وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ
بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ
عَمَلِهِمْ مِنْ شَيْءٍ ۚ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ{52:21}
[Q52:21] Wallazeena
aamanoo wattaba'at hum zurriyyatuhum bieemaanin alhaqnaa bihim zurriyyatahum wa
maaa alatnaahum min 'amalihim min shai'; kullum ri'im bimaa kasaba raheen.
[Q52:21] And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring and We will not diminish to them aught of their work; every man is responsible for what he shall have wrought.
[Q52:21] And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring and We will not diminish to them aught of their work; every man is responsible for what he shall have wrought.
[Q52:21] Dan orang-orang yang beriman
yang diturut oleh zuriat keturunannya dengan keadaan beriman, Kami hubungkan
(himpunkan) zuriat keturunannya itu dengan mereka (di dalam Syurga); dan Kami
(dengan itu) tidak mengurangi sedikitpun dari pahala amal-amal mereka;
tiap-tiap seorang manusia terikat dengan amal yang dikerjakannya.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(52:21) We shall unite the believers with those
descendants of theirs who followed them in their faith, and shall not deny them
any part of the reward for their good deeds. *15 Every person is pledged to what
he did. *16
*15 This theme
has already been mentioned in Surah Ar-Ra`d: 23 and AIMu'min: 8 above, but here
a greater good news has been given. In the verse of Surah Ar-Ra'd only this
much was said: "They will enter into them (Gardens) along with the
righteous from among their forefathers, wives and descendants," and in
Surah AI-Mu'min: "The angels ask forgiveness for the believers; they say
Our Lord (admit therein also) of their parents and wives and children who are righteous."
Here, what has been said in addition is: If the children had been following in
the footsteps of their forefathers in faith, they will be joined with them in
Paradise even though they might not deserve, on the basis of their deeds, the
same high rank which the elders would attain on the basis of their superior
faith and deeds, and this joining will not be of the nature of occasional
visits and meetings but they will be lodged permanently with them in Paradise
as is borne out by the words: alhaqna bi-him. For the sake of further
satisfaction it has been stated: "In order to be joined with their
offspring the parents will not be lowered and reduced in rank, but in order to
be joined with their elders the rank of the children will be enhanced and
exalted".
Here, it should be borne in mind that this news has been given in respect of the children who on reaching maturity voluntarily decided to affirm faith and of their own free will followed in the footsteps of their righteous forefathers. As for those of the children of a believer, who might have died even before reaching maturity, there cannot be any question of belief or disbelief, obedience or disobedience, for they will be admitted to Paradise automatically and will be lodged along with their parents to be a comfort of the eyes for them.
*16 Here, the metaphor of rahn (pledge) is very meaningful. If a person takes a loan from somebody, and the creditor keeps some article belonging to the debtor as a pledge with himself as a guarantee for the payment of his right, the debtor cannot redeem his pledge unless he pays off the debts; and if he does not redeem his pledge within the fixed time limit, the pledged article stands forfeited. The nature of the affair between man and God has been compared here to this very situation. The provisions, powers, capabilities and authority that God has granted man in the world are a debt that the Master has given to His servant, and as a guarantee for this debt the self of man is a pledge with AIIah. If man by employing the provisions and the powers and authority in the right way earns the good by which the debt can be paid off, he will redeem the pledged thing, i.e. his own self, otherwise it will be forfeited. This thing has been said immediately after the preceding verse because even though the righteous believers may themselves be the people of a very high rank, their children cannot redeem their pledge unless they redeem their self by their own labor and effort. The earning of the forefathers cannot redeem the children. However, if the children are able to redeem themselves by virtue of their faith in some degree by following their righteous forefathers in their footsteps, it would then be Allah's grace and bounty that in Paradise He may exalt them from lower ranks to be joined with their parents in the higher ranks. The good done by the forefathers can benefit the children only so far, but if by their own deeds they deserve Hell, it is not possible that they may be admitted to Paradise for the sake of the forefathers. Another thing that can be deduced from this verse is that the less righteous children's being joined with their more righteous forefathers is not in reality the result of the lifework of the children but of their forefathers'. They by virtue of their deeds will deserve the grace that their children be joined with them in order to be a comfort of the eyes for them. That is why Allah will not lower their ranks to join them with their children but will exalt the children's ranks to be joined with them, so that the perfection of Allah's blessings on them is not marred by the distress that they may suffer on account of the remoteness of their children far away.
Here, it should be borne in mind that this news has been given in respect of the children who on reaching maturity voluntarily decided to affirm faith and of their own free will followed in the footsteps of their righteous forefathers. As for those of the children of a believer, who might have died even before reaching maturity, there cannot be any question of belief or disbelief, obedience or disobedience, for they will be admitted to Paradise automatically and will be lodged along with their parents to be a comfort of the eyes for them.
*16 Here, the metaphor of rahn (pledge) is very meaningful. If a person takes a loan from somebody, and the creditor keeps some article belonging to the debtor as a pledge with himself as a guarantee for the payment of his right, the debtor cannot redeem his pledge unless he pays off the debts; and if he does not redeem his pledge within the fixed time limit, the pledged article stands forfeited. The nature of the affair between man and God has been compared here to this very situation. The provisions, powers, capabilities and authority that God has granted man in the world are a debt that the Master has given to His servant, and as a guarantee for this debt the self of man is a pledge with AIIah. If man by employing the provisions and the powers and authority in the right way earns the good by which the debt can be paid off, he will redeem the pledged thing, i.e. his own self, otherwise it will be forfeited. This thing has been said immediately after the preceding verse because even though the righteous believers may themselves be the people of a very high rank, their children cannot redeem their pledge unless they redeem their self by their own labor and effort. The earning of the forefathers cannot redeem the children. However, if the children are able to redeem themselves by virtue of their faith in some degree by following their righteous forefathers in their footsteps, it would then be Allah's grace and bounty that in Paradise He may exalt them from lower ranks to be joined with their parents in the higher ranks. The good done by the forefathers can benefit the children only so far, but if by their own deeds they deserve Hell, it is not possible that they may be admitted to Paradise for the sake of the forefathers. Another thing that can be deduced from this verse is that the less righteous children's being joined with their more righteous forefathers is not in reality the result of the lifework of the children but of their forefathers'. They by virtue of their deeds will deserve the grace that their children be joined with them in order to be a comfort of the eyes for them. That is why Allah will not lower their ranks to join them with their children but will exalt the children's ranks to be joined with them, so that the perfection of Allah's blessings on them is not marred by the distress that they may suffer on account of the remoteness of their children far away.
وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا
يَشْتَهُونَ {52:22}
[Q52:22] Wa
amdadnaahum bifaa kihatinw wa lahmim mimmaa yashtahoon.
[Q52:22] And We will aid them with fruit and flesh such as they desire.
[Q52:22] And We will aid them with fruit and flesh such as they desire.
[Q52:22] Dan (penduduk Syurga itu) Kami
tambahi mereka (dari semasa ke semasa), dengan buah-buahan dan daging dari
berbagai jenis yang mereka ingini.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(52:22) We shall provide them in abundance with all
kinds of fruit and meat, *17 whatever they may desire.
*17 In this
verse, there is the mention of providing the dwellers of Paradise with every
kind of meat generally, and in Surah AI-Waqi'ah it has been said: "They
will be served with the flesh of fowls." We do not know what exactly will
be the nature of this flesh. But just as in some expressions of the Qur'an and
in some Ahadith it has been said about the milk of Paradise that it will not
have been drawn from the udders of animals, and about the honey of Paradise it
has been said that it will not have been produced by the bees, and about the
wine of Paradise it has been said that it will not have been distilled froth
rotten fruit, but these things will flow out of the springs into the canals by
the power of AIlah, so it can be argued by analogy that this flesh too will not
be obtained from slaughtered animals but this too will be a natural product.
The God Who can produce milk and honey and wine directly from earthly
substances can also produce tasty flesh of every kind from the same substances,
which should even surpass the flesh of animals in taste and delight. (For
further explanation, see E.N. 25 of Surah AsSaaffat, E.N.'s 21 to 23 of Surah Muhammad).
يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا
وَلَا تَأْثِيمٌ {52:23}
[Q52:23] Yatanaaza'oona
feehaa kaasal laa laghwun feehaa wa laa taaseem.
[Q52:23] They shall pass therein from one to another a cup wherein there shall be nothing vain nor any sin.
[Q52:23] They shall pass therein from one to another a cup wherein there shall be nothing vain nor any sin.
[Q52:23] Mereka di dalam Syurga itu
(kerana melahirkan kemesraan antara satu dengan yang lain): berebut-rebut
mengambil piala yang berisi arak yang tidak menyebabkan timbul (dari
peminumnya) perkara yang sia-sia dan tidak pula menyebabkan (peminumnya
menanggung) dosa.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(52:23) They shall pass on to one another a cup that
will incite neither levity nor sin. *18
*18 That is, the
wine of Paradise will not intoxicate that they should get drunk and talk
nonsense, or use abusive language, or conduct and behave indecently as
drunkards. (For further explanation, see E.N. 27 of As-Saaffat).
وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ
لُؤْلُؤٌ مَكْنُونٌ {52:24}
[Q52:24] Wa
yatoofu 'alaihim ghilmaanul lahum ka annahum lu'lu'um maknoon
[Q52:24] And round them shall go boys of theirs as if they were hidden pearls.
[Q52:24] And round them shall go boys of theirs as if they were hidden pearls.
[Q52:24] Dan mereka dilayani oleh
anak-anak muda lelaki yang sentiasa beredar di sekitar mereka, (yang cantik
parasnya) seolah-olah anak-anak muda itu mutiara yang tersimpan dengan sebaik-baiknya.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(52:24) Youths as fair as hidden pearls will be set
apart to wait upon them; they will be running to and fro to serve them. *19
*19 Here, the
word used is ghilman-ul lahum and not ghilman-u-hum. If ghilman-u-hum had been used, it would have meant that their
servants in the world would be made their servants in Paradise too; whereas
whoever from the world goes to Paradise, will go there on the basis of his own
work and entitlement, and there is no reason that after his entry in Paradise
he may be made a servant of the same master whom he had been serving in the
world. But it can also be that a servant on account of his deeds may attain a
higher rank than his master in Paradise. Therefore, by using ghilman-ul-lahum
no room has been left for this suspicion. This word provides the explanation that these will be the boys who will
be exclusively appointed for their service in Paradise. (For further
explanation, see E.N. 26 of Surah As-Saffat).
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ
يَتَسَاءَلُونَ {52:25}
[Q52:25] Wa
aqbala ba'duhum 'alaa ba'diny yatasaaa ‘aloon
[Q52:25] And some of them shall advance towards others questioning each other.
[Q52:25] And some of them shall advance towards others questioning each other.
[Q52:25] Dan (dengan berada dalam nikmat
itu) mereka berhadap-hadapan satu sama lain sambil bertanya-tanya.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(52:25) They will turn to one another and ask
(regarding the past events).
قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا
مُشْفِقِينَ {52:26}
[Q52:26] Qaalooo ‘innaa kunnaa qablu feee
‘ahlinaa mushfiqeen
[Q52:26] Saying: Surely we feared before on account of our families:
[Q52:26] Saying: Surely we feared before on account of our families:
[Q52:26] Mereka berkata:
"Sesungguhnya kami dahulu, semasa berada dalam kalangan keluarga kami -
selalu merasa cemas takut (daripada berlaku derhaka kepada ALLAH (SwT)),
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(52:26) They will say: “When we were living before
among our kinsfolk we lived in constant fear (of Allah’s displeasure). *20
*20 That is,
"We were not heedless and living a care-free life of ease and comfort, but
we were always on our guard lest we should commit an evil for which we may be
held accountable before God." Here, the mention of "...living among
our kinsfolk, in fear and dread," in particular, has been made for the
reason that man commits evil mostly when he is deeply engrossed in arranging
ease and comfort for his children and trying to make their future secure and
happy. For the same purpose he earns forbidden things by forbidden means,
usurps the rights of others and makes evil plans. That is why the dwellers of
Paradise will say to one another: "That which particularly saved us from
the evil of the Hereafter was that while living among our families we did not
think so much of arranging the pleasures of life and a splendid future for them
as for avoiding for their sake those methods and means that might ruin our life
in the Hereafter and that we should not lead our children also on to the way
that might make them worthy of the torment of Allah.
فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ
السَّمُومِ {52:27}
[Q52:27] FamannnaL
Laahu 'alainaa wa waqaanaa 'azaabas Samoom
[Q52:27] But ALLAH (SWT) has been gracious to us and He has saved us from the punishment of the hot wind:
[Q52:27] But ALLAH (SWT) has been gracious to us and He has saved us from the punishment of the hot wind:
[Q52:27] "Maka ALLAH (SwT)
mengurniakan kami (rahmat dan taufiqNya), serta memelihara kami dari azab
neraka.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(52:27) Then Allah graced us with His favour and saved
us from the chastisement of the scorching wind. *21
*21 The word samum in
the original means hot, scorching wind; here it implies the waves of hot wind
that will be arising from Hell.
إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ إِنَّهُ هُوَ
الْبَرُّ الرَّحِيمُ {52:28}
[Q52:28] Innaa kunnaa min-qablu nad’ouh:
‘innahou Huwal-Barrur-Raheem
[Q52:28] Surely we called upon Him before: Surely He is the Benign, the Merciful.
[Q52:28] Surely we called upon Him before: Surely He is the Benign, the Merciful.
[Q52:28] "Sesungguhnya kami dahulu
tetap menyembahNya (dan memohon pertolonganNya). Kerana sesungguhnya Dia lah
sahaja yang sentiasa melimpahkan ihsanNya, lagi Yang Maha Mengasihani".
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(52:28) Formerly we had always prayed to Him. Surely He
is Most Benign, Most Compassionate.”
SECTION 2
A challenge to bring something similar to Qur’an
The respite allowed to the disbelievers---A challenge to those who
disbelieve in the Qur’an, to bring at least something similar to it---The
disbelievers shall be punished in this world and in the hereafter---To glorify ALLAH
(SWT) at night and at dawn.
فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ
وَلَا مَجْنُونٍ {52:29}
[Q52:29] Fazakkir
famaaa anta bini'mati rabbika bikaahininw wa laa majnoon
[Q52:29]
Therefore continue to remind, for by the grace of your Lord, you are not a
soothsayer, or a madman.
[Q52:29] Maka hendaklah engkau (wahai
Muhammad) tetap tekun memberi peringatan (dengan ajaran-ajaran Al-Quran yang
diturunkan kepadamu, dan janganlah dihiraukan golongan yang ingkar), kerana
engkau dengan nikmat Tuhanmu (yang dilimpahkanNya kepadamu itu) bukanlah
seorang pawang dan bukan pula seorang gila.
___________________________________________________________________________________________________________________________________________________
(52:29) So
exhort (them, O Prophet), for by your Lord’s Grace, you are neither a
soothsayer nor a madman. *22
*22 After
depicting a scene of the Hereafter the address now turns to the obduracies of
the disbelieves of Makkah with which they were resisting the message of the
Ho]y Prophet (upon whom be peace): This verse though apparently addressed to
the Holy Prophet is actually meant for the disbelievers through him. Whenever
he spoke of Resurrection and the gathering together of mankind, and
accountability, and meting out of rewards and punishments, and Heaven and Hell
and recited the verses of the Qur'anin support thereof, with the claim that he
received that information from Allah and that it was Allah's Word that had been
revealed to him, their leaders and religious guides and depraved people neither
listened to him seriously themselves nor wanted that the other people should
pay " any attention to him. Therefore, they would sometimes taunt him
saying that he was a sorcerer, or that he was a poet, or that he was a madman,
or that he fabricated those strange things himself and presented them as
Revelations from Allah only in order to impress the people. They thought that
by passing such remarks against him they would be able to create suspicions
among the people about him and would thus render his preaching ineffective and
vain. About this it is being said: "O Prophet, the truth in fact is the
same that has been presented from the beginning of the Surah to this point. If
these people call you a sorcerer and a madman on account of these things, you
should not take it to heart but should go on arousing the people from their
heedlessness and warning them of the reality, for by the grace of God you are
neither."
The word kahin (sorcerer) in Arabic is used for an astrologer, fortune teller and a wise man. In the pre-Islamic days of ignorance it was a full-fledged profession. The sorcerers claimed, and the credulous people thought and believed, that they knew the destinies of the people, or they had a special link with the spirits, devils and jinn through whom they came to know of the unseen realities. If a thing was lost, they could tell where it lay; if a theft occurred somewhere, they could tell who the thief was; and they could foretell destinies. People came to there, and they would tell them unseen things in exchange for gifts and offerings. They would sometimes visit the towns and villages and would cry about their profession so that the people might approach them. They had a way and manner and appearance of their own by which they became easily recognizable. The language they used also differed from the common speech of the people. They would utter rhymed and rhythmical sentences with a peculiar accent and modulation and generally used vague and ambiguous sentences from which every person could draw his own meaning. The Quraish chiefs in order to deceive the common people accused the Holy Prophet (upon whom be peace) of sorcery only for the reason that he was giving the news of the realities that arc hidden and his claim was that an angel from God came to reveal that news to him, and the Word of God that he was presenting was also rhymed. But no one in Arabia could be deceived by this accusation because no one was unaware of the sorcerers' profession and their general way and appearance and their language and business. Everyone knew what they did, why the people visited them, what they told them, what sort of modulated sentences they uttered and what subject-matter they contained. Then, above all, it could not be that a sorcerer would rise with a creed that went against the prevalent beliefs of the nation and would exert himself preaching it continuously at his own risk. Therefore, this accusation of sorcery did not apply to the Holy Prophet (on whom be peace) at all and no one in Arabia who had any common sense could be deceived by it.
Likewise, the disbelievers of Makkah also accused him of madness only for their own satisfaction, just as some shameless Western scholars of the present day in order to satisfy their malice and enmity against Islam, claim that, God forbid, the Holy Prophet (upon whom be peace) had epileptic fits and whatever he uttered during those fits was taken as Divine Revelation by the people. No sensible person in those days regarded such absurd accusations as worthy of any attention, nor can anyone today who reads the Qur'an and studies the wonderful feats of the Holy Prophet's leadership and guidance believe that these were the product of epileptic fits.
The word kahin (sorcerer) in Arabic is used for an astrologer, fortune teller and a wise man. In the pre-Islamic days of ignorance it was a full-fledged profession. The sorcerers claimed, and the credulous people thought and believed, that they knew the destinies of the people, or they had a special link with the spirits, devils and jinn through whom they came to know of the unseen realities. If a thing was lost, they could tell where it lay; if a theft occurred somewhere, they could tell who the thief was; and they could foretell destinies. People came to there, and they would tell them unseen things in exchange for gifts and offerings. They would sometimes visit the towns and villages and would cry about their profession so that the people might approach them. They had a way and manner and appearance of their own by which they became easily recognizable. The language they used also differed from the common speech of the people. They would utter rhymed and rhythmical sentences with a peculiar accent and modulation and generally used vague and ambiguous sentences from which every person could draw his own meaning. The Quraish chiefs in order to deceive the common people accused the Holy Prophet (upon whom be peace) of sorcery only for the reason that he was giving the news of the realities that arc hidden and his claim was that an angel from God came to reveal that news to him, and the Word of God that he was presenting was also rhymed. But no one in Arabia could be deceived by this accusation because no one was unaware of the sorcerers' profession and their general way and appearance and their language and business. Everyone knew what they did, why the people visited them, what they told them, what sort of modulated sentences they uttered and what subject-matter they contained. Then, above all, it could not be that a sorcerer would rise with a creed that went against the prevalent beliefs of the nation and would exert himself preaching it continuously at his own risk. Therefore, this accusation of sorcery did not apply to the Holy Prophet (on whom be peace) at all and no one in Arabia who had any common sense could be deceived by it.
Likewise, the disbelievers of Makkah also accused him of madness only for their own satisfaction, just as some shameless Western scholars of the present day in order to satisfy their malice and enmity against Islam, claim that, God forbid, the Holy Prophet (upon whom be peace) had epileptic fits and whatever he uttered during those fits was taken as Divine Revelation by the people. No sensible person in those days regarded such absurd accusations as worthy of any attention, nor can anyone today who reads the Qur'an and studies the wonderful feats of the Holy Prophet's leadership and guidance believe that these were the product of epileptic fits.
أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ
الْمَنُونِ {52:30}
[Q52:30] Am
yaqooloona shaa'irun natarabbasu bihee raibal manoon
[Q52:30] Or do they say: A poet, we wait for him the evil accidents of time.
[Q52:30] Or do they say: A poet, we wait for him the evil accidents of time.
[Q52:30] (Mereka menuduh Nabi Muhammad
dengan yang bukan-bukan), bahkan mereka mengatakan: "(Muhammad) itu
seorang penyair yang kami tunggu-tunggu saat kebinasaannya".
____________________________________________________________________________________________________________________________________________________
(52:30) Or
do they say: “He is a poet for whom we await an adverse turn of fortune.” *23
*23 That
is, "We are waiting for him to be afflicted with calamity so that we be
rid of him." Probably they thought that since Muhammad (upon whom be
Allah's peace and blessings) was opposing their deities and denying their
supernatural powers, he would fall under the curse of some deity, or some bold devotee
of a god would put an end to him.
قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ
الْمُتَرَبِّصِينَ {52:31}
[Q52:31] Qul
tarabbasoo fa innee ma'akum minal mutarabbiseen
[Q52:31] Say: Wait, for surely I too with you am of those who wait.
[Q52:31] Say: Wait, for surely I too with you am of those who wait.
[Q52:31] Katakanlah: "Tunggulah
kamu (akan apa yang kamu tuduh itu), maka sesungguhnya aku juga dari
orang-orang yang menunggu bersama-sama kamu (akan apa yang dijanjikan oleh ALLAH
(SwT) Taala)".
Refer to Bara-at 9:52.
____________________________________________________________________________________________________________________________________________________
(52:31) Tell them: “Wait; I too am waiting with
you.” *24
*24 This can
have two meanings: (1) "I
would also see whether this desire of yours is fulfilled or not " and (2) "I
am also waiting to see who goes to his doom, you or I."
أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ أَمْ
هُمْ قَوْمٌ طَاغُونَ {52:32}
[Q52:32] Am
taamuruhum ahlaamuhum bihaazaaa am hum qawmun taaghoon
[Q52:32] Nay! Do their understandings bid them this? Or are they an inordinate people?
[Q52:32] Nay! Do their understandings bid them this? Or are they an inordinate people?
[Q52:32] Adakah mereka disuruh oleh akal
fikiran mereka melemparkan tuduhan-tuduhan yang sedemikian itu, atau
sememangnya mereka suatu kaum yang melampaui batas (dalam keingkaran dan
kedegilannya)?
___________________________________________________________________________________________________________________________________________________
(52:32) Do
their minds prompt them to say such things, or are they a people immersed in
transgression?” *25
*25 In
these two sentences, the opponents' entire propaganda has been nailed, and they
have been completely exposed. The reasoning briefly is this: These Qaraish
chiefs and elders pose as very wise people, but does their intellect tell them
that they should call a person a poet when he is not a poet, and call him a
madman when he is well-known for his wisdom among the people, and dub him a
sorcerer when he has not the remotest association with sorcery? Then, if you
are passing these judgments only on the basis of intellect and reason, you
should have passed one judgment, and not so many contradictory judgments simultaneously.
After all, how can one and the same man be a poet and a madman and a sorcerer
at one and the same time? If he is mad, he can then neither be a sorcerer nor a
poet. If he is a sorcerer, he cannot be a poet, and if he is a poet, he cannot
be a sorcerer, for the language and diction and themes of poetry are quite
different from the language and themes of sorcery. The one who knows the
distinctions between poetry and sorcery cannot possibly call and regard the
same discourse both as poetry and as sorcery at one and the same time.
Therefore, it is evident that these contradictory things are being said against
the Prophet Muhammad (upon whom be Allah's peace) not on the basis of intellect
and reason but only due to obduracy and stubbornness, and the big chiefs of the
nation blinded by their prejudice and enmity are levelling absurd charges which
no serious person can regard as worthy of any attention. (For further
explanation, see E.N. 104 of AlA'raf, E.N. 3 of Surah Yunus, E.N.'s 53, 54, of
Bani Isra'il, E.N.'s 130, 131, 140, 14_2-144 of Ash-Shu'ara'.
أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ بَلْ لَا
يُؤْمِنُونَ {52:33}
[Q52:33] Am
yaqooloona taqawwalah; bal laa yu’minoon
[Q52:33] Or do they say: He has forged it. Nay! They do not believe.
[Q52:33] Or do they say: He has forged it. Nay! They do not believe.
[Q52:33] (Bukan sahaja mereka ingkar dan
degil) bahkan mereka berkata: "Dia (Muhammad) telah mereka-reka Al-Quran
itu". (Tuduhan mereka yang demikian tidak berasas) bahkan mereka sengaja
tidak mahu beriman!
___________________________________________________________________________________________________________________________________________________
(52:33) Do
they say: “He has himself fabricated the Qur’an?” No; the truth is that they
are altogether averse to believing. *26
*26 In
other words, it means this: The Quraish who think that Muhammad (upon whom be
peace) himself is the author of the Qur'an know it in their innermost hearts
that it cannot be his word, and those others also whose mother tongue is Arabic
not only clearly feel that it is far more sublime and superior to human speech
but any one of them who knows Muhammad (upon whom be Allah's peace and
blessings) personally cannot ever suspect that this is actually his own word
and speech. Therefore, the thing plainly is that those who ascribe the
authorship of the Qur'an to the Holy Prophet do not, in fact, wish to affirm
faith. That is why they are inventing false excuses one of which is this
excuse. (For further explanation, see E.N. 21 of Yunus, E N. 12 of Al-Furqan, E
N. 64 of AlQasas, E.N.'s 88, 89 of Al-Ankabut, E.N.'s 1 to 4 of As-Sajdah, E.N.
54 of Ila Mim As- Sajdah, E.N.'s 8 to 10 of Al-Ahqaf).
فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا
صَادِقِينَ {52:34}
[Q52:34] Falyaatoo
bihadeesim misliheee in kaanoo Saadiqeen
[Q52:34] Then let them bring an announcement like it if they are truthful.
[Q52:34] Then let them bring an announcement like it if they are truthful.
[Q52:34] (Kalau tidak) maka hendaklah
mereka membuat dan mendatangkan kata-kata (yang fasih dan indah) seperti
Al-Quran itu, jika betul mereka orang-orang yang benar dakwaannya.
Refer to commentary of Baqarah 2:23;
Yunus 10:38; Hud 11:13; Bani Israil 17:88.
____________________________________________________________________________________________________________________________________________________
(52:34) (If they are truthful in this), then let them
produce a discourse of similar splendour. *27
*27 That is,
`Not only is the Qur'an not the word of Muhammad (upon whom be Allah's peace
and bessings) but the truth' is that it is not human at all; it is beyond the
power of man to compose and produce it. If you think it is human, you are
challenged to produce the like of it, which should also be human." This
challenge had been given not only to the Quraish but to all the disbelievers of
the world first of all in this verse. Then it was repeated thrice in Makkah and
then finally in Madinah. (Please see Yunus: 38, Hud: 13, Bani Isra'il: 88,
Al-Baqarah: 23). But no one could dare meet this challenge of the Qur'an at
that time, nor has any one else had so far the ability to compose and produce a
man-made work like the Qur'an.
Some people because of lack of understanding the real nature of this challenge, say that not to speak of the Qur'an, no one has the power to write prose or compose poetry in the style of another person. Homer, Rumi, Shakespeare, Goethe, Ghalib, ' Tagore, Iqbal, all are unique in their styles: it lies in no one's power to produce poetry like theirs by imitation. Those who give this answer to the challenge of the Qur'an are, in fact, involved in the misunderstanding that the meaning of `Iet them then produce a discourse like it", is a challenge to man to compose and write a book like the Qur'an, in the style of the Qur'an; whereas it dces not imply any resemblance in literary style but it implies this: Bring a book of the same sublimity and quality and rank, not only in Arabic but in any language of the world, that may be regarded as a match for the Qur'an in respect of the characteristics for which the Our'an is a miracle. The following are in brief some of the main characteristics because of which the Qur'an has been a miracle before as it is a miracle today:
(1) The Qur'an is the highest and most perfect model of the literature of the language in which it was revealed. No word and no sentence in the entire Book is sub-standard. Whatever theme has been presented in it, has been presented in the most appropriate words and in the most suitable style. One and the same theme has been presented over and over again but every time in a new style avoiding the defect of repetition everywhere. The entire Book, from the beginning to the end, is set in the choicest words, like chiseled and polished gems, that cannot be replaced. The discourses are so impressive that no one who knows the language, even if he is a disbeliever, can help being moved to ecstasies on hearing them. Even after 1,400 years this Book is still the model of Arabic literature and no other Arabic book can approach it in literary excellence not to speak of equaling it, Not only this: this Book has so controlled the Arabic language that even after the passage of 14 centuries the standard of this language's beauty and eloquence is the same that had been set by it; whereas in such long periods languages change out of recognition. No other language of the world has remained in the same state in so far as its spelling and diction, idiom, rules of language and usages are concerned. But it is only the power of the Qur'an that has held the Arabic language in place each idiom of it is still in use in Arabic literature; its literature is still the standard literature of Arabic; and in writing and speech still the same language is regarded as good Arabic that had been used in the Qur'an 1,400 years ago. Is there any man-made book in any language of the world that bears the same characteristics?
(2) This is the one single Book in the world, which has so extensively and so universally influenced mankind's thoughts, morals, civilization and way of life as has no precedent in history. In the first instance, its impact changed one nation; then that nation rose and changed a major part of the world. No other Book has proved to be so revolutionary. This Book has not remained confined to writing on paper but in-the practical world its each word has formed and molded ideas and thoughts and built up a lasting civilization. Its influence has continued being operative for 1,400 years and its circle of influence and impact is still expanding every day.
(3) The theme that this Book discusses is the most extensive theme which comprehends the whole Universe, from eternity to eternity. It deals with the reality of the Universe, its beginning and end, its system and law. It tells as to who is the Creator and Controller and Disposer of this Universe, what are His attributes, what are His powers, and what is that essence and basis on which He has established this entir e system of the world. It specifies man's position and his place which he cannot change. It tells what is the right and correct way of thought and action for man in view of this place and position, which corresponds to the reality, and what are the wrong ways which clash with the reality. Then to prove why the right way is right and the wrong ways wrong, it presents countless arguments from various phenomena of the earth and heavens, from different aspects of the system of the Universe, from man's own self and existence and from man's own history. Besides, it also tells how and for what reasons man adopts the wrong ways, by what means he can find out the right Way, which has always been one and shall remain one, and how he has been guided to it in every age. It does not merely point to the Right Way but presents a plan of the complete system of life for following that way, which contains a detailed and systematic code concerning beliefs, morals, purification of self, worship, social life, civilization, economy, politics, justice, law and every other espect of human life. Furthermore, it also tells in full detail what are the results of following this Right Way and of adopting the wrong ways in this world and what consequences of this will appear in the Next World after the present system of the world has come to an end. It depicts fully the coming to an end of the present world and of the establishment of the New World; it gives every detail of the process of change; it portrays the Next World and describes fully how man will find a totally new life there, how his deeds from worldly life will be subjected to accountability, what things he will be questioned about, how his complete record, which lie will not be able to deny or dispute, will be placed before him, what strong evidence will be produced in proof thereof, why the culprits will be punished and the righteous rewarded, what rewards will be bestowed on the righteous and in what forms will the culprits suffer the evil consequences of their misdeeds. The way this vast theme has been dealt with in this Book is not of the nature of some conclusions that its Author might have reached from some syllogistic premises but its nature is that its Author has the direct knowledge of the Reality. He sees everything happening from eternity to eternity. All the realities are manifest for Him and the entire Universe is like an open book before Him. He sees the entire life of mankind, from its origin to its end, even beyond the present life into the second life simultaneously, and He is guiding man not on the basis of conjecture and speculation but on the basis of knowledge. Not a single truth that He presents as knowledge has been proved to be wrong so far. The concept of the Universe and Man that He presents fully explains all the phenomena and events and can become the basis of research in every branch of knowledge. His Word contains the answers to all the ultimate problems of philosophy and natural and social sciences, and they are so coherent and consistent logically that a perfect, consistent and comprehensive system of thought can be built on their basis. Then from the practical aspect the guidance that He has given to man about various spheres of life is not only highly rational and pure but countless men have been living according to it in actual fact in different parts of the earth for 1,400 years and have found it by experience to be the only valid way. Is there any manmade book of this unique quality present in the world, or has ever been, which may be produced to match this Book?
(4) This Book was not composed and written all at once and presenud before the world, but a reformatory movement was started with some basic and initial instructions and then for 23 years as the movement passed through different stages of its development its parts were presenud by the tongue of the leader, sometimes as lengthy discourses and sometimes as brief sentences, as the conditions and requirements of the occasion demanded. Then, when the Mission was brought to completion, these parts that had been issued at different times were compiled in the form of a compleu Book which has been known by the name of the "Qur'an". The leader of the movement states that these discourses and sentences are not his original work but were sent down to him by the Lob of all Creation. If a person asserts that they arc the original work of the leader himself, he should produce a precedent from history to prove his contention. He should show whether it is possible that the speeches made and the instructions given by a man at different times while leading a powerful collective movement for years continuously by himself in different capacities, sometimes as a preacher and teacher of morals, sometimes as a leader of an oppressed class, sometimes as the ruler of a state, sometimes as the commander of a fighting army, sometimes as a victor. sometime as a law-giver and legislator, could form a compleu and consistent and comprehensive system of thought and action, which should be free from every contradiction and inconsistency, which should appear to be dominated by the same central idea and pattern of thought, which should show that the leader has been building up a universal system of belief and action on the basis of the same foundation of his message with which he had started his work, and which should be a system each clement and part of which is in perfect harmony and consistency with the other parts, Then the one who reads this collection of the discourses with a discerning eye cannot help realizing that the founder of the movement at the outset had a full plan of the movement in view till the last stage, and it never happened that a new idea might have struck him at some later stage, which was unknown to him before, or which he had to change later. If ever there has been a man of this caliber, his name should be made known to the world.
(5) The leader who had been made to give these discourses and speak these sentences did not suddenly emerge from a hidden place to present these before the people nor would disappear after he had done so. He had lived his life in full view of society before he started his movement as well as continued to live in the same society after that till his last breath. The people were well aware of the language and style of his conversation and speech. Hadith still presents a major part of it and by going through it the people who know Arabic can easily find out even today what was the leader's own style of speech and conversation. His contemporaries who spoke his language felt then and those who know Arabic feel today that the language and the style of this Book is very different from the language and style of that leader. So much so that whenever in the midst of a sermon delivered by the leader there occurs a sentence or two of this Book, the distinction between the two becomes all too obvious. The question is: Has a man in the world ever had the power, or can he have the capability, that he should go on conversing in two absolutely different styles consistently for years at a stretch and it should never become known that the two separate styles arc, in fact, of one and the same person? It is possible that one may succeed in such affectation temporarily but it is not " at all possible that for twenty-three years continuously a person should have a different diction and style when he recites the Revelations from Allah and a wholly different diction and style when he speaks in his personal capacity.
(6) The leader while leading and guiding the movement met with different sorts of conditions. Sometimes he became the target of ridicule, humiliation and severe persecution of his fellow-countrymen and the people of his own tribe and clan; sometimes his companions were so harshly treated that they were compelled to emigrate from the country; sometimes the enemies plotted against his life; sometimes he himself had to leave his home and city; sometimes he had to pass through extreme poverty and starvation; sometimes he had to fight wars successively in which he suffered defeats as well as won victories; sometimes he overcame the enemies and the same enemies who had persecuted him, came before him humbled: sometimes he achieved such power which few people in the world have been able to achieve. Under all such conditions a person's feelings obviously cannot remain the same. When on these different occasions the leader spoke in his personal capacity, his words, and speeches carried the clear impression of his personal feelings which naturally arise in the heart of a man on such occasions. But the discourses that were heard from him as Allah's Revelations in these different conditions, are wholly devoid of human feelings. At no place can even an acute observer and critic point out the play of human feelings in them. The vast and comprehensive knowledge that is contained in this Book, is not possessed even by any of the distinguished learned people of this 20th century, not to speak of the people of Arabia and Rome and Greece and Iran of those days. The condition today is that after a man has spent his whole life-time studying a branch of philosophy or a natural or social science, he comes to know what ultimate problems of his field of study are, but when he studies the Qur'an seriously he comes to know that this Book contains a clear answer to those problems. This thing is not confined to any one branch of knowledge but holds good in respect of all those sciences which have anything to do with the Universe and Man. How can one believe that 1,400 years ago an un-lettered man in the Arabian Desert possessed such deep insight into every branch of knowledge, and he had thought over every basic problem and thought out an absolute and final answer to it?
Although there are several other aspects also of the Qur'an's being a miracle, if a man ponders over these few aspects only he will realize that the Qur'an's being a miracle is far more evident today than it was at the time when it was revealed and if Allah so wills, it will go on becoming more and more evident and manifest as time passes till the Day of Resurrection.
Some people because of lack of understanding the real nature of this challenge, say that not to speak of the Qur'an, no one has the power to write prose or compose poetry in the style of another person. Homer, Rumi, Shakespeare, Goethe, Ghalib, ' Tagore, Iqbal, all are unique in their styles: it lies in no one's power to produce poetry like theirs by imitation. Those who give this answer to the challenge of the Qur'an are, in fact, involved in the misunderstanding that the meaning of `Iet them then produce a discourse like it", is a challenge to man to compose and write a book like the Qur'an, in the style of the Qur'an; whereas it dces not imply any resemblance in literary style but it implies this: Bring a book of the same sublimity and quality and rank, not only in Arabic but in any language of the world, that may be regarded as a match for the Qur'an in respect of the characteristics for which the Our'an is a miracle. The following are in brief some of the main characteristics because of which the Qur'an has been a miracle before as it is a miracle today:
(1) The Qur'an is the highest and most perfect model of the literature of the language in which it was revealed. No word and no sentence in the entire Book is sub-standard. Whatever theme has been presented in it, has been presented in the most appropriate words and in the most suitable style. One and the same theme has been presented over and over again but every time in a new style avoiding the defect of repetition everywhere. The entire Book, from the beginning to the end, is set in the choicest words, like chiseled and polished gems, that cannot be replaced. The discourses are so impressive that no one who knows the language, even if he is a disbeliever, can help being moved to ecstasies on hearing them. Even after 1,400 years this Book is still the model of Arabic literature and no other Arabic book can approach it in literary excellence not to speak of equaling it, Not only this: this Book has so controlled the Arabic language that even after the passage of 14 centuries the standard of this language's beauty and eloquence is the same that had been set by it; whereas in such long periods languages change out of recognition. No other language of the world has remained in the same state in so far as its spelling and diction, idiom, rules of language and usages are concerned. But it is only the power of the Qur'an that has held the Arabic language in place each idiom of it is still in use in Arabic literature; its literature is still the standard literature of Arabic; and in writing and speech still the same language is regarded as good Arabic that had been used in the Qur'an 1,400 years ago. Is there any man-made book in any language of the world that bears the same characteristics?
(2) This is the one single Book in the world, which has so extensively and so universally influenced mankind's thoughts, morals, civilization and way of life as has no precedent in history. In the first instance, its impact changed one nation; then that nation rose and changed a major part of the world. No other Book has proved to be so revolutionary. This Book has not remained confined to writing on paper but in-the practical world its each word has formed and molded ideas and thoughts and built up a lasting civilization. Its influence has continued being operative for 1,400 years and its circle of influence and impact is still expanding every day.
(3) The theme that this Book discusses is the most extensive theme which comprehends the whole Universe, from eternity to eternity. It deals with the reality of the Universe, its beginning and end, its system and law. It tells as to who is the Creator and Controller and Disposer of this Universe, what are His attributes, what are His powers, and what is that essence and basis on which He has established this entir e system of the world. It specifies man's position and his place which he cannot change. It tells what is the right and correct way of thought and action for man in view of this place and position, which corresponds to the reality, and what are the wrong ways which clash with the reality. Then to prove why the right way is right and the wrong ways wrong, it presents countless arguments from various phenomena of the earth and heavens, from different aspects of the system of the Universe, from man's own self and existence and from man's own history. Besides, it also tells how and for what reasons man adopts the wrong ways, by what means he can find out the right Way, which has always been one and shall remain one, and how he has been guided to it in every age. It does not merely point to the Right Way but presents a plan of the complete system of life for following that way, which contains a detailed and systematic code concerning beliefs, morals, purification of self, worship, social life, civilization, economy, politics, justice, law and every other espect of human life. Furthermore, it also tells in full detail what are the results of following this Right Way and of adopting the wrong ways in this world and what consequences of this will appear in the Next World after the present system of the world has come to an end. It depicts fully the coming to an end of the present world and of the establishment of the New World; it gives every detail of the process of change; it portrays the Next World and describes fully how man will find a totally new life there, how his deeds from worldly life will be subjected to accountability, what things he will be questioned about, how his complete record, which lie will not be able to deny or dispute, will be placed before him, what strong evidence will be produced in proof thereof, why the culprits will be punished and the righteous rewarded, what rewards will be bestowed on the righteous and in what forms will the culprits suffer the evil consequences of their misdeeds. The way this vast theme has been dealt with in this Book is not of the nature of some conclusions that its Author might have reached from some syllogistic premises but its nature is that its Author has the direct knowledge of the Reality. He sees everything happening from eternity to eternity. All the realities are manifest for Him and the entire Universe is like an open book before Him. He sees the entire life of mankind, from its origin to its end, even beyond the present life into the second life simultaneously, and He is guiding man not on the basis of conjecture and speculation but on the basis of knowledge. Not a single truth that He presents as knowledge has been proved to be wrong so far. The concept of the Universe and Man that He presents fully explains all the phenomena and events and can become the basis of research in every branch of knowledge. His Word contains the answers to all the ultimate problems of philosophy and natural and social sciences, and they are so coherent and consistent logically that a perfect, consistent and comprehensive system of thought can be built on their basis. Then from the practical aspect the guidance that He has given to man about various spheres of life is not only highly rational and pure but countless men have been living according to it in actual fact in different parts of the earth for 1,400 years and have found it by experience to be the only valid way. Is there any manmade book of this unique quality present in the world, or has ever been, which may be produced to match this Book?
(4) This Book was not composed and written all at once and presenud before the world, but a reformatory movement was started with some basic and initial instructions and then for 23 years as the movement passed through different stages of its development its parts were presenud by the tongue of the leader, sometimes as lengthy discourses and sometimes as brief sentences, as the conditions and requirements of the occasion demanded. Then, when the Mission was brought to completion, these parts that had been issued at different times were compiled in the form of a compleu Book which has been known by the name of the "Qur'an". The leader of the movement states that these discourses and sentences are not his original work but were sent down to him by the Lob of all Creation. If a person asserts that they arc the original work of the leader himself, he should produce a precedent from history to prove his contention. He should show whether it is possible that the speeches made and the instructions given by a man at different times while leading a powerful collective movement for years continuously by himself in different capacities, sometimes as a preacher and teacher of morals, sometimes as a leader of an oppressed class, sometimes as the ruler of a state, sometimes as the commander of a fighting army, sometimes as a victor. sometime as a law-giver and legislator, could form a compleu and consistent and comprehensive system of thought and action, which should be free from every contradiction and inconsistency, which should appear to be dominated by the same central idea and pattern of thought, which should show that the leader has been building up a universal system of belief and action on the basis of the same foundation of his message with which he had started his work, and which should be a system each clement and part of which is in perfect harmony and consistency with the other parts, Then the one who reads this collection of the discourses with a discerning eye cannot help realizing that the founder of the movement at the outset had a full plan of the movement in view till the last stage, and it never happened that a new idea might have struck him at some later stage, which was unknown to him before, or which he had to change later. If ever there has been a man of this caliber, his name should be made known to the world.
(5) The leader who had been made to give these discourses and speak these sentences did not suddenly emerge from a hidden place to present these before the people nor would disappear after he had done so. He had lived his life in full view of society before he started his movement as well as continued to live in the same society after that till his last breath. The people were well aware of the language and style of his conversation and speech. Hadith still presents a major part of it and by going through it the people who know Arabic can easily find out even today what was the leader's own style of speech and conversation. His contemporaries who spoke his language felt then and those who know Arabic feel today that the language and the style of this Book is very different from the language and style of that leader. So much so that whenever in the midst of a sermon delivered by the leader there occurs a sentence or two of this Book, the distinction between the two becomes all too obvious. The question is: Has a man in the world ever had the power, or can he have the capability, that he should go on conversing in two absolutely different styles consistently for years at a stretch and it should never become known that the two separate styles arc, in fact, of one and the same person? It is possible that one may succeed in such affectation temporarily but it is not " at all possible that for twenty-three years continuously a person should have a different diction and style when he recites the Revelations from Allah and a wholly different diction and style when he speaks in his personal capacity.
(6) The leader while leading and guiding the movement met with different sorts of conditions. Sometimes he became the target of ridicule, humiliation and severe persecution of his fellow-countrymen and the people of his own tribe and clan; sometimes his companions were so harshly treated that they were compelled to emigrate from the country; sometimes the enemies plotted against his life; sometimes he himself had to leave his home and city; sometimes he had to pass through extreme poverty and starvation; sometimes he had to fight wars successively in which he suffered defeats as well as won victories; sometimes he overcame the enemies and the same enemies who had persecuted him, came before him humbled: sometimes he achieved such power which few people in the world have been able to achieve. Under all such conditions a person's feelings obviously cannot remain the same. When on these different occasions the leader spoke in his personal capacity, his words, and speeches carried the clear impression of his personal feelings which naturally arise in the heart of a man on such occasions. But the discourses that were heard from him as Allah's Revelations in these different conditions, are wholly devoid of human feelings. At no place can even an acute observer and critic point out the play of human feelings in them. The vast and comprehensive knowledge that is contained in this Book, is not possessed even by any of the distinguished learned people of this 20th century, not to speak of the people of Arabia and Rome and Greece and Iran of those days. The condition today is that after a man has spent his whole life-time studying a branch of philosophy or a natural or social science, he comes to know what ultimate problems of his field of study are, but when he studies the Qur'an seriously he comes to know that this Book contains a clear answer to those problems. This thing is not confined to any one branch of knowledge but holds good in respect of all those sciences which have anything to do with the Universe and Man. How can one believe that 1,400 years ago an un-lettered man in the Arabian Desert possessed such deep insight into every branch of knowledge, and he had thought over every basic problem and thought out an absolute and final answer to it?
Although there are several other aspects also of the Qur'an's being a miracle, if a man ponders over these few aspects only he will realize that the Qur'an's being a miracle is far more evident today than it was at the time when it was revealed and if Allah so wills, it will go on becoming more and more evident and manifest as time passes till the Day of Resurrection.
أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ
الْخَالِقُونَ {52:35}
[Q52:35] Am
khuliqoo min ghairi shai'in am humul khaaliqoon
[Q52:35] Or were they created without there being anything, or are they the creators?
[Q52:35] Or were they created without there being anything, or are they the creators?
[Q52:35] (Mengapa mereka tidak beriman?)
Adakah mereka telah tercipta dengan tiada yang menciptanya, atau adakah mereka
yang mencipta diri mereka sendiri?
THIS VERSE REFERS
TO THE FUNDAMENTAL RULE OF ALL SCIENCES THAT
THERE IS NO EFFECT IF THERE IS NO CAUSE. Nothing can come into being out of nothing
or by itself.
____________________________________________________________________________________________________________________________________________________
(52:35) Did they come into being without
any creator? Or were they their own creators?
أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا
يُوقِنُونَ {52:36}
[Q52:36] Am
khalaqus samaawaati wal ard; bal laa yooqinoon
[Q52:36] Or did they create the heavens and the earth? Nay! They have no certainty.
[Q52:36] Or did they create the heavens and the earth? Nay! They have no certainty.
[Q52:36] Adakah mereka yang mencipta
langit dan bumi itu? (Sudah tentu tidak!) Bahkan mereka adalah orang-orang yang
tidak meyakini (kebenaran apa yang mereka pernah mengakuinya).
___________________________________________________________________________________________________________________________________________________
(52:36) Or
is it they who created the heavens and the earth? No; the truth is that they
lack sure faith. *28
*28 The
questions asked before this were meant to make the disbelievers of Makkah
realize that whatever they were saying to belie the Prophet Muhammad's claim to
prophet hood was highly irrational. Now in this verse the question put before
them is: "What is that in the message of the Prophet Muhammad (upon whom
be Allah's peace) which you find so embarrassing for yourselves? He just says
that Allah is your Creator and you should only serve Him. Why are you annoyed
at it? Are you your own creators? Or, has this vast Universe been created by
you? If neither of these is true, and you admit that your Creator as well as
the Creator of the Universe is Allah alone, why do you then feel angry with the
person who tells you that Allah alone is worthy of your service and worship?
What you should actually feel angry about is that you worship him who is not
your Creator instead of Him Who is your real Creator. You admit with the tongue
that Allah alone is your Creator as well as of the whole Universe, but if you
really had faith in this, you would not have so maligned the person who was
calling you to Allah's service. This was such a pungent and stinging question that
it shook the polytheistic faith to the root. Bukhari and Muslim have related
that after the Battle of Badr, Jubair bin Mut`im came to Madinah to negotiate
release of the Quraish prisoners of war on behalf of the people of Makkah. The
Holy Prophet at that time was leading the Maghrib Prayer, and he recited this
Surah at-Tur in it. Mut`im himself has stated that when the Holy Prophet
reached this place, his heart seemed to be leaving his breast. One main reason
of his embracing Islam afterwards was that Islam had taken root in his heart on
hearing these very verses on that day.
أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ
الْمُصَيْطِرُونَ {52:37}
[Q52:37] Am'indahum
khazaaa'inu rabbika am humul musaitiroon
[Q52:37] Or have they the treasures of your Lord with them? Or have they been set in absolute authority?
[Q52:37] Or have they the treasures of your Lord with them? Or have they been set in absolute authority?
[Q52:37] Adakah pada tangan mereka
perbendaharaan Tuhanmu (sehingga mereka boleh memberi atau menahan sesuatu
nikmat atau pangkat), atau merekalah yang berkuasa mentadbirkan segala-galanya?
Refer to An-am 6:50.
____________________________________________________________________________________________________________________________________________________
(52:37) Or do they have your Lord’s treasures in their
keeping? Or have absolute authority over them? *29
*29 This is an
answer to the objection of the disbelievers of Makkah who said: Why had
Muhammad, son of `Abdullah (upon whom be peace), only been appointed a
Messenger? The answer implies this: "Somebody in any case had to be
appointed a Messenger in order to deliver the people from their error of
serving others than AIIah. Now the question is: Who should decide whom AIIah
should appoint His Messenger and whom He should not? If these people refuse to
accept the Messenger appointed by Allah, it means that either they regard
themselves as the masters of the world or they presume that the world may
belong to AIIah, but it should be ruled by them. "
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ
فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ {52:38}
[Q52:38] Am
lahum sullamuny yastami'oona feehi falyaati mustami'uhum bisultaanim mubeen
[Q52:38] Or have they the means by which they listen? Then let their listener bring a clear authority.
[Q52:38] Or have they the means by which they listen? Then let their listener bring a clear authority.
[Q52:38] Adakah mereka mempunyai tangga
(untuk naik ke langit), yang dengannya mereka dapat mendengar (apa yang
diperintahkan dan ditetapkan oleh ALLAH (SwT)? Jika ada) maka biarlah orang
mereka yang mendengar itu membawa sesuatu bukti yang menyatakan
kebenarannya.
Refer to An-am 6:35;
Hijr 15:17 and 18; Safat 37:8 to 10.
____________________________________________________________________________________________________________________________________________________
(52:38) Or do they have a ladder whereon
they can climb and attempt to listen (to what is transpiring in the Higher
Realm)? Then, let any of them who has listened to it produce a clear proof of
it.
أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ {52:39}
[Q52:39] Am
lahul banaatu wa lakumul banoon
[Q52:39] Or has He daughters while you have sons?
[Q52:39] Or has He daughters while you have sons?
[Q52:39] Adilkah (kamu sediakan) bagi ALLAH
(SwT) - anak-anak perempuan (yang kamu benci), dan untuk kamu - anak-anak
lelaki (yang kamu sukai)?
Refer to Nahl 16: 57 to 59.
____________________________________________________________________________________________________________________________________________________
(52:39) Or does Allah have
daughters whereas you have sons? *30
*30 A detailed reasoning has
been compressed into these brief sentences. It means to say "If you deny
what the Prophet says, then what means have you got to know the reality? Has
any of you had access to the heavens where he found out directly from Allah or
His angels that the beliefs on which you have based your religion are
absolutely in accord with the reality? If someone makes this claim he should
come forward and tell as to when and how he had access to the heavens and what
knowledge he has brought from there. If you do not make any such claim, then
consider how ridiculous is your crced that you assign children to AIIah, Lord
of the worlds, and that too daughters, whore you regard as disgraceful for
yourselves. Without knowledge you are wandering in the darkness of such errors
and turning hostile to the person who bring you the light of knowledge from
God. "
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ
مُثْقَلُونَ {52:40}
[Q52:40] Am
tas'aluhum ajran fahum mim maghramim musqaloon
[Q52:40] Or do you ask them for a reward, so that they are overburdened by a debt?
[Q52:40] Or do you ask them for a reward, so that they are overburdened by a debt?
[Q52:40] Pernahkah engkau (wahai
Muhammad) meminta sebarang bayaran kepada mereka (mengenai ajaran Islam yang
engkau sampaikan), lalu mereka merasa berat menanggung bayaran itu (sehingga
menjauhkan diri daripada menyahut seruanmu)?
___________________________________________________________________________________________________________________________________________________
(52:40) Or
is it that you ask of them any recompense so that they should fear to be
weighed down under the burden of debt? *31
*31 The
question is actually directed to the disbelievers. It means: "If the
Messenger had a selfish motive and had been exerting only for a personal gain
from you, there would be a rational ground for you to avoid him. But you
yourselves know that he is absolutely selfless in his invitation and is
exerting himself only for your own benefit and well-being. Then, how is it that
you are not even inclined to listen to him with a cool mind?" There is
also a subtle hint in this question. Like the self-styled guides and guardians
of religious shrines of the world, the religious guides, priests and scholars
of the polytheists of Arabia also were engaged in a religious business. In view
of the same, this question was put before them: "On the one hand, these
dealers in religion are openly receiving gifts and offerings and fees for every
religious service from you; on the other, a person who has ruined his trading
business, is trying to show you the right way with highly rational arguments,
absolutely selflessly. Is it not sheer senselessness that you shun him but run
after them?"
أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ {52:41}
[Q52:41] Am
'indahumul ghaibu fahum yaktuboon
[Q52:41] Or have they the unseen so that they write (it) down?
[Q52:41] Or have they the unseen so that they write (it) down?
[Q52:41] Adakah pada sisi mereka (Lauh
Mahfuz yang mengandungi) perkara-perkara yang ghaib, lalu mereka menyalin
(daripadanya untuk menentang ajaran dan peringatanmu)?
____________________________________________________________________________________________________________________________________________________
(52:41) Or
is it that they have access to (the Truths in) the realm beyond sense-perception
which they are writing down? *32
*32 That
is, "What particular knowledge do you have to refute the truths that the
Messenger is presenting before you, which you may present with the claim that
you directly know the realities hidden behind the phenomenal world? Do you
really have the knowledge that God is not One, but all those whom you have set
up as deities also possess godly attributes and powers? Have you really seen
the angels and found that they are girls, and, God forbid, are begotten of God?
Do you really know that the Revelation has neither come to Muhammad (upon whom
be Allah's peace and blessings), nor it can come to any man, from God? Do you
really have the knowledge that no Resurrection will take place, that there is
going to be no life after death, that there will be no Hereafter when man will
be subjected to accountability and rewarded or punished according to his deeds?
If you claim to possess any such knowledge, can you give in writing that you
are belying what the Prophet says about the unseen realities on the ground that
you have peeped into the hidden realities and seen that the truth is not that
which the Prophet presents" Here, one may express the misgiving that if in
response to this, those people had given this in writing, in their
stubbornness, will not this reasoning have become meaningless? But this
misgiving is misplaced because even if they had given this in writing on
account of their stubbornness, the common people of society in which this
challenge had been given openly were not blind: everyone of them would have
understood that the writing had been given out of sheer stubbornness, and no
one, in fact, was refining what the Prophet said on the basis that he had the
knowledge that it was false.
أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ
الْمَكِيدُونَ {52:42}
[Q52:42] Am
yureedoona kaidan fallazeena kafaroo humul makeedoon
[Q52:42] Or do they desire a war? But those who disbelieve shall be the vanquished ones in war.
[Q52:42] Or do they desire a war? But those who disbelieve shall be the vanquished ones in war.
[Q52:42] (Mereka tidak cukup dengan
kata-kata dan tuduhan-tuduhan yang buruk sahaja) bahkan mereka hendak melakukan
rancangan jahat (terhadapmu wahai Muhammad; tetapi mereka tidak akan berjaya)
kerana orang-orang yang kafir itulah yang akan ditimpa balasan rancangan
jahatnya.
____________________________________________________________________________________________________________________________________________________
(52:42) Or
are they contriving a stratagem against you? *33 If so, that stratagem will
rebound against the unbelievers. *34
*33 The
allusion is to the secret plots that the disbelievers of Makkah used to devise
in their meetings in order to defeat the mission of the Holy Prophet (on whom
be Allah's peace) and to kill him.
*34 This is one of the clear prophecies of the Qur'an. In the initial stage at Makkah when the Holy Prophet (on wham be Allah's peace) had no apparent power and support with him except a handful of the ill-equipped Muslims and the whole nation was opposing and resisting him relentlessly, the confrontation between Islam and disbelief appeared to be utterly unequal. No one at that time could imagine that after a few years the tables would be turned on disbelief. Rather, the superficial observer could safely predict that the strong opposition of the Quraish and entire. Arabia would at last put an end to the message of Islam. But even under those conditions, a challenge was thrown to the disbelievers and they were told in clear terms: "You may devise whatever plots you wish in order to frustrate this message, they will all recoil upon you, and you will never succeed in defeating and putting an end to it."
*34 This is one of the clear prophecies of the Qur'an. In the initial stage at Makkah when the Holy Prophet (on wham be Allah's peace) had no apparent power and support with him except a handful of the ill-equipped Muslims and the whole nation was opposing and resisting him relentlessly, the confrontation between Islam and disbelief appeared to be utterly unequal. No one at that time could imagine that after a few years the tables would be turned on disbelief. Rather, the superficial observer could safely predict that the strong opposition of the Quraish and entire. Arabia would at last put an end to the message of Islam. But even under those conditions, a challenge was thrown to the disbelievers and they were told in clear terms: "You may devise whatever plots you wish in order to frustrate this message, they will all recoil upon you, and you will never succeed in defeating and putting an end to it."
أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ
اللَّهِ عَمَّا يُشْرِكُونَ {52:43}
[Q52:43] Am
lahum ilaahun ghairul laa; subhaanaL Laahi 'ammaa yushrikoon
[Q52:43] Or have they a god other than ALLAH (SWT)? Glory be to ALLAH (SWT) from what they set up (with Him).
[Q52:43] Or have they a god other than ALLAH (SWT)? Glory be to ALLAH (SWT) from what they set up (with Him).
[Q52:43] (Apabila datangnya balasan
rancangan jahat itu maka) adakah bagi mereka Tuhan (yang dapat menyelamatkan
mereka) selain dari ALLAH (SwT)? Maha Suci ALLAH (SwT) dari apa yang mereka
sekutukan itu.
___________________________________________________________________________________________________________________________________________________
(52:43) Do
they have any god other than Allah? Exalted be Allah above whatever they
associate (with Him in His Divinity). *35
*35 That is, "The fact of the matter is that chose
wham they have set up as deities, are not in fact the deities, and shirk is
wholly an unreal thing. Therefore, the person who has risen with the message of
Tauhid has the power of the truth with him; and those who are supporting shirk
are indeed fighting for the imaginary. How will then shirk win in this
conflict?"
وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا
يَقُولُوا سَحَابٌ مَرْكُومٌ {52:44}
[Q52:44] Wa
iny yaraw kisfam minas samaaa'i saaqitany yaqooloo sahaabum markoom.
[Q52:44] And if they should see a portion of the heaven coming down, they would say: Piled up clouds.
[Q52:44] And if they should see a portion of the heaven coming down, they would say: Piled up clouds.
[Q52:44] Dan kiranya mereka melihat
sepotong besar dari langit gugur (untuk menimpa mereka), mereka akan berkata:
"(Itu adalah) awan yang bertompok - berlapis-lapis!"
____________________________________________________________________________________________________________________________________________________
(52:44) (So
obstinate are they that) even if they were to see some fragments of the sky
falling down they would still say: “It is only a mass of cloud.” *36
*36 This
is meant to expose the stubbornness of the Quraish chiefs, on the one hand, and
to console the Holy Prophet (upon whom be peace) and his Companions, on the
other. The Holy Prophet and his Companions wished that those people should be
shown such a miracle by Allah as should convince them of the truth of his
Prophethood. At this, it has been said: Whatever miracle they might see with
their eyes, they will in any case misinterpret it and invent an excuse for
persisting in disbelief, for their hearts are not at all inclined to believe.
At several other places also in the Qur'an their this stubbornness has been
mentioned, e.g. in Surah Al-An`am: 111, it has been said: "Even if we had sent
down the angels to them and made the dead speak with them and ranged all the
things of the world before them (as a proof thereof), they would still have
disbelieved," and in Surah AI-Hijr: 15: "Even if We had opened a gate
for them in heaven, and they had begun w ascend through it during day time,
they would have said: "Our eyes have been dazzled; nay, we have been
bewitched."
فَذَرْهُمْ حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي
فِيهِ يُصْعَقُونَ {52:45}
[Q52:45] Fazarhum
hatta yulaaqoo yawmahumul lazee feehi yus'aqoon.
[Q52:45] Leave them then till they meet that day of theirs wherein they shall be made to swoon (with terror):
[Q52:45] Leave them then till they meet that day of theirs wherein they shall be made to swoon (with terror):
[Q52:45] (Kalau keingkaran dan kedegilan
mereka sampai begitu sekali) maka biarkanlah mereka (wahai Muhammad, dan
janganlah dihiraukan) sehingga mereka menemui hari yang padanya mereka akan
binasa –
____________________________________________________________________________________________________________________________________________________
(52:45) So
leave them alone until they encounter that Day of theirs when they shall be
struck down,
يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا
وَلَا هُمْ يُنْصَرُونَ {52:46}
[Q52:46] Yawma
laa yughnee 'anhum kaidumhum shai'anw wa laa hum yunsaroon
[Q52:46] The day on which their struggle shall not avail them aught, nor shall they be helped.
[Q52:46] The day on which their struggle shall not avail them aught, nor shall they be helped.
[Q52:46] (Iaitu) hari segala rancangan
jahat dan tipu daya mereka tidak dapat mendatangkan sebarang faedah kepada
mereka, dan mereka pula tidak diberikan pertolongan.
____________________________________________________________________________________________________________________________________________________
(52:46) when
their stratagem shall be of no avail to them, nor shall they be succoured.
وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ
وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ {52:47}
[Q52:47] Wa inna lillazeena zalamoo 'azaaban doona zalika wa laakinna aksarahum
laa ya’lamoon.
[Q52:47] And surely those who are unjust shall have a punishment besides that (in the world), but most of them do not know.
[Q52:47] And surely those who are unjust shall have a punishment besides that (in the world), but most of them do not know.
[Q52:47] Sesungguhnya orang-orang yang
zalim itu akan beroleh azab seksa selain dari azab yang tersebut, akan tetapi
kebanyakan mereka tidak mengetahui (hakikat yang sebenarnya).
___________________________________________________________________________________________________________________________________________________
(52:47) Surely
a chastisement awaits the wrong-doers even before the coming of that Day; but
most of them do not know. *37
*37 This
is a repetition of the same theme that has already occurred in As-Sajdah: 21
above: "Even in this world We shall make them taste (one or the other)
lesser torment before that greater torment; maybe they desist (from their
rebellious attitude)." That is, "We shall send down personal and
national disasters from time to time in the world to remind that there is above
them a superior power which is deciding their destinies and none has the power
to change its decisions. But the people who are involved in ignorance have
neither learnt any lesson from these events before not will learn any lesson in
the future. They do not understand the meaning of the disasters and calamities
occurring in the world. Therefore, they explain them away in every such way as
takes than further and further away from the reality, and thou mind never turns
to any' explanation, which might make the error of their atheism or polytheism
manifest to them. This same thing has been explained by the Holy Prophet (upon
whom be peace) in a Hadith, thus: "The example of a hypocrite who falls
ill and then gets well, is of the camel whom the masters tied, but it did not
understand why they had tied it, and when they untied it, it did not understand
why they had untied it." (Abu Da'ud: Kitab al-.Jana'iz). For further
explanation, see E.N. 45 of Al-Anbiya', E.N.,66 of An-Naml, E.N.'s 72. 73 of
AI-'Ankabut).
وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا
ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ {52:48}
[Q52:48] Wasbir
lihukmi rabbika fa innaka bi-a'yuninaa wa sabbih bihamdi rabbika heena taqoom
[Q52:48] And wait patiently for the judgment of your Lord, for surely you are before Our eyes, and sing the praise of your Lord when you rise;
[Q52:48] And wait patiently for the judgment of your Lord, for surely you are before Our eyes, and sing the praise of your Lord when you rise;
[Q52:48] Dan (dengan yang demikian)
bersabarlah (wahai Muhammad) menerima hukum Tuhanmu (memberi tempoh kepada
mereka), kerana sesungguhnya engkau tetap terselamat dalam pemuliharaan serta
pengawasan Kami; dan bertasbihlah dengan memuji Tuhanmu semasa engkau
bangun.
___________________________________________________________________________________________________________________________________________________
(52:48) Be
patient, then, (O Prophet), until the judgement of your Lord comes. *38 For surely you are before Our
eyes. *39 And celebrate the praise of your Lord when you
rise, *40
*38 Another
meaning can be: Remain firm and steadfast in carrying out the Command of your
Lord."
*39 That is, "We are watching over you and have not left you alone." implied:
*39 That is, "We are watching over you and have not left you alone." implied:
وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ
النُّجُومِ {52:49}
[Q52:49] Wa
minal laili fasabbihhu wa idbaaran nujoom.
[Q52:49] And in the night, give Him glory too, and at the setting of the stars.
[Q52:49] And in the night, give Him glory too, and at the setting of the stars.
[Q52:49] Dan juga hendaklah engkau
bertasbih kepadaNya pada waktu malam, dan ketika bintang-bintang tenggelam
(pada waktu subuh).
ABOUT SPENDING A PART OF
THE NIGHT IN PRAYERS see Bani Israil 17:78 and 79.
____________________________________________________________________________________________________________________________________________________
(52:49) and also celebrate His praise at night, *41 and
at the retreat of the stars. *42
*40 There can be
several meanings of this and possibly alI may be First, "Whenever you rise from a
meeting, you should rise glorifying and praising AIIah." The Holy Prophet
himself acted upon this as well as instructed the Muslims that they should glorify
and praise AIlah when they rose from a meeting. Abu Da'ud, Tirmidhi, Nasa`i and
Hakim have related, on the authority of Hadrat Abu Hurairah, that the Holy
Prophet said: "If a person sat in a meeting in which much controversy took
place, and he pronounced the following words before rising, Allah would forgive
whatever passed in the meeting: subhanaka Allahumma wa bi-hamdika,
ashhadu-al la-ilaha illa Anta, astaghfiruka wa utubu ilaika: ''O
Allah, I glorify You with Your praises: I bear witness that there is no deity
but You: I seek Your forgiveness and offer repentance before You. "
The second meaning is: "When you get up from bed, glorify your Lord with His praise." The Holy Prophet acted upon this himself and had also taught his Companions that they should pronounce the following words when they got up after sleep: la ilaha ill-Allah wahda-hu la sharika lahu, lahul mulku wa lahul-hamdu wa huwa ala kulli shai In Qadir. Subhan-Allah-i wal-hamdu-lillahi wa la ilaha ill-AIIah, wallahu Akbar, wa la haula wa la quwwata-illa-billah." (Musnad Ahmad, Bukhari, on the authority of `Ubadah bin as-Samit).
Its third meaning is: "When you stand up for the Prayer, begin it with the praise and glorification of Allah." Accordingly, the Holy Prophet (upon whom be peace) taught that the Prayer should be begun, after the first takbir, with the following words: Subhanak-Allahumma wa bi-hamdi-ka wa tabarak asmuka wa ta'aIa jadduka wa la ilaha ghairuka: "Glory be to You, O Allah, and I praise You. Blessed is Your name, and You are exalted. There is no god other than You."
Its fourth meaning is: "When you rise to invite others to Allah, begin your invitation with the praise and glorification of Allah." That also was the Holy Prophet's constant practice, and he always began his addresses with the praise and glorification of AIlah Almighty.
Commentator Ibn Jarir has given still another meaning of it, and it is this: When you get up after the midday nap, offer the Prayer and this implies the Zuhr Prayer."
*41 This implies the Maghrib, the 'Isha' and the Tahajjud Prayers as well as the recital of the Qur'an and the remembrance of AIIah.
*42 "Retreat of the stars" implies the early hours of the morning when the stars set and they lose their lustre on the appearance of dawn. This is the time of the Fajr Prayer.
The second meaning is: "When you get up from bed, glorify your Lord with His praise." The Holy Prophet acted upon this himself and had also taught his Companions that they should pronounce the following words when they got up after sleep: la ilaha ill-Allah wahda-hu la sharika lahu, lahul mulku wa lahul-hamdu wa huwa ala kulli shai In Qadir. Subhan-Allah-i wal-hamdu-lillahi wa la ilaha ill-AIIah, wallahu Akbar, wa la haula wa la quwwata-illa-billah." (Musnad Ahmad, Bukhari, on the authority of `Ubadah bin as-Samit).
Its third meaning is: "When you stand up for the Prayer, begin it with the praise and glorification of Allah." Accordingly, the Holy Prophet (upon whom be peace) taught that the Prayer should be begun, after the first takbir, with the following words: Subhanak-Allahumma wa bi-hamdi-ka wa tabarak asmuka wa ta'aIa jadduka wa la ilaha ghairuka: "Glory be to You, O Allah, and I praise You. Blessed is Your name, and You are exalted. There is no god other than You."
Its fourth meaning is: "When you rise to invite others to Allah, begin your invitation with the praise and glorification of Allah." That also was the Holy Prophet's constant practice, and he always began his addresses with the praise and glorification of AIlah Almighty.
Commentator Ibn Jarir has given still another meaning of it, and it is this: When you get up after the midday nap, offer the Prayer and this implies the Zuhr Prayer."
*41 This implies the Maghrib, the 'Isha' and the Tahajjud Prayers as well as the recital of the Qur'an and the remembrance of AIIah.
*42 "Retreat of the stars" implies the early hours of the morning when the stars set and they lose their lustre on the appearance of dawn. This is the time of the Fajr Prayer.
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