SURAH (46) AL-AHQAF (AYA 1 to 15)
Sura (46) AL-AHQAF (The sandhills) Aya 1 to 35 in 4 Sections
Revealed at Makka
SECTION 1
Qur’an a Book from ALLAH (SWT)
The false dieties will not respond to the call of their devotees on the
Day of Judgment, nor do they have any partnership with ALLAH (SWT)---Qur’an is
not forged by the Prophet but a Book from ALLAH (SWT)---The Prophet is an Open
Warner who follows nothing but what was revealed to him.
حم {46:1}
[Q46:1] Haa-Meeem
[Q46:1] Ha Mim.
[Q46:1] Ha Mim.
Refer to the commentary of Baqarah 2:1.
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(46:1) Ha’. Mim. *1
*1 For explanation, sec E. N. 1 of Surah Az-Zumar, E. N. 1 of AI-Jathiyah
and also E. N. 1 of As-Sajdah for understanding the true spirit of this
introduction.
تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ
الْحَكِيمِ {46:2}
[Q46:2] Tanzeelul
Kitaabi minaL Laahil-'Azeezil Hakeem.
[Q46:2] The revelation of the Book is from ALLAH (SWT), the Mighty, the Wise.
[Q46:2] The revelation of the Book is from ALLAH (SWT), the Mighty, the Wise.
Refer to the commentary of Zumar 39:1 and 2; Zukhruf 43:2 to 4.
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(46:2) The revelation of this Book is from Allah, the
Most Mighty, the Most Wise.
مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا
بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى ۚ وَالَّذِينَ كَفَرُوا عَمَّا
أُنْذِرُوا مُعْرِضُونَ {46:3}
[Q46:3] Maa
khalaqnas samaawaati wal arda wa maa bainahumaaa illaa bilhaqqi wa ajalim
musammaa; wallazeena kafaroo 'ammaaa unziroo mu’ridoon.
[Q46:3] We did not create the heavens and the earth and what is between them two save with truth and (for) an appointed term; and those who disbelieve turn aside from what they are warned of.
[Q46:3] We did not create the heavens and the earth and what is between them two save with truth and (for) an appointed term; and those who disbelieve turn aside from what they are warned of.
[Q46:3] (Ingatlah), tidaklah Kami
menciptakan langit dan bumi serta segala yang ada di antara keduanya melainkan
dengan ada gunanya yang benar dan dengan ada masa penghujungnya yang tertentu
(yang padanya dijalankan pembalasan) dan orang-orang yang kafir berpaling dari
menerima peringatan yang diberikan kepada mereka mengenainya.
¥
Refer to Ibrahim 14:2.
EVERYTHING MADE BY ALLAH (SWT) HAS A JUST PURPOSE TO BE FULFILLED. NOTHING IS PERMANENT
IN THIS WORLD. EVERYTHING IS FOR AN
APPOINTED TERM AND TO PASS AWAY AFTER IT HAS FULFILLED ITS PURPOSE, BUT disbelievers turn away from what they are warned.
In the beginning of surah
al Jathiyah
(chapter 45) man has been invited
to reflect on the signs found in creation AND
in this surah the purposefulness of the creation has been asserted.
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(46:3) We have created the heavens and the earth and
all that is between them in Truth and for an appointed term. *2 But
those who disbelieve have turned away from what they were warned against. *3
*2 For
explanation, Al-An'am: 73, Yunus: 5-6, Ibrahim: 19, Al-Hijr: 85, An-Nahl: 3,
AI-Anbiya: 16-18. Al-Mu'minun: 115, AI-`Ankabut: 44, ArRum: 8 and the
corresponding E.N.'s.
*3 That is, "The actual fact is that this universe is not a purposeless plaything but a purposeful, wise system in which the decisions regarding the good and the bad, the oppressor and the oppressed, will necessarily be based on justice; and the present system of the universe is not permanent and eternal, but it has a fixed term appointed for it on the expiry of which it will inevitably come to an end. For the Court of Allah also there is a settled time and it will certainly be established when the time for it reaches its term. But the people who have refused to believe in Allah's Prophet and His Book, have an aversion to these truths. They are least mindful of this that a time has to come when they will have to render an account of their deeds. They think that the Messenger of Allah has done them a great wrong by warning them of these truths, whereas he has done them a great good by fore-warning them not only of the time when they will be subjected to accountability but also of what they will be questioned at that time so that they •may prepare themselves accordingly."
To understand the following discourse it should be borne in mind that man's basic error is the one that he commits with regard to determining his belief about God. In this regard, the adoption of a creed carelessly on the basis of mere hearsay, without any serious and deep thought and investigation, is a stupendous folly, which vitiates man's whole attitude to life in the world and ruins his destiny for ever afterwards. But the reason why man becomes involved in this dangerous kind of heedlessness is that he regards himself as irresponsible and un-answerable and develops the misunderstanding that whatever creed he may adopt about God, it would make no difference, because either there is no life after death in which he might have to face accountability, or if there is any such life and he is also called to account, the beings of whom he is a devotee, will save him from any evil fate. This same lack of the sense of responsibility renders him frivolous in the selection of a religious creed, and on the basis of the same he fabricates all sorts of absurd creeds, from atheism to every form of polytheism, or adopts the creeds fabricated by others.
*3 That is, "The actual fact is that this universe is not a purposeless plaything but a purposeful, wise system in which the decisions regarding the good and the bad, the oppressor and the oppressed, will necessarily be based on justice; and the present system of the universe is not permanent and eternal, but it has a fixed term appointed for it on the expiry of which it will inevitably come to an end. For the Court of Allah also there is a settled time and it will certainly be established when the time for it reaches its term. But the people who have refused to believe in Allah's Prophet and His Book, have an aversion to these truths. They are least mindful of this that a time has to come when they will have to render an account of their deeds. They think that the Messenger of Allah has done them a great wrong by warning them of these truths, whereas he has done them a great good by fore-warning them not only of the time when they will be subjected to accountability but also of what they will be questioned at that time so that they •may prepare themselves accordingly."
To understand the following discourse it should be borne in mind that man's basic error is the one that he commits with regard to determining his belief about God. In this regard, the adoption of a creed carelessly on the basis of mere hearsay, without any serious and deep thought and investigation, is a stupendous folly, which vitiates man's whole attitude to life in the world and ruins his destiny for ever afterwards. But the reason why man becomes involved in this dangerous kind of heedlessness is that he regards himself as irresponsible and un-answerable and develops the misunderstanding that whatever creed he may adopt about God, it would make no difference, because either there is no life after death in which he might have to face accountability, or if there is any such life and he is also called to account, the beings of whom he is a devotee, will save him from any evil fate. This same lack of the sense of responsibility renders him frivolous in the selection of a religious creed, and on the basis of the same he fabricates all sorts of absurd creeds, from atheism to every form of polytheism, or adopts the creeds fabricated by others.
قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ
أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ۖ
ائْتُونِي بِكِتَابٍ مِنْ قَبْلِ هَٰذَا أَوْ أَثَارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ
صَادِقِينَ {46:4}
[Q46:4] Qul
ara'aytum maa tad'oona min doonil laahi aroonee maazaa khalaqoo minal ardi am
lahum shirkun fis samaawaati eetoonee bi kitaabim min qabli haazaaa aw
asaaratim min 'ilmin in kuntum saadiqeen.
[Q46:4] Say: Have you considered what you call upon besides ALLAH (SWT)? Show me what they have created of the earth, or have they a share in the heavens? Bring me a book before this or traces of knowledge, if you are truthful.
[Q46:4] Say: Have you considered what you call upon besides ALLAH (SWT)? Show me what they have created of the earth, or have they a share in the heavens? Bring me a book before this or traces of knowledge, if you are truthful.
[Q46:4] Katakanlah (wahai Muhammad
kepada orang-orang musyrik yang menentangmu): Sudahkah kamu mengetahui
kekuasaan dan kelayakan makhluk yang kamu seru dan sembah yang lain dari ALLAH
(SwT)? Tunjukkanlah kepadaku apakah yang mereka ciptakan dari bahagian bumi
ini? Atau adakah mereka mempunyai sebarang perkongsian (dengan ALLAH (SwT))
dalam mencipta dan menguruskan langit? Bawalah kamu kepadaku sebuah Kitab (dari
ALLAH (SwT)) yang lain dari Al-Quran ini atau sebarang keterangan yang
berdasarkan ilmu (peninggalan orang-orang yang telah lalu) kalau betul kamu
orang-orang yang benar (tentang dakwaan kamu itu)!
Refer to Fatir 35:40.
The false gods
the polytheists worship [1] either
do not exist, OR [2] they are ordinary mortals.
They [a] neither create nor originate anything on earth, [b] nor have they a share in the creation and working
of the universe, [c] nor do they have a
book from the supreme Lord to guide mankind. THE PROPHETS OR MESSENGERS OF ALLAH (SWT)
HAVE SUCH AUTHORITY, AND THEY BRING EVIDENCE OF THE ALLAH (SWT). The fact is that falsehood is delusion.
AS THE POLYTHEISTS WORSHIP FALSE GODS, A LARGE
MAJORITY OF MUSLIMS FOLLOW FALSE LEADERS, THOUGH THE TRUE GUIDES
HAVE BEEN IDENTIFIED BY ALLAH (SWT) AND THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad).
See commentary of al Fatihah 1:6 and 7; Baqarah 2:2 to 5, 30 to 39, 48,
124, 143, Ali Imran 3:101 to 115, 61; Bara-at 9 (introduction),
Yunus 10:35: Rad 13:7; Furqan 25:57; Ahzab 33:33 Saba 34:47; Sad 38:67 to 79, 86; Shura 42:23; and many other verses.
OTHERWISE UNTAMPERED COMMON SENSE, would never choose anyone against the Ahlul
Bayt,
a)
Who only are the purified ones by ALLAH
(SWT) Himself (verse
33:33),
b)
And against the several universally
acknowledged declarations of the HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) about the unique and matchless excellence
with which these holy ones have been blessed by ALLAH (SWT),
c)
And against the direct and explicit commands
from him to follow only the Ahlul Bayt after him, for it is they who are authorised
custodians of the Word of ALLAH (SWT), the Holy Qur’an,
d)
And it is they who would always be with the
Book of ALLAH (SWT) which would never be separated from them until they both
meet him at the Hauze
Kauthar (i.e., the Cistern in Paradise).
THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD OPENLY DECLARED THAT IF HIS PEOPLE, THE MUSLIMS, REMAIN
ATTACHED TO THE HOLY QUR’AN AND THE AHLUL BAYT, NEVER,
NEVER WOULD THEY GET ASTRAY.
HE HAD ALSO COMPARED HIS AHLUL BAYT TO THE “LIKENESS OF THE
ARK OF NOAH”, SAYING HE WHO GETS INTO
IT, (I.E., HE WHO FOLLOWS THE AHLUL BAYT) SHALL
BE SAVED AND HE WHO TURNS AWAY FROM IT (DOES NOT
FOLLOW THE AHLUL BAYT) WILL BE LOST.
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(46:4) Tell them, (O Prophet): “Did
you consider those whom you call upon beside Allah? Show me, which part of the
earth they created? Or do they have any share in creating the heavens? Bring to
me any Scripture earlier than this one, or any vestige of knowledge (in support
of your belief) if you are truthful. *4
*4 As
the addresses are a polytheistic people they are being told the reality of the
irrational crced in which they persisted carelessly due to lack of the sense of
responsibility. Along with acknowledging Allah as the Creator of the universe
they had made many other beings their deities: they invoked them, regarded them
as fulfillers of their needs and removers of hardships: prostrated themselves
and made offerings before them, and thought they had the powers of making and
unmaking of heir destinies. About the same beings, they are being asked:
"On what basis have you made them your deities?" Obviously, there can
be only two bases for regarding someone as an associate in worship along with
Allah: either man himself should know through some means of knowledge that his
deity too has a share in making the earth and heavens, or Allah Himself may
have stated that soand-so also is His associate in the functions of Godhead.
Now, if a polytheist can neither make the claim that he possesses direct
knowledge of his deity's being an associate of God, nor he can show in a Book
sent by God that God Himself has appointed somebody as His associate, his creed
would inevitably be baseless.
In this verse, "a Book revealed before this" implies a Book sent by Allah before the Qur'an, and "some remnant" of knowledge implies some part of the teachings of the Prophets and righteous men of the ancient times, which may have reached the later generations reliably. There is no tinge of shirk in whatever man has received through these two means. All the heavenly Books unanimously present the same Tauhid to which the Qur'an invites the people, and no existing remnant of the ancient lore bears evidence to this that some Prophet or saint or righteous man might have taught the people to serve and worship any other than God. Even if we do not take a Book to mean a Divine Book and remnant of knowledge the knowledge bequeathed by the Prophets and righteous men, no authentic book or the research made by a scholar of religious or secular lore has pointed out that such and such a thing in the earth or the heavens has been created by such and such a saint or god, or a certain blessing of the-blessings of life which man 'is benefiting from in the universe has been created by such and such a deity instead of God.
In this verse, "a Book revealed before this" implies a Book sent by Allah before the Qur'an, and "some remnant" of knowledge implies some part of the teachings of the Prophets and righteous men of the ancient times, which may have reached the later generations reliably. There is no tinge of shirk in whatever man has received through these two means. All the heavenly Books unanimously present the same Tauhid to which the Qur'an invites the people, and no existing remnant of the ancient lore bears evidence to this that some Prophet or saint or righteous man might have taught the people to serve and worship any other than God. Even if we do not take a Book to mean a Divine Book and remnant of knowledge the knowledge bequeathed by the Prophets and righteous men, no authentic book or the research made by a scholar of religious or secular lore has pointed out that such and such a thing in the earth or the heavens has been created by such and such a saint or god, or a certain blessing of the-blessings of life which man 'is benefiting from in the universe has been created by such and such a deity instead of God.
وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ
مَنْ لَا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ
غَافِلُونَ {46:5}
[Q46:5] Wa
man adallu mimmany yad'oo min dooniL Laahi mallaa yastajeebu lahooo ilaa Yawmil
Qiyaamati wa hum'an du'aaa'ihim gaafiloon?
[Q46:5] And who is in greater error than he who calls besides ALLAH (SWT) upon those that will not answer him till the day of resurrection and they are heedless of their call?
[Q46:5] And who is in greater error than he who calls besides ALLAH (SWT) upon those that will not answer him till the day of resurrection and they are heedless of their call?
[Q46:5] Dan tidak ada yang lebih sesat
daripada orang yang menyembah sesuatu yang lain dari ALLAH (SwT), yang tidak
dapat menyahut atau memberikan sebarang pertolongan kepadanya (dari dunia)
hinggalah ke hari kiamat, sedang makhluk-makhluk yang mereka sembah itu tidak
dapat menyedari atau memberi layanan baik kepada permohonan mereka.
[A] IF MAN WORSHIPS HIS OWN SELF, his faculties will bear witness against him (Ha
Mim 41:20 to 22),
[B] IF HE WORSHIPS MEN OF GOD LIKE ISA, they will disown him (Maidah 5:11 and 117),
[C] IF HE WORSHIPS ANGELS,
they will disown him (Saba 34:40 and 41);
and
[D] Even Shaytan will refuse to
accept that it was he who led them astray.
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(46:5) Who is farther strayed from the Right Path than
he who calls upon others than Allah that cannot answer his call till the Day of
Resurrection, *5 the while they are not even conscious that
callers are calling upon them? *6
*5 "Cannot
answer him": Cannot answer the supplications of any one. That is, these
gods do not possess the powers by virtue of which they could give decisions on
the prayers and petitions of their devotees. (For further explanation, see E.N.
33 of Az-Zumar). "Till the Day of Resurrection" means that as long as
the world lasts they will get no answer to their supplications and prayers from
their deities, but when Resurrection will have taken place, the deities will
turn hostile to their worshippers themselves, as becomes explicit from the next
verse.
*6 That is, "they do not even hear the supplications of the supplicants, neither through their own ears nor through any other means." This thing can be elaborated like this: The being whom the polytheists the world over have been invoking are divided into three categories: (1) Lifeless and inanimate creation; (2) the pious men who have passed away; and (3) the wicked men who had themselves gone astray, and who misled others and passed away. As for the first category of the deities they will naturally remain unaware of the supplications of their worshippers. As for the deities of the second kind, who were favourites with their God, there are two reasons of their remaining unaware: (a) They are in the presence of AIIah in a state where human voices cannot reach them directly; and (b) even Allah and His angels do not inform them that the people whom they had been teaching to invoke Allah alone in the world, were invoking them instead, for no information could cause them a greater shock than this, and Allah does not at alI like to vex the souls of His righteous servants. Now if we consider the case of the third kind of the deities, we shall see that there are two reasons also of their remaining unaware: (a) That they have been placed in confinement as the accused, and no voice from the world can reach them; and (b) that even Allah and His angels do not convey to them the news that their mission is flourishing in the world, and the people have set them up as deities, for this news would be a happy news for them, and Allah does not like to make the wicked people happy.
In this connection, one should also understand that Allah conveys to His righteous servants the greetings of peace and prayers of mercy from the people of the world, for these things are a source of joy and pleasure for them; likewise, He informs the culprits of the curses, censures and condemnations of the people of the world, as the disbelievers killed in the Battle of Badr were made to hear the curse of the Holy Prophet according to a Hadith, for it is a cause of anguish for them. But anything which might cause distress to the righteous people and joy to the culprits is not conveyed to them. This explanation makes the truth about the, question of hearing by the dead plain and easy to understand.
*6 That is, "they do not even hear the supplications of the supplicants, neither through their own ears nor through any other means." This thing can be elaborated like this: The being whom the polytheists the world over have been invoking are divided into three categories: (1) Lifeless and inanimate creation; (2) the pious men who have passed away; and (3) the wicked men who had themselves gone astray, and who misled others and passed away. As for the first category of the deities they will naturally remain unaware of the supplications of their worshippers. As for the deities of the second kind, who were favourites with their God, there are two reasons of their remaining unaware: (a) They are in the presence of AIIah in a state where human voices cannot reach them directly; and (b) even Allah and His angels do not inform them that the people whom they had been teaching to invoke Allah alone in the world, were invoking them instead, for no information could cause them a greater shock than this, and Allah does not at alI like to vex the souls of His righteous servants. Now if we consider the case of the third kind of the deities, we shall see that there are two reasons also of their remaining unaware: (a) That they have been placed in confinement as the accused, and no voice from the world can reach them; and (b) that even Allah and His angels do not convey to them the news that their mission is flourishing in the world, and the people have set them up as deities, for this news would be a happy news for them, and Allah does not like to make the wicked people happy.
In this connection, one should also understand that Allah conveys to His righteous servants the greetings of peace and prayers of mercy from the people of the world, for these things are a source of joy and pleasure for them; likewise, He informs the culprits of the curses, censures and condemnations of the people of the world, as the disbelievers killed in the Battle of Badr were made to hear the curse of the Holy Prophet according to a Hadith, for it is a cause of anguish for them. But anything which might cause distress to the righteous people and joy to the culprits is not conveyed to them. This explanation makes the truth about the, question of hearing by the dead plain and easy to understand.
وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً
وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ {46:6}
[Q46:6] Wa
izaa hushiran naasu kaanoo lahum a'daaa'anw wa kaanoo bi'ibaadatihim kaafireen.
[Q46:6] And when men are gathered together they shall be their enemies, and shall be deniers of their worshipping (them).
[Q46:6] And when men are gathered together they shall be their enemies, and shall be deniers of their worshipping (them).
[Q46:6] Dan apabila manusia dihimpunkan
(untuk dihitung amalnya pada hari akhirat), menjadilah segala yang disembah itu
musuh kepada orang-orang yang menyembahnya, dan segala yang disembah itu juga
tidak mengakui serta mendustakan penyembahan mereka kepadanya.
(see commentary for verse 5)
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(46:6) When all human beings will be gathered together
those who had been called upon will become the enemies to their votaries and
will disown their worship. *7
*7 That is, they will say: 'We had
neither told the people to invoke us for help, nor arc we aware that they used
to invoke us. They themselves had preumed that we could fulfil their needs and
so had started invoking us."
وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ
قَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ هَٰذَا سِحْرٌ مُبِينٌ {46:7}
[Q46:7] Wa
izaa tutlaa 'alaihim Aayaatunaa baiyinaatin qaalal lazeena kafaroo lilhaqqi
lammaa jaaa'ahum haazaa sihrum mubeen.
[Q46:7] And when Our clear communications are recited to them, those who disbelieve say with regard to the truth when it comes to them: This is clear magic.
[Q46:7] And when Our clear communications are recited to them, those who disbelieve say with regard to the truth when it comes to them: This is clear magic.
[Q46:7] Dan apabila dibacakan kepada
mereka (yang kafir) ayat-ayat Quran kami yang jelas nyata, berkatalah mereka
terhadap kebenaran (Al-Quran) bila sahaja disampaikan kepada mereka: Ini ialah
sihir yang nyata!
Refer to the commentary
of Anam 6:7
to 10 Hud 11:7; Anbiya 21:41; Saba 34:4; Saffat 37:12 to 15. WHENEVER such truth was conveyed on them, they called it
sorcery and treated it with derision and ridicule.
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(46:7) When Our Clear Messages are rehearsed to them,
the unbelievers exclaim about the Truth when it came to them: “This is plain
sorcery.” *8
*8 It
means: When the Revelations of the Qur'an were recited before the disbelievers
of Makkah, they realized that the Qur'an was far superior to human speech. The
compositions of their greatest poets, orators and literary men were no match
with the un-paralleled eloquence, enchanting oratory, sublime themes and
heart-moving style of the Qur'an. Above all, even the Holy Prophet's own words
and speech were not comparable with the discourses that were being sent down to
him by God. Those who had known him since childhood knew full well the vast
difference that was there between his language and words and the words of the
Qur'an, and it was not possible for them to believe that a man who had been
living day and night among them for forty years would suddenly one day forge a
speech .whose diction and style would bear no resemblance with his familiar and
known manner of speech and style. This thing trade the truth plain before them,
but since they were bent upon denial, they would say: "This is plain
magic," instead of acknowledging it as Divine Word after witnessing this
manifest Sign. (They regarded the Qur'an as magic from another aspect also,
which we have explained in our commentary of Al-Anbiya': 3 and E: N. 5 of Surah
Suad).
أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ إِنِ
افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئًا ۖ هُوَ أَعْلَمُ بِمَا
تُفِيضُونَ فِيهِ ۖ كَفَىٰ بِهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ۖ وَهُوَ
الْغَفُورُ الرَّحِيمُ {46:8}
[Q46:8] Am
yaqooloonaf taraahu qul inif taraituhoo falaa tamlikoona lee minaL Laahi
shai'an Huwa a'lamu bimaa tufeedoona feehi kafaa bihee shaheedam bainee wa
bainakum wa Huwal Ghafoorur Raheem.
[Q46:8] Nay! They say: He has forged it. Say: If I have forged it, you do not control anything for me from ALLAH (SWT); He knows best what you utter concerning it; He is enough as a witness between me and you, and He is the Forgiving, the Merciful.
[Q46:8] Nay! They say: He has forged it. Say: If I have forged it, you do not control anything for me from ALLAH (SWT); He knows best what you utter concerning it; He is enough as a witness between me and you, and He is the Forgiving, the Merciful.
[Q46:8] (Bukan setakat itu sahaja
mereka katakan) bahkan mereka menuduh dengan berkata: Muhammad telah merekakan
Al-Quran itu. Katakanlah (Wahai Muhammad): Kalau aku merekakan Al-Quran itu
(maka tentulah aku tidak terlepas dari azab kesalahan itu) kerana kamu (dan
juga yang lain dari kamu) tidak berkuasa memberikan daku sebarang perlindungan
dari (azab) ALLAH (SwT). ALLAH (SwT) lebih mengetahui akan (tuduhan-tuduhan
yang tidak berasas) yang kamu perkatakan itu; cukuplah ALLAH (SwT) menjadi
saksi antaraku dengan kamu dan Dialah jua Yang Maha Pengampun, lagi Maha
Mengasihani.
ALL IMPOSTORS
COME TO AN EVIL END. ---- This is an argument based on what is
laid down in verses
69:44-47, i.e. ALLAH (SWT) will never allow any imposter to flourish---but He will expose his fallacious claims.
____________________________________________________________________________________________________________________________________________________
(46:8) Do they claim that the Messenger himself has
fabricated it? *9 (If so), tell them: “If I have fabricated it,
then you have no power to protect me from Allah’s chastisement. He knows well
the idle talk in which you indulge. He suffices as a witness between me and
you. *10 He is Most Forgiving, Most Merciful.” *11
*9 This
interrogative tone expresses great surprise and amazement. It means to say:
"Are these people so shameless that they accuse Muhammad (upon whom be
Allah's peace) of fabricating the Qur'an himself? Whereas they know that it
cannot be his word; and their calling it magic is by itself an express proof that
they regard it as an extraordinary word, which cannot be of human composition
even according to themselves."
*10 As it was quite evident that their accusation was baseless and motivated by stubbornness, there was no need to present arguments to refute it. Therefore, only this much was regarded as a sufficient response: °If I have really fabricated something and committed a grave crime by imputing it to Allah, as you accuse me of, you will not be able to rescue me from Allah's punishment. But if it is really Allah's Word, and you are rejecting it by bringing false accusations, Allah Himself will deal with you. For the reality is not hidden from Allah, and He is sufficient to decide between the truth and falsehood. If the whole world calls some one a liar, although he is truthful in Allah's knowledge, the final decision will be in his favour. On the country: if the whole world regards some one as truthful though he is a liar in the knowledge of AIIah, he will be regarded as a liar in the final judgement. Therefore, do not confuse things but pay heed to your final end."
*11 Here, this sentence gives two meanings: (1) "It is in fact Allah's mercy and His forbearance that these people arc surviving in the world, although they have no hesitation in declaring Allah's Word as falsehood; otherwise if a merciless and cruel god had been the master of this universe, he would not have allowed such insolent people to live even for a moment in the world " (2) "O unjust people, if you give up your stubbornness even now, the door of God's mercy is still open for you, and whatever misdeeds you may have committed heretofore can be forgiven."
*10 As it was quite evident that their accusation was baseless and motivated by stubbornness, there was no need to present arguments to refute it. Therefore, only this much was regarded as a sufficient response: °If I have really fabricated something and committed a grave crime by imputing it to Allah, as you accuse me of, you will not be able to rescue me from Allah's punishment. But if it is really Allah's Word, and you are rejecting it by bringing false accusations, Allah Himself will deal with you. For the reality is not hidden from Allah, and He is sufficient to decide between the truth and falsehood. If the whole world calls some one a liar, although he is truthful in Allah's knowledge, the final decision will be in his favour. On the country: if the whole world regards some one as truthful though he is a liar in the knowledge of AIIah, he will be regarded as a liar in the final judgement. Therefore, do not confuse things but pay heed to your final end."
*11 Here, this sentence gives two meanings: (1) "It is in fact Allah's mercy and His forbearance that these people arc surviving in the world, although they have no hesitation in declaring Allah's Word as falsehood; otherwise if a merciless and cruel god had been the master of this universe, he would not have allowed such insolent people to live even for a moment in the world " (2) "O unjust people, if you give up your stubbornness even now, the door of God's mercy is still open for you, and whatever misdeeds you may have committed heretofore can be forgiven."
قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا
أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ
إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ {46:9}
[Q46:9] Qul
maa kuntu bid'am minal Rusuli wa maaa adreee ma yuf'alu bee wa laa bikum in
attabi'u illaa maa yoohaaa ilaiya ya maaa ana illaa nazeerum mubeen.
[Q46:9] Say: I am not the first of the messengers, and I do not know what will be done with me or with you: I do not follow anything but that which is revealed to me, and I am nothing but a plain warner.
[Q46:9] Say: I am not the first of the messengers, and I do not know what will be done with me or with you: I do not follow anything but that which is revealed to me, and I am nothing but a plain warner.
[Q46:9] Katakanlah lagi: Bukanlah aku
seorang Rasul pembawa agama yang berlainan dari agama yang dibawa oleh
Rasul-rasul (yang telah lalu) dan aku tidak mengetahui apa yang akan dilakukan
kepadaku dan kepada kamu. Aku tidak melakukan sesuatu melainkan menurut apa
yang diwahyukan kepadaku dan aku tidak lain hanyalah seorang Rasul pemberi
amaran yang jelas nyata.
THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) TAUGHT AND PREACHED THE
UNITY OF ALLAH (SWT) TO MANKIND. All other prophets
had also brought the same eternal truth. "I follow not anything but that
which is revealed to me" confirms
that every word and deed of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was in strict compliance of ALLAH (SWT)'s
will.
Refer to the commentary
of Baqarah
2:40 and 253 for the references
in the Bible concerning the advent of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad).
·
The advent of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) and the preaching of the Islamic truth was [1] THE FULFILLMENT of the announcement of ALLAH (SWT) to
Moses (Duet. 18:18-19) AND [2] THE CONFIRMATION of what Jesus has told the people before his departure about the coming of
the ‘Comforter’ the ‘Spirit of Truth’ the ‘Holy
Ghost’ who would give the world the All Truth, and fill the world
with righteousness and truth and who would abide with them forever (Duet. 18:18-19)
(John 146,
16:7, 16:3) (Acts 3:22-25, 7:37)
°
“And I will pray the Father, and he shall give
you another Comforter, that he may abide with you forever.” (John 14:16)
°
“Nevertheless I tell you the truth; It is
expedient for you that I go away; for if I go not away, the Comforter will not
come unto you; but if I depart, I will send him unto you.” (John 16:7)
°
“How be it when he, the Spirit of Truth, is
come, he will guide you into all truth; for he shall not speak of himself; but
whatever he shall hear, that shall he speak; and he will shew you things to
come.” (John 15:13)
°
“For Moses truly said unto the fathers, A
prophet shall the Lord your ALLAH (SWT) raise up unto you of your brethren,
like unto me; him shall ye hear in all things whatever he shall say unto you.
“And it shall come to pass, that every soul, which will not hear that
prophet, shall be destroyed from among the people. “Yea, and all the prophets
from Samuel and those that follow after, as many as have spoken, have likewise
foretold of these days.
“Ye are the children of the prophets, and of the covenant which ALLAH
(SWT) made with our Fathers, saying unto Abraham, And in thy seed shall all the
kindreds of the earth be blessed.” (Acts 3:22-25)
°
This is that Moses, which said unto the
Children of Israel, A prophet shall the Lord your ALLAH (SWT) raise up unto you
of your brethren, like unto me, him shall ye hear.” (Acts 7:37)
It is quite evident from the Bible that the world
waited for this Prophet. Note what the people asked John as to who he was---Whether he was ‘that Prophet’ and he said ‘he was not.”
°
“And he confessed, and denied not; but
confessed, I am not the Christ.
“And they asked Him, What then? Art thou Elias? As he saith, I am not.
Art you that prophet? And he answered, No.” (John 1:20-21)
As said in Araf 7:188 and other verses the prophets of ALLAH (SWT) did not receive
information or knowledge from any worldly source. They were endowed with divine
wisdom.
____________________________________________________________________________________________________________________________________________________
(46:9) Tell them: “I am not the first of the
Messengers; and I do not know what shall be done with me or with you. I follow
only what is revealed to me, and I am nothing but a plain warner.” *12
*12 Its
background is this: When the Holy Prophet presented himself as Allah's
Messenger, the people of Makkah raised different kinds of objections against
it. They said: "what kind of a Messenger he is who has a family, who moves
about in the streets, eats and drinks and lives a common man's life. There is
nothing special about him, which might distinguish him above the other people
and therefore we may know that Allah has specially made this man His Messenger.
" Then they said: "Had he been appointed a Messenger by God, He would
have sent an angel as an attendant with him who would have announced that he
was God's Messenger, and would have punished with a scourge every such person
who had behaved insolently Towards him. How strange that God should appoint a
person as His Messenger and then should leave him alone to roam the streets of
Makkah and suffer every kind of humiliation. If nothing else Allah should at
Ieast have created a magnificent palace and a blooming garden for His
Messenger. He should not have been left to depend on his wife's resources so
that 'when they exhausted the Messenger should be forced to go without food and
should not even afford a conveyance to Ta'if." Besides, these people
demanded different kinds of miracles from him and asked news of the unseen.
They thought that a person's being God's Messenger meant that he should possess
supernatural powers so that mountains should move at his bidding and deserts at
once turn into green fields; he should have the knowledge of the past and the
future events and of everything hidden from others.
An answer to the same has been given in these sentences, and each sentence contains a world of meaning.
First, it is said: 'Tell them: I am not a novel Messenger. "That is, "My being appointed as a Messenger is not a novel event of its kind in the world so that you may have some confusion about the characteristics of a Messenger. Many Messengers have come to the world before me, and I am not any different from them. Never has a Messenger come, who did not have a family, who did not eat and drink, or who did not live a common man's life. Never has an angel descended as an attendant with a Messenger, heralding his prophethood and carrying a whip before him. Never have gardens and palaces been created for a Messenger and never has a Messenger ban spared of the hardships which I am suffering. Never has a Messenger shown a miracle by his own power, or known everything by his own knowledge. Then, how is it that you are bringing forth these strange criteria only to judge my Prophethood?"
Then it is said: Tell them also: "I do not know what shall befall you tomorrow nor what shall befall me. I only follow that which is revealed to me." That is, "I am not a knower of the unseen so that everything of the past and present and future should be known to me, and I should have the knowledge of everything in the world. Not to speak of your future, I do not even know my own future. I only know that of which I am given knowledge by revelation. More than that I have never claimed to know, nor has there ever been a Messenger in the world, who made that claim. It is not a Messenger's job to tell the whereabouts of the lost articles, or tell whether a pregnant woman will deliver a boy or a girl, or whether a sick patient will live or die." In conclusion, it is said: "Say to them: I am no more than a plain warner." That is, "I do not possess Divine powers so that I may show you the wonderful miracles that you demand from me every next day. My only mission is that I should present the right way before the people, and should warn of an evil end those who do not accept it. "
An answer to the same has been given in these sentences, and each sentence contains a world of meaning.
First, it is said: 'Tell them: I am not a novel Messenger. "That is, "My being appointed as a Messenger is not a novel event of its kind in the world so that you may have some confusion about the characteristics of a Messenger. Many Messengers have come to the world before me, and I am not any different from them. Never has a Messenger come, who did not have a family, who did not eat and drink, or who did not live a common man's life. Never has an angel descended as an attendant with a Messenger, heralding his prophethood and carrying a whip before him. Never have gardens and palaces been created for a Messenger and never has a Messenger ban spared of the hardships which I am suffering. Never has a Messenger shown a miracle by his own power, or known everything by his own knowledge. Then, how is it that you are bringing forth these strange criteria only to judge my Prophethood?"
Then it is said: Tell them also: "I do not know what shall befall you tomorrow nor what shall befall me. I only follow that which is revealed to me." That is, "I am not a knower of the unseen so that everything of the past and present and future should be known to me, and I should have the knowledge of everything in the world. Not to speak of your future, I do not even know my own future. I only know that of which I am given knowledge by revelation. More than that I have never claimed to know, nor has there ever been a Messenger in the world, who made that claim. It is not a Messenger's job to tell the whereabouts of the lost articles, or tell whether a pregnant woman will deliver a boy or a girl, or whether a sick patient will live or die." In conclusion, it is said: "Say to them: I am no more than a plain warner." That is, "I do not possess Divine powers so that I may show you the wonderful miracles that you demand from me every next day. My only mission is that I should present the right way before the people, and should warn of an evil end those who do not accept it. "
قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ
وَكَفَرْتُمْ بِهِ وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ
فَآمَنَ وَاسْتَكْبَرْتُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ
الظَّالِمِينَ {46:10}
[Q46:10] Qul
ara'aytum in kaana min 'indiL Laahi wa kafartum bihee wa shahida shaahidum mim
Banee Israaa'eela 'alaa mislihee fa aamana wastak bartum innaL Laaha laa yahdil
qawmaz zaalimeen.
[Q46:10] Say: Have you considered if it is from ALLAH (SWT), and you disbelieve in it, and a witness from among the children of Israel has borne witness of one like it, so he believed, while you are big with pride; surely ALLAH (SWT) does not guide the unjust people.
[Q46:10] Say: Have you considered if it is from ALLAH (SWT), and you disbelieve in it, and a witness from among the children of Israel has borne witness of one like it, so he believed, while you are big with pride; surely ALLAH (SWT) does not guide the unjust people.
[Q46:10] Katakanlah lagi: Bagaimana
fikiran kamu jika Al-Quran ini (yang datangnya) dari ALLAH (SwT) dan kamu
mengingkarinya, pada hal ada seorang saksi dari Bani Israil memberi keterangan
mengakui (sahnya Kitab) yang sama seperti Al-Quran ini, lalu dia percayakan
(Al-Quran ini dari ALLAH (SwT)), sedang kamu dengan sombong angkuh
mengingkarinya? (Tidakkah dengan yang demikian kamu bersifat zalim)?
Sesungguhnya ALLAH (SwT) tidak memberi hidayat petunjuk kepada orang-orang yang
zalim (yang degil dalam kekufurannya).
This verse refers to Musa, as a witness of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s divine mission, who gave the glad
tidings of the advent of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), also confirmed by Isa. Refer to the commentary of Baqarah 2:40
and 253 for their testimony.
‘The witness from among the Children of Israel’ ---*some commentators think
that a reference to Abdullah ibne Salam, an Israelite scholar who embraced
Islam of his own accord----HOWEVER, this verse was
revealed long before Abdullah ibne Salam’s embracing Islam.
____________________________________________________________________________________________________________________________________________________
(46:10) Tell them, (O Prophet): “Did you
consider (what would be your end) *13 if this Qur’an were indeed from Allah and yet
you rejected it? And this even though a witness from the Children of Israel has
testified to the like of it. But he believed, while you waxed arrogant. *14 Verily
Allah does not guide such wrong-doers to the Right Way.
*13 This same theme has been
expressed in another way in Surah Ha-Mim As-Sajdah: 62 above. For explanation,
see E.N. 69 of the said Surah.
*14 A large number of the commentators have taken this "witness" to imply Hadrat 'Abdullah bin Salam, who was a famous Jewish scholar of Madinah, and who believed in the Holy Prophet after the migration. As this thing happened in Madinah, these commentators say that this verse was revealed at Madinah. This commentary is based on a statement of Hadrat Sa`d bin Abi Waqqas according to which this verse was sent down in respect of Hadrat `Abdullah bin Salam (Bukhari, Muslim, Nasa'i Ibn Jarir); and on the same basis have several major commentators like Ibn `Abbas, Mujahid, Qatadah, Dahhak, Ibn Sirin, Hasan Basri, Ibn Zaid and `Auf bin Malik al-Ashja`i accepted this commentary. But, on the other hand, 'Ikrimah and Sha`bi and Masruq say that this verse cannot be about `Abdullah bin Salam (may Allah be pleased with him) for this entire Surah was sent down at Makkah. Ibn Jarir Tabari also has preferred this view. He says: The whole previous discourse is an address directed to the pagans of Makkah and the following discourse also is directed to them. In this context it is not conceivable that a verse revealed at Madinah was inserted here. The later commentators who have accepted this second version, do not reject the tradition of Hadrat Sa'd bin Abi Waqqas, but have opined that as this verse also applies to Hadrat 'Abdullah bin Salam's affirmation of the faith, Hadrat Sa`d expressed the opinion, in the tradition of the ancients, that it was sent down with regard to him. This does not, however, mean that when he believed, it was revealed then about him only, but that this verse precisely applied to him and his acceptance of Islam.
Apparently, this second view seems to be more correct and reasonable. Now, the question that remains to be answered is: Who is implied by this witness?" Some of the commentators who have accepted the second view say that it implies the Prophet Moses (peace be upon him), but the following sentence: 'He believed white you showed arrogance", bears no relevance to this explanation. What seems to be nearer the truth is that which the commentator Nisaburi and Ibn Kathir have stated. They say: Here, by "a witness" is not meant any particular person but a common Israelite. The meaning is this; "The teachings that the Qur'an is presenting before you are not new so that you could deny them by offering the excuse that they were novel teachings which had never been presented before man in the past. Before this these very teachings have been similarly revealed and exist with the Israclites in the form of the Torah and other scriptures, and a common Israelite has already believed in them, and also admitted that Allah's Revelation is a means of the coming down of these teachings. Therefore, you cannot make the claim that Revelation and these teachings are incomprehensible. The only thing that hinders you from believing is your arrogance and baseless conceit."
*14 A large number of the commentators have taken this "witness" to imply Hadrat 'Abdullah bin Salam, who was a famous Jewish scholar of Madinah, and who believed in the Holy Prophet after the migration. As this thing happened in Madinah, these commentators say that this verse was revealed at Madinah. This commentary is based on a statement of Hadrat Sa`d bin Abi Waqqas according to which this verse was sent down in respect of Hadrat `Abdullah bin Salam (Bukhari, Muslim, Nasa'i Ibn Jarir); and on the same basis have several major commentators like Ibn `Abbas, Mujahid, Qatadah, Dahhak, Ibn Sirin, Hasan Basri, Ibn Zaid and `Auf bin Malik al-Ashja`i accepted this commentary. But, on the other hand, 'Ikrimah and Sha`bi and Masruq say that this verse cannot be about `Abdullah bin Salam (may Allah be pleased with him) for this entire Surah was sent down at Makkah. Ibn Jarir Tabari also has preferred this view. He says: The whole previous discourse is an address directed to the pagans of Makkah and the following discourse also is directed to them. In this context it is not conceivable that a verse revealed at Madinah was inserted here. The later commentators who have accepted this second version, do not reject the tradition of Hadrat Sa'd bin Abi Waqqas, but have opined that as this verse also applies to Hadrat 'Abdullah bin Salam's affirmation of the faith, Hadrat Sa`d expressed the opinion, in the tradition of the ancients, that it was sent down with regard to him. This does not, however, mean that when he believed, it was revealed then about him only, but that this verse precisely applied to him and his acceptance of Islam.
Apparently, this second view seems to be more correct and reasonable. Now, the question that remains to be answered is: Who is implied by this witness?" Some of the commentators who have accepted the second view say that it implies the Prophet Moses (peace be upon him), but the following sentence: 'He believed white you showed arrogance", bears no relevance to this explanation. What seems to be nearer the truth is that which the commentator Nisaburi and Ibn Kathir have stated. They say: Here, by "a witness" is not meant any particular person but a common Israelite. The meaning is this; "The teachings that the Qur'an is presenting before you are not new so that you could deny them by offering the excuse that they were novel teachings which had never been presented before man in the past. Before this these very teachings have been similarly revealed and exist with the Israclites in the form of the Torah and other scriptures, and a common Israelite has already believed in them, and also admitted that Allah's Revelation is a means of the coming down of these teachings. Therefore, you cannot make the claim that Revelation and these teachings are incomprehensible. The only thing that hinders you from believing is your arrogance and baseless conceit."
SECTION 2
Qur’an verifies the Book given to Moses
The Book given to Moses verified by Qur’an in the Arabic
language---Goodness to parents enjoined to an---the guilty shall be presented
to hell
وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا لَوْ
كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ ۚ وَإِذْ لَمْ يَهْتَدُوا بِهِ
فَسَيَقُولُونَ هَٰذَا إِفْكٌ قَدِيمٌ {46:11}
[Q46:11] Wa qaalal lazeena kafaroo lillazeena aamanoo law
kaana khairam maa sabaqoonaaa ilyh; wa iz lam yahtadoo bihee fasa yaqooloona
haazaaa ifkun qadeem.
[Q46:11] And those who disbelieve say concerning those who believe: If it had been a good, they would not have gone ahead of us therein. And as they do not seek to be rightly directed thereby, they say: It is an old lie.
[Q46:11] And those who disbelieve say concerning those who believe: If it had been a good, they would not have gone ahead of us therein. And as they do not seek to be rightly directed thereby, they say: It is an old lie.
[Q46:11] Dan (kerana sombong angkuhnya
orang-orang kafir itu) mereka berkata tentang kepercayaan orang-orang yang
beriman: Kalaulah (apa yang dibawa oleh Muhammad) itu perkara yang baik
tentulah mereka tidak mendahului kami mempercayainya (kerana kamilah yang
sepatutnya menerima segala kebaikan)! Dan setelah mereka tidak dapat menerima
petunjuk Al-Quran itu, (mereka memusuhinya) lalu mereka mencacinya dengan
berkata: Al-Quran ini ialah rekaan dusta yang sudah lama.
A great many of the early Muslims
were mostly poor. The spiritually
blind disbelievers despised them; and out of self-conceit rejected the truth on
the foolish argument that if Islam had any good they would have been the
first to embrace it.
When the tribes of Jehniah,
Mehniah, Alama and Gaffar embraced Islam, the tribes of Banu-Admir, Ghatfan,
Asad and Ashja said if there had been any truth in Islam we would not have
allowed others to supersede us in embracing it. “We would have been the first to accept the faith.”
THIS
VERSE WAS REVEALED ABOUT THIS EVENT. It was a taunt
upon the poor ones among the early converts to Islam viz., Ammar, Sohaid and
Ibne Mas’ood.
____________________________________________________________________________________________________________________________________________________
(46:11) The
unbelievers say to the believers: “If there was any good in this Book, others
would not have beaten us to its acceptance.” *15 But
since they have not been guided to it, they will certainly say: “This is an old
fabrication.” *16
*15 This is one
of those arguments that the chiefs of the Quraish employed to beguile and
mislead the common people against the Holy Prophet. They said: If the Qur'an
were really based on the truth and Muhammad (upon whom be Allah's peace) were
inviting towards a right thing, the chiefs and the elders and the noblemen of
the community would have been in the forefront to accept it. How could it be
that a few young boys and mean slaves only should accept a reasonable thing but
the distinguished men of the nation, who are wise and experienced, and who have
been held as reliable by others, would reject it? This was the deceptive
reasoning by which they tried to make the common people believe that there was
something wrong with the new message; that is why the ciders of the people were
not believing it; therefore, they also should avoid it.
*16 That is, "They regard themselves as a criterion of the truth and falsehood. They think that whatever (guidance) they reject must be falsehood. But accepting them since thousands of years also were devoid of wisdom and knowledge, and the whole wisdom has now become these people's monopoly."
*16 That is, "They regard themselves as a criterion of the truth and falsehood. They think that whatever (guidance) they reject must be falsehood. But accepting them since thousands of years also were devoid of wisdom and knowledge, and the whole wisdom has now become these people's monopoly."
وَمِنْ قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً
ۚ وَهَٰذَا كِتَابٌ مُصَدِّقٌ لِسَانًا عَرَبِيًّا لِيُنْذِرَ الَّذِينَ ظَلَمُوا
وَبُشْرَىٰ لِلْمُحْسِنِينَ {46:12}
[Q46:12] Wa
min qablihee kitaabu Moosaaa imaamanw-wa rahmah; wa haazaa Kitaabum musad diqul
lisaanan 'Arabiyyal liyunziral lazeena zalamoo wa bushraa lilMuhsineen.
[Q46:12] And before it the Book of Musa was a guide and a mercy: and this is a Book verifying (it) in the Arabic language that it may warn those who are unjust and as good news for the doers of good.
[Q46:12] And before it the Book of Musa was a guide and a mercy: and this is a Book verifying (it) in the Arabic language that it may warn those who are unjust and as good news for the doers of good.
[Q46:12] (Bagaimana mereka tergamak
mengatakan Al-Quran ini rekaan dusta yang telah lama?) Pada hal telah ada
sebelumnya Kitab Nabi Musa yang menjadi ikutan dan rahmat (kepada umatnya) dan
Al-Quran pula sebuah Kitab yang mengesahkan kebenaran (kitab-kitab yang telah
lalu), diturunkan dalam bahasa Arab untuk memberi amaran kepada orang-orang
yang zalim dan berita gembira bagi orang-orang yang berbuat kebaikan.
THE LAST REVEALED BOOK WHICH WAS A CODE OF LIFE (SHARI-AH) WAS THE BOOK OF MUSA, TAWRAT;
FOR THE INJIL
WAS NOT A CODE, BUT MERELY PRECEPTS TO WIPE OUT THE
CORRUPTION THAT HAD CREPT IN.
Isa said:
"Think not that I have come to destroy the law or the prophets. I
have not come to destroy, but to fulfill." (Matthew 5:17)
ALL THE PROPHETS OF ALLAH (SWT) PREACHED THE UNITY OF ALLAH (SWT). The Qur’an
confirms the law of Musa in Arabic language.
¤
Refer to the commentary of Baqarah 2:255 for the references from the Old and the New
Testaments.
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(46:12) Yet before this the Book was revealed to Moses
as a guide and a mercy. This Book, which confirms it, is in the Arabic tongue
to warn the wrong-doers *17 and to give good tidings to those who do good.
*17 "To
warn the wrongdoers :" To warn of the evil end those who are being unjust
to themselves and to the truth itself by disbelieving in Allah and serving
others than Allah, and are involved because of this deviation of theirs in the
evils of morals and deeds, which have filled human society with every kind of
wickedness and injustice.
.
إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ
اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {46:13}
[Q46:13] Innal
lazeena qaaloo Rabbunal laahu summas taqaamoo falaa khawfun 'alaihim wa laahum yahzanoon.
[Q46:13] Surely those who say, Our Lord is ALLAH (SWT), then they continue on the right way, they shall have no fear nor shall they grieve.
[Q46:13] Surely those who say, Our Lord is ALLAH (SWT), then they continue on the right way, they shall have no fear nor shall they grieve.
[Q46:13] Sesungguhnya orang-orang yang
menegaskan keyakinannya dengan berkata: Tuhan kami ialah ALLAH (SwT), kemudian
mereka tetap teguh di atas jalan yang betul (dengan pengakuan iman dan
tauhidnya itu), maka tidak ada kebimbangan (dari sesuatu yang tidak baik)
terhadap mereka dan mereka pula tidak akan berdukacita.
TO SAY "OUR LORD IS ALLAH (SWT)" MEANS THAT ALLAH (SWT) WILL HAVE OUR EXCLUSIVE DEVOTION. To put into
practice the verbal declaration confirms the faith. In every walk of life it should be proved by righteous
deeds, attachment with the truth and the truthful.
°
The
greatest example of remaining steadfast on the right path
in the hour of most arduous trial was set by Imam Husayn and his comrades in Karbala.
____________________________________________________________________________________________________________________________________________________
(46:13) Surely those who said: “Our Lord is Allah” and
then remained steadfast shall have nothing to fear nor to grieve. *18
*18 For
explanation, see E.N.'s 33 to 35 of Ha-Mim As-Sajdah.
أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ خَالِدِينَ فِيهَا
جَزَاءً بِمَا كَانُوا يَعْمَلُونَ {46:14}
[Q46:14] Ulaaa'ika
Ashabul Jannati khaalideena feehaa jazaaa'am bimaa kaano ya'maloon.
[Q46:14] These are the dwellers of the garden, abiding therein: a reward for what they did.
[Q46:14] These are the dwellers of the garden, abiding therein: a reward for what they did.
[Q46:14] Merekalah ahli Syurga, tetap
kekALLAH (SwT) mereka di dalamnya, sebagai balasan bagi amal-amal soleh yang
mereka telah kerjakan.
____________________________________________________________________________________________________________________________________________________
(46:14) They
are the people of Paradise. They shall remain in it forever as a reward for
their deeds.
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا
ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُ وَفِصَالُهُ
ثَلَاثُونَ شَهْرًا ۚ حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً
قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ
وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي
ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ {46:15}
[Q46:15] Wa
wassainal insaana biwaalidaihi ihsaanan hamalathu ummuhoo kurhanw-wa wada'athu
kurhanw wa hamluhoo wa fisaaluhoo salaasoona shahraa; hattaaa izaa balagha
ashuddahoo wa balagho arba'eena sanatan qaala Rabbi aqzi'neee an ashkura
ni'matakal lateee an'amta 'alaiya wa 'alaa waalidaiya wa an a'mala saalihan
tardaahu wa aslih lee fee zurriyyatee innee tubtu ilaika wa innee minal Muslimeen.
[Q46:15] And We have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: My Lord! grant me that I may give thanks for Thy favor which Thou hast bestowed on me and on my parents, and that I may do good which pleases Thee and do good to me in respect of my offspring; surely I turn to Thee, and surely I am of those who submit.
[Q46:15] And We have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: My Lord! grant me that I may give thanks for Thy favor which Thou hast bestowed on me and on my parents, and that I may do good which pleases Thee and do good to me in respect of my offspring; surely I turn to Thee, and surely I am of those who submit.
[Q46:15] Dan Kami wajibkan manusia
berbuat baik kepada kedua ibu bapanya; ibunya telah mengandungnya dengan
menanggung susah payah dan telah melahirkannya dengan menanggung susah payah.
Sedang tempoh mengandungnya berserta dengan tempoh menceraikan susunya ialah
dalam masa tiga puluh bulan. Setelah dia besar sampai ke peringkat dewasa yang
sempurna kekuatannya dan sampai ke peringkat umur empat puluh tahun, berdoalah
dia dengan berkata: Wahai Tuhanku, ilhamkanlah daku supaya tetap bersyukur akan
nikmatmu yang engkau kurniakan kepadaku dan kepada ibu bapaku dan supaya aku
tetap mengerjakan amal soleh yang Engkau redai; dan jadikanlah sifat-sifat
kebaikan meresap masuk ke dalam jiwa zuriat keturunanku. Sesungguhnya aku
bertaubat kepadamu dan sesungguhnya aku dari orang-orang Islam (yang tunduk
patuh kepadamu).
£ Refer
to the commentary of Baqarah 2:233; Ankabut 29:8 and Luqman 31:14.
THE MAXIMUM PERIOD OF
BREAST-FEEDING IS 2 YEARS BY WHICH TIME THE FIRST DENTITION IS ORDINARILY
COMPLETED IN A HUMAN CHILD.
The minimum
period of human gestation is 6 months. After deducting 6 months from the 30
months mentioned in this verse 24 months remain as the time of weaning at the
age of 2 years.
Ø Ihsan is not repayment. It implies initiative in doing good without expecting
a return.
FORTY [40] IS THE NORMAL AGE OF THE MATURITY
OF INTELLECTUAL FACULTIES? At this age man begins to look to his
growing children, AND, if he is a believer, present them to the Lord with
confidence.
____________________________________________________________________________________________________________________________________________________
(46:15) We have enjoined man to be kind to his parents.
In pain did his mother bear him and in pain did she give birth to him. The
carrying of the child to his weaning is a period of thirty months. *19 And
when he is grown to full maturity and reaches the age of forty, he prays: “My
Lord, dispose me that I may give thanks for the bounty that You have bestowed
upon me and my parents, and dispose me that I may do righteous deeds that would
please You, *20 and also make my descendants righteous. I
repent to You, and I am one of those who surrender themselves to You.”
*19 This verse
tells that although the children should serve both the mother and the father,
the mother's right is greater in importance, on the ground that she undergoes
greater hardships for the sake of the children. The same is borne out by a
Hadith, which has been related with a little variation in wording in Bukhari,
Muslim, Abu Da'ud, Tirmidhi, Ibn Majah, Musnad Ahmad, and in Adab al-Mufrad of
Imam Bukhari, to the effect that a person asked the Holy Prophet: "Who has
got a greater right to my service? The Holy Prophet replied: Your mother. He
asked: Who after her? He replied: Your mother. He asked: Who after her? He
replied: Your mother. He asked: Who after her? He replied: Your father; "
This Hadith precisely explains this verse, for in it also allusion has been
made to the triple right of the mother: (1) His
mother bore him with hardship; (2) she gave him
birth with hardship; and (3) his bearing
and his weaning took thirty months.
ANOTHER LEGAL POINT ALSO is derived from this verse and verse 14 of Surah Luqman and verse 233 of Al-Baqarah, which was pointed out by Hadrat `Ali and Hadrat Ibn 'Abbas in a law case and made Hadrat `Uthman change his decision. The story goes that during the caliphate of Hadrat `Uthman (may Allah be pleased with him) a person married a woman from the Juhainah tribe, and just six months after the marriage she gave birth to a healthy and sound child. The man took the case before Hadrat `Uthman, who declared the woman to be an adultress and ordered that she be stoned to death. ON HEARING THIS HADRAT `ALI immediately came to Hadrat `Uthman and asked: What sort of a decision have you given? He replied: She has given birth to a sound child six months after marriage. Is it not a clear .proof of her being an adultress? HADRAT `ALI DID NOT AGREE, and recited the three above mentioned verses in their sequence. In Surah Al-Baqarah Allah says: 'The mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed." In Surah Luqman it is said: "And his weaning took two years," and in Surah AI-Ahqaf: "And his bearing and his weaning took thirty months." Now, if two years of suckling are taken away from 30 months, six months of bearing remain. This shows that the minimum period of pregnancy in which a sound child can be born is six months. THEREFORE, the woman who has given birth to a child six months after the marriage cannot be declared an adultress. On hearing this reasoning of Hadrat 'Ali, Hadrat 'Uthman admitted that he had not considered that thing at all. Then he recalled the woman and changed his decision. According to another tradition, Ibn 'Abbas also supported the reasoning of Hadrat 'Ali and then Hadrat 'Uthman changed his decision. (Ibn Jarir, Ahkam al-Qur an by al-Jassas Ibn Kathir).
The following legal injunctions are derived from the three verses when they are read together: The woman who gives birth to a sound and complete child in less than six months after marriage (i.e. in a proper delivery and not abortion) will be declared an adultress and her child's lineage from her husband will not be established.
(2) The woman who delivers a sound and complete child six months or more after marriage, cannot be accused of adultery only on the basis of the child birth, nor can her husband have the right to slander her, nor can he refuse to acknowledge fatherhood of the child; the child will certainly be recognized as his, and the woman will not be punished.
(3) The maximum period for fosterage is two years. If a woman has suckled a child after this age, she will not be regarded as his foster mother, nor will the injunctions pertaining to fosterage (An-Nisa: 23) be applicable to her. In this regard, Imam Abu Hanifah has out of caution proposed the period of two and a half years instead of two years so that there remains no chance of error in a delicate matter like the prohibition of the foster relations. (For explanation, see E N. 23 of Surah Luqman). Here, it would be useful to know that according to the latest medical research a child needs at least 28 weeks to remain in the mother's womb to be developed and delivered as a living baby. This period amounts to a little more than 6 months. The Islamic law has allowed a concession of about half a month, because a woman's being declared an adultress and a child's being deprived of lineage is a grave matter, and its gravity demands that maximum period be allowed to save both the mother and the child from its legal consequences. Furthermore, no physician and no judge, not even the pregnant woman herself and the man impregnating her, can know as to when exactly did the conception take place. This thing also demands that a few more days be allowed in determining the minimum Legal period of pregnancy.
*20 That is, "O Lord, grant me the grace of such righteous deeds as may conform to Your Law in the apparent form as well as be acceptable to You in their actual worth." If an action, however good in the sight of the people, does not conform to obedience to Allah's Law, it cannot have any value in the sight of AIIah, no matter how highly it is praised by the people. On the contrary, another action which conforms to the Shari 'ah exactly and has no flaw or deficiency in its apparent form, becomes hollow from within, on account of an evil intention, conceit, arrogance and greed of the world, and so worthless in the sight of Allah.
ANOTHER LEGAL POINT ALSO is derived from this verse and verse 14 of Surah Luqman and verse 233 of Al-Baqarah, which was pointed out by Hadrat `Ali and Hadrat Ibn 'Abbas in a law case and made Hadrat `Uthman change his decision. The story goes that during the caliphate of Hadrat `Uthman (may Allah be pleased with him) a person married a woman from the Juhainah tribe, and just six months after the marriage she gave birth to a healthy and sound child. The man took the case before Hadrat `Uthman, who declared the woman to be an adultress and ordered that she be stoned to death. ON HEARING THIS HADRAT `ALI immediately came to Hadrat `Uthman and asked: What sort of a decision have you given? He replied: She has given birth to a sound child six months after marriage. Is it not a clear .proof of her being an adultress? HADRAT `ALI DID NOT AGREE, and recited the three above mentioned verses in their sequence. In Surah Al-Baqarah Allah says: 'The mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed." In Surah Luqman it is said: "And his weaning took two years," and in Surah AI-Ahqaf: "And his bearing and his weaning took thirty months." Now, if two years of suckling are taken away from 30 months, six months of bearing remain. This shows that the minimum period of pregnancy in which a sound child can be born is six months. THEREFORE, the woman who has given birth to a child six months after the marriage cannot be declared an adultress. On hearing this reasoning of Hadrat 'Ali, Hadrat 'Uthman admitted that he had not considered that thing at all. Then he recalled the woman and changed his decision. According to another tradition, Ibn 'Abbas also supported the reasoning of Hadrat 'Ali and then Hadrat 'Uthman changed his decision. (Ibn Jarir, Ahkam al-Qur an by al-Jassas Ibn Kathir).
The following legal injunctions are derived from the three verses when they are read together: The woman who gives birth to a sound and complete child in less than six months after marriage (i.e. in a proper delivery and not abortion) will be declared an adultress and her child's lineage from her husband will not be established.
(2) The woman who delivers a sound and complete child six months or more after marriage, cannot be accused of adultery only on the basis of the child birth, nor can her husband have the right to slander her, nor can he refuse to acknowledge fatherhood of the child; the child will certainly be recognized as his, and the woman will not be punished.
(3) The maximum period for fosterage is two years. If a woman has suckled a child after this age, she will not be regarded as his foster mother, nor will the injunctions pertaining to fosterage (An-Nisa: 23) be applicable to her. In this regard, Imam Abu Hanifah has out of caution proposed the period of two and a half years instead of two years so that there remains no chance of error in a delicate matter like the prohibition of the foster relations. (For explanation, see E N. 23 of Surah Luqman). Here, it would be useful to know that according to the latest medical research a child needs at least 28 weeks to remain in the mother's womb to be developed and delivered as a living baby. This period amounts to a little more than 6 months. The Islamic law has allowed a concession of about half a month, because a woman's being declared an adultress and a child's being deprived of lineage is a grave matter, and its gravity demands that maximum period be allowed to save both the mother and the child from its legal consequences. Furthermore, no physician and no judge, not even the pregnant woman herself and the man impregnating her, can know as to when exactly did the conception take place. This thing also demands that a few more days be allowed in determining the minimum Legal period of pregnancy.
*20 That is, "O Lord, grant me the grace of such righteous deeds as may conform to Your Law in the apparent form as well as be acceptable to You in their actual worth." If an action, however good in the sight of the people, does not conform to obedience to Allah's Law, it cannot have any value in the sight of AIIah, no matter how highly it is praised by the people. On the contrary, another action which conforms to the Shari 'ah exactly and has no flaw or deficiency in its apparent form, becomes hollow from within, on account of an evil intention, conceit, arrogance and greed of the world, and so worthless in the sight of Allah.
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