وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ {51:21}
[Q51:21] Wa feee anfusikum; afalaa tubsiroon.
[Q51:21] And in your own souls (too); will you not then see?
[Q51:21] And in your own souls (too); will you not then see?
[Q51:21] Dan juga pada diri kamu
sendiri. Maka mengapa kamu tidak mahu melihat serta memikirkan (dalil-dalil dan
bukti itu)?
(see commentary for
verse 20)
____________________________________________________________________________________________________________________________________________________
(51:21) and
also in your own selves. *19 Do you not see?
*19 That
is, "You may not look outside
yourself; look within your own self, and you will find countless signs
testifying to the same truth. You will see how your creation was begun by
combining a microscopic sperm with a microscopic egg in a corner of the
mother's body; how you were blessed with a body of unique structure and a self
endowed with wonderful powers and abilities; how you were brought out from the
dark world of your mother's womb, as soon as your structure became complete,
into this vast world, equipped with an automate machine within yourself, which
goes on functioning by itself from the day you take birth till your maturity
and old age, to assimilate food, produce blood and circulate it in the veins,
discharge waste matter, prepare new parts in place of the wasted and worn out
parts of the body, resisting the internal and the external hazards to the body
and compensating for the losses, even for sending you to peaceful sleep after
exhaustion, without any effort required to be made by you towards these basic
needs of life. A wonderful brain has been placed under your skull in whose
complicated layers lies filled an invaluable wealth of intellect, thought,
imagination, consciousness, discrimination, will, memory, desire, feeling and
emotions. Inclinations and trends, and other mental abilities. You have been
provided with numerous means of knowledge which supply you with every kind of
informational through the eye, nose, cars and skin. You have been given the
tongue and the power of speech by which you can express your thoughts and
feelings. And then your ego has been placed as a ruler over the entire kingdom
of your body so that it may employ aII the powers and abilities and form
opinions and decide as in what ways, you have to expend and employ your time
and labor and efforts, what you have to reject and what you have to accept,
what should be your objective in life and what you should shun and avoid.
Thus equipped when you were brought into the world, you saw what provisions had been made ready here for your nourishment, development and the progress and perfection of your self by virtue of which you reached a particular stage of lift when you became able to use the powers and authority you had been endowed with.
For using these powers you were given means in the earth, provided with opportunities, and given ability to control and employ many of the things as you pleased. You had all the ways of disbelief and faith, sin and obedience, justice and injustice, good and evil, truth and falsehood, open before you; there were those who invited to each of these ways and there were the means to lead to each one of them. Whoever among you selected one particular way did so on his own responsibility, for he had the power to decide and choose endowed in himself. Depending on the choice made by each one and taking advantage of the opportunities thus afforded of employing his powers of will and intention some one became a good man and another a bad man; some one adopted the way of belief and faith and another the way of disbelief, polytheism or atheism; some one withheld himself from unlawful desires, and another did whatever he wanted in obedience to his self; some one became an oppressor and another the oppressed; some one carved out his duties and another usurped the rights of others; some one continued to do good till his last breath, another went on committing evil till his last moment of lift; some one exerted himself to raise the word of the truth, another went on oppressing the followers of the truth in order to cause falsehood to flourish.
Now can a person, unless he is absolutely blind and senseless, say that a being such as this has appeared on the earth just by an accident? That there is no wisdom and no plan working behind his creation? That the storms that he is raising on the earth are without a purpose and will end up without entailing any consequence? That there will be no reward for a good act and no punishment for an evil act? And that injustice will not be redressed and the unjust will not be brought to book? Such things may be said by a person who has lost his reason, or by the one who is resolved not to acknowledge at all the wisdom of a Wise Being working behind the creation of man. But an un-prejudiced, sensible person cannot help but admit that the creation of man, the powers and abilities he has been given, and the position he has been granted here, is certainly a grand, wise plan, and the wisdom of the God Whose plan it is, inevitably demands that man should be questioned about his actions and deeds; and it cannot be right to entertain the doubt about the powers of God that He will not be able to recreate man whom He has brought up to this noble position of honor from a mere microscopic cell.
Thus equipped when you were brought into the world, you saw what provisions had been made ready here for your nourishment, development and the progress and perfection of your self by virtue of which you reached a particular stage of lift when you became able to use the powers and authority you had been endowed with.
For using these powers you were given means in the earth, provided with opportunities, and given ability to control and employ many of the things as you pleased. You had all the ways of disbelief and faith, sin and obedience, justice and injustice, good and evil, truth and falsehood, open before you; there were those who invited to each of these ways and there were the means to lead to each one of them. Whoever among you selected one particular way did so on his own responsibility, for he had the power to decide and choose endowed in himself. Depending on the choice made by each one and taking advantage of the opportunities thus afforded of employing his powers of will and intention some one became a good man and another a bad man; some one adopted the way of belief and faith and another the way of disbelief, polytheism or atheism; some one withheld himself from unlawful desires, and another did whatever he wanted in obedience to his self; some one became an oppressor and another the oppressed; some one carved out his duties and another usurped the rights of others; some one continued to do good till his last breath, another went on committing evil till his last moment of lift; some one exerted himself to raise the word of the truth, another went on oppressing the followers of the truth in order to cause falsehood to flourish.
Now can a person, unless he is absolutely blind and senseless, say that a being such as this has appeared on the earth just by an accident? That there is no wisdom and no plan working behind his creation? That the storms that he is raising on the earth are without a purpose and will end up without entailing any consequence? That there will be no reward for a good act and no punishment for an evil act? And that injustice will not be redressed and the unjust will not be brought to book? Such things may be said by a person who has lost his reason, or by the one who is resolved not to acknowledge at all the wisdom of a Wise Being working behind the creation of man. But an un-prejudiced, sensible person cannot help but admit that the creation of man, the powers and abilities he has been given, and the position he has been granted here, is certainly a grand, wise plan, and the wisdom of the God Whose plan it is, inevitably demands that man should be questioned about his actions and deeds; and it cannot be right to entertain the doubt about the powers of God that He will not be able to recreate man whom He has brought up to this noble position of honor from a mere microscopic cell.
وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ {51:22}
[Q51:22] Wa
fissamaaa'i rizqukum wa maa too'adoon.
[Q51:22] And in the heaven is your sustenance and what you are threatened with.
[Q51:22] And in the heaven is your sustenance and what you are threatened with.
[Q51:22] Dan di langit pula terdapat
(sebab-sebab) rezeki kamu dan juga terdapat apa yang telah (ditakdirkan dan)
dijanjikan kepada kamu.
____________________________________________________________________________________________________________________________________________________
(51:22) And
in heaven is your provision and also what you are being promised. *20
*20 By
the heaven here is meant the "heavens", by "provisions" all
that man is given for his survival and functioning in the world, and by
"that which is promised." Resurrection, gathering together,
accountability, meting out of rewards and punishments, and Hell and Heaven,
which have been foretold and promised in aII Divine Books and now in the
Qur'an. The verse means to say; "The decisions as to who should be given
what and how much in the world arc taken in heavens, and also the decision as
to when should any of you be recalled for the purpose of accountability and
dispensation of the rewards and punishments."
فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ
مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ {51:23}
[Q51:23] Fawa
Rabbis samaaa'i wal ardi innahoo lahaqqum misla maa annakum tantiqoon
[Q51:23] And by the Lord of the heavens and the earth! It is most surely the truth, just as you do speak.
[Q51:23] And by the Lord of the heavens and the earth! It is most surely the truth, just as you do speak.
[Q51:23] Maka demi Tuhan langit dan
bumi, sesungguhnya (apa yang tersebut) itu tetap benar, (tidak patut
diragu-ragukan) sebagaimana (tidak sepatutnya diragukan) benarnya kamu dapat
berkata-kata.
THE TRUTH IS AS DOUBTLESS AS THE PEOPLE'S
GUARANTEED ABILITY TO TALK TO EACH OTHER.
[51:21] And in your own souls (too); will you not then see
[51:22] And in the heaven is your sustenance and what you are threatened with
[51:23] And by the Lord of the heavens and the earth! It is most surely the
truth, just as you do speak
Asma-yu relates
that once he was returning from the masjid at Basra, where he met a Bedouin
Arab highway man, with a sword and a bow.
The Arab asked Asma-yu
his identity and where he was coming from.
Asma-yu replied: "I have
come from the place where the word of ALLAH (SwT) is recited."
The Arab asked: "What is
such word of ALLAH (SWT) that men can recite it?"
Asma-yu replied: "Yes, it is
so"
The Arab said: "Recite it"
Asma-yu began to recite surah adh
Dhariyat and when he reached verse 22 and said: "In the heavens is your sustenance", the Arab jumped down from his camel and slew the
animal saying: "Help
me to distribute this to the needy."
He then broke his sword into pieces, buried his bow and arrows and ran
away into the desert reciting this verse.
Asma-yu relates that he
began to condemn himself: "Alas! A single recitation of this verse reformed the
Bedouin Arab, but until now it has not affected me."
After a long time Asma-yu met the Bedouin for the second
time, during the hajj, in Makka. The Bedouin had been reduced to a skeleton by
constant prayers and fasting. He led Asma-yu
to the place of Ibrahim and
requested him to recite the same surah once more.
When Asma-yu recited verse 22 he said: "Certainly I had the promised sustenance." When
Asma-yu began to recite the next verse "The Lord of the heavens and the earth" the Bedouin shouted aloud three times: "Who would
defy such a Lord and enrage Him?" He died then and there.
ß
Abu
Khudri relates that the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
said: "If any of you
were to run away from your destined sustenance, it would follow you and reach
you as death follows and overtakes its victim."
ß
Imam
Ali ibne Abi Talib said: "There is
a sustenance that you seek which may or may not be made available; but there is
another which seeks you and always reaches you."
____________________________________________________________________________________________________________________________________________________
(51:23) So, by the Lord of the heaven and
the earth, this is certainly true, as true as the fact of your speaking.
SECTION 2
A son prophesied to Abraham
The visitors to Abraham---A son prophesied to Abraham---The fate of the
people of Lot and Noah
هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ
الْمُكْرَمِينَ {51:24}
[Q51:24] Hal
ataaka hadeesu daifi Ibraaheemal mukrameen
[Q51:24] Has there come to you information about the honored guests of Ibrahim?
[Q51:24] Has there come to you information about the honored guests of Ibrahim?
Refer to the commentary
of Hud 11:69
to 83 and Hijr 15:51 to 77 for
prophets Ibrahim and Lut and the people of Lut.
____________________________________________________________________________________________________________________________________________________
(51:24) (O Prophet), did *21 the
story of Abraham’s honoured guests reach you? *22
*21 Now, from
here to the end of verse 46, brief allusions have been made, one after the
other, to the end of Allah's Prophets and some of the nations of the past,
which are meant to impress two things:
First, that in human history God's law of retribution has been working constantly, in which precedents are found of the rewards for the righteous and of punishments for the wicked people continuosly. This is a clear evidence of the fact that even in the life of this world the Creator's relationship with man is not merely based on the physical law but the moral law also is working side by aide with it. And when the temper of the kingdom of the universe is such that the creation which has been given an opportunity to act morally while living in a physical body, should not only be dealt with on the basis of physical laws, like animals and plants, but the moral law also should be applied to its moral acts this by itself points to the truth that a time must come in this kingdom when on the completion of man's role in the physical world full results of his moral acts should also appear strictly in accordance with the moral law because in the physical world they do not appear fully.
The second thing that has been impressed by these historical allusions is that the nations which did not believe in the Prophets of Allah and based thou conduct and attitude in life on the denial of the Oneness of Allah, the Prophet hood and the Hereafter, were ultimately doomed to destruction. This continuous experience of history testifies that God's law of morality that was conveyed through the Prophets, and on the basis of which man will be subjected to accountability in the Hereafter, is entirely based on the truth. For whichever nation determined its conduct and attitude in the world independent of this law, considering itself irresponsible and un-accountable, has gone straight to its doom.
*22 This story has been narrated at three places in the Qur'an above, in Hud: 69-73, Al-Hijr: 51-56 and AI-`Ankabut: 31.
First, that in human history God's law of retribution has been working constantly, in which precedents are found of the rewards for the righteous and of punishments for the wicked people continuosly. This is a clear evidence of the fact that even in the life of this world the Creator's relationship with man is not merely based on the physical law but the moral law also is working side by aide with it. And when the temper of the kingdom of the universe is such that the creation which has been given an opportunity to act morally while living in a physical body, should not only be dealt with on the basis of physical laws, like animals and plants, but the moral law also should be applied to its moral acts this by itself points to the truth that a time must come in this kingdom when on the completion of man's role in the physical world full results of his moral acts should also appear strictly in accordance with the moral law because in the physical world they do not appear fully.
The second thing that has been impressed by these historical allusions is that the nations which did not believe in the Prophets of Allah and based thou conduct and attitude in life on the denial of the Oneness of Allah, the Prophet hood and the Hereafter, were ultimately doomed to destruction. This continuous experience of history testifies that God's law of morality that was conveyed through the Prophets, and on the basis of which man will be subjected to accountability in the Hereafter, is entirely based on the truth. For whichever nation determined its conduct and attitude in the world independent of this law, considering itself irresponsible and un-accountable, has gone straight to its doom.
*22 This story has been narrated at three places in the Qur'an above, in Hud: 69-73, Al-Hijr: 51-56 and AI-`Ankabut: 31.
إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا ۖ قَالَ
سَلَامٌ قَوْمٌ مُنْكَرُونَ {51:25}
[Q51:25] Iz
dakhaloo 'alaihi faqaaloo salaaman qaala salaamun qawmum munkaroon
[Q51:25] When they entered upon him, they said: Peace. Peace, said he, a strange people.
[Q51:25] When they entered upon him, they said: Peace. Peace, said he, a strange people.
[Q51:25] Ketika mereka masuk
mendapatkannya lalu memberi salam dengan berkata: Salam sejahtera kepadamu! Dia
menjawab: Salam sejahtera kepada kamu! (Sambil berkata dalam hati): Mereka ini
orang-orang yang tidak dikenal.
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:25) When they came to him, they said: “Peace”; he
said: “Peace also be to you; (you seem to be) a group of strangers.” *23
*23 In view of
the context in which this sentence has occurred, it can have two meanings: (1) That the
Prophet Abraham himself said to the guests, "I have never had the chance
to see you before: you are perhaps new-comers in this land." (2) That after
responding to their salutation, the Prophet Abraham said these words to
himself, or to his servants, while going inside the house for arranging the feast,
"They appear to be strangers: people of their noble nature and appearance
have not been seen before in this land."
فَرَاغَ إِلَىٰ أَهْلِهِ فَجَاءَ بِعِجْلٍ
سَمِينٍ {51:26}
[Q51:26] Faraagha
ilaaa ahlihee fajaaa'a bi'ijlin sameen.
[Q51:26] Then he turned aside to his family secretly and brought a fat (roasted) calf,
[Q51:26] Then he turned aside to his family secretly and brought a fat (roasted) calf,
[Q51:26] Kemudian dia masuk mendapatkan
Ahli rumahnya serta dibawanya keluar seekor anak lembu gemuk (yang
dipanggang).
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:26) Then he went back to his family *24 and
brought a fat roasted calf *25
*24 That is,
"He did not tell his guests that he was going to arrange food for them,
but after they were seated he went quietly into the house to arrange a feast
for them, so that the guests should not rofuse it out of formality.
"
*25 In Surah Hud, the words are ijlin hanidh, a roasted calf; here bi-'ijlin samin: a fatted calf that he got roasted.
*25 In Surah Hud, the words are ijlin hanidh, a roasted calf; here bi-'ijlin samin: a fatted calf that he got roasted.
فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا
تَأْكُلُونَ {51:27}
[Q51:27] Faqarrabahooo
ilaihim qaala alaa taakuloon.
[Q51:27] So he brought it near them. He said: What! Will you not eat?
[Q51:27] So he brought it near them. He said: What! Will you not eat?
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:27) and laid it before them, saying: “Will you not
eat?”
فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا لَا تَخَفْ ۖ
وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ {51:28}
[Q51:28] Fa
awjasa minhum khee fatan qaaloo laa takhaf wa bashsharoohu bighulaamin ‘aleem
[Q51:28] So he conceived in his mind a fear on account of them. They said: Fear not. And they gave him the good news of a boy possessing knowledge.
[Q51:28] So he conceived in his mind a fear on account of them. They said: Fear not. And they gave him the good news of a boy possessing knowledge.
[Q51:28] (Setelah dilihatnya mereka
tidak menjamah makanan itu), maka dia merasa takut dari keadaan mereka.
(Melihat kecemasannya), mereka berkata: Janganlah engkau takut (wahai Ibrahim).
Lalu mereka memberikan berita gembira kepadanya, bahawa dia akan beroleh
seorang anak yang berpengetahuan.
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:28) Then he became afraid of them. *26 They
said: “Fear not,” and announced to him the good news of (the birth of) a boy
endowed with knowledge. *27
*26 That is,
"When they did not stretch out their hands for food, the Prophet Abraham
became afraid in his heart. The reason for this fear could be that in tribal
life the strangers' going to a house and avoiding food used to be an indication
that they had come with an evil design. But most probably when they. refrained
from food the Prophet Abraham realized that they were angels, who had come in
human guise; and since the angels came in human guise only on extraordinary
occasions, he became afraid that they must have come in that guise on some
dreadful mission.
*27 According to Surah Hud: 71, this was the good news of the birth of the Prophet Isaac (peace be upon him) and this also contained the good news that through the Prophet Isaac he would have a grandson like the Prophet Jacob (peace be upon him).
*27 According to Surah Hud: 71, this was the good news of the birth of the Prophet Isaac (peace be upon him) and this also contained the good news that through the Prophet Isaac he would have a grandson like the Prophet Jacob (peace be upon him).
فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ
وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ {51:29}
[Q51:29] Fa
aqbalatim ra-atuhoo fee sarratin fasakkat wajhahaa wa qaalat 'ajoozun ‘aqeem
[Q51:29] Then his wife came up in great grief, and she struck her face and said: An old barren woman!
[Q51:29] Then his wife came up in great grief, and she struck her face and said: An old barren woman!
[Q51:29] (Mendengarkan berita yang
menggembirakan itu), maka datanglah isterinya sambil menjerit (kehairanan) lalu
menepuk mukanya sambil berkata: Aku sudah tua, lagi mandul, (bagaimana aku
boleh mendapat anak)?
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:29) So hearing his wife went forth shouting. She
struck her face and exclaimed: “A barren old woman am I.” *28
*28 That is,
"I am not only old but barren too. How shall a child be born to me?"
According to the Bible, the Prophet Abraham at that time was a hundred years
old and Sarah was ninety. (Gen., 17: 17).
قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ
الْحَكِيمُ الْعَلِيمُ {51:30}
[Q51:30] Qaaloo
kazaaliki qaala Rabbuki innahoo huwal hakeemul 'aleem.
[Q51:30] They said: Thus says your Lord: Surely He is the Wise, the Knowing.
[Q51:30] They said: Thus says your Lord: Surely He is the Wise, the Knowing.
[Q51:30] Mereka berkata: Demikianlah
Tuhanmu berfirman, (kami hanya menyampaikan sahaja); Sesungguhnya Dialah Yang
Maha Bijaksana, lagi Maha Mengetahui.
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:30) They said: “So has your Lord said (that you
shall have a boy). Surely He is Most Wise, All-Knowing.” *29
*29 The object
of this story is to tell that Allah will certainly reward His servant, who did
full justice to the rights of His worship in the world, in the Hereafter
handsomely, but even In this world he rewarded him well by giving him children
at an age when according to the common physical laws he could not beget
children and his aged wife having remained childless throughout life had
completely despaired of ever bearing children; and then He granted him such
extraordinary children as have not been granted to any one else in the world.
There has been no other man in history in whose line four Prophets might have
been born in succession. IT WAS THE PROPHET ABRAHAM ALONE WHOSE LINE CONTINUED
TO BE BLESSED WITH PROPHETHOOD FOR THREE GENERATIONS, AND THE ILLUSTRIOUS
PROPHETS LIKE ISHMAEL, ISAAC, JACOB AND JOSEPH (PEACE BE UPON THEM) EMERGED
FROM HIS HOUSE.
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا
الْمُرْسَلُونَ {51:31}
[Q51:31] Qaala
famaa khatbukum ayyuhal mursaloon.
[Q51:31] He said: What is your affair then, O messengers!
[Q51:31] He said: What is your affair then, O messengers!
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:31) Abraham said: “Envoys (of Allah), what is your
errand?” *30
*30 As the
angels come in human guise only on highly important occasions the Prophet
Abraham used the word khatb to find out the purpose of their visit; the word khatb
in Arabic is used for an errand of same extraordinary nature.
قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ
مُجْرِمِينَ {51:32}
[Q51:32] Qaalooo
innaaa ursilnaaa ilaa qawmim mujrimeen.
[Q51:32] They said: Surely we are sent to a guilty people,
[Q51:32] They said: Surely we are sent to a guilty people,
[Q51:32] Mereka menjawab: Sesungguhnya
Kami diutus kepada suatu kaum yang berdosa (untuk membinasakan mereka);
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:32) They replied: “Behold, we have been sent to a
wicked people *31
*31 That is, to
the people of the Prophet Lot. The epithet of "a guilty people" was
enough to. tell which people were meant in view of the gravity of their crimes.
They have already been mentioned in the Qur'an in Al-A'raf: 80-84, Hud:74-83,
Al-Hijir : 58-79, AI-Anbiya`: 74-75, Ash-Shu'ara: 160-175, AnNaml: 54-58, As-Saaffat
: 133-137.
لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ {51:33}
[Q51:33] Linursila
'alaihim hijaa ratam min teen
[Q51:33] That we may send down upon them stone of clay,
[Q51:33] That we may send down upon them stone of clay,
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:33) that we may unleash a shower of clay-stones
مُسَوَّمَةً عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ {51:34}
[Q51:34] Musawwamatan
'inda rabbika lilmusrifeen
[Q51:34] Sent forth from your Lord for the extravagant.
[Q51:34] Sent forth from your Lord for the extravagant.
[Q51:34] Batu-batu itu ditandakan di
sisi Tuhanmu, untuk membinasakan orang-orang yang melampaui batas (dalam
keingkarannya).
(see commentary for verse 24)
____________________________________________________________________________________________________________________________________________________
(51:34) marked by your Lord upon those who go beyond
the limits.” *32
*32 That is,
"Each stone has been marked by your Lord's command to show 'for which
culprit it is meant." According to the details given in the Qur'an, in
Surahs Hud and Al-Hijr, their towns were turned upside down, and then showered
with stones of baked clay. From this one can understand that the entireland was
overturned by a severe earthquake and the people who tried to escape were showered
with brimstone and destroyed.
فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ
الْمُؤْمِنِينَ {51:35}
[Q51:35] Fa
akhrajnaa man kaana feehaa minal Mu’mineen
[Q51:35] Then We brought forth such as were therein of the believers.
[Q51:35] Then We brought forth such as were therein of the believers.
[Q51:35] (Setelah sampai utusan Kami ke
tempat itu), Kami (perintahkan mereka) mengeluarkan orang-orang yang beriman
yang tinggal di situ.
(see commentary for verse 24)
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(51:35) Then *33 We evacuated there from all the
believers
*33 As to what
happened between them and the people of the Prophet Lot when the angels reached
his house after their meeting with the Prophet Abraham, has been left out. The
details have been given in the Surahs Hud, AI-Hijr and AI'Ankabut above. Here
mention is being made only of the time when they were going to be visited by
the scourge.
فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ
الْمُسْلِمِينَ {51:36}
[Q51:36] Famaa wajadnaa
feehaa ghaira baitim minal muslimeen.
[Q51:36] But We did not find therein save a (single) house of those who submitted (the Muslims).
[Q51:36] But We did not find therein save a (single) house of those who submitted (the Muslims).
[Q51:36] (Sesudah dipereksa) maka
(utusan) Kami tidak mendapati di situ melainkan sebuah rumah sahaja yang ada
penduduknya dari orang-orang Islam (yang beriman kepada Nabi Lut).
(see commentary for verse 24)
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(51:36) – and We did not find there any, apart from a
single house of Muslims *34 –
*34
That
is, "Among the whole nation and in the entire land there was only one
house that shone with the light of the Faith and Islam, and it was no other but
the house of the Prophet Lot himself. The rest of the entire nation was sunk,
deep in sin and wickedness and its whole country was brimming over with filth
and immorality. Therefore Allah rescued the people of that one house and then
sent down the torment on the land, which did not spare any one of the wicked
people. In this verse three important themes have been discussed:
(1) That Allah's law of retribution does not decree the total destruction of a nation as long as there remains a considerable element of good in it. As against the majority of the bad people if it still contains a small element of those who continue trying to invite others to the right way, Allah gives it an opportunity to work, and goes on increasing the respite of the nation which is not yet wholly devoid of goodness. But in case theca remains no element of goodness at all in the nation, Allah's law is that He somehow rescues by His power and grace some of the good people, who might have become weary and helpless fighting evil in its settlements, and deals with the rest as every sensible master would deal with his rotten fruit.
(2) THAT "MUSLIM" IS NOT THE NAME ONLY OF THE PEOPLE WHO ARE THE FOLLOWERS OF THE PROPHET MUHAMMAD (UPON WHOM BE ALLAH'S PEACE) BUT OF ALL THE PROPHETS BEFORE HIM AND THEIR FOLLOWERS WHO WERE ALSO MUSLIMS. Their religions were not mutually exclusive that one might be the religion of the Prophet Abraham, another of the Prophet Moses and still another of the Prophet Jesus, but they all were Muslims and their religion was this same Islam. This truth has been explained at several places in the Qur'an and there is no room for ambiguity in this regard. For instance, sec AIBaqarah: 128, 131-132; Al-'Imran: 67: Al-Ma'idah: 44, 111; Yunus: 72,84; Yusuf: 101; AI-A'raf: 126; An-Naml: 31, 42, 44.
(3) That the words `Mu 'min" and Muslim " have been used as synonyms in this verse. If this verse is read with verse 14 of Al-Hujurat, the error of the thinking of those people becomes obvious, who regard Mu 'min and Muslim as two independent terms of the Qur'an, which have been used in one and the same meaning every where, and Muslim is necessarily used for the person who might have entered the fold of Islam by professing the Faith only verbally, without true faith. (For further explanation, see E. N . 31 of Surah AI-Hujurat).
(1) That Allah's law of retribution does not decree the total destruction of a nation as long as there remains a considerable element of good in it. As against the majority of the bad people if it still contains a small element of those who continue trying to invite others to the right way, Allah gives it an opportunity to work, and goes on increasing the respite of the nation which is not yet wholly devoid of goodness. But in case theca remains no element of goodness at all in the nation, Allah's law is that He somehow rescues by His power and grace some of the good people, who might have become weary and helpless fighting evil in its settlements, and deals with the rest as every sensible master would deal with his rotten fruit.
(2) THAT "MUSLIM" IS NOT THE NAME ONLY OF THE PEOPLE WHO ARE THE FOLLOWERS OF THE PROPHET MUHAMMAD (UPON WHOM BE ALLAH'S PEACE) BUT OF ALL THE PROPHETS BEFORE HIM AND THEIR FOLLOWERS WHO WERE ALSO MUSLIMS. Their religions were not mutually exclusive that one might be the religion of the Prophet Abraham, another of the Prophet Moses and still another of the Prophet Jesus, but they all were Muslims and their religion was this same Islam. This truth has been explained at several places in the Qur'an and there is no room for ambiguity in this regard. For instance, sec AIBaqarah: 128, 131-132; Al-'Imran: 67: Al-Ma'idah: 44, 111; Yunus: 72,84; Yusuf: 101; AI-A'raf: 126; An-Naml: 31, 42, 44.
(3) That the words `Mu 'min" and Muslim " have been used as synonyms in this verse. If this verse is read with verse 14 of Al-Hujurat, the error of the thinking of those people becomes obvious, who regard Mu 'min and Muslim as two independent terms of the Qur'an, which have been used in one and the same meaning every where, and Muslim is necessarily used for the person who might have entered the fold of Islam by professing the Faith only verbally, without true faith. (For further explanation, see E. N . 31 of Surah AI-Hujurat).
وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ
الْعَذَابَ الْأَلِيمَ {51:37}
[Q51:37] Wa
taraknaa feehaaa aayatal lillazeena yakhaafoonal 'azaabal aleem
[Q51:37] And We left therein a sign for those who fear the painful punishment.
[Q51:37] And We left therein a sign for those who fear the painful punishment.
[Q51:37] Dan Kami tinggalkan di negeri
itu (timbunan batu-batu yang telah menghujani dan membinasakan mereka), sebagai
tanda (yang mendatangkan keinsafan) bagi orang-orang yang sedia takut kepada
azab seksa yang tidak terperi sakitnya.
(see commentary for verse 24)
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(51:37) and We left therein a Sign for those who fear
the grievous chastisement. *35
*35 ONE
SIGN": THE DEAD SEA, southern part of which still presents the signs of a
great disaster. The archaeologists have expressed the opinion that the
principal cities of the people of Lot were probably sunk underground and the
waters of the Dead Sea spread over them. For that part of this sea which is
situated to the south of the small peninsula called "AI-Lisan"
clearly seems to be a later development, and the signs of the ruins of the Dead
Sea found to the north of this peninsula are very different from those found in
the south. From this it is concluded that the southern part was once higher
than the sea level. At some later time it sank and went under water. The period
of its sinking also seems to be about 2000 B.C. and the same precisely is the
time of the Prophets Abraham and Lot historically. In 1965 an American
archaeological research party discovered a large grave-yard at Al-Lisan which
contains more than twenty thousand graves. From this one is led to think that
nearby it there must have existed a large city. But no nuns of any such city
arc found in the adjoining area, which might have given rise to such a big
grave-yard. This fact also strengthens the doubt that the city whose grave-yard
it was has sunk under the sea. The area to the south of the sea still abounds
in the ruins and the underground stocks of sulphur, resin, tar and natural gas
found in this area lead one to believe that hell must have been let loose at
this place at Borne time by the eruption of lava and the play of lightning.
(For further explanation, see E.N. 114 of Ash-Shu'ara').
وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ
بِسُلْطَانٍ مُبِينٍ {51:38}
[Q51:38] Wa
fee Moosaaa iz arsalnaahu ilaa Fir'wna bisultaa nim Mubeen.
[Q51:38] And in Musa: When We sent him to Firon with clear authority.
[Q51:38] And in Musa: When We sent him to Firon with clear authority.
[Q51:38] Dan juga pada (kisah) Nabi Musa
(terdapat dalil-dalil yang memberi keinsafan), ketika kami mengutusnya kepada
Firaun dengan membawa mukjizat yang nyata.
Refer to the commentary
of Dukhan
44:17 to 31 and other references
mentioned therein for Musa and Firawn.
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(51:38) There is also a Sign for you in the story of
Moses when We sent him with a clear authority to Pharaoh. *36
*36 "A
clear authority': such miracles and clear evidences which made it absolutely
manifest that he had been appointed as a Messenger by the Creator of the earth
and heavens.
فَتَوَلَّىٰ بِرُكْنِهِ وَقَالَ سَاحِرٌ أَوْ
مَجْنُونٌ {51:39}
[Q51:39] Fatawalla
biruknihee wa qaala saahirun aw majnoon
[Q51:39] But he turned away with his forces and said: A magician or a mad man.
[Q51:39] But he turned away with his forces and said: A magician or a mad man.
[Q51:39] Maka Firaun berpaling ingkar
dengan berdasarkan kekuasaannya sambil berkata: (Musa itu) adalah seorang ahli
sihir atau seorang gila!
(see commentary for verse 38)
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(51:39) But Pharaoh turned away, showing arrogance on
account of his power, and said (about Moses): “He is either a sorcerer or a
madman.” *37
*37 That is,
they called him sometimes a sorcerer and sometimes a madman
فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي
الْيَمِّ وَهُوَ مُلِيمٌ {51:40}
[Q51:40] Fa
akhaznaahu wa junoo dahoo fanabaznaahum fil yammi wa huwa muleem
[Q51:40] So We seized him and his hosts and hurled them into the sea and he was blamable.
[Q51:40] So We seized him and his hosts and hurled them into the sea and he was blamable.
[Q51:40] Lalu Kami (adakan jalan)
mengambil Firaun bersama-sama tenteranya, kemudian Kami humbankan mereka ke
dalam laut, sedang dia berkeadaan tercela.
(see commentary for verse 38)
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(51:40) So We seized him and his hosts, and cast them
into the sea. He became an object of much blame. *38
*38 A whole
history has been compressed into this brief sentence. To understand it well one
should know that Pharaoh was the absolute ruler of the greatest centre of
civilization and culture of the world in those days and the people of the
adjoining lands were overawed by his power and might. Obviously, when he might
have sunk suddenly one day in the sea along with his armies, the event must
have become well known not only in Egypt but among aII the neighboring nations
as well. At this, except for those whose kith and kin had sunk, there was no
one else among their own people, or in the other nations of the world who would
mourn them or write an elegy on them, or would at least express sorrow and say
that good and noble people had become a victim of the disaster. Instead of
this, as the world had become fed up with their wickedness and injustices,
every person heaved a sigh of relief at their exemplary fate, everyone cursed them,
and anyone who heard this news exclaimed that the wicked people had deserved
the fate justly. In Surah Ad-Dukhan the same thing has been expressed, thus:
"Then neither did the heavens weep on them nor the earth." (For
explanation, see E.N. 26 of Surah Ad-Dukhan).
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