SURAH (41) FUSSILAT (AYA 26 to 54)

SECTION 4

The disbelievers plan to suppress Qur’an

The disbelievers plan to suppress Qur’an---Angels descend upon those who believe and continue in the right way, as their guards---Reward for the believers.

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ {41:26}

[Q41:26] Wa qaalal lazeena kafaroo laa tasma'oo lihaazal Quraani walghaw feehi la'allakum taghlihoon. 
[Q41:26] And those who disbelieve say: Do not listen to this Qur’an and make noise therein, perhaps you may overcome.

[Q41:26] Dan orang-orang yang kafir berkata: Janganlah kamu mendengar Al-Quran ini dan tentanglah ia (dengan nyayian-nyanyian dan jeritan-jeritan riuh rendah serta tepuk sorak), supaya kamu berjaya (mengganggu bacaan atau menenggelamkan suara pembacanya)! 

Right from beginning the opponents of Islam have been using every trick to create confusion in the minds of the people REGARDING #THE RECITATION, #MEANINGS AND #INTERPRETATION OF THE QUR’AN. Refer to the commentary of Hajj 22:52 to 54.

____________________________________________________________________________________________________________________________________________________

(41:26) The deniers of the Truth say: “Do not give ear to the Qur’an and cause interruption when it is recited; thus perhaps you will gain the upper hand.” *30

*30 This was one of those plans of the disbelievers of Makkah with which they wanted to frustrate the Holy Prophet's mission of preaching his message. They knew fully well haw impressive was the Qur'an, how high was the character of the man presenting it, and how effective and inspiring the style of his preaching. They knew that anyone who heard such matchless discourses in such an attractive style from such a noble person could not help being hued and charmed. Therefore, they planned that they should neither hear it themselves nor Iet anyone else hear it; whenever Muhammad (upon whom be Allah's peace) should start reciting it, they should create noise, clap hands, pass taunting remarks and raise All sorts of objections and such a hue and cry as to drown his voice. By this plan they hoped they would be able to defeat the Prophet of Allah.

فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كَانُوا يَعْمَلُونَ {41:27}

[Q41:27] Falanuzeeqannal lazeena kafaroo 'azaaban shadeedanw wa lanajziyannahum aswallazee kaanoo ya’maloon. 
[Q41:27] Therefore We will most certainly make those who disbelieve taste a severe punishment, and We will most certainly reward them for the evil deeds they used to do.

[Q41:27] Maka, demi sesungguhnya! Kami akan merasakan orang-orang yang kafir itu azab seksa yang seberat-beratnya dan Kami akan membalas mereka dengan seburuk-buruk balasan bagi apa yang mereka telah kerjakan. 

____________________________________________________________________________________________________________________________________________________

(41:27) We shall certainly make these unbelievers taste a terrible chastisement and shall fully requite them according to the worst deeds that they committed.

ذَٰلِكَ جَزَاءُ أَعْدَاءِ اللَّهِ النَّارُ ۖ لَهُمْ فِيهَا دَارُ الْخُلْدِ ۖ جَزَاءً بِمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ {41:28}

[Q41:28] Zaalika jazaaa'u a'daaa'il laahin Naaru lahum feehaa daarul khuld, jazaaa'am bimaa kaanoo bi aayaatinaa yajhadoon.
[Q41:28] That is the reward of the enemies of ALLAH (SWT) -- the fire; for them therein shall be the house of long abiding; a reward for their denying Our communications.

[Q41:28] Demikianlah keadaannya balasan musuh-musuh ALLAH (SwT) iaitu Neraka; disediakan untuk mereka tempat tinggal yang kekal di dalamnya, sebagai balasan bagi perbuatan mereka sentiasa mengingkari ayat-ayat Kami.

____________________________________________________________________________________________________________________________________________________

(41:28) That is the recompense of the enemies of Allah – the Fire, their abiding home. That will be the re-compense for their denying Our Signs.

وَقَالَ الَّذِينَ كَفَرُوا رَبَّنَا أَرِنَا اللَّذَيْنِ أَضَلَّانَا مِنَ الْجِنِّ وَالْإِنْسِ نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا لِيَكُونَا مِنَ الْأَسْفَلِينَ {41:29}

[Q41:29] Wa qaalal lazeena kafaroo Rabbanaaa arinal lazaini adal laanaa minal jinni wal insi naj'alhumaa tahta aqdaaminaa liyakoonaa minal asfaleen. 
[Q41:29] And those who disbelieve will say: Our Lord! Show us those who led us astray from among the jinn and the men that we may trample them under our feet so that they may be of the lowest.

[Q41:29] Dan orang-orang yang kafir berkata: Wahai Tuhan kami! Perlihatkanlah kepada kami dua golongan yang telah menyesatkan kami dari jin dan manusia, untuk kami meletakkan mereka di bawah tapak kaki kami, supaya mereka menjadi golongan yang terkebawah dalam kehinaan.

Refer to the commentary of Anam 6:113.

Evil always desires to drag down others in its own camp and rejoices to see them disgraced. AS GOODNESS REJOICES IN HELPING THE OTHERS TO BE GOOD, so also evil tends to drag others into it and longs to see them disgraced and condemned.

The forces of evil had been on their work ever since the advent of human life on earth. Those meeting the afflictions which their evil had earned for them, would like to see their leaders who misled them to the torturous destiny.

____________________________________________________________________________________________________________________________________________________

(41:29) There the unbelievers will say: “Our Lord, show us those that led us astray, both jinn and humans, and we will trample them under our feet so that they are utterly degraded.” *31

*31 That is, "In the world these people were at the back and call of their leaders and religious guides and deceitful devils, but when on the Day of Resurrection they will come to know where their leaders had led them, they will curse them and would wish that they should somehow get hold of them so that they may trample them under their foot." 

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ {41:30}

[Q41:30] Innal lazeena qaaloo Rabbunal laahu summas taqaamoo tatanazzalu 'alaihimul malaaa 'ikatu allaa takhaafoo wa laa tahzanoo wa abshiroo bil Jannnatil latee kuntum too‘adoon. 
[Q41:30] (As for) those who say: Our Lord is ALLAH (SWT), then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the garden which you were promised.

[Q41:30] Sesungguhnya orang-orang yang menegaskan keyakinannya dengan berkata: Tuhan kami ialah ALLAH (SwT), kemudian mereka tetap teguh di atas jalan yang betul, akan turunlah malaikat kepada mereka dari semasa ke semasa (dengan memberi ilham): Janganlah kamu bimbang (dari berlakunya kejadian yang tidak baik terhadap kamu) dan janganlah kamu berdukacita dan terimalah berita gembira bahawa kamu akan beroleh Syurga yang telah dijanjikan kepada kamu. 

THE ANGELS NOT ONLY DESCEND ON THE PROPHETS BUT ALSO ON THOSE WHO BELIEVE WHO REMAIN STEADFAST.

**It is reported on the authority of the Ahlul Bayt that the angels also descend on the true believers when they die in order to relieve the agony of death. Verse 31 confirms that they descend on the true believers from time to time with glad tidings.

ì  Authentic traditions confirm that angels descended on Imam Husayn and his comrades in the battle of Karbala BECAUSE it was the highest manifestation of possible perseverance.

For verse 32 refer to Ali Imran 3:198.

____________________________________________________________________________________________________________________________________________________

(41:30) Those *32 who say “Allah is our Lord” and then remain steadfast, *33 upon them descend angels *34 (and say): “Do not fear nor grieve, *35 and receive good tidings of Paradise which you were promised.

*32 After warning the disbelievers of the consequences of their opposition to the truth and their stubbornness, the address now turns to the believers and the Holy Prophet. 
*33 That is, they did not call Allah their Lord merely incidentally, nor were they involved in the error to regard Allah as their Lord and at the same time others 'as well as their lords, but they embraced the Faith sincerely and stood by it steadfastly: neither adopted a creed contrary to it later nor mixed it up with a false creed, but they fulfilled the demands of the doctrine of Tauhid in their practical lives as well. "Standing steadfast on Tauhid" has been explained by the Holy Prophet and the eminent Companions thus: **Hadrat Anas has reported that the Holy Prophet said: "Many people called Allah their Lord, but most of them became disbelievers. Firm and steadfast is he who remained firm on this creed till his death." (Ibn Jarir, Nasa'i, Ibn Abi Hatim). **Hadrat Abu Bakr Siddiq (may Allah be pleased with him) has explained it thus: "Then he did not associate another with Allah: did not attend to any other deity beside Him." (Ibn Jarir). **Hadrat `Umar (may Allah be pleased with him) once recited this verse on the pulpit and said: "By God, the steadfast are those who remained firm on obedience to Allah: did not run about from place to place like foxes." (Ibn Jarir). **Hadrat 'Uthman (may Allah be pleased with him) says "Performed his deeds sincerely for the sake of Allah only." (Kashsaf) **Hadrat `Ali (may Allah be pleased with him) says: "Performed the duties enjoined by Allah faithfully and obediently." (Kashshaf)
*34 It is not necessary that the coming down of the angels may be perceptible, and the believers may see them with the eyes, or hear their voices with the ears. Although Allah also sends the angels openly for whomever He wills, generally their coming down for the believers, especially in hard times when they are being persecuted by the enemies of the Truth, takes place in imperceptible ways and their voices penetrate into the depths of the heart as peace and tranquility instead of just striking the ear-drums. Some commentators have regarded this coming down of the angels as restricted to the time of death or grave, or the Plain of Resurrection. But if the conditions in which these verses were sent ' down are kept in view there remains no doubt that the real object of stating this thing here is to mention the coming down of the angels on those who struggle with their lives in this world in the cause of the Truth, so that they are consoled and encouraged and they rest assured that they are not helpless but the angels of Allah are at their back. Although the angels also come to receive the believers at the time of death and they also welcome them in the grave (in the state of bearzakh), and They will also accompany them constantly on the Day of Resurrection, from the time Resurrection takes place till their entry into Paradise, yet their company is not particularly restricted to the Hereafter but remains available in this world also. The context clearly shows that in the conflict between the Truth and falsehood just as the worshippers of falsehood are accompanied by the devils and mischievous people, so arc the believers accompanied by the angels. On the one hand, the companions of the worshippers of falsehood show their misdeeds seem fair to them and assure them that the tyrannical and dishonest acts that they are committing arc the very means of their success and through them only will their leadership and dominance remain safe in the world. On the other, the angels come down to the worshippers of the Truth and give them the message that is being mentioned in the following sentences.
*35 These are very comprehensive words, which contain a new theme of consolation and peace for the believers, in every stage of life, from the world till the Hereafter. This counsel of the angels in this world means: "No matter' how strong and powerful be the forces of falsehood, you should not be afraid of them, and whatever hardships and deprivations you may have to experience on account of your love of the Truth, you should not grieve on account of them, for ahead there lie in store for you such things against which every blessing of the world is insignificant." When the angels say the same words at the time of death, they mean this: "There is no cause of fear for you in the destination you are heading for, for Paradise awaits you there, and you have no cause of grief for those whom you are leaving behind in the world, for we are your guardians and companions here." When the angels will say these very words in the intermediary state between death and Resurrection and in the Plain of Resurrection, they will mean: `Here, there is nothing but peace for you. Do not grieve for the hardships you had to suffer in the world, and do not fear what you are going to face in the Hereafter, for we are giving you the good news of Paradise, which used to be promised to you in the world. " 

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ {41:31}

[Q41:31] Nahnu awliyaaa'ukum fil hayaatid dunyaa wa fil Aakhirati wa lakum feehaa maa tashtaheee anfusukum wa lakum feehaa ma tadda‘oon. 
[Q41:31] We are your guardians in this world's life and in the hereafter, and you shall have therein what your souls desire and you shall have therein what you ask for:

[Q41:31] Kamilah penolong-penolong kamu dalam kehidupan dunia dan pada hari akhirat dan kamu akan beroleh pada hari akhirat apa yang diingini oleh nafsu kamu, serta kamu akan beroleh pada hari itu apa yang kamu cita-citakan mendapatnya. 

(see commentary for verse 30)

____________________________________________________________________________________________________________________________________________________

(41:31) We are your companions in this world and in the Hereafter. There you shall have all that you desire and all what you will ask for.

نُزُلًا مِنْ غَفُورٍ رَحِيمٍ {41:32}

[Q41:32] Nuzulam min Ghafoorir Raheem. 
[Q41:32] A provision from the Forgiving, the Merciful.

[Q41:32] (Pemberian-pemberian yang serba mewah itu) sebagai sambutan penghormatan dari ALLAH (SwT) Yang Maha Pengampun, lagi Maha Mengasihani! 

(see commentary for verse 30)

____________________________________________________________________________________________________________________________________________________

(41:32) This is by way of hospitality from Him Who is Most Forgiving, Most Merciful.”

SECTION 5

Equal cannot be the good and the evil

It is best to call to ALLAH (SWT) alone and to submit ourselves to Him---Equal cannot be the good and the evil---To seek refuge in ALLAH (SWT) when satan attempts to entice---To repel evil with what is best---Qur’an contains cure and Mercy for those who believe but a heaviness for the believers.

وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ {41:33}

[Q41:33] Wa man ahsanu qawlam mimman da'aaa ilaL Laahi wa 'amila saalihanw wa qaala innanee minal Muslimeen? 
[Q41:33] And who speaks better than he who calls to ALLAH (SWT) while he himself does good, and says: I am surely of those who submit?

[Q41:33] Dan tidak ada yang lebih baik perkataannya daripada orang yang menyeru kepada (mengesakan dan mematuhi perintah) ALLAH (SwT), serta dia sendiri mengerjakan amal yang soleh, sambil berkata: Sesungguhnya aku adalah dari orang-orang Islam (yang berserah bulat-bulat kepada ALLAH (SwT))! 

____________________________________________________________________________________________________________________________________________________

(41:33) And who is fairer in speech than he who calls to Allah and acts righteously and says: “I am a Muslim”? *36

*36 After consoling and encouraging the believers, now they are being exhorted towards their real duty. In the preceding verse they were told: "Being firm in the service to Allah and standing steadfast on this way after adopting it is by itself the basic good, which makes man a friend of the angels and worthy of Paradise." Now they are being told: "The next thing which wins man the highest place of honour is that he should do good deeds himself and should invite others to the service of Allah, and even in the environment of severe antagonism where to proclaim Islam is tantamount to inviting hardships for oneself, one should firmly say that one is a Muslim." To understand the full significance of these words, one should keep in view the conditions in which they were said. The conditions were that anyone who proclaimed to be a Muslim, would feel as if he had stepped into a jungle of beasts, where everyone was rushing at him to tear him into pieces. More than that: if anyone opened his mouth to preach Islam he would feel as if he had called on the beasts to come and devour him. Such were the conditions when it was said: "A person's believing in Allah as his Lord and adopting the Right Way and standing steadfast on it is indeed a great and fundamental good, but the greatest good is that man should boldly say that he is a Muslim and should invite others towards Allah's service, fearless of the consequences, and while performing this duty should remain so pure and pious in conduct and character that no one should have a cause to find fault with Islam and with those who uphold it. 

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ {41:34}

[Q41:34] Wa laa tastawil hasanatu wa las saiyi'ah; idfa' billatee hiya ahsanu fa'izal lazee bainaka wa bainahoo 'adaawatun ka'annahoo waliyun hameem. 
[Q41:34] And not alike are the good and the evil. Repel (evil) with what is best, when lo! He between whom and you was enmity would be as if he were a warm friend.

[Q41:34] Dan tidaklah sama (kesannya dan hukumnya) perbuatan yang baik dan perbuatan yang jahat. Tolaklah (kejahatan yang ditujukan kepadamu) dengan cara yang lebih baik; apabila engkau berlaku demikian maka orang yang menaruh rasa permusuhan terhadapmu, dengan serta merta akan menjadi seolah-olah seorang sahabat karib.

THERE IS NO EQUALITY OR COMPARISON BETWEEN GOOD AND EVIL, [1] so repel ignorance with wisdom, [2] hatred with love, [3] wickedness with kindness so that he who is in the bondage of sin may be liberated.

£  The Qur’an guides the believers by parables and figurative expressions.

THE AHLUL BAYT ARE GOODNESS INCARNATE. Their enemies, who persecuted and killed not only them but their followers and devotees, symbolize evil. There is no equality or comparison between them.

____________________________________________________________________________________________________________________________________________________

(41:34) (O Prophet), good and evil are not equal. Repel (evil) with that which is good, and you will see that he, between whom and you there was enmity, shall become as if he were a bosom friend (of yours). *37

*37 To understand the full significance of these words also, one should keep in view the conditions in which the Holy Prophet and, through him, his followers were given this instruction. The conditions were that the invitation to the Truth was being resisted and opposed with extreme stubbornness and severe antagonism, in which all bounds of morality, humanity and decency were being transgressed. Every sort of lie was being uttered against the Holy Prophet and his Companions; every kind of evil device was being employed to defame him and to create suspicions against him in the minds of the people; every kind of accusation was being levelled against him and a host of the propagandists were busy creating doubts against him in the hearts; in short, he and his Companions were being persecuted in every possible way because of which a substantial number of the Muslims had been compelled to emigrate from the country. Then the programme that had been prepared to stop him from preaching was that a hand of the mischievous people was set behind him, who would raise such a hue and cry that no one should be able to hear anything as soon as he opened his mouth to preach his message. In such discouraging conditions when apparently every way of extending invitation to Islam seemed to be blocked, the Holy Prophet was taught this recipe for breaking the opposition. First, it was said that goodness and evil are not equal, as if to say: "Although apparently your opponents might have raised a dreadful storm of mischief and evil, as against which goodness might seem absolutely helpless and powerless, yet evil in itself has a weakness which ultimately causes its own destruction. For as long as man is man, his nature cannot help hating evil. Not only the companions of evil, even its own upholders know in their hearts that they are liars and wicked people and are being stubborn for selfish motives. Not to speak of creating dignity and honour for them in the hearts of others, it lowers them in their own esteem, and causes their morale to be weakened and destroyed in the event of every conflict. As against this evil, the good which appears to be utterly helpless and powerless, goes on operating and working and it becomes dominant in the long run. For, in the first place, the good has a power of its own which wins the hearts and no man however perverted and corrupted, can help esteeming it in his own heart. Then, when the good and evil are engaged in a face to face conflict and their nature and merits become apparent and known, after a long drawn out struggle, not many people would be Ieft, who would not start hating the evil and admiring the good. Second, it was said that evil should be resisted not by the mere good but' by a superior good, as if to say: "If a person treats you unjustly and you forgive him, it is the mere good. The superior good is that you treat the one who iII-treats you wich kindness and lout. "The result would be that "your worst enemy would become your closest friend," for that is human nature itself. If you remain quiet in response to an abuse, it will be mere goodness but it will not silence the abuser. But if you express good wishes for him in response to his abuses, even the most shameless opponent will feel ashamed, and then would hardly ever be able to employ invectives against you. If a person doesn't miss any opportunity to harm you, and you go on tolerating his excesses, it may well make him even bolder in his mischiefs. But if on an occasion he gets into trouble and you come to his rescue, he will fall down at your feet, for no mischief can hold out against goodness. However, it would be wrong to take this general principle in the meaning that every enemy will necessarily become a close friend when you have treated him with the superior good. There are such wicked people also in the world, whose inimical nature will never change for the better no matter how tolerantly you may overlook their excesses and how benevolently you may react and respond to every evil committed by them. But such devil-incarnates are as few in the world as the embodiments of goodness are. 

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ {41:35}

[Q41:35] Wa maa yulaqqaahaaa illal lazeena sabaroo wa maa yulaqqaahaaa illaa zoo hazzin ‘azeem. 
[Q41:35] And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune.

[Q41:35] Dan sifat yang terpuji ini tidak dapat diterima dan diamalkan melainkan oleh orang-orang yang bersikap sabar dan tidak juga dapat diterima dan diamalkan melainkan oleh orang yang mempunyai bahagian yang besar dari kebahagiaan dunia dan akhirat.  

____________________________________________________________________________________________________________________________________________________

(41:35) But none attains to this except those who are steadfast; *38 none attains to this except those endowed with mighty good fortune. *39

*38 Although a very efficacious recipe, it is not easy to use. It requires a great will power, resolution, courage, power of endurance and full control over one's own self. A man may act benevolently in response to an evil done, on an impulse, and there is nothing extraordinary in it. But when a person has to fight for years and years, for the sake of the Truth, those mischievous worshippers of falsehood, who do not feel any hesitation in violating any bond of morality, and are also intoxicated with power, it requires extraordinary grit to go on resisting the evil with good, and that too with the superior good, without ever showing any lack of restraint and self-control. Such a work can be accomplished only by him who has resolved with a cool mind to work for the cause of upholding the Truth, who has subdued his self to intellect and sense and in whom good and righteousness have taken such deep roots that no malice and mischief of the opponents can succeed in deposing him from his high position. 
*39 This is a law of nature. Only a man of very high rank is characterised by these qualities; and the one who possesses these qualities cannot be prevented by any power of the world from attaining to his goal of success. It is in no way possible that the depraved people may defeat him with their mean machinations and shameless devices.

وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {41:36}

[Q41:36] Wa immaa yanzaghannaka minash Shaitaani nazghun fasta'iz biLLaahi innahoo Huwas Samee'ul 'Aleem. 
[Q41:36] And if an interference of the Shaitan should cause you mischief, seek refuge in ALLAH (SWT); surely He is the Hearing, the Knowing.

[Q41:36] Dan jika engkau dihasut oleh sesuatu hasutan dari Syaitan, maka hendaklah engkau meminta perlindungan kepada ALLAH (SwT). Sesungguhnya Dialah Yang Maha Mendengar, lagi Maha Mengetahui.

IN THIS VERSE THE MUSLIMS ARE REMINDED, by being addressed through the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), that discord, disharmony and deviation proceed from evil, so to dislodge its power base they must always put up resistance, AND if the forces of evil are overwhelming, INSTEAD OF GIVING IN, THEY SHOULD SEEK REFUGE IN ALLAH (SWT) WHO WILL NOT ONLY KEEP THEM SAFE FROM DEFEAT AND DISGRACE, but, in the end, will create such circumstances through which they will have an upper hand over their enemies.

____________________________________________________________________________________________________________________________________________________

(41:36) And if you are prompted by a provocation from Satan, seek refuge with Allah. *40 He, and He alone, is All-Hearing, All- Knowing. *41

*40 Satan feels grieved when he sees that in the conflict between the Truth and falsehood meanness is being resisted with nobility and evil with goodness. He wants that he should somehow incite the fighters for the sake of the Truth and their prominent men in particular, and especially their leaders, to commit such a mistake, even if once, on the basis of which he may tell the common people that evil is not being committed by one side only: if mean acts are being committed by one side, the people of the other side also are not morally any better: they too have committed such and such a shameless act. The common people do not have the capability that they may assess and counterbalance fairly the excesses being committed by one party by the reactions of the other. As long as they sec that while the opponents ate adopting every mean act yet these people do not swerve at all from the path of decency and nobility, goodness and righteousness, they continue to regard and esteem them highly. But if at some time they happen to commit an unworthy act, even if it is in retaliation against a grave injustice, both the sides become equal in their esteem, and the opponents also get an excuse to counter one blameable act with a thousand abuses. That is why it has been said: 'Be on your guard against the deceptions of Satan. He will incite you as a wellwisher to take note of every abuse and every insult and attack and urge you to pay the opponent in the same coin, otherwise you would be regarded as a coward and weaken your image of strength. "On every such occasion whenever you feel any undue provocation, you should take care that this is an incitement of Satan who is arousing you to anger and wants you to commit a mistake. And after having been warned do not be involved in the misunderstanding that you have full control over yourself, and Satan cannot make you commit any mistake. This high opinion of ones own power of judgement and will is another and more dangerous deception of Satan. Instead of it you should seek Allah's refuge, for man can save himself from mistakes only if Allah helps and grants him protection. The beat commentary of this subject is the event which Imam Ahmad has related in his Musnad on the authority of Hadrat Abu Hurairah. He says that once a man started uttering invectives against Hadrat Abu Bakr, in the presence of the Holy Prophet. Hadrat Abu Bakr kept on hearing the invectives quietly and the Holy Prophet kept on smiling at it. At last, whcn Hadrat Abu Bakr could restrain himself no longer, he also uttered a harsh word for the person in response. No sooner did he utter the word than the Holy Prophet was seized by restraint, which appeared on his face, and he rose and left the place immediately. Hadrat Abu Bakr also rose and went behind him. On the way he asked, 'How is it that as long as the person went on abusing me, you kept quiet and smiling, but whcn I also said a word in retaliation, you were annoyed" The Holy Prophet replied, "Until you were quiet an angel remained with you, who went on replying to him on your behalf, but when you spoke out Satan came in place of the angel: I could not sit with Satan."
*41 After seeking Allah's refuge against the storm of opposition, the thing that brings patience and peace and tranquillity to the heart of the believer is this conviction: "Allah is not unaware: He knows whatever we arc doing as well as that which is being done against us. He is hearing whatever we and our opponents utter and watches the conduct of both of us." On the basis of this very conviction the believer entrusts his own and the opponents of the truth's affair to Allah and remains satisfied. 'This is the fifth place where the Holy Prophet and, through him, the believers have been taught this wisdom of preaching and reforming the people. For the other four places, see AI-A'raf: 199-204, An-Nahl: 125-128, Al Mu'minun: 96-98, Al-'Ankabut: 46-47 and the E.N.'s. 

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ {41:37}

[Q41:37] Wa min Aayaatihil lailu wannahaaru washshamsu walqamar; laa tasjudoo lishshamsi wa laa lilqamari wasjudoo liLLaahil lazee khala qahunna in kuntum iyyaahu ta’budoon. 
[Q41:37] And among His signs are the night and the day and the sun and the moon; do not prostrate to the sun nor to the moon; and prostrate to ALLAH (SWT) Who created them, if Him it is that you serve.

[Q41:37] Dan di antara tanda-tanda kekuasaanNya ialah malam dan siang, serta matahari dan bulan. Janganlah kamu sujud kepada matahari dan janganlah pula sujud kepada bulan dan sebaliknya hendaklah kamu sujud kepada ALLAH (SwT) yang menciptakannya, kalau betulah kamu hanya beribadat kepada ALLAH (SwT). 

____________________________________________________________________________________________________________________________________________________

(41:37) And *42 of His Signs are the night and the day, and the sun and the moon. *43 Do not prostrate yourselves before the sun, nor before the moon, but prostrate yourselves before Allah Who created them, if it is Him that you serve. *44

*42 Now the discourse turns to the common people and they are made to understand the truth in a few sentences. 
*43 That is, "They are not the objects of Divine power that you may start worshipping them, thinking that Allah is manifesting Himself in their form, but they are the Signs of Allah by pondering over which you can understand the reality of the universe and its system, and can know that the doctrine of the Oneness of God which the Prophets arc teaching is the actual Reality. The mention of the night and day before the sun and moon has been made to give the warning that the hiding of the sun and appearing of the moon at night, and the hiding of the moon and appearing of the sun in the day clearly point to the fact that neither of them is God or object of Divine power, but both are helpless and powerless objects, and are moving subject to the law of God.
*44 This is an answer to the philosophy that the intelligent among the polytheists generally used to propound to prove that polytheism was rational. They said that they did not bow to these objects but bowed to God through them. An answer to this has been given, so as to say: "If you really are Allah's worshippers, there is no need of these intermediaries: why don't you bow down to Him directly?' 

فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ ۩ {41:38}

[Q41:38] Fa inis-takbaroo fallazee na 'inda Rabbika yusabbihoona lahoo billaili wannnahaari wa hum laa yas'amoon. 
[Q41:38] But if they are proud, yet those with your Lord glorify Him during the night and the day, and they are not tired.

[Q41:38] Oleh itu, kalau mereka tetap ingkar dengan angkuhnya (daripada mematuhi perintah ALLAH (SwT) dan mengesakanNya, maka tidaklah menjejaskan kebesaran Tuhan), kerana malaikat-malaikat yang ada di sisi Tuhanmu tetap bertasbih kepadaNya pada waktu malam dan siang, dengan tidak mereka merasa jemu. 

Inda rabbika (with your Lord) in this verse, as in Ali Imran 3:169; Rad 13:39; Hijr 15:21; Nahl 16:96 and Anbiya 21:19, refers to a distinct nature of being in the presence of ALLAH (SWT). The mother book (the source of everything) is with Him. There are beings in His presence who constantly praise Him and pray to Him.

THIS STATE IS NOT A PHYSICAL ONE ---- IT IS PURELY A SPIRITUAL EXISTENCE. This may be true of the person whose body is within the boundaries of Throne and the space. Refer to Araf 7:206 and Nur 24:37.

____________________________________________________________________________________________________________________________________________________

(41:38) But if they wax proud *45 (and persist in their attitude, it does not matter, for) the angels near-stationed to your Lord glorify Him night and day, and never grow weary. *46

*45 "If they show arrogance": If they think it is beneath them to listen to you and persist still in the ignorance in which they are involved.
*46 It means this: "The system of this whole universe, whose agents these' angels are, is running on the basis of Allah's Oneness and His servitude. The angels who are its agents are testifying every moment that their Lord is pure and exalted far above that another should be His associate in His Divinity and worship. Now, if a few foolish persons do not believe even after admonition, and turn away from the way that is being followed by the whole universe and persist in following the way of shirk only, Iet them remain involved in their folly." The consensus is that it is obligatory to perform sajdah (prostration) here, but the jurists differ as to which of the two preceding verses requires the performance of sajdah. Hadrat 'Ali and Hadrat 'Abdullah bin Mas'ud performed the sajdah at the end of v. 37, while Hadrat Ibn 'Abbas, Ibn 'Umar, Said bin Musayyab, Masruq, Qatadah, Hasan Basri, Abu 'Abdur Rahman as-Sulami, Ibn Sirin, Ibrahim Nakha'i and several other prominent jurists have expressed the opinion that it should be performed at the end of v. 38. The same also is the opinion of Imam Abu Hanifah, and the Shafe'ites also have held the same view as preferable. 

وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {41:39}

[Q41:39] Wa min Aayaatiheee annaka taral arda khaashi'atan fa izaaa anzalna 'alaihal maaa'ah tazzat wa rabat; innal lazeee ahyaahaa lamuhiyil mawtaa; innahoo 'alaa kulli shai-in Qadeer. 
[Q41:39] And among His signs is this, that you see the earth still, but when We send down on it the water, it stirs and swells: most surely He Who gives it life is the Giver of life to the dead; surely He has power over all things.

[Q41:39] Dan di antara tanda-tanda kekuasaanNya, engkau melihat bumi kosong sepi (dalam keadaan kering dan tandus), maka apabila Kami menurunkan hujan menimpanya, bergeraklah tanahnya serta suburlah tanamannya. Sesungguhnya ALLAH (SwT) yang menghidupkannya sudah tentu berkuasa menghidupkan makhluk-makhluk yang telah mati; sesungguhnya Dia Maha Kuasa atas tiap-tiap sesuatu. 

Refer to Hajj 22:5.

____________________________________________________________________________________________________________________________________________________

(41:39) And of His Signs is that you see the earth withered, then We send down water upon it, and lo! It quivers and swells. Surely He Who gives life to the dead earth will also give life to the dead. *47 Surely He has power over everything.

*47 For explanation, see An--Nahl: 65, Ai-Hijr: 5-7, Ar-Rum:19 and E.N. 19 of Al-Fatir. 

إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا ۗ أَفَمَنْ يُلْقَىٰ فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ ۚ اعْمَلُوا مَا شِئْتُمْ ۖ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {41:40}

[Q41:40] Innal lazeena yulhidoona feee Aayaatina laa yakhfawna 'alainaa' afamai yulqaa fin Naari khayrun am mai yaateee aaminai Yawmal Qiyaamah; i'maloo ma shi'tum innahoo bimaa ta'maloona Baseer. 
[Q41:40] Surely they who deviate from the right way concerning Our communications are not hidden from Us. What! Is he then who is cast into the fire better, or he who comes safe on the day of resurrection? Do what you like, surely He sees what you do.

[Q41:40] Sebenarnya orang-orang yang menyeleweng dari jalan yang benar mengenai ayat-ayat keterangan Kami, tidak terselindung keadaan mereka dari (pengetahuan) Kami. (Kalau sudah demikian), maka adakah orang yang dihumbankan ke dalam Neraka lebih baik atau orang yang datang dalam keadaan aman dan selamat pada hari kiamat? (Katakanlah kepada orang-orang yang menyeleweng itu): Buatlah apa yang kamu suka, sesungguhnya ALLAH (SwT) Maha Melihat akan apa yang kamu lakukan (dan akan membalasnya).

___________________________________________________________________________________________________________________________________________________

(41:40) Those *48 who pervert Our Signs *49 are not hidden from Us. *50 Is he who will be cast into the Fire better, or he who comes secure on the Day of Resurrection? Do as you wish; He sees all what you do.

*48 After telling the common people in a few sentences that the doctrine of Tauhid and the Hereafter to which Muhammad (upon whom be Allah's peace) is inviting them, is rational and the signs of the universe testify to its being right and true, the discourse again tunes to the opponents who were determined to oppose it stubbornly. 
*49 The word yulhidun in the original is derived from ilhad which means to deviate, to turn away from the right to the wrong path, to adopt crookedness. Thus, ilhad in the Revelations of Allah would mean that instead of understanding them in their clear and straightforward meaning one should misconstrue them and go astray and also lead others astray. One of the devices being adopted by the disbelievers of Makkah to defeat the message of the Qur'an was that they would hear the verses of the Qur'an and then would isolate one verse from its context, tamper with another, misconstrue a word or a sentence and thus raise every sort of objection and would mislead the people, saying that the Prophet had said such and such a thing that day. 
*50 These words imply a severe threat. The All-Powerful Ruler's saying that the acts of such and such a person are not hidden from Him by itself contains the meaning that he cannot escape their consequences. 

إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ ۖ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ {41:41}

[Q41:41] Inna lazeena kafaroo biz Zikri lammaa jaa'ahum wa innahoo la Kitaabun ‘Azeez. 
[Q41:41] Surely those who disbelieve in the reminder when it comes to them, and most surely it is a Mighty Book:

[Q41:41] Sesungguhnya orang-orang yang kufur ingkar terhadap Al-Quran ketika sampainya kepada mereka, (akan ditimpa azab seksa yang tidak terperi); sedang Al-Quran itu, demi sesungguhnya sebuah Kitab Suci yang tidak dapat ditandingi,

As stated in Hijr 15:9, THERE IS NO POSSIBILITY OF CORRUPTING OR TAMPERING WITH THE TEXT OF THE QUR’AN. Qur’an depicted as unassailable and it refutes the possibility of being tempered by anyone.

____________________________________________________________________________________________________________________________________________________

(41:41) These are the ones who rejected the Good Counsel when it came to them, although it is certainly a Mighty Book. *51

*51 "A mighty Book": An unchanging Book, which cannot be defeated by tricks and cunning devices, which the worshippers of falsehood are employing against it. It has the force of the Truth in it, the force of true knowledge, the force of argument and reason, the force of eloquence and style, the force of Divinity of God Who sent it, and the force of the personality of the Messenger who presented it. No one, therefore, can defeat it by falsehood and hollow propaganda. 

لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ {41:42}

[Q41:42] Laa yaateehil baatilu mim baini yadaihi wa laa min khalfihee tanzeelum min Hakeemin Hameed. 
[Q41:42] Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One.

[Q41:42] Yang tidak dapat didatangi sebarang kepalsuan dari mana-mana arah dan seginya; ia diturunkan dari Tuhan Yang Maha Bijaksana, lagi Maha Terpuji.  

____________________________________________________________________________________________________________________________________________________

(41:42) Falsehood may not enter it from the front or from the rear. *52 It is a revelation that has been sent down from the Most Wise, the Immensely Praiseworthy.

*52 "Falsehood . . . . from before it" means that none can succeed in proving anything wrong or any teaching false in the Qur'an by making a frontal attack on it; . . . . nor from behind it" means that nothing can be discovered till Resurrection which may be opposed to the truths and realities presented by the Qur'an; no new science, if it is really a "science", can be propounded, which may contradict the knowledge contained in the Qur'an; no new experiment or observation can be made to prove that the guidance given to man by the Qur'an in respect of the beliefs, morality, law, civilization or culture, and economic, social and political lift is wrong. That which this Book has declared as the Truth can never be proved to be falsehood and that which it has declared as falsehood can never be proved to be the truth. Furthermore, it also means that whether falsehood makes a frontal attack, or makes a surprise attack by deception, it cannot defeat the message which the Qur'an has brought. In spite of all sorts of open and secret machinations of the opponents the message will spread and none shall be able to defeat and frustrate it. 

مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِنْ قَبْلِكَ ۚ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ {41:43}

[Q41:43] Maa yuqaalu laka illaa maa qad qeela lir Rusuli min qablik; inna Rabbaka lazoo maghfiratinw wa zoo 'iqaabin ‘aleem. 
[Q41:43] Naught is said to you but what was said indeed to the messengers before you; surely your Lord is the Lord of forgiveness and the Lord of painful retribution.

[Q41:43]Apa yang dikatakan kepadamu (wahai Muhammad, dari celaan-celaan golongan yang ingkar, tidak lain) hanyalah seperti yang pernah dikatakan kepada Rasul-rasul yang terdahuhu daripadamu. (Oleh itu bersabarlah dengan cekal hati menghadapinya), sesungguhnya Tuhanmu berkuasa penuh melimpahkan keampunanNya (kepada orang-orang yang taat) dan berkuasa penuh menimpakan azab seksa yang tidak terperi sakitnya (kepada orang-orang yang ingkar). 

____________________________________________________________________________________________________________________________________________________

(41:43) (O Prophet), nothing is said to you but what was already said to the Messengers before you. Surely your Lord is the Lord of forgiveness *53 and the Lord of grievous chastisement.

*53 That is, "It is all due to His clemency and forgiveness that although His Messengers were opposed, abused and persecuted yet He went on giving respite to their opponents for years and years on end. "

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ {41:44}

[Q41:44] Wa law ja'alnaahu Qur-aanan A'jamiyyal laqaaloo law laa fussilat Aayaatuhoo 'a A'jamiyyunw wa 'Arabiyy; qul huwa lillazeena aamanoo hudanw wa shifaaa'unw wallazeena la yu'minoona feee aazaanihim waqrunw wa huwa 'alaihim 'amaa; ulaaa'ika yunaadawna mim maakaanim ba'eed. 
[Q41:44] And if We had made it a Quran in a foreign tongue, they would certainly have said: Why have not its communications been made clear? What! A foreign (tongue) and an Arabian! Say: It is to those who believe a guidance and a healing; and (as for) those who do not believe, there is a heaviness in their ears and it is obscure to them; these shall be called to from a far-off place.

[Q41:44] Dan kalaulah Al-Quran itu Kami jadikan (bacaan) dalam bahasa asing, tentulah mereka akan berkata: Mengapa tidak dijelaskan ayat-ayatnya (dalam bahasa yang kami fahami)? Patutkah Kitab itu berbahasa asing sedang Rasul yang membawanya berbangsa Arab? Katakanlah (wahai Muhammad): Al-Quran itu, menjadi (cahaya) petunjuk serta penawar bagi orang-orang yang beriman dan sebaliknya orang-orang yang tidak beriman, (AL-Quran itu) menjadi sebagai satu penyakit yang menyumbat telinga mereka (bukan penawar) dan ia juga merupakan gelap-gelita yang menimpa (pandangan) mereka (bukan cahaya yang menerangi). Mereka itu (dengan perbuatan melarikan diri dari ajaran Al-Quran, tidak ubahnya seperti) orang-orang yang diseru dari tempat yang jauh (masakan mereka dapat mendengar dengan betul atau melihat dengan nyata).

Refer to the commentary of Nahl 16:103 to 105

____________________________________________________________________________________________________________________________________________________

(41:44) Had We revealed this as a non-Arabic Qur’an they would have said: “Why were its verses not clearly expounded? How strange, a non-Arabic scripture and an Arab audience!” *54 Tell them: “It is a guidance and a healing to the believers. But to those who do not believe, it serves as a plug in their ears and a covering over their eyes. It is as if they are being called from a place far away. *55

*54 This is the kind of the stubbornness that the Holy Prophet was confronting. The disbelievers said, "Muhammad (upon whom be Allah's peace) is an Arab. Arabic is his mother tongue. How can one believe that the Arabic Qur'an that he presents has not been forged by himself but has been revealed to him by God? The Qur'an could be believed to be the Revelation of God if he had started speaking fluently in a foreign language unknown to him, like Persian, Latin, or Greek." This argument of theirs has been refuted by Allah, saying, "Now when the Qur'an has been sent down in their own tongue so that they may understand it, they raise the objection: Why has it been sent down to an Arab in Arabic? But if it had been sent down in a foreign tongue, these very people would have said, `How strange! An Arab Messenger has been sent to the Arabs, but the Revelations being sent to him are in a tongue which is neither understood by him nor by his people." 
*55 When a person is summoned from afar, he hears a voice but dces not understand what is being said to him. This is a wonderful simile which filly depicts the psychology of the stubborn opponents. Naturally when you talk to a person who is free from prejudice, he will listen to you, will try to understand what you say, will accept it if it is reasonable, with an open mind. On the contrary, the person who is not only prejudiced against you but is also malicious and spiteful, will not at all listen to you however hard you may try to make him understand your viewpoint. In spite of hearing you all the time he will not understand at all what you had been saying. 

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ {41:45}

[Q41:45] Wa laqad aatainaa Moosal Kitaaba fakhtulifa fee; wa lawlaa Kalimatun sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee shakkim minhu mureeb.
[Q41:45] And certainly We gave the Book to Musa, but it has been differed about, and had not a word already gone forth from your Lord, judgment would certainly have been given between them; and most surely they are in a disquieting doubt about it.

[Q41:45] Dan (janganlah engkau merasa kecewa wahai Muhammad tentang keingkaran kaummu, kerana) demi sesungguhnya! Kami telah memberi kepada Nabi Musa Kitab Taurat, lalu berlaku pertentangan mengenainya dan kalaulah tidak kerana telah terdahulu kalimah ketetapan dari Tuhanmu (untuk menangguhkan hukuman hingga ke suatu masa yang tertentu), tentulah dijatuhkan hukuman azab dengan serta merta kepada mereka. Dan sesungguhnya mereka (kaummu) masih menaruh syak yang meragukan tentang (kebenaran Al-Quran) itu. 

________________________________________________________________________________________________________________________________

(41:45) And in the past We gave Moses the Book and yet it became an object of dispute. *56 If your Lord’s decree had not gone forth before, a decisive judgement would have been made among them, once and for all. *57 Surely they are in a disquieting doubt about it. *58

*56 That is, some people had believed in it and some others had made up their minds to oppose it. 
*57 It has two meanings' (1) If Allah had not already decreed that the people would be given enough respite for consideration the disputants would have long been destroyed; (2) if AIlah had not already decreed that the disputes would finally be decided on the Day of Judgement, the reality would have been made plain as to who is in the right and who is in the wrong.
*58 In this brief sentence the spiritual disease of the disbelievers of Makkah has been clearly diagnosed. It says that they are involved in doubt about the Qur'an and the Holy Prophet Muhammad (upon whom be Allah's peace), and this doubt has caused them great anguish and confusion. That is, although apparently they deny the Qur'an's being Allah's Word and the Holy Prophet's being His Messenger very vehemently, yet this denial is not based on any conviction, but their minds arc afflicted with great vacillation, and doubt. On the one hand, their selfish motives, their interests and their prejudices demand that they should belie the Qur'an and the Prophet Muhammad (upon whom be Allah's peace) and oppose them strongly; on the other, their hearts are convened from within, that the Qur'an is, in fact, a unique and un-paralleled Word the like of which has never been heard from any literary man or poet. Neither can the insane utter such things in their madness, nor can devils come to teach God-worship, piety and righteousness to the people. Likewise, when they say that Muhammad (upon whom be Allah's peace) is a liar, their heaps from within put them to shame, and ask: Can such a person ever be a liar? When they brand him a madman, their hearts cry out from within and ask: Do you really think that he is mad? When they accuse that Muhammad (upon whom be Allah's peace) is not interested in the truth but is working for selfish motives, their hearts from within curse them and ask: Do you call this virtuous man selfish, whom you have never seen striving for the sake of wealth and power and fame, whose life has been free from every tract of self-interest, who has always been working to bring about goodness and piety, but has never acted from any selfish motives.

مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ {41:46}

[Q41:46] Man 'amila salihan falinafshihee wa man asaaa'a fa'alaihaa; wamaa rabbuka bizallaamil lil 'abeed. 
[Q41:46] Whoever does good, it is for his own soul, and whoever does evil, it is against it; and your Lord is not in the least unjust to the servants.

[Q41:46] Sesiapa yang mengerjakan amal soleh maka faedahnya akan terpulang kepada dirinya sendiri dan sesiapa yang berbuat kejahatan maka bahayanya akan menimpa dirinya sendiri dan Tuhanmu tidak sekali-kali berlaku zalim kepada hamba-hambaNya. 

____________________________________________________________________________________________________________________________________________________

(41:46) Whoever does good, does so to his own benefit; and whoever does evil, will suffer its evil consequence. Your Lord does no wrong to His servants. *59

*59 That is, "Your Lord can never be unjust as to Iet go to waste the good deeds of a good man and fail to punish the evil-doers for their evil." 

إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ ۚ وَمَا تَخْرُجُ مِنْ ثَمَرَاتٍ مِنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَائِي قَالُوا آذَنَّاكَ مَا مِنَّا مِنْ شَهِيدٍ {41:47}

[Q41:47] Ilaihi yuraddu 'ilmus Saaa'ah; wa maa takhruju min samaraatim min akmaamihaa wa maa tahmilu min unsaa wa laa tada'u illaa bi'ilmih; wa Yawma yunaadeehim aina shurakaaa'ee qaalooo aazannaaka maa minnaa min shaheed. 
[Q41:47] To Him is referred the knowledge of the hour, and there come not forth any of the fruits from their coverings, nor does a female bear, nor does she give birth, but with His knowledge; and on the day when He shall call out to them, Where are (those whom you called) My associates? They shall say: We declare to Thee, none of us is a witness.

[Q41:47] Kepada (ilmu pengetahuan) ALLAH (SwT) jualah kembalinya soal mengetahui masa datangnya hari kiamat dan (demikianlah tiap-tiap apa yang akan berlaku, kerana) sebiji buah (umpamanya) tidak akan keluar dari kelopaknya dan seorang ibu tidak akan mengandung dan tidak akan melahirkan anak, melainkan (pada masa dan keadaan yang betul tepat) dengan pengetahuan ALLAH (SwT) dan pada hari Tuhan menyeru mereka (yang musyrik, dengan bertanya kepada mereka): Mana dia makhluk-makhluk yang kamu sifatkan menjadi sekutu-sekutuKu? Mereka menjawab: Kami mengakui kepadaMu (wahai Tuhan kami), bahawa tidak ada di antara kami seorang pun yang mahu menjadi saksi (kerana anggapan kami dahulu telah nyata salahnya)!

EVERYTHING IN THE UNIVERSE HAS BEEN CREATED BY ALLAH (SWT), SO neither its nature of creation nor its working is hidden from Him. HE KNOWS EVERYTHING.

____________________________________________________________________________________________________________________________________________________

(41:47) The knowledge of the Hour *61 rests solely with Him. *60 Not a fruit comes forth from its sheath, nor does any female conceive nor give birth to a child but it is in His knowledge. *62 On that Day He will call out to them: “Where are those associates of Mine?” They will answer: “We have declared to You that none of us can bear witness to that.” *63

*60 That is, "None but Allah knows when the Hour would occur." This is the answer to the disbelievers' question as to when the threat being given them of meeting with the consequences of their evil deeds will be carried out. Allah has answered their question without citing it.
*61 "The Hour": the Hour of Resurrection, i.e. the Hour when the evildoers will be punished for their evil and the grievances of the oppressed good people will be redressed. 
*62 By this the listeners have been made to realize two things: (1) That not only of Resurrection but the knowledge of all unseen things is reserved for Allah alone; there is no other knower of the unseen; and (2) that God Who possesses the detailed knowledge of the most minor things cannot remain unaware of the acts and deeds of anybody. Therefore, no one in His Kingdom should act fearlessly, with impunity. Only according to this second meaning the sentence becomes relevant to what follows. If one studies the following sentences the theme that immediately becomes obvious is: "Don't concern your selves about finding out the date of the coming of Resurrection; you should, however, be anxious about the consequences of your deviations you will have to bear when it comes." This same thing had the Holy Prophet once said to a person, who asked him the date of the coming of Resurrection. All the major collections of Hadith contain a commonly reported Tradition to the effect: "Once when the Holy Prophet was on a journey, a man on the way shouted his name from a distance. The Holy Prophet asked what he wanted to say. He said: When will Resurrection come? The Holy Prophet replied: It must come in any case! What preparations have you made for it?"
*63 That is, "Now we have realized that what we had in our minds was absolutely wrong. Now none among us is of the view that there is another one also who is Your associate in Godhead." The words "we have submitted" show that on the Day of Resurrection the disbelievers will be asked again and again, on every occasion, "In the world you went on refusing to believe what the Messengers of God said: now say who was in the right: they or you? And the disbelievers will every time confess that the truth indeed was that which the Messengers preached and they themselves were in the wrong because they forsook the knowledge and persisted in their own ignorance.

وَضَلَّ عَنْهُمْ مَا كَانُوا يَدْعُونَ مِنْ قَبْلُ ۖ وَظَنُّوا مَا لَهُمْ مِنْ مَحِيصٍ {41:48}

[Q41:48] Wa dalla 'anhum maa kaanoo yad'oona min qablu wa zannoo maa lahum mim mahees. 
[Q41:48] And away from them shall go what they called upon before, and they shall know for certain that there is no escape for them.

[Q41:48] Dan (pada saat itu) hilang lenyaplah dari mereka apa yang mereka sembah dahulu (yang diharapkan pertolongannya) dan yakinlah mereka bahawa tidak ada sebarang jalan untuk mereka melepaskan diri (dari azab seksa). 

____________________________________________________________________________________________________________________________________________________

(41:48) Then all those deities whom they once used to call upon shall vanish *64 and they will come to know for sure that there is no escape for them.

*64 That is, "In their utter hopelessness they will look around to see if they could find any one of those whom they used to serve and worship in the world, who could come to their rescue and save them from God's torment, or at least have their punishment reduced, but they will find no helper on any side."

لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَاءِ الْخَيْرِ وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ {41:49}

[Q41:49] Laa yas'amul insaanu min du'aaa'il khairi wa im massa hush sharru fa ya'oosun qanoot. 
[Q41:49] Man is never tired of praying for good, and if evil touch him, then he is despairing, hopeless.

[Q41:49] Manusia tidak jemu-jemu memohon kebaikan dan kalau dia ditimpa kesusahan maka menjadilah dia seorang yang sangat berputus asa, lagi sangat nyata kesan putus harapnya (dari rahmat pertolongan ALLAH (SwT)). 

___________________________________________________________________________________________________________________________________________________

(41:49) Man wearies not of praying for good, *65 but when evil visits him, he despairs and gives up all hope.

*65  n

وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِنَّا مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُجِعْتُ إِلَىٰ رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَىٰ ۚ فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُمْ مِنْ عَذَابٍ غَلِيظٍ {41:50}

[Q41:50] Wa la in azaqnaahu rahmatam minnaa mim ba'di dar raaa'a massat hu la yaqoolanna haazaa lee wa maaa azunnus Saa'ata qaaa'imatanw wa la'in ruji'tu ilaa Rabbeee inna lee 'indahoo lalhusnaa; falanu nabbi'annal lazeena kafaroo bimaa 'amiloo wa lanuzeeqan nahum min 'azaabin galeez. 
[Q41:50] And if We make him taste mercy from Us after distress that has touched him, he would most certainly say: This is of me, and I do not think the hour will come to pass, and if I am sent back to my Lord, I shall have with Him sure good; but We will most certainly inform those who disbelieved of what they did, and We will most certainly make them taste of hard chastisement.

[Q41:50] Dan demi sesungguhnya! Jika Kami beri dia merasai sesuatu rahmat dari Kami sesudah dia ditimpa sesuatu kesusahan, berkatalah dia (dengan sikap tidak bersyukur): Ini ialah hakku (hasil usahaku semata-mata) dan aku tidak fikir bahawa hari kiamat akan berlaku dan kalaulah aku dikembalikan kepada Tuhanku (sekalipun), sudah tentu aku akan beroleh kebaikan di sisiNya (seperti kesenanganku sekarang ini)! Maka demi sesungguhnya! Kami akan memberi tahu kepada orang-orang yang kufur ingkar itu akan keburukan apa yang mereka telah kerjakan dan Kami akan beri mereka merasai azab seksa yang seberat-beratnya.

___________________________________________________________________________________________________________________________________________________

 (41:50) And if We bestow Our Mercy upon him after hardship, he will surely say: “This is what I truly deserve, *66 and I do not believe that the Hour (of Resurrection) will ever come to pass; and if I am returned to my Lord, there too I shall enjoy the best.” Surely We shall fully apprise the unbelievers of what they have done, and We shall certainly make them taste a severe chastisement.

*66 That is “I have got all this because of my being worthy of it is my right that I should receive all this." 

وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ {41:51}

[Q41:51] Wa izaaa an'amnaa 'alal insaani a'rada wa na-aa bijaani bihee wa izaa massahush sharru fazoo du'aaa'in ‘areez. 
[Q41:51] And when We show favor to man, he turns aside and withdraws himself; and when evil touches him, he makes lengthy supplications.

[Q41:51] Dan apabila Kami kurniakan nikmat kepada manusia, berpalinglah dia serta menjauhkan diri (dari bersyukur) dan apabila dia ditimpa kesusahan, maka ia berdoa merayu dengan panjang lebar.  

____________________________________________________________________________________________________________________________________________________

(41:51) When We bestow Our favour upon man, he turns away and waxes proud; *67 but when a misfortune touches him, he is full of supplication. *68

*67 That is, "He turns away from Our obedience and worship, and thinks it is below his dignity to bow to Us."
*68 For other verses on this subject, see Yunus: 12, Bani Isra'il: 83, ArRum: 33-36, Az.Zumar: 8-9, 49 and the E.N.'s. 

قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ ثُمَّ كَفَرْتُمْ بِهِ مَنْ أَضَلُّ مِمَّنْ هُوَ فِي شِقَاقٍ بَعِيدٍ {41:52}

[Q41:52] Qul araiaitum in kaana min 'indiL Laahi summa kafar tum bihee man adallu mimman huwa fee shiqaqim ba’eed.
[Q41:52] Say: Tell me if it is from ALLAH (SWT); then you disbelieve in it, who is in greater error than he who is in a prolonged opposition?

[Q41:52] Katakanlah (wahai Muhammad): Sudahkah nampak baiknya keadaan kamu jika Al-Quran ini (yang datangnya) dari ALLAH (SwT) kemudian kamu mengingkarinya? Siapakah yang lebih sesat daripada orang yang tetap berada dalam perbalahan dan pertentangan, yang menyimpang jauh dari kebenaran? 

____________________________________________________________________________________________________________________________________________________

(41:52) Tell them, (O Prophet): “Did you ever consider: if this Qur’an is indeed from Allah and you still deny it, who can be in greater error than he who goes far in fiercely opposing it?” *69

*69 It does not mean that they should believe in it only owing to the danger that if it were really from Allah they would be inviting their own doom by denying it, but it means this "It is not wisdom that you should be bent upon opposing it stubbornly without seriously trying to understand what it says. You cannot assert that you have come to know that this Qur'an is not from God, and you have known with certainty that God has not sent it. Obviously, your refusal to believe in it as Divine Word is not based on knowledge, but on conjecture, which may possibly be right as well as wrong. Now consider both the possibilities. If your conjecture were right, then, according to your own thinking, both the believers and the unbelievers would be equal, because both will became dust after death, and there is no life hereafter where belief and unbelief might be distinguished. But, if their Qur'an were really from God, and that of which it is forewarning did really take place, then think what doom you would invite for yourselves by denying it and opposing it like that. Therefore, your own interest demands that you should give up stubbornness and consider this Qur'an seriously; if even after due consideration, you decide not to believe in it, you may not, but you should not oppose it to the extent that you start employing falsehood and deception and persecution to bar the way of its message and prevent others from believing in it, not being content with your own unbelief. 

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ {41:53}

[Q41:53] Sanureehim Aayaatinaa fil aafaaqi wa feee anfusihim hattaa yatabaiyana lahum annahul haqq; awa lam yakfi bi Rabbika annahoo 'alaa kulli shai-in Shaheed? 
[Q41:53] We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth. Is it not sufficient as regards your Lord that He is a witness over all things?

[Q41:53] Kami akan perlihatkan kepada mereka tanda-tanda kekuasaan Kami di merata-rata tempat (dalam alam yang terbentang luas ini) dan pada diri mereka sendiri, sehingga ternyata jelas kepada mereka bahawa Al-Quran adalah benar. Belumkah ternyata kepada mereka kebenaran itu dan belumkah cukup (bagi mereka) bahawa Tuhanmu mengetahui dan menyaksikan tiap-tiap sesuatu?

TRUTH ALWAYS PREVAILS. It spreads across to the uttermost corners of the earth, as it did in the case of Islam. Its intensive diffusion in the hearts and souls of people is even more extraordinary than its extensive spread.

Makka where the mission of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) began became the hotbed of conspiracies and hostilities against the religion of ALLAH (SWT), BUT with a handful of godly men of distinguished valour, among whom Ali stands high and unique, the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) destroyed the power base of evil beyond recovery.

Refer to the defensive battles like Badr, Uhad, Khandaq, Khaybar, Hunayn etcetera, described in various verses of the Qur’an (Ali Imran 3:13, 121 to 168; Anfal 7:5 and 16; Baqarah 2:214, 251; Ahzab 33:1 to 3, 9 to 27, Bara-at 9:25 to 27) and also found in all the authentic books of history written by the well-known Muslim as well as non-muslim scholars. THERE ARE SEVERAL SIGNS OF ALLAH (SWT) IN THESE BATTLES MANIFESTED THROUGH THE VALOUR OF ALI IBNE ABI TALIB WHICH HAVE NO PARALLEL IN THE HISTORY OF MANKIND.

·         ALLAH (SWT) is the absolute truth, so He Himself is the best witness. In one of his supplications Imam Ali said: "O He who proves His (eternal) existence by His signs that exist in everything."

____________________________________________________________________________________________________________________________________________________

(41:53) Soon shall We show them Our Signs on the horizons and in their own beings until it becomes clear to them that it is the Truth. *70 Is it not enough that your Lord is a witness over everything? *71

*70 This verse has two meanings and both have been given by the major commentators: First, that they will soon see with their own eyes that the message of the Qur'an has spread in all the adjoining lands, and they themselves have yielded to it. Then they will realize that what they are being told today, which they are denying, was absolutely true. Some people have objected to this meaning, saying that a message's being dominant and overwhelming vast areas is no argument to prove that it is the truth. False messages also become dominant and their adherents also go on subduing one country after the other. But this is a superficial objection which has been raised without a thorough study of the matter. The wonderful conquests that Islam achieved in the period of the Holy Prophet and the rightly guided Caliphs, were not the Signs of Allah only in the sense that the believers conquered one country after the other, but in the sense that this conquest of the countries was not like other conquests of the world, which make one man or one family or one nation master of the life and property of others and God's earth is filled with tyranny and injustice. Contrary to this, this conquest brought with it a great religious, moral, intellectual, cultural, political, economic and social revolution; whose influence, wherever it reached, elicited what was best in man and suppressed what was worst in him. This revolution developed and nurtured the moral excellences which the world could hope to see only in the hermits and the meditating recluses and could never imagine that they could also be found among the people responsible for running the worldly affairs-in the politics of the rulers, in the chambers of justice, in the wars and conquests of the commanders of forces, in the work of the tax collectors and in the commerce of the big businessmen. This revolution so raised the common people in the society created by it in respect of the sense of morality, character, cleanliness and purity that even the select people of other societies seemed to be much inferior to them. It took man out of the labyrinths of superstition and whim and put him on the broad highway of scientific research and rational thought and action. It treated and cured these diseases of the collective life of whose treatment no idea existed in the other systems, or if at all they tried to treat them, they did not succeed in it. FOR EXAMPLE, separation between men on the basis of colour, race, country and language, classification of men in the same society and discrimination among them, non existence of legal rights and equality in practical life, degeneration of women and their deprivation of the basic rights, prevalence of crime, liqour drinking and use of all intoxicating drugs, the governments being above criticism and accountability, deprivation of the fundamental human rights the masses', disrespect of agreements in international relations, barbarism in wars, and such other diseases. In Arabia itself this revolution brought about order in place of chaos, peace in place of bloodshed and anarchy, piety in place of wickedness, justice in place of tyranny and injustice, purity and culture in place of filth and indecency, knowledge in place of ignorance, brotherhood and love in place of long-standing feuds, and it made a nation whose people could not dream of anything beyond chiefship of their tribe, leaders of the world. THESE WERE THE SIGNS WHICH THE VERY GENERATION BEFORE WHOM THE HOLY PROPHET HAD RECITED THIS VERSE FOR THE FIRST TIME, SAW WITH THEIR OWN EYES, AND AFTER THAT TILL TODAY ALLAH HAS BEEN CONSTANTLY SHOWING THOSE SIGNS. The Muslims, even during their downfall, displayed such high morals as could never be attained by those people who represent as the leaders of civilization and culture No precedent can be found from any period of the history of the Muslims of the tyrannical treatment that has been meted out by the European nations to the subdued nations of Africa, America, Asia and of Europe itself. This is the blessing of the Qur'an which has so humanised Muslims that they could not become so tyrannical even when they had attained domination as the non-Muslims have been in all periods of history and are even today. A person who has eyes can himself see how the Muslims treated the Christians in Spain when they ruled it for centuries, and how the Christians treated the Muslims when they gained power there; how the Muslims behaved towards Hindus during their eight hundred year long rule in India and how the Hindus are now treating them after they have attained power; how the Muslims treated the Jews during the past 1300 years and how the Jews are treating the Muslims in Palestine. The other meaning of this verse is that Allah will show the people in the external world around them as well as in their own selves such signs as will make manifest that the teaching the Qur'an is giving is the very truth. Some people have raised the objection that the people even at that time were observing the world around them and also their own selves; therefore, it would be meaningless to show them any such Signs in the future. But this objection also is as superficial as the objection against the first meaning. NO DOUBT, THE EXTERNAL WORLD IS THE SAME AS MAN HAS BEEN SEEING IN THE PAST AND HIS OWN SELF ALSO IS OF THE SAME NATURE AS HAS BEEN SEEN IN EVERY AGE, YET IN THESE THE SIGNS OF GOD ARE SO NUMEROUS THAT MAN HAS NEVER COMPREHENDED THEM FULLY NOR WILL EVER BE ABLE TO DO SO. IN EVERY AGE MAN HAS MET WITH MANY NEW SIGNS AND THIS WILL GO ON HAPPENING TILL THE RESURRECTION DAY.
*71 That is, "Is it not enough to warn the people of their evil end that Allah is watching whatever they are doing to belie and defeat the Message of the truth?" 

أَلَا إِنَّهُمْ فِي مِرْيَةٍ مِنْ لِقَاءِ رَبِّهِمْ ۗ أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُحِيطٌ {41:54}

[Q41:54] Alaaa innahum fee miryatim mil liqaaa'i Rabbihim; alaaa innahoo bikulli shai'im muheet. 
[Q41:54] Now surely they are in doubt as to the meeting of their Lord; now surely He encompasses all things.

[Q41:54] Ingatlah! Sesungguhnya mereka (yang kufur ingkar) sentiasa berada di dalam keadaan syak (ragu-ragu) tentang pertemuan dengan Tuhan mereka. Ingatlah! Sesungguhnya ALLAH (SwT) Maha Meliputi pengetahuanNya akan tiap-tiap sesuatu.  

____________________________________________________________________________________________________________________________________________________

(41:54) Lo, they are in doubt concerning their meeting with their Lord. *72 Surely He fully encompasses everything. *73

*72 That is, "The basic cause of their attitude and conduct is that they are not sure that they will ever have to appear before their Lord and be held accountable for their deeds and actions." 
*73 That is, "They cannot escape His grasp nor can anything of their deeds be prevented from being recorded by Him."