أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ
مَا لَمْ يَأْذَنْ بِهِ اللَّهُ ۚ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ
بَيْنَهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ{42:21}
[Q42:21] Am
lahum shurakaaa'u shara'oo lahum minad deeni maa lam yaazam bihiL Laah; wa law
laa kalimatul fasli laqudiya bainahum; wa innaz zaalimeena lahum 'azaabun aleem.
[Q42:21] Or have they associates who have prescribed for them any religion that ALLAH (SWT) does not sanction? And were it not for the word of judgment, decision would have certainly been given between them; and surely the unjust shall have a painful punishment.
[Q42:21] Or have they associates who have prescribed for them any religion that ALLAH (SWT) does not sanction? And were it not for the word of judgment, decision would have certainly been given between them; and surely the unjust shall have a painful punishment.
[Q42:21] Patutkah mereka mempunyai sekutu-sekutu yang menentukan mana-mana
bahagian dari agama mereka sebarang undang-undang yang tidak diizinkan oleh ALLAH
(SwT)? Dan kalaulah tidak kerana kalimah ketetapan yang menjadi pemutus (dari ALLAH
(SwT), untuk menangguhkan hukuman hingga ke suatu masa yang tertentu), tentulah
dijatuhkan azab dengan serta-merta kepada mereka (yang berbuat demikian) dan
sesungguhnya orang-orang yang zalim itu akan beroleh azab seksa yang tidak
terperi sakitnya.
NOTHING CAN BE LEGISLATED WITHOUT THE PERMISSION OF ALLAH (SWT). Thus even those whom the disbelievers regard as partners of ALLAH
(SWT) cannot do so. ALLAH (SWT) has given respite to the disbelievers, and does not hasten in inflicting punishment on
them. Refer to Yunus
10:19 and Rad 13:6; and verse 18 of this surah.
____________________________________________________________________________________________________________________________________________________
(42:21) Do they have any associates (of Allah) who have
laid down for them a way pertaining to faith which Allah did not
sanction? *38 But for the fact that a decree had already been
made, the matter between them would have been decided once and for all. Surely
a grievous chastisement awaits the wrong-doers. *39
*38 In this
verse the word shuraka (associates) obviously does not mean those
beings whom the people invoke, or
those in whose names they make offerings, or those before whom they carry out rites of worship, but
inevitably it refers to those men whom
the people regard as associates in the authority and sovereignty of Allah,
whose thoughts, creeds, ideologies and philosophies they believe in, whose
values they adroit, whose moral precepts and norms of civilization and culture
they accept, and whose laws and rules and regulations they adopt to their
rituals and rites of worship, in their personal and collective lives, in their
trade and business dealings, in their politics and governments, AS IF THEY
CONSTITUTED THE SHARI'AH THAT THEY HAD TO FOLLOW FAITHFULLY. This is a complete
code of life which the inventors invented against the legislation of AIlah,
Lord of the worlds, without His sanction and followed by the followers. This is the same sort of shirk
as prostrating oneself before another and invoking another than Allah. (For
further explanation, see An Nisa: 60; AI-Ma'idah: 87; AI.An'am: 121, 136. 137;
At-Taubah: 31; Yunus: 59; IbrahIm: 22; An-Nahl: 115-116; AI.Kahf: 52: AI-Qasas:
62 – 64; Saba: 41; Ya Sin: GO and the relevant.E N.'s)
*39 That is, 'This is such a boldness against Allah that had not judgement been deferred till Resurrection, the torment would have been sent down on every such person, who in spite of being Allah' servant, enforced his own religion and way of life on Allah's earth, and those people also would have been visited by it, who forsook Allah's Religion and accepted the religion invented by others."
*39 That is, 'This is such a boldness against Allah that had not judgement been deferred till Resurrection, the torment would have been sent down on every such person, who in spite of being Allah' servant, enforced his own religion and way of life on Allah's earth, and those people also would have been visited by it, who forsook Allah's Religion and accepted the religion invented by others."
تَرَى الظَّالِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا
وَهُوَ وَاقِعٌ بِهِمْ ۗ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي
رَوْضَاتِ الْجَنَّاتِ ۖ لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ۚ ذَٰلِكَ هُوَ
الْفَضْلُ الْكَبِيرُ {42:22}
[Q42:22] Taraz
zaalimeena mushfiqeena mimmaa kasaboo wa huwa waaqi'um bihim; wallazeena
aamanoo wa 'amilus saalihaati fee rawdaatil jannaati lahum maa yashaaa'oona
'inda Rabbihim; zaalika huwal fadlul Kabeer.
[Q42:22] You will see the unjust fearing on account of what they have earned, and it must befall them; and those who believe and do good shall be in the meadows of the gardens; they shall have what they please with their Lord: that is the great grace.
[Q42:22] You will see the unjust fearing on account of what they have earned, and it must befall them; and those who believe and do good shall be in the meadows of the gardens; they shall have what they please with their Lord: that is the great grace.
[Q42:22] (Pada hari kiamat) engkau akan melihat orang-orang yang zalim takut
ngeri (akan balasan buruk) bagi kejahatan-kejahatan yang mereka telah lakukan,
sedang azab seksa itu tetap menimpa mereka dan orang-orang yang beriman serta
beramal soleh (bersenang-lenang) dalam taman-taman Syurga; mereka beroleh apa
sahaja yang mereka ingini di sisi Tuhan mereka; yang demikian itu ialah limpah
kurnia yang besar.
____________________________________________________________________________________________________________________________________________________
(42:22) You
will see the wrongdoers fearful of the consequence of their deeds which will
certainly overtake them. But those who have faith and do good deeds will be in
the meadows of the Gardens, wherein they shall have whatever they desire from
their Lord; that is the great Bounty.
ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ
أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ
لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ {42:23}
[Q42:23] Zaalikal
lazee yubash shiruL Laahu 'ibaadahul lazeena aamanoo wa 'amilus saalihaat; qul laaa
as'alukum 'alaihi ajran illal mawaddata fil qurbaa; wa mai yaqtarif
hasanatan nazid lahoo feehaa husnaa; innaL Laaha Ghafoorun Shakour.
[Q42:23] That is of which ALLAH (SWT) gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely ALLAH (SWT) is Forgiving, Grateful.
[Q42:23] That is of which ALLAH (SWT) gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely ALLAH (SWT) is Forgiving, Grateful.
[Q42:23] (Limpah kurnia yang besar) itulah yang ALLAH (SwT) gembirakan
(dengannya): Hamba-hambaNya yang beriman dan beramal soleh. Katakanlah (wahai
Muhammad): Aku tidak meminta kepada kamu sebarang upah tentang ajaran Islam
yang aku sampaikan itu, (yang aku minta) hanyalah kasih mesra (kamu terhadapku)
disebabkan pertalian kerabat (yang menghubungkan daku dengan kamu supaya aku
tidak disakiti) dan sesiapa yang mengerjakan sesuatu perkara yang baik,
Kami tambahi kebaikan baginya (dengan menggandakan pahala) kebaikannya itu.
Sesungguhnya ALLAH (SwT) Maha Pengampun, lagi sentiasa membalas dengan
sebaik-baiknya (akan orang-orang yang bersyukur kepadaNya).
TO FOLLOW THE COMMAND OF ALLAH (SWT) GIVEN IN
THIS VERSE, refer to the commentary of Furqan 25:57; Saba 34:47 and Sad 38:86 for
the "love
of the Ahlul Bayt of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa
ala ali Muhammad)." Also
refer to An-am
6:91 and Yunus 10:72.
To know that Ali, Fatimah, Hasan and Husayn and their children are the only
"near relative" (Ahlul Bayt)
of the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD)
see commentary of Ali Imran 3:61 and Ahzab 33:33.
v Ibn Hajr in Sawa-iq,
chapter 11, and Ibn
Sad in Tabaqat in the account of
Umar bin Khattab have accepted that the near relatives of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) are the Ahlul Bayt.
v The
same opinion is found in Tafsir Kashaf, Sahih Muslim, Musnad ibn Hanbal and Tafsir
Durr al Manthur.
THIS VERSE COMMANDS THE MUSLIMS TO LOVE THE AHLUL
BAYT if they want to repay the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD
WA ALI MUHAMMAD) for his toils of prophethood, so that they should follow the Ahlul
Bayt in word and deed, BECAUSE [1] they have
been thoroughly purified by ALLAH (SWT) Himself, [2] because they are the truthful, [3] because
they are the custodians of the word of ALLAH (SWT), [4] because they alone know the true
interpretation of the guidance sent for all mankind.
A large number of narratives reported by the
most reliable authorities of the Islamic history prove that
this verse was revealed in Madina after the births of Imam Hasan and
Imam Husayn. EVEN IF they were
not born and this verse was revealed in Makka, no Muslim can deny that ALLAH
(SWT) has the absolute authority to refer to future events and persons not yet
born, as He refers to the details of the Day of Judgment or relates the outcome
of the battles the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) fought in defense.
Those who try to sidetrack the command of ALLAH (SWT) to
love the near relatives of the HOLY PROPHET (ALLAHUMA
SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) on flimsy ground must remember that even the least ill-will against
the thoroughly purified Ahlul Bayt has been forbidden.
¥ FROM THE BEGINNING TO THE END OF THEIR LIVES,
every member of the Ahlul Bayt had presented an ideal Islamic pattern of life,
not equaled by any among the followers of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), THEREFORE love and devotion to them was ordained
to provide highest form of guidance to mankind. See commentary of Saba 34:47.
UNLESS ONE LOVES AND FOLLOWS THE
AHLUL BAYT ONE
CANNOT SINCERELY AVAIL OF THE GUIDANCE OFFERED BY THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad). LOVE IMPLIES SINCERE ATTACHMENT WHICH MUST MANIFEST IN
EVERY THOUGHT AND DEED.
Imam Jafar bin Muhammad as Sadiq said:
"He who obeys ALLAH (SWT)'s commands is our devotee; and he who
disobeys His commands is our enemy."
After the departure of the HOLY PROPHET (ALLAHUMA
SALLI ALAA MUHAMMAD WA ALI MUHAMMAD)
from this world, his followers:
(i)
deprived her daughter, Bibi Fatimah, of her rights. See commentary of Bani Israil 17:26; Naml 27:15 and 16; Nahl
16:90 and Maryam 19:2 to 15; her house was set on fire;
a door fell upon her, killing her unborn child, Muhsin, in the womb, due to which,
at last, she died,
(ii)
Ali
was dragged in the streets of Madina, bound with ropes;
(iii) Hasan was poisoned;
(iv) Husayn, along with his
relatives and friends, was killed in Karbala;
(v)
The remaining Imams of the Ahlul Bayt were
killed, one by one; AND
(vi) Their devotees,
who loved and followed them as commanded by ALLAH (SWT), were persecuted and killed.
It is reported that
the people of Madina, known as ‘Ansar’,
who gave asylum to the people of Makka, known as ‘Muhajirin’,
began to take pride in the role they played in the promotion of the mission of
the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
Ø Ibn Abbas and some other immigrants felt unhappy and
complained to the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), then, [1] reminded the ‘Ansar’ that it was because of him they were saved from
the accursed dirt of polytheism, AND [2] it was he who
showed them the right path of salvation. The ‘Ansar’ realised their folly, avowed to
put whatever they had at his disposal and follow every command given to them. THEN THIS VERSE WAS
REVEALED.
Qurba
means nearness. Fil qurba means for the sake of
nearness.
§
The unanimous traditions of utmost
authenticity assert that nearness to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) means love of his relatives who are nearest to
him in excellence and accomplishment. SO, when he was asked to point out his
relatives, he pronounced the names of Ali,
Fatimah, Hasan and Husayn and their children.
§
There is not a single tradition of the HOLY
PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) that ‘qurba’ refers to the relatives of the Quraysh, or the
relationship of the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) with the Quraysh OR the
relatives of the believers, as concocted by the anti-Ahlul
Bayt commentators.
THE STRUCTURE OF THE VERSE PROVES that the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has been commanded to demand recompense, as an exception, not from
every one, BUT from
those believers mentioned in Furqan 25:57--- those who take the way to their Lord. The recompense is in the interest of the
believers themselves, not in any way profitable to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
in his personal life.
Instead of ‘arham’ (the blood relatives), ‘qurba’ (nearness) has been used to show **that not only relationship BUT **also nearness in character and accomplishment is taken into
consideration as the important quality. SO, ON THE BASIS OF THIS VERSE, [1] LOVE OF THE AHLUL BAYT HAS BECOME AN
OBLIGATORY FUNCTION OF THE FAITH, [2] A
FUNDAMENTAL CONDITION WITHOUT WHICH NO AMOUNT OF DEVOTION TO ALLAH (SWT) AND
GOOD DEEDS WILL BE OF ANY USE.
____________________________________________________________________________________________________________________________________________________
(42:23) That is the Bounty of which Allah
gives tidings to His servants who have faith and do good deeds. Tell them, (O Prophet): “I do
not ask you for any recompense for my work *40 except love towards kinsfolk.” *41 Whoever
does a good deed, We shall increase its merit for him. Surely Allah is Most
Forgiving, Most Appreciative. *42
*40 "This
work": Every effort that the Holy prophet was making to save the people
from Allah's punishment and to enable
them to become worthy of the promise of Paradise.
*41 The word qurba in the original has been interpreted differently by the different commentators. One section of them takes it in the meaning of kinship and has given this meaning to the verse "I do not ask of you any reward for this service, but I do desire that you (O people of Quraish) should show some regard to the kinship that there is between me and you. You should have accepted my invitation but if you do not accept it, you should not be so hard-hearted as to become my bitterest enemies in the entire land of Arabia." THIS IS THE INTERPRETATION GIVEN BY Hadrat 'Abdullah bin 'Abbas, which has been cited by lmam Ahmad, Bukhari. Muslim. Tirmidhi, Ibn Jarir, Tabarani, Baihaqi. Ibn Said and others on the authority of many reporters and the same commentary has been given by Mujahid. 'Ikrimah, Qatadah, Suddi, Abu Malik, 'Abdur Rehman bin Zaid bin Aslam, Dahhak. 'Ata bin Dinar and the other major commentators.
The other section takes qurba in the meaning of nearness and interprets the verse to mean: "I do not seek from you any other reward than this that you should develop in yourselves a desire for attaining nearness to Allah. That is; you should be reformed. That is my only reward." This commentary has been reported from Hasan Basri and a saying of Qatadah also has been cited in support of this: so much so that in a tradition by Tabarani this saying has also been attributed to Ibn 'Abbas. In the Qur'an itself, at another place, this same subject has been treated, thus: "Tell them: I do not seek of you any reward for this work: I only ask of the one who will to adopt the way of his Lord.' (AI-Furqan: 57).
The third goup takes qurba in the meaning of the kindred, and interprets the verse to mean this: "I do not seek from you any other reward than this that you should love my near and dear ones." Then, some of the commentators of this group interpret 'the kindred" TO MEAN ALL THE CHILDREN OF 'ABDUL MUTTALIB, AND SOME OTHERS RESTRICT IT TO HADRAT 'AII AND FATIMAH AND THEIR CHILDREN. This commentary has been reported from Said bin Jubair and 'Amr bin Shu'aib, and in some traditions it has been attributed to Ibn 'Abbas and Hadrat 'AIi bin Husain (Zam al-'Abedin), BUT THIS INTERPRETATION cannot be accepted for several reasons. Firstly, when Surah Ash-Shura was sent down at Makkah, Hadrat 'AIi and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of 'Abdul Muttalib, they were not all following the Holy Prophet but some of them had openly joined with his enemies, and the enmity of Abu Lahab is too well known. Second, "the kindred" of the Holy Prophet we re not only the children of 'Abdul Muttalib but he had his kindred among aII the families of the Quraish through his mother and his father and his wife. Hadrat Khadijah. In aII these clans he had his best supporters as well as his staunch enemies 'Third, and this is the most important paint, **in view of the high position of a Prophet from which he starts his mission of inviting the people towards Allah, it does not seem fitting that he would ask the people to love his kindred in return for his services in connection with his great Mission. **No person of fine taste could imagine that AIlah would have taught His Prophet such a mean thing, and the Prophet would have uttered the same before the Quraish.
*41 The word qurba in the original has been interpreted differently by the different commentators. One section of them takes it in the meaning of kinship and has given this meaning to the verse "I do not ask of you any reward for this service, but I do desire that you (O people of Quraish) should show some regard to the kinship that there is between me and you. You should have accepted my invitation but if you do not accept it, you should not be so hard-hearted as to become my bitterest enemies in the entire land of Arabia." THIS IS THE INTERPRETATION GIVEN BY Hadrat 'Abdullah bin 'Abbas, which has been cited by lmam Ahmad, Bukhari. Muslim. Tirmidhi, Ibn Jarir, Tabarani, Baihaqi. Ibn Said and others on the authority of many reporters and the same commentary has been given by Mujahid. 'Ikrimah, Qatadah, Suddi, Abu Malik, 'Abdur Rehman bin Zaid bin Aslam, Dahhak. 'Ata bin Dinar and the other major commentators.
The other section takes qurba in the meaning of nearness and interprets the verse to mean: "I do not seek from you any other reward than this that you should develop in yourselves a desire for attaining nearness to Allah. That is; you should be reformed. That is my only reward." This commentary has been reported from Hasan Basri and a saying of Qatadah also has been cited in support of this: so much so that in a tradition by Tabarani this saying has also been attributed to Ibn 'Abbas. In the Qur'an itself, at another place, this same subject has been treated, thus: "Tell them: I do not seek of you any reward for this work: I only ask of the one who will to adopt the way of his Lord.' (AI-Furqan: 57).
The third goup takes qurba in the meaning of the kindred, and interprets the verse to mean this: "I do not seek from you any other reward than this that you should love my near and dear ones." Then, some of the commentators of this group interpret 'the kindred" TO MEAN ALL THE CHILDREN OF 'ABDUL MUTTALIB, AND SOME OTHERS RESTRICT IT TO HADRAT 'AII AND FATIMAH AND THEIR CHILDREN. This commentary has been reported from Said bin Jubair and 'Amr bin Shu'aib, and in some traditions it has been attributed to Ibn 'Abbas and Hadrat 'AIi bin Husain (Zam al-'Abedin), BUT THIS INTERPRETATION cannot be accepted for several reasons. Firstly, when Surah Ash-Shura was sent down at Makkah, Hadrat 'AIi and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of 'Abdul Muttalib, they were not all following the Holy Prophet but some of them had openly joined with his enemies, and the enmity of Abu Lahab is too well known. Second, "the kindred" of the Holy Prophet we re not only the children of 'Abdul Muttalib but he had his kindred among aII the families of the Quraish through his mother and his father and his wife. Hadrat Khadijah. In aII these clans he had his best supporters as well as his staunch enemies 'Third, and this is the most important paint, **in view of the high position of a Prophet from which he starts his mission of inviting the people towards Allah, it does not seem fitting that he would ask the people to love his kindred in return for his services in connection with his great Mission. **No person of fine taste could imagine that AIlah would have taught His Prophet such a mean thing, and the Prophet would have uttered the same before the Quraish.
[1] In the
stories that have been narrated of the Prophets in the Qur'an, we find that a
Prophet after a Prophet stands up before his people sad says: "I
do not ask of you any reward: my reward is with Allah, Lord of the
worlds." (Yunus: 72; Hud: 29, 51; Ash-Shu'ara': 109, 127, 145,
164, l80). [2] In Surah Ya
Sin the criterion given of a Prophet's truthfulness is that he gives his
invitation without any selfish motive. (v. 21). [3] In the
Qur'an the Holy Prophet himself has been made to say again and again words to
the effect: "I demand no reward from you for this message."
(AIAn'am: 90, Yusuf: 104, Al-Mu'minun: 72, Al-Furqan: 57, Saba: 47, Suad: 86,
At-Tur; 40, AI Qalam: 46). AFTER THIS, what could be the occasion for the Holy
Prophet to tell the people that in return for his service of inviting them to
Allah, they should love his relatives. THEN IT SEEMS ALL THE MORE IRRELEVANT when
we see **that the addressees here are the disbelievers and not the believers.?? The
whole discourse, from the beginning to the end, is directed to them.
Therefore, there could be no
question in this regard of asking the opponents for any reward, for a reward is
asked of those who show some appreciation for the services that a person has
rendered for them. The disbelievers were not at all appreciative of the
Holy Prophet's services: on the contrary, they regarded them as a crime and had
turned bitterly hostile to him.
*42 That is, "Contrary to the culprits who commit disobedience knowingly, Allah's affair with the servants who strive to do good, is like this: (1) He makes them even more righteous than they could be solely by their own efforts; (2) He overlooks the weaknesses that remain in their work, and the sins that are committed by them inadvertently, in spite of striving to become good; and (3) Allah appreciates whatever little provision of the good deeds they bring and rewards them richly and generously for it. "
*42 That is, "Contrary to the culprits who commit disobedience knowingly, Allah's affair with the servants who strive to do good, is like this: (1) He makes them even more righteous than they could be solely by their own efforts; (2) He overlooks the weaknesses that remain in their work, and the sins that are committed by them inadvertently, in spite of striving to become good; and (3) Allah appreciates whatever little provision of the good deeds they bring and rewards them richly and generously for it. "
أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۖ
فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ اللَّهُ الْبَاطِلَ
وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {42:24}
[Q42:24] Am
yaqooloonaf tara 'alaL Laahi kaziban fa-iny yasha iL Laahu yakhtim 'alaa
qalbik; wa yamhuL Laahul baatila wa yuhiqqul haqqa bi Kalimaatih; innahoo
'Aleemum bizaatis sudoor.
[Q42:24] Or do they say: He has forged a lie against ALLAH (SWT)? But if ALLAH (SWT) pleased, He would seal your heart; and ALLAH (SWT) will blot out the falsehood and confirm the truth with His words; surely He is Cognizant of what is in the breasts.
[Q42:24] Or do they say: He has forged a lie against ALLAH (SWT)? But if ALLAH (SWT) pleased, He would seal your heart; and ALLAH (SWT) will blot out the falsehood and confirm the truth with His words; surely He is Cognizant of what is in the breasts.
[Q42:24] (Orang-orang kafir tidak mengakui kerasulan Nabi Muhammad) bahkan
mereka mengatakan: Dia telah mereka-reka perkara dusta terhadap ALLAH (SwT)
(Sebenarnya tidak patut mereka berkata demikian) kerana ALLAH (SwT) berkuasa
jika Dia menghendaki menutup hatimu (dan ingatanmu daripada menyatakan apa yang
engkau telah nyatakan itu, tetapi ALLAH (SwT) tidak menghendaki yang demikian,
bahkan Dia memberi kuasa menyampaikan perintahNya, maka semua kenyataan yang
engkau sampaikan adalah benar belaka). Dan sememangnya ALLAH (SwT) tetap menghapuskan
perkara yang salah serta Dia menetapkan yang benar dengan kalimah-kalimah
wahyuNya dan keputusanNya. Sesungguhnya Ia Maha Mengetahui akan segala (isi
hati) yang terkandung di dalam dada.
If anyone has a doubt about the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)'s
mission, let him look at [1] his life, at [2] his work and at [3] his character.
____________________________________________________________________________________________________________________________________________________
(42:24) Do they say: “He has forged a lie against
Allah?” *43 If Allah so wanted He could seal up your
heart. *44 Allah blots out falsehood and confirms the
truth by His Words. *45 He is well aware of all the secrets hidden in
the breasts (of people). *46
*43 In this
interrogative sentence the style is of severe reproach. It means: "O
Prophet: Have these people become so bold and fearless that they do not feel
any shame in accusing you of inventing a lie, and that too of a heinous sin of
alit against Allah? They calumniate you that you are forging the Qur'an
yourself and then falsely attributing to Allah."
*44 That is, "Such big lies are only uttered by those whose hearts havebeen sealed up. If Allah wills, He may include you also among them, but it is His mercy that He has kept you away from them. This answer contains a seven satire against the people who were so accusing the Holy Prophet. It means this: "O Prophet, they think that you are a man like them. Just as they are in the habit of uttering any big lie only for the sake of a selfish motive, so they thought you also must have forged a lie for selfish ends. But it is Allah's mercy that He has not sealed up your heart as He has sealed up theirs."
*45 That is, "It is Allah's way that He does not grant stability to falsehood, and in the long run proves the truth to be true. Therefore, O Prophet, you should go on doing your mission, without paying any attention to their false accusations. A time will come when this whole falsehood will vanish like dust, and the truth of that which you are presenting will become visible and manifest."
*46 That is, "He knows why you are being thus falsely accused and what are the actual motives that are working behind all this struggle that is being made to frustrate and defeat you."
*44 That is, "Such big lies are only uttered by those whose hearts havebeen sealed up. If Allah wills, He may include you also among them, but it is His mercy that He has kept you away from them. This answer contains a seven satire against the people who were so accusing the Holy Prophet. It means this: "O Prophet, they think that you are a man like them. Just as they are in the habit of uttering any big lie only for the sake of a selfish motive, so they thought you also must have forged a lie for selfish ends. But it is Allah's mercy that He has not sealed up your heart as He has sealed up theirs."
*45 That is, "It is Allah's way that He does not grant stability to falsehood, and in the long run proves the truth to be true. Therefore, O Prophet, you should go on doing your mission, without paying any attention to their false accusations. A time will come when this whole falsehood will vanish like dust, and the truth of that which you are presenting will become visible and manifest."
*46 That is, "He knows why you are being thus falsely accused and what are the actual motives that are working behind all this struggle that is being made to frustrate and defeat you."
وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ
وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ {42:25}
[Q42:25] Wa
Huwal lazee yaqbalut tawbata 'an 'ibaadihee wa ya'foo 'anis saiyiaati wa
ya'lamu maa taf‘aloon.
[Q42:25] And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do;
[Q42:25] And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do;
[Q42:25] Dan Dialah Tuhan yang menerima taubat dari hamba-hambaNya (yang bertaubat)
serta memaafkan kejahatan-kejahatan (yang mereka lakukan) dan Dia mengetahui
akan apa yang kamu semua kerjakan.
WHATEVER THE
SIN, ALLAH (SWT)'S MERCY IS AVAILABLE TO SINCERE REPENTANCE, AT ALL TIMES UNTIL THE DECREE OF CONDEMNATION IS PASSED. He does not want to punish the offenders
if they turn repentant to Him and live in the light of His guidance thereafter.
Ø In verse 39:53 of Zamur the HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) says:
"Do not despair of the mercy of ALLAH (SWT).
Verily ALLAH (SWT) forgives all sins."
COMPARED to what Islam offers to the sinners
(repentance and their living an ordered life free from evil) the doctrine of
unconditional redemption, just because a
man, unjustly taken as the son of ALLAH (SWT), has given his blood, is
incredible, because it gives unruly license to sin which certainly spreads
corruption, chaos and injustice.
µ Jabir bin
Abdullah Ansari relates
an incident in which it is said that a man came into the masjid, prayed a two
rakat salat, and then said: "O Lord,
I seek Your pardon." Imam Ali,
who was there, said: "O’ Man!
Seeking pardon by such a hasty movement of the tongue is a false repentance.” The
man asked as to what a ‘Tawbah’, (i.e., seeking
the pardon means) ---Ali said:
“Tawbah
consists of six (6) conditions: [1] Repentance of
the sin, [2] Determination to avoid the sin in
the future, [3] Fulfilling of the duty
neglected, [4] Discharging of the Trust if there
is any, [5] Humiliating or sublimating the self
which has revolted against prayer, [6] Feeling
sorry for the enjoyment realised in the past sins.”
____________________________________________________________________________________________________________________________________________________
(42:25) He
it is Who accepts repentance from His servants and forgives sins and knows all
what you do, *47
*47 Calling the
people's attention to repentance immediately after the preceding verse by
itself gives the meaning, as if to say: "O
wicked people: Why are you making yourselves still more worthy of God's
punishment by falsely accusing the true Prophet? If you desist from your
misdeeds even now, and offer true repentance Allah will forgive you." Repentance
means that one should feel remorse for
the evil one has done, and should refrain and desist from it in the future.
Moreover, it is also an inevitable demand of true repentance that one should
try one's utmost to compensate for the evil one has done in the past, and
wherever compensation is not possible, one should seek Allah's forgiveness and
should do more and more good to wipe off the blot from oneself. But no
repentance can be true repentance unless it is offered with the intention of
pleasing AlIah. Giving up an evil for some other reason or intention is no
repentance at all.
وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ وَيَزِيدُهُمْ مِنْ فَضْلِهِ ۚ وَالْكَافِرُونَ لَهُمْ عَذَابٌ
شَدِيدٌ {42:26}
[Q42:26] Wa
yastajeebul lazeena aamanoo wa 'amilu saalihaati wa yazeeduhum min fadlih; wal
kaafiroona lahum 'azaabun shadeed.
[Q42:26] And He answers those who believe and do good deeds, and gives them more out of His grace; and (as for) the unbelievers, they shall have a severe punishment.
[Q42:26] And He answers those who believe and do good deeds, and gives them more out of His grace; and (as for) the unbelievers, they shall have a severe punishment.
[Q42:26] Dan Dia memperkenankan doa permohonan orang-orang yang beriman serta
beramal soleh dan Dia menambahi mereka dari limpah kurniaNya (selain dari yang
mereka pohonkan) dan (sebaliknya) orang-orang yang kafir, disediakan bagi
mereka azab seksa yang seberat-beratnya.
Those who believe and do good not only receive the due recompense BUT ALSO collect special and additional compensation
as a gift from their Lord. GOODNESS
GENERATES MORE GOODNESS.
____________________________________________________________________________________________________________________________________________________
(42:26) and answers the prayers of those
who believe and do good deeds and bestows upon them even more out of His
Bounty. As for those who deny (the Truth), a grievous chastisement awaits them.
وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ
لَبَغَوْا فِي الْأَرْضِ وَلَٰكِنْ يُنَزِّلُ بِقَدَرٍ مَا يَشَاءُ ۚ إِنَّهُ
بِعِبَادِهِ خَبِيرٌ بَصِيرٌ {42:27}
[Q42:27] Wa
law basatal laahur rizqa li'ibaadihee labaghaw fil ardi wa laakiny yunazzilu
biqadarim maa yashaaa'; innahoo bi'ibaadihee Khabeerum Baseer.
[Q42:27] And if ALLAH (SWT) should amplify the provision for His servants they would certainly revolt in the earth; but He sends it down according to a measure as He pleases; surely He is Aware of, Seeing, His servants.
[Q42:27] And if ALLAH (SWT) should amplify the provision for His servants they would certainly revolt in the earth; but He sends it down according to a measure as He pleases; surely He is Aware of, Seeing, His servants.
[Q42:27] Dan kalaulah ALLAH (SwT) memewahkan rezeki bagi setiap hambaNya,
nescaya mereka akan melampaui batas di bumi (dengan perbuatan-perbuatan liar
durjana); akan tetapi ALLAH (SwT) menurunkan (rezekiNya itu) menurut kadar yang
tertentu sebagaimana yang dikehendakiNya. Sesungguhnya Dia Mengetahui dengan
mendalam akan segala keadaan hambaNya, lagi Melihat dengan nyata.
SINCE THE BEGINNING OF THE HUMAN SOCIETY THE MEN OF LARGE MEANS, POWER AND AUTHORITY HAVE BEEN
REVOLTING AGAINST ALLAH (SWT) AND BREAKING HIS LAWS AND COMMANDS. They are warned not to go astray, nor lead
others astray.
Ü "As He pleases" refers
to those who please Him with their deeds and become entitled to receive His
grace.
____________________________________________________________________________________________________________________________________________________
(42:27) If Allah were to grant ample sustenance to His
servants they would go about transgressing in the land. But He sends down in
due measure whatever (sustenance) He wills. Surely He is Well-Aware and
All-Seeing concerning matters that relate to His servants. *48
*48 If the
context in which this thing has been said is kept in view, it appears that
AlIah here is alluding to the basic factor that was working in the rebellion of
the disbelievers of Makkah. Although they were insignificant as against the
mighty Roman and Iranian Empires and their position among the nations of the
neighbouring countries was no more than of a commercial tribe of a backward
people, the relative prosperity and glory that they enjoyed among the other
Arabs had made them so proud and arrogant that they were not inclined even to
listen to the Prophet of Allah, and their chiefs of the tribes regarded it
below their dignity that Muhammad bin `Abdullah (upon whom be Allah's peace)
should be their guide and they his followers. On this it is being sAld "If
We had actually opened up the gates of provisions for these mean people, they
would have burst with pride. But We are watching over them, and are providing
for them only sparingly so as to keep them within limits." According to
this meaning this verse, in other words, is touching on the same subject which
has already been treated in At-Taubah: 68-70, Al-Kahf: 32-42, Al-Qasas: 75-82,
Ar-Rum: 9, Saba: 34-36 and Al-Mu'min: 82-85 above.
وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِنْ بَعْدِ مَا
قَنَطُوا وَيَنْشُرُ رَحْمَتَهُ ۚ وَهُوَ الْوَلِيُّ الْحَمِيدُ {42:28}
[Q42:28] Wa
Huwal lazee yunazzilul ghaisa mim ba'di maa qanatoo wa yanshuru rahmatah; wa
Huwal Waliyyul Hameed.
[Q42:28] And He it is Who sends down the rain after they have despaired, and He unfolds His mercy; and He is the Guardian, the Praised One.
[Q42:28] And He it is Who sends down the rain after they have despaired, and He unfolds His mercy; and He is the Guardian, the Praised One.
[Q42:28] Dan Dialah yang menurunkan hujan setelah mereka berputus asa dan Dia
pula menyebarkan rahmatNya merata-rata dan (ingatlah) Dialah pengawal (yang
melimpahkan ihsanNya), lagi Yang Maha Terpuji.
ALLAH (SWT)'S MERCY COMES TO US WHEN ALL HOPE IS LOST, and gives us new opportunities when we least expect them.
His cherishing and protecting His
creatures is beyond the comprehension of human intellect. Refer to Araf 7:57.
____________________________________________________________________________________________________________________________________________________
(42:28) He it is Who sends down the rain after they despair
of it, spreading out His Mercy. He is the Protector, the Immensely
Praiseworthy. *49
*49 Here, the
word wali implies the Being who is the Governor of the affairs of all His
creations, who has taken the responsibility of fulfilling all the needs and
requirements of His servants.
وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ
وَمَا بَثَّ فِيهِمَا مِنْ دَابَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَاءُ
قَدِيرٌ {42:29}
[Q42:29] Wa
min Aayaatihee khalqus samaawaati wal ardi wa maa bassa feehimaa min daaabbah;
wa Huwa 'alaa jam'ihim izaa yashaaa'u Qadeer.
[Q42:29] And one of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings; and when He pleases He is all-powerful to gather them together.
[Q42:29] And one of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings; and when He pleases He is all-powerful to gather them together.
[Q42:29] Dan di antara tanda-tanda kekuasaanNya ialah kejadian langit dan bumi
serta segala yang Dia biakkan pada keduanya dari makhluk-makhluk yang melata dan
Dia Maha Kuasa menghimpunkan mereka semuanya apabila Dia kehendaki
(melakukannya).
LIFE IS NOT CONFINED TO THE EARTH. It is indicated in this verse that
life in some form or other is existing in the millions of heavenly bodies
scattered through space. The
Almighty who created such countless beings has surely the power to bring them
together when the trumpet is blown.
____________________________________________________________________________________________________________________________________________________
(42:29) And of His Signs is the creation of the heavens
and the earth and the living creatures that He has spread out in them. *50 He
has the power to bring them together when He so wills. *51
*50 "In
both": In both the earth and the heavens. This is a clear pointer to the
fact that life does not only exist on the earth but on other planets as
well.
*51 That is, "Just as He has the power to scatter them, so He has also the power to gather them all together. Therefore, it is wrong to think that Resurrection cannot take place, and aII the former and the latter generations cannot be raised up and gathered all together. "
*51 That is, "Just as He has the power to scatter them, so He has also the power to gather them all together. Therefore, it is wrong to think that Resurrection cannot take place, and aII the former and the latter generations cannot be raised up and gathered all together. "
SECTION 4
Patience and pardon commended
To be patience and to forgive, commended---ALLAH (SWT)’s grace and
bounty inspite of people transgressing Hi limits---The great reward awaiting
the patient, those who forbear their anger, those who forgive and
pardon---Those who abstain from major sins, those who establish prayer and
those who give alms from what ALLAH (SWT) has provided them with---Self-help,
patience and forgiving declared as works of great determination.
وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ
أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ {42:30}
[Q42:30] Wa
maaa asaabakum mim museebatin fabimaa kasabat aydeekum wa ya'foo 'an kaseer.
[Q42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults).
[Q42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults).
[Q42:30] Dan apa jua yang menimpa kamu dari sesuatu kesusahan (atau bala
bencana), maka ia adalah disebabkan apa yang kamu lakukan (dari
perbuatan-perbuatan yang salah dan berdosa) dan (dalam pada itu) ALLAH (SwT)
memaafkan sebahagian besar dari dosa-dosa kamu.
Refer to the commentary
of Nisa
4:79. Evil is not normal. The nature of ALLAH
(SWT)'s creation is orderly, harmonious and normal. When twisted and corrupted, it becomes evil.
§ THE HARDSHIPS THE RIGHTEOUS SUFFER IN THE
CAUSE OF ALLAH (SWT) ARE A TRIAL TO DISTINGUISH THEM FROM ORDINARY PEOPLE.
____________________________________________________________________________________________________________________________________________________
وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ ۖ وَمَا
لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ {42:31}
[Q42:31] Wa
maaa antum bimu'jizeena fil ardi wa maa lakum min dooniL Laahi minw wa liyyinw
wa laa naseer.
[Q42:31] And you cannot escape in the earth, and you shall not have a guardian or a helper besides ALLAH (SWT).
[Q42:31] And you cannot escape in the earth, and you shall not have a guardian or a helper besides ALLAH (SWT).
[Q42:31] Dan kamu tidak akan dapat melemahkan kuasa ALLAH (SwT) (daripada
menimpakan kamu dengan bala bencana, walaupun kamu melarikan diri di mana
sahaja) di muka bumi (atau di langit) dan kamu juga tidak akan beroleh
sesiapapun yang lain dari ALLAH (SwT). - sebagai pelindung atau pemberi
pertolongan.
EVERY EVIL DEED, OR WORD, OR THOUGHT, HAS ITS EVIL
CONSEQUENCE. ALLAH (SWT) PUNISHES THE EVILDOER. NO ONE CAN STOP HIM. If He forgives, let no one imagine that He is in any way helpless. ALLAH
(SWT)'s will OR plan can never be defeated or frustrated. THE ONLY HELP OR PARDON THAT IS POSSIBLE IS
FROM ALLAH (SWT). See commentary of Ankabut 29:22.
µ This surah is Macci but these four verses are Madani, i.e., REVEALED AT MADINA WHEN HASSAN AND HUSAIN WERE BORN.
This fact is proved by
the great number of ‘Riwayat’ detailed narratives from the most reliable
authorities on the Islamic history. EVEN IF these verses also are imagined to be Macci
there could not be any argument to say that since Hasan and Husain had not yet
been born, THE VERSES could not relate to them, for it is not binding on ALLAH
(SWT) not to refer to any future being OR event when He deals with the details
of the Day of Judgment which has not occurred and which He alone and none else
knows when it would take place AND ALSO when he has given the news in far
advance of many events which had yet to take place like the results of the
battles against Islam and the ultimate triumph of the Truth.
**Such
unreasonable arguments go only to prove the hostile tendency ingrained in the
minds against the holy ones. **And if anyone
says that this verse would have been superseded then the enmity to the Ahlul
Bayt would automatically have become incumbent upon the Muslims whereas far
from enmity even the least ill-will against the holy ones is strictly forbidden
at all hands in the Islamic World and they were the best of ALLAH (SWT)’s
creation for they are the ones purified by ALLAH (SWT) Himself (verse 33:33).
HISTORY TESTIFIES the fact that they bore the best
and the matchless and the highest ideal character and conduct tempered with the
divinity which is exclusively found in them and in no others.
**THERE
IS NOT A SINGLE BOOK of the biography of these holy
ones which does not give us the details of their lives which are flawless and
divine, from the beginning to their end. THE OBJECT IN ORDAINING LOVE AND DEVOTION TO THEM WAS NOTHING BUT
THE GUIDANCE TO MANKIND TOWARDS THEIR EXCELLENT PRACTICAL LIVES WHICH ALLAH
(SWT) WANTS EVERYONE TO ADOPT HOLDING THEM AS MODELS TO BE COPIED.---see verse 34:47.
AND IT IS A MATTER FOR MERE COMMON SENSE
to know that unless one pays for any services, the individual shall not be
entitled to avail of the benefit of the service. **UNLESS ONE
LOVES the holy Ahlul Bayt, one cannot rightfully avail of the guidance from the
HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad). AND WHAT IS MEANT BY LOVING THE AHLUL BAYT? By love means the faithful attachment
resulting in the closest possible following in thought and deed. Once when
asked as to who is your devotee, the Sixth Holy
Imam Jafar ibne Muhammad said:
“He who obeys
ALLAH (SWT)’s commands is our devotee and he who disobeys the command of ALLAH
(SWT) is our enemy. Never can anyone be our devotee save with piety and good
deeds.”
WHAT A
WONDERFUL RESPONSE the people gave to his command from ALLAH (SWT), that as
soon as the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) departed from this world.
1.
Fatema
was deprived of her hereditary rights.
2.
Fatema’s
house was visited with fire by a raid party of the so-called companions of the
HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
3.
Fatema
was wounded by the fall of the door of her abode---caused by a tyrant,
and was martyred.
4.
Ali
was dragged in the streets of Madina with his neck tied in a rope.
5.
Ali
was assassinated while in prayer in the Mosque at Kufa.
6.
Hasan
was poisoned and arrows were showered on his coffin.
7.
Husain
was heartlessly butchered along with his band of 72 holy souls---comrades,
males and children.
8.
And
every one of the other eight Imams were martyred.
9.
Their devotees
were persecuted, tortured and killed.
THIS IS WHAT THE WORLD GAVE THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) AS RETURN FOR HIS APOSTOLIC SERVICES?!
____________________________________________________________________________________________________________________________________________________
وَمِنْ آيَاتِهِ الْجَوَارِ فِي الْبَحْرِ
كَالْأَعْلَامِ {42:32}
[Q42:32] Wa
min Aayaatihil ja waarifil bahri kal a’laam.
[Q42:32] And among His signs are the ships in the sea like mountains.
[Q42:32] And among His signs are the ships in the sea like mountains.
[Q42:32] Dan di antara tanda-tanda kekuasaanNya ialah kapal-kapal (yang besar
tinggi) seperti gunung, belayar laju merempuh lautan.
A CLOSE STUDY OF THE WORKING OF THE FORCES OF NATURE MAKES EVIDENT THE
FACT THAT MAN CANNOT PROGRESS AN INCH FORWARD UNLESS
ALLAH (SWT)'S GRACE AND MERCY IS THERE TO HELP HIM IN HIS EVERY ACTIVITY.
Those who
can reflect upon the working of the forces of nature in the world, and how much
man depends upon ALLAH (SWT)’s mercy, can easily appreciate
the example given in these verses, FOR IT IS ONE OF THE
MOST OBVIOUS INSTANCES of man’s helplessness that one experiences in deep
waters and in the midst of the high seas when a ship sails safe amidst the
mountain-like waves and through the stormy gales and how helpless it depends
upon the favourable winds and tides.
____________________________________________________________________________________________________________________________________________________
إِنْ يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ
رَوَاكِدَ عَلَىٰ ظَهْرِهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ
شَكُورٍ {42:33}
[Q42:33] Iny
yashaaa yuskinir reeha fa yazlalna rawaakida 'alaa zahirh; inna fee zaalika la
Aayaatil likulli sabbaarin shakoor.
[Q42:33] If He pleases, He causes the wind to become still so that they lie motionless on its back; most surely there are signs in this for every patient, grateful one,
[Q42:33] If He pleases, He causes the wind to become still so that they lie motionless on its back; most surely there are signs in this for every patient, grateful one,
[Q42:33] Jika Dia kehendaki, Dia menghentikan tiupan angin, maka tinggALLAH
(SwT) kapal-kapal itu terapung-apung di muka lautan. Sesungguhnya yang demikian
mengandungi tanda-tanda (yang besar pengajarannya) bagi tiap-tiap seorang
(mukmin) yang sentiasa bersikap sabar, lagi sentiasa bersyukur.
(see
commentary for verse 32)
____________________________________________________________________________________________________________________________________________________
أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا وَيَعْفُ عَنْ
كَثِيرٍ {42:34}
[Q42:34] Aw
yoobiqhunna bimaa kasaboo wa ya'fu 'an kaseer.
[Q42:34] Or He may make them founder for what they have earned, and (even then) pardon most;
[Q42:34] Or He may make them founder for what they have earned, and (even then) pardon most;
[Q42:34] Atau (jika Dia kehendaki) Dia binasakan kapal-kapal itu disebabkan
dosa-dosa yang dilakukan oleh orang-orangnya, (lalu setengahnya dibiarkan mati
lemas) dan (setengahnya diselamatkan dengan jalan) Dia memaafkan sebahagian
besar dari dosa-dosa mereka.
(see
commentary for verse 32)
____________________________________________________________________________________________________________________________________________________
وَيَعْلَمَ الَّذِينَ يُجَادِلُونَ فِي آيَاتِنَا مَا
لَهُمْ مِنْ مَحِيصٍ {42:35}
[Q42:35] Wa
ya'lamal lazeena yujaadiloona feee Aayaatinaa maa lahum mim mahees.
[Q42:35] And (that) those who dispute about Our communications may know; there is no place of refuge for them.
[Q42:35] And (that) those who dispute about Our communications may know; there is no place of refuge for them.
[Q42:35] (Berlakunya yang demikian supaya nyata kekuasaan Kami) dan supaya
orang-orang yang membantah ayat-ayat keterangan Kami mengetahui, bahawa mereka
tidak akan dapat jalan melepaskan diri (dari azab seksa).
____________________________________________________________________________________________________________________________________________________
فَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ
الدُّنْيَا ۖ وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ آمَنُوا وَعَلَىٰ
رَبِّهِمْ يَتَوَكَّلُونَ {42:36}
[Q42:36] Famaa
ooteetum min shai'in famataa'ul hayaatid dunyaa wa maa 'indaL Laahi khairunw wa
abqaa lillazeena aamanoo wa 'alaa Rabbihim yatawakkaloon;
[Q42:36] So whatever thing you are given, that is only a provision of this world's life, and what is with ALLAH (SWT) is better and more lasting for those who believe and rely on their Lord.
[Q42:36] So whatever thing you are given, that is only a provision of this world's life, and what is with ALLAH (SWT) is better and more lasting for those who believe and rely on their Lord.
[Q42:36] Oleh itu, apa jua yang diberikan kepada kamu, maka ia hanyalah nikmat
kesenangan hidup di dunia ini sahaja dan (sebaliknya) apa yang ada di sisi ALLAH
(SwT) (dari pahala hari akhirat) adalah lebih baik dan lebih kekal bagi
orang-orang yang beriman dan yang berserah bulat-bulat kepada Tuhannya;
____________________________________________________________________________________________________________________________________________________
وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ
وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ {42:37}
[Q42:37] Wallazeena
yajtaniboona kabaaa'iral ismi wal fawaa hisha wa izaa maa ghadiboo hum yagfiroon;
[Q42:37] And those who shun the great sins and indecencies, and whenever they are angry they forgive.
[Q42:37] And those who shun the great sins and indecencies, and whenever they are angry they forgive.
[Q42:37] Dan juga (lebih baik dan lebih kekal bagi) orang-orang yang menjauhi
dosa-dosa besar serta perbuatan-perbuatan yang keji dan apabila mereka marah
(disebabkan perbuatan yang tidak patut terhadap mereka), mereka memaafkannya;
TO BREAK OR TRANSGRESS ANY LAW OF ALLAH (SWT) IS A SIN. The gravest or the greatest sin is polytheism. Great sins are
unpardonable.
Ø Imam Muhammad bin Ali al Baqir said:
"He who has power
and authority to retaliate, YET OVERCOMES anger
and forgives shall receive peace and tranquility from ALLAH (SWT) on the Day of
Judgment."
____________________________________________________________________________________________________________________________________________________
وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا
الصَّلَاةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ
يُنْفِقُونَ {42:38}
[Q42:38] Wallazeenas
tajaaboo li Rabbihim wa aqaamus Salaata wa amruhum shooraa bainahum wa mimmaa
razaqnaahum yunfiqoon;
[Q42:38] And those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them.
[Q42:38] And those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them.
[Q42:38] Dan juga (lebih baik dan lebih
kekal bagi) orang-orang yang menyahut dan menyambut perintah Tuhannya serta
mendirikan sembahyang dengan sempurna dan urusan mereka dijalankan secara
bermesyuarat sesama mereka dan mereka pula mendermakan sebahagian dari apa yang
Kami beri kepadanya;
CONSULTATION IS TO BE MADE IN THE MATTERS OF PERSONAL RELATIONSHIP, NOT IN THE AFFAIRS
OF THE SOCIETY, THAT TOO WHEN CLEAR COMMAND OF ALLAH (SWT)
OR VERDICT OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS NOT AVAILABLE.
TO ADMINISTER AND GUIDE THE COLLECTIVE AS WELL AS THE INDIVIDUAL LIFE,
ALL THE COMMANDS OF ALLAH (SWT) AND THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) HAVE TO BE FOLLOWED IN LETTER AND SPIRIT.
µ LEGISLATION AND ADMINISTRATION
ARE NOT LEFT TO THE MUTUAL CONSULTATION OF THE PEOPLE. Refer to the commentary of Ali Imran 3:159 and Nisa 4:59.
THE ULIL AMR MAY *CONSULT PEOPLE TO WIN
THEIR GOOD WILL OTHERWISE HE HAS TO FOLLOW THE LAWS MADE BY ALLAH (SWT) TO
MAKE HIS FINAL DECISION.
After the departure of the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), WHILE his true duly
appointed successor, Ali ibne Abi Talib
(see commentary of Ma-idah 5:67) was busy with the arrangements
for his burial, THE ‘muhajirin’ of Makka and the ‘ansar’ of
Madina assembled at Saqifa Bani Sa-da to
prove their respective merits. #The ‘muhajirin’ claimed preference in view of their
priority in Islam and their kinship with the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). #The ‘ansar’
referred to their help and support to establish his mission. ***No one mentioned the
historic fact that a few months ago the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had irrevocably nominated Ali
as his divinely elected successor. #Refer to "The Early
History of Islam" by Sayyid Safdar Husayn, published by our Trust, for
full details of the drama enacted at Saqifa
Bani Sa-da. It is said that Abu Bakr was elected as the caliph by consultation and
consensus among the companions.
THEREFORE many commentators interpret this verse to justify the farce
staged to belie and reject the clear command of ALLAH (SWT) conveyed by the
HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) at Ghadir Khum.
1.
THIS VERSE REFERS to the good-hearted
Muslims who while under persecution from the heartless pagans in Makka, prior
to the ‘Hijrat’, i.e., the
emigration to Madina, used to act after consulting each other. #The people has assembled in the house of Abu-Ayub Ansari and had discussed about
their receiving the HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) on his ‘Hijrat’, (i.e., emigration from Makka)
--- ALLAH
(SWT) praises these good-hearted believers who acted after consulting each
other. This was when the conversion to Islam had just begun and they
were in a microscopic minority and were mercilessly persecuted. Islam as a
religion was yet in the process of being gradually revealed and the converts
could not BUT act as best as they deemed desirable to do.
2.
THIS VERSE RELATES to the conduct of
the early converts to Islam in the earliest stages of the Islamic life, under
the terrible persecution. Some commentators have purposefully misinterpreted to say that the matter
of ‘Their rule to be in council among themselves.’
This interpretation has a background, i.e., after the departed of the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) from the world, the
Muslims had only to be ruled by the one whom he had appointed in his place as
the ‘Maula’
or the Lord of the faithful.
v The
successor of the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD)
had already been declared at the very start of his mission of apostleship in
the feast of the ‘Asheera’, (i.e., the relatives of the HOLY PROPHET
(ALLAHuma sali ala Muhammad wa ala ali Muhammad)),
when he declared Ali as his Vicegerent, His Wasi, his Heir and Successor.
v And
again on his return from his last pilgrimage, at the revelation of the verse 5:67 the HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) had declared Ali as the ‘Maula’ or the Lord Commander of the Faithful, in his place.
BUT the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) had not yet breathed
his last that the people left him to himself and assembled at the ‘Saqifa Bani Sa-da’
and established their own rule. EVEN THAT was
not in consultation with each other OR with the will OR the consent of even
those who assembled there.----There was a big dispute and only one man’s
personal decision was forcibly enforced and all those present were made to
accept it. TO
JUSTIFY THIS, the people take shelter
under a wishful interpretation of this verse,
BUT did they act at least to their own
interpretation? They did not refer to the events of the history of Kalifate as
to how each one of them came to own the royal power and the ruling authority,
for himself. The mutual consultation commended #was in personal private affairs of
the people AND #not
of the public or the state.
THE ISLAMIC RULE COULD BE NOTHING BUT THE
KINGDOM OF ALLAH (SWT) ON EARTH WHICH COULD NATURALLY BE ENACTED ONLY BY THOSE
OF ALLAH (SWT)’S OWN CHOICE and never could it reasonably be, by consultation among
the faculty and the sinful generation of the human race.
____________________________________________________________________________________________________________________________________________________
وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ
يَنْتَصِرُونَ {42:39}
[Q42:39] Wallazeena
izaa asaabahumul baghyu hum yantasiroon.
[Q42:39] And those who, when great wrong afflicts them, defend themselves.
[Q42:39] And those who, when great wrong afflicts them, defend themselves.
[Q42:39] Dan juga (lebih baik dan lebih kekal bagi) orang-orang yang apabila
ditimpa sesuatu perbuatan secara zalim, mereka hanya bertindak membela diri
(sepadan dan tidak melampaui batas).
THERE ARE BELIEVERS WHO OVERLOOK THE EXCESSES COMMITTED TO HARM THEM AND FORGIVE THE OFFENDERS, BUT some among them take revenge by following the principles of
"eye for an eye". Refer to the commentary of Hajj 22:60;
Muminun 23:96; Ha Mim 41:34.
v AS
VERSE 40 PRESCRIBES
the reprisal should be equal to the offence, BUT AN EXTRAORDINARY REWARD SHALL BE GIVEN TO THOSE WHO
DECIDE TO FORGIVE.
v Refer
to the commentary of Baqarah 2:190 to 193, 216 and 256 to know that Islam was not preached by the sword,
AND all the battles imposed upon the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
were fought by him in defense BECAUSE
as verse 42 says ALLAH (SWT) does not love the unjust
transgressor for whom there is a painful punishment.
____________________________________________________________________________________________________________________________________________________
وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا ۖ فَمَنْ
عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا يُحِبُّ
الظَّالِمِينَ {42:40}
[Q42:40] Wa
jazaaa'u saiyi'atin saiyi'tum misluha faman 'afaa wa aslaha fa ajruhoo 'alaL Laah;
innahoo laa yuhibbuz zaalimeen.
[Q42:40] And the recompense of evil is punishment like it, but whoever forgives and amends, he shall have his reward from ALLAH (SWT); surely He does not love the unjust.
[Q42:40] And the recompense of evil is punishment like it, but whoever forgives and amends, he shall have his reward from ALLAH (SWT); surely He does not love the unjust.
[Q42:40] Dan (jika kamu hendak membalas maka) balasan sesuatu kejahatan ialah
kejahatan yang bersamaan dengannya; dalam pada itu sesiapa yang memaafkan
(kejahatan orang) dan berbuat baik (kepadanya), maka pahalanya tetap dijamin
oleh ALLAH (SwT) (dengan diberi balasan yang sebaik-baiknya). Sesungguhnya ALLAH
(SwT) tidak suka kepada orang-orang yang berlaku zalim.
WHAT ISLAM PRESCRIBES FOR PUNISHING THE EVIL DOER,
IS A GOLDEN MEAN; [*] it is
neither the merciless justice of ‘tooth for
tooth’ [*] NOR the impracticable ideal
of ‘giving away the coat also if the cloak has
already been taken away by force.’ (See Math. 5:39 and Luke 6:29)---- These
doctrines are not practiced even by any of the Christian people NOR any others
in the world.
No sensible
one can ever accept this doctrine for practical life in this world for it
deprives men of the right of self-defense.
Ø THE PUNISHMENT IS TO BE PROPORTIONATE TO THE
WRONG DONE---refer verse 23:96.
____________________________________________________________________________________________________________________________________________________
وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَٰئِكَ مَا
عَلَيْهِمْ مِنْ سَبِيلٍ {42:41}
[Q42:41] Wa
lamanin tasara ba'da zulmihee fa ulaaa'ika maa 'alaihim min sabeel.
[Q42:41] And whoever defends himself after his being oppressed, these it is against whom there is no way (to blame).
[Q42:41] And whoever defends himself after his being oppressed, these it is against whom there is no way (to blame).
[Q42:41] Dan sesungguhnya orang yang bertindak membela diri setelah dia
dizalimi, maka mereka yang demikian keadaannya, tidak ada sebarang jalan hendak
menyalahkan mereka.
(see
commentary for verse 39)
____________________________________________________________________________________________________________________________________________________
إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ
النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ ۚ أُولَٰئِكَ لَهُمْ
عَذَابٌ أَلِيمٌ {42:42}
[Q42:42] Innamas
sabeelu 'alal lazeena yazlimoonan naasa wa yabghoona fil ardi bighairil haqq;
ulaaa'ika lahum 'azaabun aleem.
[Q42:42] The way (to blame) is only against those who oppress men and revolt in the earth unjustly; these shall have a painful punishment.
[Q42:42] The way (to blame) is only against those who oppress men and revolt in the earth unjustly; these shall have a painful punishment.
[Q42:42] Sesungguhnya jalan (untuk menyalahkan) hanyalah terhadap orang-orang
yang melakukan kezaliman kepada manusia dan bermaharajalela di muka bumi dengan
tiada sebarang alasan yang benar. Mereka itulah orang-orang yang beroleh azab
seksa yang tidak berperi sakitnya.
NOTE: --- Islam’s attitude towards unprovoked aggression. ***None can ever prove that the HOLY
PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), ever in his life-term, conducted or permitted any unprovoked aggression
even upon any of his enemy tribes.
·
Every
battle fought, was [1] IN DEFENSE of the
faith and the faithful OR [2] TO FRUSTRATE
the enemy’s plans and plots which were to take the Muslims unawares.
This is in case of the
transgressor being overpowered BUT by no
means the transgressor should be encouraged
--- as
the verse indicates that ALLAH (SWT) loves not the unjust or the
transgressors.
____________________________________________________________________________________________________________________________________________________
وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ
عَزْمِ الْأُمُورِ {42:43}
[Q42:43] Wa
laman sabara wa ghafara inna zaalika lamin 'azmil umoor .
[Q42:43] And whoever is patient and forgiving, these most surely are actions due to courage.
[Q42:43] And whoever is patient and forgiving, these most surely are actions due to courage.
[Q42:43] Dalam pada itu (ingatlah), orang yang bersabar dan memaafkan (kesalahan
orang terhadapnya), sesungguhnya yang demikian itu adalah dari perkara-perkara
yang dikehendaki diambil berat (melakukannya).
(see
commentary for verse 39)
____________________________________________________________________________________________________________________________________________________
SECTION 5
Mankind warned
Plight of those who are unjust---Ho who is allowed by ALLAH (SWT) to
stray shall have no guardian---Mankind warned to respond to ALLAH (SWT) before
the Day of Judgment---The ingratitude of man---ALLAH (SWT) gives male and
female issue to whosoever He pleased---The Prophet guided by the Light of ALLAH
(SWT)---What the Prophet invites to , is the straight way, the way of ALLAH
(SWT).
وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ وَلِيٍّ
مِنْ بَعْدِهِ ۗ وَتَرَى الظَّالِمِينَ لَمَّا رَأَوُا الْعَذَابَ يَقُولُونَ هَلْ
إِلَىٰ مَرَدٍّ مِنْ سَبِيلٍ {42:44}
[Q42:44] Wa
mai yudliliL Laahu famaa lahoo minw waliyyim mim ba'dih; wa taraz zaalimeena
lammaa ra awul 'azaaba yaqooloona hal ilaa maraddim min sabeel?
[Q42:44] And whomsoever ALLAH (SWT) makes err, he has no guardian after Him; and you shall see the unjust, when they see the punishment, saying: Is there any way to return?
[Q42:44] And whomsoever ALLAH (SWT) makes err, he has no guardian after Him; and you shall see the unjust, when they see the punishment, saying: Is there any way to return?
[Q42:44] Dan sesiapa yang disesatkan oleh ALLAH (SwT), maka tidak ada baginya
sesudah itu sesiapapun yang dapat menolongnya dan engkau akan melihat
orang-orang yang zalim semasa mereka menyaksikan azab (pada hari kiamat)
berkata: Adakah sebarang jalan untuk kami kembali ke dunia?
____________________________________________________________________________________________________________________________________________________
وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَاشِعِينَ مِنَ
الذُّلِّ يَنْظُرُونَ مِنْ طَرْفٍ خَفِيٍّ ۗ وَقَالَ الَّذِينَ آمَنُوا إِنَّ
الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ
ۗ أَلَا إِنَّ الظَّالِمِينَ فِي عَذَابٍ مُقِيمٍ {42:45}
[Q42:45] Wa
taraahum yu'radoona 'alaihaa khaashi'eena minazzulli yanzuroona min tarfin
khaifiyy; wa qaalal lazeena aamanooo innal khaasireenal lazeena khasiroon
anfusahum wa ahleehim Yawmal Qiyaamah; alaaa innaz zaalimeena fee'azaabim muqeem.
[Q42:45] And you shall see them brought before it humbling themselves because of the abasements, looking with a faint glance. And those who believe shall say: Surely the losers are they who have lost themselves and their followers on the resurrection day. Now surely the iniquitous shall remain in lasting chastisement.
[Q42:45] And you shall see them brought before it humbling themselves because of the abasements, looking with a faint glance. And those who believe shall say: Surely the losers are they who have lost themselves and their followers on the resurrection day. Now surely the iniquitous shall remain in lasting chastisement.
[Q42:45] Dan engkau juga akan melihat mereka didedahkan kepada Neraka dalam
keadaan tunduk membisu dengan sebab kehinaan (yang mereka rasai) sambil
memandang (ke Neraka itu) hanya dengan mengerling (kerana gerun takut) dan
orang-orang yang beriman pula berkata: Sesungguhnya orang-orang yang rugi
(dengan sebenar-benarnya) ialah mereka yang merugikan dirinya sendiri dan
pengikut-pengikutnya pada hari kiamat (dengan sebab mereka memilih perbuatan
derhaka di dunia). Ingatlah! Sesungguhnya orang-orang yang zalim itu berada
dalam azab seksa yang kekal.
____________________________________________________________________________________________________________________________________________________
وَمَا كَانَ لَهُمْ مِنْ أَوْلِيَاءَ يَنْصُرُونَهُمْ
مِنْ دُونِ اللَّهِ ۗ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ سَبِيلٍ {42:46}
[Q42:46] Wa
maa kaana lahum min awliyaaa'a yansuroonahum min dooniL Laah; wa mai yudliliL Laahu
famaa lahoo min sabeel.
[Q42:46] And they shall have no friends to help them besides ALLAH (SWT); and-- whomsoever ALLAH (SWT) makes err, he shall have no way.
[Q42:46] And they shall have no friends to help them besides ALLAH (SWT); and-- whomsoever ALLAH (SWT) makes err, he shall have no way.
[Q42:46] Dan tiadalah bagi mereka sebarang penolong yang lain dari ALLAH (SwT)
yang dapat memberikan pertolongan kepada mereka dan sesiapa yang disesatkan
oleh ALLAH (SwT) (disebabkan pilihannya yang salah) maka tidak ada baginya
sebarang jalan (untuk mendapat hidayat petunjuk).
____________________________________________________________________________________________________________________________________________________
اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ
يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ مَا لَكُمْ مِنْ مَلْجَإٍ يَوْمَئِذٍ
وَمَا لَكُمْ مِنْ نَكِيرٍ {42:47}
[Q42:47] Istajeeboo
li Rabbikum min qabli any yaatiya Yawmul laa maradda lahoo minaL Laah; maa
lakum mim malja iny yawma'izinw wa maa lakum min nakeer.
[Q42:47] Hearken to your Lord before there comes the day from ALLAH (SWT) for which there shall be no averting; you shall have no refuge on that day, nor shall it be yours to make a denial.
[Q42:47] Hearken to your Lord before there comes the day from ALLAH (SWT) for which there shall be no averting; you shall have no refuge on that day, nor shall it be yours to make a denial.
[Q42:47] Sahut dan sambutlah seruan Tuhan kamu (yang mengajak kamu beriman),
sebelum datangnya dari ALLAH (SwT) hari yang tidak dapat ditolak; pada hari itu
tidak ada bagi kamu tempat berlindung (dari azabNya) dan tidak ada pula bagi
kamu sebarang alasan untuk menafikan (kesalahan yang kamu telah lakukan).
____________________________________________________________________________________________________________________________________________________
فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ
حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ ۗ وَإِنَّا إِذَا أَذَقْنَا
الْإِنْسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا
قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنْسَانَ كَفُورٌ {42:48}
[Q42:48] Fa-in
a'radoo famaaa arsalnaaka 'alaihim hafeezan in 'alaika illal balaagh; wa innaaa
izaaa azaqnal insaana minnaa rahmatan fariha bihaa wa in tusibhum saiyi'atum
bimaa qaddamat aydeehim fa innal insaana kafoor.
[Q42:48] But if they turn aside, We have not sent you as a watcher over them; on you is only to deliver (the message); and surely when We make man taste mercy from Us, he rejoices thereat; and if an evil afflicts them on account of what their hands have already done, then-surely man is ungrateful.
[Q42:48] But if they turn aside, We have not sent you as a watcher over them; on you is only to deliver (the message); and surely when We make man taste mercy from Us, he rejoices thereat; and if an evil afflicts them on account of what their hands have already done, then-surely man is ungrateful.
[Q42:48] Oleh itu, jika mereka berpaling ingkar, maka Kami tidak mengutusmu
(wahai Muhammad) sebagai pengawas terhadap mereka; tugasmu tidak lain hanyalah
menyampaikan (apa yang diperintahkan kepadamu) dan (ingatlah) sesungguhnya
apabila Kami memberi manusia merasai sesuatu rahmat dari Kami, dia bergembira
dengannya dan (sebaliknya) jika mereka ditimpa sesuatu kesusahan disebabkan
dosa-dosa yang mereka lakukan, maka (mereka segera membantah serta melupakan
rahmat yang mereka telah menikmatinya, kerana) sesungguhnya manusia itu sangat
tidak mengenang nikmat-nikmat Tuhannya.
Balagh
means TO DELIVER OR CONVEY THE MESSAGE
WHICH IS THE
DUTY OF A PROPHET. **It also
implies TO GUIDE THOSE WHOM THE MESSAGE IS CONVEYED TO THE END OF THE WORLD which is the duty of a wali.
Refer to Ali Imran 3:68; Yunus 10:10;
Nahl 16:53 & 54 and Rum 30:36.
____________________________________________________________________________________________________________________________________________________
لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ يَخْلُقُ
مَا يَشَاءُ ۚ يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا وَيَهَبُ لِمَنْ يَشَاءُ
الذُّكُورَ {42:49}
[Q42:49] LiLLaahi
mulkus samaawaati wal ard; yakhluqu maa yashaaa'; yahabu limai yashaaa'u
inaasanw wa yahabu limai yashaaa'uz zukoor.
[Q42:49] ALLAH (SWT)'s is the kingdom of the heavens and the earth; He creates what He pleases; He grants to whom He pleases daughters and grants to whom He pleases sons.
[Q42:49] ALLAH (SWT)'s is the kingdom of the heavens and the earth; He creates what He pleases; He grants to whom He pleases daughters and grants to whom He pleases sons.
[Q42:49] Bagi ALLAH (SwT) jualah hak milik segala yang ada di langit dan di
bumi; Dia menciptakan apa yang dikehendakiNya; Dia mengurniakan anak-anak
perempuan kepada sesiapa yang dikehendakiNya dan mengurniakan anak-anak lelaki
kepada sesiapa yang dikehendakiNya.
These verses indirectly refer to *Ismail
and Is-haq given to IBRAHIM; *Yahya given to ZAKARIYA; *Maryam to IMRAN and *Bibi Fatima to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad);
Hasan, Husayn and *Zaynab to ALI; AND all those wives of the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) who did not give birth to any child, male or female.
____________________________________________________________________________________________________________________________________________________
أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا ۖ
وَيَجْعَلُ مَنْ يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ {42:50}
[Q42:50] Aw
yuzawwijuhum zukraananw wa inaasanw wa yaj'alu mai yashaaa'u 'aqeemaa; innahoo
'Aleemun Qadeer.
[Q42:50] Or He makes them of both sorts, male and female; and He makes whom He pleases barren; surely He is the Knowing, the Powerful.
[Q42:50] Or He makes them of both sorts, male and female; and He makes whom He pleases barren; surely He is the Knowing, the Powerful.
[Q42:50] Atau Dia mengurniakan mereka kedua-duanya anak-anak lelaki dan
perempuan dan Dia juga menjadikan sesiapa yang dikehendakiNya: Mandul.
Sesungguhnya Dia Maha Mengetahui, lagi Maha Kuasa.
This may hint to the outstanding examples of
§
Ibrahim
being given only males--- Isma-il
and Isaac AND
§
Zakaria’s
also having only a son, i.e., Yahaya
(see verse
3:39).
§
Imran
having only a daughter---Virgin Mary
(verse 3:35-36).
§
The
HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) having both, sons and a
daughter, Lady Fatema--- and
§
Ayesha
and other wives of the prophet’s being barren
§
Ali
and Fatema getting both sons and
daughters.
____________________________________________________________________________________________________________________________________________________
وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ
إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ
بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ{42:51}
[Q42:51] Wa
maa kaana libasharin any yukallimahuL Laahu illaa wahyan aw minw waraaa'i
hijaabin aw yursila Rasoolan fa yoohiya bi iznuhee maa yashaaa'; innahoo
'Aliyyun hakeem.
[Q42:51] And it is not for any mortal that ALLAH (SWT) should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise.
[Q42:51] And it is not for any mortal that ALLAH (SWT) should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise.
[Q42:51] Dan tidaklah layak bagi seseorang manusia bahawa ALLAH (SwT) berkata-kata
dengannya kecuali dengan jalan wahyu (dengan diberi ilham atau mimpi) atau dari
sebalik dinding (dengan mendengar suara sahaja) atau dengan mengutuskan utusan
(malaikat) lalu utusan itu menyampaikan wahyu kepadanya dengan izin ALLAH (SwT)
akan apa yang dikehendakiNya. Sesungguhnya ALLAH (SwT) Maha Tinggi keadaanNya,
lagi Maha Bijaksana.
This verse explains verse 4:164 of Nisa
---the discourse with Musa was THROUGH A MEDIUM, NOT IN PERSON.
____________________________________________________________________________________________________________________________________________________
وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ
أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ
جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ
لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {42:52}
[Q42:52] Wa
kazaalika awhainaaa ilaika rooham min amrinaa; maa kunta tadree mal Kitaabu wa
lal eemaanu wa laakin ja'alnaahu nooran nahdee bihee man nashaaa'u min
'ibaadinaa; wa innaka latahdeee ilaaa Siraatim Mustaqeem,
[Q42:52] And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor (what) the faith (was), but We made it a light, guiding thereby whom We please of Our servants; and most surely you show the way to the right path:
[Q42:52] And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor (what) the faith (was), but We made it a light, guiding thereby whom We please of Our servants; and most surely you show the way to the right path:
[Q42:52] Dan demikianlah Kami wahyukan kepadamu (Muhammad) Al-Quran sebagai roh
(yang menghidupkan hati perintah Kami; engkau tidak pernah mengetahui (sebelum
diwahyukan kepadamu): Apakah Kitab (Al-Quran) itu dan tidak juga mengetahui
apakah iman itu; akan tetapi Kami jadikan Al-Quran: Cahaya yang menerangi, Kami
beri petunjuk dengannya sesiapa yang Kami kehendaki di antara hamba-hamba Kami
dan sesungguhnya engkau (wahai Muhammad) adalah memberi petunjuk dengan
Al-Quran itu ke jalan yang lurus,
WHATEVER THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) DID OR SAID WAS AS DIRECTED BY ALLAH (SWT).
HE
NEVER LET HIS OWN DESIRE OR INCLINATION GIVE ANY OTHER COLOUR TO THE DIVINE
PLAN. Refer to Saba 34:50.
1.
All his deeds were in the highest degree of
submission to the will of ALLAH (SWT) as mentioned in Najm 53:2 to 10.
2.
Rahman 55:1 to 4 confirm
that he did not learn anything from any mortal BUT was taught and educated by ALLAH
(SWT) Himself.
3.
Refer to Baqarah 2:78. So there is no
doubt that whatever ALLAH (SWT) willed His prophet put into practice, as also
indicated in Qasas
28:56.
4.
His likes and dislikes were a true mirror of
ALLAH (SWT)'s likes and dislikes. Refer to Anfal 8:17.
____________________________________________________________________________________________________________________________________________________
صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ
وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ {42:53}
[Q42:53] SiraatiL Laahil lazee lahoo maa fis samaawaati wa
maa fil ard; alaaa ilaL Laahi taseerul umoor.
[Q42:53] The path of ALLAH (SWT), Whose is whatsoever is in the heavens and whatsoever is in the earth; now surely to ALLAH (SWT) do all affairs eventually come.
[Q42:53] The path of ALLAH (SWT), Whose is whatsoever is in the heavens and whatsoever is in the earth; now surely to ALLAH (SWT) do all affairs eventually come.
[Q42:53] Iaitu jalan ALLAH (SwT) yang memiliki dan menguasai segala yang ada di
langit dan yang ada di bumi. Ingatlah! Kepada ALLAH (SwT) jualah kembali segala
urusan.
