLAH (SwT)
menyempurnakan pahala mereka dan menambahi mereka dari limpah kurniaNya.
Sesungguhnya ALLAH (SwT) Maha Pengampun, lagi sentiasa membalas dengan
sebaik-baiknya (akan orang-orang yang bersyukur kepadaNya).
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(35:30) (a
trade in which they have invested their all) so that Allah may pay them their
wages in full and may add to them out of His Bounty. *51 He is Most Forgiving, Most
Appreciative. *52
*51 This kind of conduct and practice of the
believers has been likened to a trade bargain because in trade a man invests
his money and labour and capabilities in the hope that he will not only get his
capital back and his wages for the time and energy spent but in addition some
profit as well. Likewise, a believer also invests his wealth and his time and
his labour and capabilities in carrying out Allah's Commands and in His service
and worship and in the struggle to promote the cause of His Religion in the
hope that he will not only get his full rewards for it but Allah will bless him
with much more from His bounty as well. But there is a great difference between
the two kinds of bargains. In the worldly trade bargains there is the risk of
loss also along with the hope of profits. Contrary to this, in the bargain that
a sincere servant makes with his God there is no risk of any loss
whatever. *52 That is, "Allah's relation with the sincere believers is not that of a miserly master who checks his servant on trivialities and brings all his services and loyalties to nought on account of a minor error. But Allah is the Most Benefi
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