SURAH (45) AL-JAATHIYAH (AYA 1 to 20)

Sura (45) AL-JAATHIYAH (The Kneeling) Aya 1 to 37 in 4 Sections

Revealed in Makka

SECTION 1

The signs in the heavens and in the earth

The signs in the heavens and in the earth---Signs in the working of the natural phenomena---Those who disbelieve the signs of ALLAH (SWT), shall have a painful chastisement.

حم {45:1}

[Q45:1] Ha-Mim. 
[Q45:1] Ha Mim.

[Q45:1] Haa, Miim.

Refer to the commentary of Baqarah 2:1.

____________________________________________________________________________________________________________________________________________________

(45:1) Ha’. Mim.

تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ {45:2}

[Q45:2] Tanzeelul Kitaabi minaL Laahil 'Azeezil Hakeem. 
[Q45:2] The revelation of the Book is from ALLAH (SWT), the Mighty, the Wise.

[Q45:2] Turunnya Al-Quran ini, dari ALLAH (SwT) Yang Maha Kuasa, lagi Maha Bijaksana. 

Refer to the commentary of Zumar 39:1 and 2; Zukhruf 43:2 to 4.

Ì  Surah 39:2, 40:2 and 41:2 presents ALLAH (SWT), i.e., 42:2, 44:2 and 46:2. From verses 39-46 in almost identical terms is asserted THE REVELATION OF THE QUR’AN IN THE COMPLETE BOOK.

The highly expressive and eloquent Arabic language from the Almighty, All-Wise ALLAH (SWT) and that this is a revealed form of what is contained in the Mother Book which is High and Firm [verse 43:4].

Considering these assertions one would realise that Qur’an was not a fragment of the Arabic composition uttered by the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to meet the requirement of any particular occasion, left to the people to collect them for themselves.

___________________________________________________________________________________________________________________

(45:2) This Book is a revelation from the Most Mighty, the Most Wise. *1

*1 In this brief introduction to the Surah, the listeners have been warned of two things: (1) That this Book is not the composition of Muhammad (upon whom be Allah's peace) himself, but it is being sent down to him by Allah; and (2) that it is being sent down by that Allah Who is All-Mighty as well as All-Wise. His being the Almighty demands that man should not dare disobey His Commands, for if he disobeys Him, he cannot escape His punishment; and His being the All-Wise demands that man should obey and follow His Guidance and His Commands with full satisfaction and willingness of the heart, for there can be no possibility of His teachings being wrong or inadequate or harmful in any way. 

إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِلْمُؤْمِنِينَ {45:3}

[Q45:3] Innaa fis samaawaati wal ardi la Aayaatil lilmu’mineen. 
[Q45:3] Most surely in the heavens and the earth there are signs for the believers.

[Q45:3] Sesungguhnya pada langit dan bumi terdapat tanda-tanda (yang membuktikan kekuasaan ALLAH (SwT)) bagi orang-orang yang beriman. 

Refer to the commentary of Baqarah 2:164.

Imam Ali said:

"ALLAH (SWT) brought about the creation, conditions and circumstances the operation of all that has been created under precise (self) regulating laws, in the sphere of time and space, made their unlike, complex and diverse dispositions agree and fit well together, implanted and infused rhythm and balance and co-ordination in their nature, to give them the inbuilt discipline that follows a pattern (system)."

THE UNITY OF THE CREATOR LORD IS MANIFESTED IN THE HARMONY AND ORDER FOUND IN THE FUNCTIONING OF THE NATURE ALL OVER THE UNIVERSE. The book of creation presents unity in diversity, and proves the infinite wisdom, omnipotence and justice of the creator Lord of the worlds.

THOUGH He has power over all things, He does not make arbitrary changes in the laws made by Him to regulate the discipline of the working of the universe, BECAUSE He is just.

v  BY DISCOVERING THE LAWS OPERATING THE UNIVERSE, MAN TODAY IS CONDITIONING HIS ACTIVITIES TO ACHIEVE SUCCESS. To a great extent he is moving in the right direction because he follows and obeys the laws made by ALLAH (SWT).

v  IT IS A CLEAR GUIDANCE TO HIM THAT WHEN STRICT ADHERENCE TO THE PHYSICAL LAWS BRINGS HIM SUCCESS, HE SHOULD ALSO FOLLOW AND OBEY THE LAWS MADE BY HIM TO REGULATE AND DISCIPLINE HIS SOCIAL BEHAVIOUR so that a fair, just and harmonious order may be instituted to establish an ideal human society which is the real purpose of Islam so far as the life of this world is concerned.

HE WHO DOES THIS WILL BE HIS REAL REPRESENTATIVE. As said in the commentary of Bara-at 9:32 and 33 it will be achieved by the inheritor of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Imam Muhammad bin Hasan al Qa-im.

VERSES 6 TO 10 refer to the dealers in falsehood whose ignorance of the laws explained above makes them certain losers, and eventually they are punished and destroyed. By not knowing and following OR obeying the laws governing the universe and rejecting or belying the laws of Islam conveyed to them as the true guidance for regulating their individual as well as collective life in this world they are surely heading unto disaster not only here but in the life of hereafter ALSO BECAUSE as explained above those who do not know the plan and purpose of creation or willfully refuse to follow the truth even after knowing it, fact, disbelieve in the creator Lord of the worlds.

Hadith means DISCOURSE, STATEMENT, and ANNOUNCEMENT OR EXPOSITION. IT INDICATES THAT THE QUR’AN IS NOT UNCREATED.

____________________________________________________________________________________________________________________________________________________

(45:3) Behold, for those who believe *2 there are (myriad) Signs in the heavens and the earth

*2 To begin the discourse like this after the introduction, indicates that in the background there are the objections of the people of Makkah, which they were raising against the teachings of the Holy Prophet. They said: 'After alI, how can we believe this one man when he says that all those great beings to whose shrines we have been dedicated and devoted so far, are nothing and that Godhead belongs to only One God ?" About this it is being said that the world is replete with the signs of the Reality to which they are being invited. If on]y they saw with open eves, they would find those signs in themselves and outside them everywhere, which testify that this whole universe is the creation of One and only One God, and He alone is its Master and Ruler and Controller. It didn't need to be pointed out what was the nature of the signs in the earth and heavens, for the dispute at that time centred around the point that the polytheists were insisting on believing in other gods and deities also besides Allah and the Qur'an gave the message that there was neither a god nor a deity beside One God. Therefore, it was apparent by itself from the content that the signs were of the truth of Tauhid and of the refutation of shirk. As for the sentence: "The signs are for those who believe," it means that although the signs aremeant for all human beings, only those people can reach the right conclusion from their observation, who are inclined to believe; as for the heedless people, who live like animals and the stubborn people who are resolved not to believe, the existence and the non-existence of the signs is equal. The splendour and beauty of the garden is for those who can sec; a blind man cannot perceive any splendour and beauty; for him even the existence of the garden is meaningless. 

وَفِي خَلْقِكُمْ وَمَا يَبُثُّ مِنْ دَابَّةٍ آيَاتٌ لِقَوْمٍ يُوقِنُونَ {45:4}

[Q45:4] Wa fee khalaqikum wa maa yabussu min daaabbatin Aayaatul liqawminy-yooqinoon. 
[Q45:4] And in your (own) creation and in what He spreads abroad of animals there are signs for a people that are sure;

[Q45:4] Dan pada kejadian diri kamu sendiri, serta (pada kejadian) segala binatang yang dibiakkanNya, terdapat juga tanda-tanda (yang membuktikan kekuasaan ALLAH (SwT)) bagi orang-orang yang meyakininya. 

NOTES FOR VERSES 3 TO 5 OF THIS SURAH.

TO THE INTELLIGENT SEEKER OF THE TRUTH, there are volumes of knowledge in the manifest universe about the unity of its Maker, His Existence, Power, Authority and Knowledge.

[1] The Unity of ALLAH (SWT) is manifestly declared in the perfect unity of the will, working in the diversity of the creation and the perfect harmony in the functioning of the forces of nature.

[2] The uniformity of the laws, regulating the life in the universe, obviously proves the unity of the purpose of the One and the only Creator Lord of everything in existence.

[3] His Self-Existent Being, His Omnipotence to execute His Will and His Infinite Knowledge and Unlimited

Wisdom.

TODAY, MORE THAN AT ANY TIME BEFORE, as the human intellect advances with its scientific enquiries, the world is on its automatic march towards acknowledging and realising the truth about ALLAH (SWT) and godly life, preached by Islam about fourteen hundred years ago. (See verse 2:164)

____________________________________________________________________________________________________________________________________________________

(45:4) and in your own creation; and in the animals which He spreads out over the earth too there are Signs for those endowed with sure faith; *3

*3 That is, "The case of those who have made up their minds not to believe, or of those who have chosen for themselves to remain lost in the blind alleys of doubt, is different, but when those who have not locked up their hearts against belief and conviction, will consider seriously their own creation, the structure of their own body, and the variety of animals found on the earth, they will see countless such signs as will leave no doubt in their minds that all this did not come into being without a God, or that it stood in need of more than one Cod for its creation. (For explanation, see A1 An`am: 37-38, An-Nahl: 5.8, AI-Hajj: 57, AI-Mu'minun: 12-14, AI-Furqan: 54, Ash-Shu'ara': 78-81, An-Naml: 64, Ar-Rum: 20-21, 54, E.N.'s 14 to 18 of As-Sajdah, Ya Sin: 71-73, Az-Zumar: 6, and E.N.'s 97, 98,110 of Al-Mu'min). 

وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِقَوْمٍ يَعْقِلُونَ {45:5}

[Q45:5] Wakhtilaafil laili wannahaari wa maaa anzalaL Laahu minas samaaa'i mir rizqin fa ahyaa bihil arda ba'da mawtihaa wa tasreefir riyaahi Aayaatul liqawminy ya’qiloon. 
[Q45:5] And (in) the variation of the night and the day, and (in) what ALLAH (SWT) sends down of sustenance from the cloud, then gives life thereby to the earth after its death, and (in) the changing of the winds, there are signs for a people who understand.

[Q45:5] Dan (pada) pertukaran malam dan siang silih berganti dan juga (pada) rezeki yang diturunkan oleh ALLAH (SwT) dari langit, lalu Dia hidupkan dengannya tumbuh-tumbuhan di bumi sesudah matinya, serta (pada) peredaran angin, (semuanya itu mengandungi) tanda-tanda (yang membuktikan keesaan ALLAH (SwT), kekuasaanNya, kebijaksanaanNya, serta keluasan rahmatNya) bagi kaum yang mahu menggunakan akal fikiran.  

(see commentary for verse 3 & 4)

____________________________________________________________________________________________________________________________________________________

(45:5) and in the succession of night and day, *4 and in the provision *5 that Allah sends down from the sky wherewith He gives life to the earth after it had been lifeless, *6 and in the change of the winds: *7 (in all these) there are Signs for people who use reason.

*4 The difference of the night and day is a sign because one follows the other with full regularity, because one is bright and the other dark, because over a certain period the day goes on shortening and the night lengthening gradually till the two become equal in duration, then again the day goes on lengthening and the night shortening till the two again become equal in duration. These different kinds of variations found in the night and the day and the great aspects of wisdom that accrue from these, arc a clear pointer to the fact that the Creator of the sun and the earth and of every thing on the earth is one and that one AII-Powerful Being is keeping both these spheres under His control; that that Being is not deaf and blind and unwise but All-Wise, Who has established this unalterable system and made His earth a suitable place for the countless species of life, which He has created here in the form of vegetables, animals and men. (For explanation, see Yunus: 67, An Naml: 86, Al-Qasas: 71-73, Luqman: 29 and E.N. S0, Ya Sin: 37 and E.N. 32)
*5 "Provisions": rainfall as becomes evident from the following sentence. 
*6 For explanation, see Al-Mu'minun: 18-20, Al-Furqan: 48-49, AshShu'ara': 7, An-Naml: 61, Ar-Ruth: 24, 48, Ya Sin: E.N.'s 26 to 31. 
*7 The circulation of the winds implies the circulation of the different kinds of winds at different times, on different parts of the earth and at different heights, which cause change of the seasons. What deserves attention is not only that above the surface of the earth there is a thick atmosphere, which contains all those elements needed by living beings for breathing, and this thick covering has kept the earth's population safe from many of the heavenly calamities. Besides, another noteworthy thing is that the air is not just filled inertly in the atmosphere, but it blows occasionally in different ways. Sometimes a cool wind blows and sometimes a hot wind; sometimes it stops blowing and sometimes it starts blowing; sometimes it blows soft and sometimes strong, and sometimes it assumes the proportions of a storm, sometimes a dry wind blows and sometimes a moist wind; sometimes it brings the rain and sometimes it drives away the clouds. These different kinds of the winds do not blow without a purpose, but under a law and a system, which testifies that this arrangement is based on perfect wisdom, and it is serving great objectives. Then it is deeply related with coolness and heat, which go on increasing and decreasing according to the changing conditions and relationships between the earth and the sun. Furthermore, it has a deep relation with the seasonal changes and the distribution of the rain. All these facts proclaim that these arrangements have not been made haphazardly by some blind nature, nor have the sun and the earth and the air and water and vegetation and animals separate controllers, but inevitably One God alone is the Creator of them aII, and it is His Wisdom that has established this system for a great objective, and it is His power that it is functioning regularly according to a pre-ordained law. 

تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۖ فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ {45:6}

[Q45:6] Tilka AayatuL Laahi natloohaa 'alika bilhaqq, fabiayyi hadeesim ba'daL Laahi wa Aayaatihee yu’minoon? 
[Q45:6] These are the communications of ALLAH (SWT) which We recite to you with truth; then in what announcement would they believe after ALLAH (SWT) and His communications?

[Q45:6] Itulah ayat-ayat penerangan ALLAH (SwT) yang kami bacakan kepadamu (wahai Muhammad) kerana menegakkan kebenaran; maka dengan perkataan yang manakah lagi mereka hendak beriman, sesudah penerangan ALLAH (SwT) dan tanda-tanda kekuasaanNya (mereka tidak mahu memahami dan menelitinya)? 

If people do not accept such manifest AND obvious proofs about ALLAH (SWT), what other exposition would they need to believe in Him.

—      Lit.  discourse---statement---announcement---exposition, taken in any sense, indicates that Qur’an is uncreated as some schools of thought think.

____________________________________________________________________________________________________________________________________________________

(45:6) These are Allah’s Signs that We rehearse to you in Truth. In what kind of discourse after Allah and His Signs will they, then, believe? *8

*8 That is, "When these people have not believed even after Allah's own arguments have been presented for His Existence and His Unity, what else can be there by which they will gain the faith ? For Allah's Word is the final thing by which a person can attain to this blessing, and the maximum of the rational arguments that could possibly be given to convince someone of an unseen reality have been presented in this Divine Word. In spite of this if a person is bent upon denial, he may persist in his denial, for his denial cannot change the reality." 

وَيْلٌ لِكُلِّ أَفَّاكٍ أَثِيمٍ {45:7}

[Q45:7] Waylul-likulli ‘affaakin ‘aseem; 
[Q45:7] Woe to every sinful liar,

[Q45:7] Kecelakaanlah bagi tiap-tiap pendusta yang berdosa;  

(see commentary for verse 3 & 4)

____________________________________________________________________________________________________________________________________________________

(45:7) Woe to every guilty impostor

يَسْمَعُ آيَاتِ اللَّهِ تُتْلَىٰ عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًا كَأَنْ لَمْ يَسْمَعْهَا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ {45:8}

[Q45:8] Yasma'u AayaatiL Laahi tutlaa 'alaihi summa yusirru mustakbiran ka-al lam yasma'haa fabashshirhu bi'azaabin aleem. 
[Q45:8] Who hears the communications of ALLAH (SWT) recited to him, then persists proudly as though he had not heard them; so announce to him a painful punishment.

[Q45:8] Yang mendengar ayat-ayat penerangan ALLAH (SwT) sentiasa dibacakan kepadanya, kemudian dia terus berlagak sombong (enggan menerimanya), seolah-olah dia tidak mendengarnya; oleh itu gembirakanlah dia dengan azab seksa yang tidak terperi sakitnya. 

(see commentary for verse 3 & 4)

____________________________________________________________________________________________________________________________________________________

(45:8) who hears Allah’s Signs being rehearsed to him, and yet persists in his pride, as though he had not heard it. *9 Announce to him, then, the tidings of a grievous chastisement.

*9 In other words, there is a marked difference between the person who listens to Allah's Revelations sincerely with an open mind and ponders over them seriously and the person who listens to them resolved that he would deny them, and then persists in the resolve already made without any serious thought. If the first person dces not believe in the Revelations immediately, it does not mean that he wants to remain an unbeliever, but because he wants to have greater satisfaction. Therefore, even if he is taking time to believe, it is just possible that another Revelation might enter his heart and he might believe sincerely with full satisfaction. As for the other person, he would never believe in any Revelation whatever, for he has already locked his heart up to every Revelation of Allah. In this state such people generally arc involved as arc characterised by the following three qualities: (1) They are liars; therefore, the truth does not appeal to them; (2) they are wrongdoers; therefore, it is very hard for them to believe in a teaching or guidance that may impose moral restrictions on them; and (3) they are involved in the conceit that they know everything, and that none can teach them anything; therefore, they do not regard as worthy of attention and consideration Allah's Revelations that are recited to them, and it is all the same for them whether they listen to there or not.

وَإِذَا عَلِمَ مِنْ آيَاتِنَا شَيْئًا اتَّخَذَهَا هُزُوًا ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ مُهِينٌ {45:9}

[Q45:9] Wa izaa 'alima min Aayaatinaa shai'anit takhazahaa huzuwaa; ulaaa'ika lahum 'azaabum muheen. 
[Q45:9] And when he comes to know of any of Our communications, he takes it for a jest; these it is that shall have abasing chastisement.

[Q45:9] Dan apabila sampai ke pengetahuannya sesuatu dari ayat-ayat penerangan Kami, dia menjadikannya ejek-ejekan; mereka yang demikian keadaannya, akan beroleh azab yang menghina.  

(see commentary for verse 3 & 4)

____________________________________________________________________________________________________________________________________________________

(45:9) Whenever he comes to know anything of Our Signs, he makes them an object of jest. *10 For such there awaits a humiliating chastisement.

*10 That is, "He dons not rest content with mocking any one particular Revelation, but mocks all the Revelations. For example, when he hears that a particular thing has been mentioned in the Qur'an, he does not take it in its straight-forward meaning, but first puts a crooked meaning on it in order to make it a subject of ridicule and mockery, then after making fun of it, says: "These arc strange things: one daily hears one or the other funny thing from them."

مِنْ وَرَائِهِمْ جَهَنَّمُ ۖ وَلَا يُغْنِي عَنْهُمْ مَا كَسَبُوا شَيْئًا وَلَا مَا اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ {45:10}

[Q45:10] Minw waraaa'ihim Jahannamu wa laa yughnee 'anhum maa kasaboo shai'anw wa laa mat takhazoo min dooniL Laahi awliyaaa'a wa lahum 'azaabun ‘azeem. 
[Q45:10] Before them is hell, and there shall not avail them aught of what they earned, nor those whom they took for guardians besides ALLAH (SWT), and they shall have a grievous punishment.

[Q45:10] Di hadapan mereka (di akhirat kelak) ada Neraka Jahannam (yang disediakan untuk mereka) dan apa jua yang mereka usahakan, tidak dapat menyelamatkan mereka sedikit pun; demikian juga yang mereka sembah atau puja selain ALLAH (SwT), tidak dapat memberikan sebarang perlindungan dan (kesudahannya) mereka akan beroleh azab seksa yang besar.  

(see commentary for verse 3 & 4)

____________________________________________________________________________________________________________________________________________________

(45:10) Hell is behind them. *11 Their worldly earnings shall not avail them, nor those whom they took as protectors instead of Allah. *12 An awesome chastisement lies in store for them.

*11 The word wara' is used for every such thing as is hidden from man, whether it is before him or behind him. Therefore, another translation can be: "They have Hell behind them." In the first case, the meaning would be: "They are unconsciously running on this way and have no idea that there is Hell in front of them in which they would fall" in the second case, it would mean: "They are engaged in this mischief of theirs, thoughtless of the Hereafter, and they have no idea that Hell is in pursuit of them."
*12 Here, the word wali (guardian) has been used in two meanings; (1) FOR THOSE GODS AND GODDESSES AND LIVING AND DEAD GUIDES ABOUT WHOM THE POLYTHEISTS THOUGHT THAT ANYBODY WHO WAS DEVOTED TO THEM, WOULD ESCAPE ALLAH'S PUNISHMENT, WHATEVER HE MIGHT HAVE DONE IN THE WORLD, FOR THEIR INTERCESSION WILL SAVE THEM FROM ALLAH'S WRATH; and (2) FOR THOSE CHIEFS AND LEADERS AND RULERS WHOM THE PEOPLE TOOK AS THEIR GUIDES AND PATRONS INDEPENDENT OF GOD AND FOLLOWED THEM BLINDLY AND TRIED TO PLEASE THEM EVEN IF THEY HAD TO DISPLEASE GOD. This verse warns all such people that when they will face Hell in consequence of this way of lift, neither of the two kinds of the guardians will come forward to save them from it. (For further explanation, see E. N 6 of Surah Ash- Shura).

هَٰذَا هُدًى ۖ وَالَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِنْ رِجْزٍ أَلِيمٌ {45:11}

[Q45:11] Haazaa hudanw wal lazeena kafaroo bi aayaati Rabbihim lahum 'azaabum mir rijzin aleem. 
[Q45:11] This is guidance; and (as for) those who disbelieve in the communications of their Lord, they shall have a painful punishment on account of uncleanness.

[Q45:11] Al-Quran ini ialah hidayat petunjuk yang cukup lengkap dan orang-orang yang kufur ingkar akan ayat-ayat penerangan Tuhannya, mereka akan beroleh azab dari jenis azab seksa yang tidak terperi sakitnya. 

(see commentary for verse 3 & 4)

____________________________________________________________________________________________________________________________________________________

(45:11) This (Qur’an) is the true guidance. Those who deny the Signs of their Lord shall suffer the torment of a woeful scourge.

SECTION 2

Qur’an a proof for mankind, and guidance and mercy for those sure in Faith

Everything in the heavens and in the earth, subjected for service to mankind---Signs of ALLAH (SWT) in the universe---Whosoever does good or evil, it shall be for or against his own self---The Qur’an is only a proof of the Truth for the ordinary mankind but a guidance and mercy for those sure in their faith.

اللَّهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {45:12}

[Q45:12] ALLaahul lazee sahkhara lakumul bahra litajriyal fulku feehi bi amrihee wa litabtaghoo min fadlihee wa la'allakum tashkuroun.  
[Q45:12] ALLAH (SWT) is He Who made subservient to you the sea that the ships may run therein by His command, and that you may seek of His grace, and that you may give thanks.

[Q45:12] ALLAH (SwT) yang memudahkan laut bagi kegunaan kamu, supaya kapal-kapal belayar padanya dengan perintahNya dan supaya kamu mencari rezeki dari limpah kurniaNya dan juga supaya kamu bersyukur.

The oceans encircling the earth are one of the most significant factors of geography. **Its salt water is an agent of global sanitation. From the ocean we **get means of sustenance of various kinds and other manifold benefits. The ships of all size sail on its waves **for commerce AND unifying people living on far off lands. They promote human intercourse, and help us to seek the bounties of ALLAH (SWT) not only in a commercial BUT in an intellectual and spiritual sense. All this is by "ALLAH (SWT)'s command"-by His beneficent ordering and arrangement of the universe, as described in the commentary of verses 3 to 11; AND FOR ALL HIS MERCY AND BENEFICENCE WE SHOULD THANK HIM.

____________________________________________________________________________________________________________________________________________________

(45:12) Allah it is Who has subjected the sea to you so that ships may sail upon it at His bidding *13 and you may seek of His Bounty *14 and give thanks to Him.

*13 For explanation, see Bani Isra'il: 66-67, Ar-Rum: 46 and the corresponding E.N.'s, and E.N. 55 of Luqman, E.N. 110 of Al Mu'min, and E.N. 54 of Ash-Shura. 
*14 "Seek His bounty": Seek lawful provisions by trade, fishing, diving, navigation and other means in the sea.

وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ {45:13}

[Q45:13] Wa sakhkhara lakum maa fis samaawaati wa maa fil ardi jamee'am minh; inna feezaalika la Aayaatil liqawminy yatafakkaroon. 
[Q45:13] And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all, from Himself; most surely there are signs in this for a people who reflect.

[Q45:13] Dan Dia memudahkan untuk (faedah dan kegunaan) kamu, segala yang ada di langit dan yang ada di bumi, (sebagai rahmat pemberian) daripadaNya; sesungguhnya semuanya itu mengandungi tanda-tanda (yang membuktikan kemurahan dan kekuasaanNya) bagi kaum yang memikirkannya dengan teliti. 

The sea, in the preceding verse, is only one example of ALLAH (SWT)'s cherishing care in making all things in nature available for the use of man. He has subjected to him all that is in the universe. MAN THROUGH HIS GENIUS AND FACULTIES GIVEN TO HIM BY ALLAH (SWT) CAN CONQUER THE WORLDS IF ONLY HE FOLLOWS HIS LAWS AND OBEYS HIS COMMANDS. See commentary of verse 31:20.

____________________________________________________________________________________________________________________________________________________

(45:13) He has subjected to you all that is in the heavens and the earth, *15 all being from Him. *16 Verily there are Signs in this for those who reflect. *17

*15 For explanation, see Ibrahim: 32 and E.N. 44 on it, and E.N. 35 of Luqman. 
*16 This sentence has two meanings: (1) `This gift and favor of AIlah is not like the gift of the worldly kings, who favor their favorites with the wealth that they have collected from the people themselves, but, on the contrary, aII the good things, in the universe have been created by Allah Himself, and He has granted these to man from Himself ; " and (2) `neither is anyone a partner of Allah in the creation of these good things, nor has anyone anything to do in making them subservient to man. Allah alone is their Creator and He alone has granted these to man from Himself."
*17 That is, `In their subjection and in making them beneficial for tnan there are many signs for those who think and reflect. These signs clearly point to the truth that the Creator and Master and Administrator of everything and of every power in the universe, from the earth to the heavens, is One God alone Who has subjected them to a law; and that God alone is Lord of man Who has made aII these things and powers favourable and helpful for man's life his sustenance, his convenience, his development and his civilization and social life by His power and wisdom and mercy, and that God alone is worthy of man's service and gratitude and devotion and not some other beings, who have neither any share in creating the things and powers nor anything to do with subjecting them to man and making them beneficial for him. " 

قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ لِيَجْزِيَ قَوْمًا بِمَا كَانُوا يَكْسِبُونَ {45:14}

[Q45:14] Qul lillazeena aamanoo yaghfiroo lillazeena laa yarjoona ayyaamaL Laahi liyajziya qawmam bimaa kaanoo yaksiboon. 
[Q45:14] Say to those who believe (that) they forgive those who do not fear the days of ALLAH (SWT) that He may reward a people for what they earn.

[Q45:14] Katakanlah (wahai Muhammad) kepada orang-orang yang beriman: Hendaklah mereka memaafkan (kejahatan dan gangguan) orang-orang yang tidak menaruh ingatan kepada hari-hari (pembalasan yang telah ditentukan) ALLAH (SwT); (disuruh berbuat demikian), kerana ALLAH (SwT) akan memberi kepada satu-satu puak: Balasan yang patut dengan apa yang mereka telah usahakan.

The disbelievers do not remember the punishment inflicted upon like of them in the days of Nuh, Lut, Salih, Shu-ayb and Musa, NOR DO they realise that ALLAH (SWT) may seize them at any time.

____________________________________________________________________________________________________________________________________________________

(45:14) (O Prophet), tell the believers to indulge those who have no fear of any evil days coming upon them from Allah *18 so that Allah may Himself requite them for their deeds. *19

*18 Literally: `Who do not except the days of Allah." But in Arabic usage on such occasions ayyam does not merely mean days but those memorable days in which important historical events may have taken place. For example, the word ayyam-ul 'Arab is used for the important events of the history of the Arabs and the major battles of the Arab tribes, which the later generations remember for centuries. Here, ayyam-AIlah implies the evil days of a nation when the wrath of Allah may descend on it and ruin it in consequence of its misdeeds. That is who we have translated it: "Those who do not fear the coming of evil days from Allah," i.e. those who do not fear that a day will come when they will be called to account for their actions and deeds, and this same fearlessness has made them bold and stubborn in acts of wickedness.
*19 The commentators have given two meanings of this verse and the words of the verse admit of both: (I) "That the believers should pardon the excesses of this wicked group so that AIlah may reward them for their patience and forbearance and nobility from Himself and recompense them for the persecutions they have suffered for His sake." (2) "That the believers should pardon these people so that Allah may Himself punish them for their persecutions of them."
Some other commentators have regarded this verse as repealed. They say that this command was applicable only till the Muslims had not been permitted to fight. Then, when they were permitted to fight, this command became abrogated. But a careful study of the words of the verse shows that the claim about abrogation is not correct. The word "pardon" is never used in the sense that when a person is not able to retaliate upon another for the tatter's excesses, he should pardon him, but on such an occasion the usual words are patience and forbearance. Instead of them, when the word "pardon" has been used here, it by itself gives the meaning that the believers, in spite of their ability for retaliation, should refrain from retaliating upon the people for their excesses, whom fearlessness of God has made to transgress all limits of morality and humanity. This command does not contradict those verses in which the Muslims have been permitted to fight. Permission to fight pertains to the condition when the Muslim government has a reasonable ground for taking military action against an unbelieving people, and the command concerning forgiveness and pardon pertains to the common conditions in which the believers have to live in contact with a people who are fearless of God and have to suffer persecutions by them in different ways. The object of this command is that the Muslims should keep their moral superiority and should not stoop to the Level of the morally inferior people by indulging in disputes and wrangling with them and resort to retaliation for every frivolity. As long as it is possible to respond to an accusation or objection gently and rationally, or to defend oneself against an excess, one should not refrain from this, but when things seem to be crossing these limits, one should hold one's peace and entrust the matter to Allah. If the Muslims themselves become involved in a fight or quarrel with them, Allah will leave them alone to deal with them; but if they pardon and forbear, Allah will Himself deal with the wicked people and reward the oppressed ones for their patience.

مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۖ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ {45:15}

[Q45:15] Maa 'amila saalihan falinafsihee wa man asaaa'a fa'alaihaa summa ilaa Rabbikum turja‘oon. 
[Q45:15] Whoever does good, it is for his own soul, and whoever does evil, it is against himself; then you shall be brought back to your-- Lord.

[Q45:15] (Tiap-tiap balasan berdasarkan kaedah): Sesiapa yang mengerjakan amal soleh, maka faedahnya akan terpulang kepada dirinya sendiri dan sesiapa yang berbuat kejahatan, maka bahayanya akan menimpa dirinya sendiri; kemudian kamu akan dikembalikan kepada Tuhan kamu. 

ORDINARILY GOOD AND EVIL MEET THEIR CONSEQUENCES EVEN IN THIS WORLD, BUT in any case there is the final day of reckoning when all will be gathered together before their Lord.

___________________________________________________________________________________________________________________

(45:15) Whoever acts righteously, does so to his own good; and whoever commits an evil will suffer its consequence. All of you will then be sent back to your Lord.

وَلَقَدْ آتَيْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى الْعَالَمِينَ {45:16}

[Q45:16] Wa laqad aatainaa Baneee Israaa'eelal Kitaaba walhukma wan Nubuwwata wa razaqnaahum minat taiyibaati wa faddalnaahum; alal 'aalameen, 
[Q45:16] And certainly We gave the Book and the wisdom and the prophecy to the children of Israel, and We gave them of the goodly things, and We made them excel the nations.

[Q45:16] Dan demi sesungguhnya, Kami telah memberi kepada Bani Israil Kitab Taurat dan pangkat kehakiman serta pangkat kenabian dan Kami telah kurniakan mereka benda-benda yang baik-baik, serta Kami lebihkan (nenek moyang) mereka di atas orang-orang yang ada pada zamannya.

Refer to the commentary of Baqarah 2:47, 89 to 91; Ma-idah 5:48; Yunus 10:93; Hud 11:110; Ta Ha 20:9 to 98 and other references mentioned therein.

THE QUR’AN IS GUIDANCE AND A MERCY FROM THE LORD TO THE SINCERE BELIEVERS,

[*] BUT as Ali Imran 3:138 says it is only a narration to the ordinary people.

[**] In view of Baqarah 2:2, 177; Ahzab 33:33, read with Waqi-ah 56:77 to 99 AND hadith al thaqalayn, guidance can only be had from the men of assured faith, the Ahlul Bayt,

BECAUSE ignorant men are of no use or service to the cause of ALLAH (SWT). They have no power at all to guide people. Only the man of assured faith is a guide and a mercy. Refer to the commentary of Hud 11:17.

v  The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said

"My Ahlul Bayt are like the ark of Nuh. Whosoever sails on it is safe, and whosoever holds back is drowned and lost forever."

____________________________________________________________________________________________________________________________________________________

(45:16) Indeed We endowed the Children of Israel with the Book and Wisdom *20 and Prophethood, and provided them with good things *21 as sustenance, and exalted them above the peoples of the whole world.

*20 Hukm (judgement) implies three things: (1) Knowledge and understanding of the Book and Religion; (2) wisdom to act according to the intention of the Book; and (3) capability to give right decisions in disputes.
*21 It does not mean that they were given preference over all the people of the world for ever, rather it means: Allah had chosen the children of Israel from among all the contemporary nations of the world for the service that they should hold fast to the Divine Book and should rise as the standard-bearers of God-worship in the world. 

وَآتَيْنَاهُمْ بَيِّنَاتٍ مِنَ الْأَمْرِ ۖ فَمَا اخْتَلَفُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۚ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ {45:17}

[Q45:17] Wa aatainaahum baiyinaatim minal amri famakh talafooo illaa mim ba'di maa jaaa'ahumul 'ilmu baghyam bainahum; inna Rabbaka yaqdee bainahum Yawmal Qiyaamati feemaa kaanoo feehi yakhtalifoon. 
[Q45:17] And We gave them clear arguments in the affair, but they did not differ until after knowledge had come to them out of envy among themselves; surely your Lord will judge between them on the day of resurrection concerning that wherein they differed. 

[Q45:17] Dan lagi Kami telah berikan mereka keterangan-keterangan yang jelas nyata mengenai perkara agama; maka mereka tidak berselisihan (dalam perkara agama itu) melainkan setelah sampai kepada mereka ajaran-ajaran yang memberi mereka mengetahui (apa yang baik dan yang sebaliknya; berlakunya yang demikian) kerana hasad dengki yang ada dalam kalangan mereka. Sesungguhnya Tuhanmu akan menghukum di antara mereka pada hari kiamat tentang apa yang mereka perselisihkan itu. 

COMMENTARY FOR VERSES 16 TO 19.

THE HOLY QUR’AN IS ONLY AN ARGUMENT OR PROOF FOR ORDINARY MEN---BUT IT IS A GUIDANCE AND A MERCY FROM THE LORD FOR THOSE WHO ARE OF ASSURED CONVICTION IN THE FAITH---WHICH MEANS IT IS NOT THE SAME FOR ONE AND ALL---

[1] The same fact is borne by verse 2:2.

[2] It is guidance only for the pious and as to whom those pious ones are, it is given in verse 2:3 & 4.

[3] Again in verse 3:138 it is said that the Holy Qur’an is only a narration for the ordinary people and a guidance to the pious-AND [4] who are the pious ones i.e., those of assured conviction in faith---See verse 2:177.

THIS VERSE GIVES THE CLUE TO EVERY SINCERE SEEKER OF THE TRUTH THAT THE GUIDANCE NECESSARY FOR HIM COULD BE HAD ONLY FROM THOSE DESCRIBED IN verse 2:177.

v  These pious ones who are of assured conviction could be BUT those purified by ALLAH (SWT) Himself (verse 33:33), i.e., the Holy Ahlul Bayt, and the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has cleared the point fully by his well-known and universally accepted saying:

“I leave behind me amongst you two weighty things, the Word of ALLAH (SWT) (the Holy Qur’an) and my Ahlul Bayt. So long as ye be attached to these Two, never, never shall ye get astray, and never shall these Two be separated from each other until they meet at the Cristern (Hauz) Kauthar in heaven.

____________________________________________________________________________________________________________________________________________________

(45:17) We gave them clear directions in matters pertaining to religion. Yet they differed among themselves (not out of ignorance but) after knowledge had come to them; and they did so out of the desire to commit excesses against one another. *22 On the Day of Resurrection Allah will judge among them regarding what they had differed.

*22 For explanation, see AI-Baqarah: 213, AI-'Imran: 19 and E.N.'s 22, 23 of Ash-Shura. 

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ {45:18}

[Q45:18] Summa ja'alnaaka 'alaa sharee'atim minal amri fattabi'haa wa laa tattabi'ahwaaa'al-lazeena laa ya’lamoon. 
[Q45:18] Then We have made you follow a course in the affair, therefore follow it, and do not follow the low desires of those who do not know.

[Q45:18] Kesudahannya Kami jadikan engkau (wahai Muhammad dan utuskan engkau) menjalankan satu Syariat (yang cukup lengkap) dari hukum-hukum agama; maka turutlah Syariat itu dan janganlah engkau menurut hawa nafsu orang-orang yang tidak mengetahui (perkara yang benar).  

See commentary for verse 16 & 17.

____________________________________________________________________________________________________________________________________________________

(45:18) And then We set you, (O Prophet), on a clear high road in religious matters. *23 So follow that and do not follow the desires of those who do not know.

*23 It means: "The mission that had been entrusted to the children of Israel before you has now been entrusted to you. They, in spite of receiving knowledge, created such differences in religion out of selfish motives and stirred up such divisions among themselves that they became disqualified to call the people to God's way. Now you have been set upon the clear highway of Religion so that you may perform the service which the children of Israel have failed to perform and become disqualified to perform it." (For further explanation, see Ash-Shura: 13-15 and E.N.'s 20 to 26). 

إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ {45:19}

[Q45:19] Innahum lany yughnoo 'anka minaL Laahi shai'aa; wa innaz zaalimeena ba'duhum awliyaaa'u ba'dinw waLLaahu waliyyul Muttaqeen.
[Q45:19] Surely they shall not avail you in the least against ALLAH (SWT); and surely the unjust are friends of each other, and ALLAH (SWT) is the guardian of those who guard (against evil).

[Q45:19] Sesungguhnya mereka tidak sekali-kali akan dapat menyelamatkanmu sedikitpun dari (azab) ALLAH (SwT) (kalau engkau menurut mereka) dan sesungguhnya orang-orang yang zalim itu setengahnya menjadi penolong dan penyokong bagi setengahnya yang lain (dalam perkara yang salah) dan (sebaliknya) ALLAH (SwT) menjadi penolong dan pelindung bagi orang-orang yang bertakwa (yang engkaulah pemimpinnya).  

(see commentary for verse 16 & 17)

____________________________________________________________________________________________________________________________________________________

(45:19) Surely they will be of no avail to you against Allah. *24 Indeed the wrong-doers are friends of each other, whereas Allah is the friend of the God-fearing.

*24 That is, "If you make any changes in Allah's Religion only to please them, they will not be able to save you from Allah's accountability and punishment." 

هَٰذَا بَصَائِرُ لِلنَّاسِ وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُوقِنُونَ {45:20}

[Q45:20] Haazaa basaaa'iru linnaasi wa hudanw wa rahmatul liqawminy yooqinoon. 
[Q45:20] These are clear proofs for men, and a guidance and a mercy for a people who are sure.

[Q45:20] Al-Quran ini menjadi panduan-panduan yang membuka mata hati manusia dan menjadi hidayat petunjuk serta membawa rahmat bagi kaum yang meyakini (kebenarannya).  

There is another similar saying “The likeness of my Ahlul Bayt is that of the Ark of Noah, he who got into it, was saved and he who turned away from it, was drowned and lost.”

____________________________________________________________________________________________________________________________________________________

(45:20) These are the lights of discernment for people and guidance and mercy for those endowed with sure faith. *25

*25   n