SURAH (64) AT-TAGHABUH (AYA 1 to 18)
Sura (64) AT-TAGHABUN (The Mutual Deceit) Aya
1 to 18 in 2 Sections
Revealed
at Madina
SECTION 1
Belief in the Apostle and in the Light sent down,
enjoined
Everything in the Universe celebrates the Glory of ALLAH (SWT)---ALLAH
(SWT) alone creates everything in the heavens and the earth---The apostles of ALLAH
(SWT) rejected---The disbelief in Resurrection---Belief in the Apostle
(Muhammad) and the Light sent down, enjoined---The past sins of the belivers
will be wiped out.
يُسَبِّحُ لِلَّهِ مَا فِي
السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {64:1}
[Q64:1] Yusabbihu liLLaahi maa fis
samaawaati wa maa fil ardi lahul mulku wa lahul hamd, wa Huwa 'alaa kulli shai
'in Qadeer.
[Q64:1] Whatever is in the heavens and whatever is in the earth declares the glory of ALLAH (SwT); to Him belongs the kingdom, and to Him is due (all) praise, and He has power over all things.
[Q64:1] Whatever is in the heavens and whatever is in the earth declares the glory of ALLAH (SwT); to Him belongs the kingdom, and to Him is due (all) praise, and He has power over all things.
[Q64:1] Segala yang ada di
langit dan yang ada di bumi sentiasa mengucap tasbih kepada ALLAH (SwT);
bagiNyalah kuasa pemerintahan dan bagiNyalah segala pujian dan Dia Maha Kuasa
atas tiap-tiap sesuatu.
Refer to the commentary of Hadid 57:1; Hashr 59:1 and Bani Israil 17:44.
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(64:1) All that is in the
heavens and all that is in the earth extols Allah’s glory. *1 His is the sovereignty *2 and to Him is all praise due; *3 He has power over everything. *4
*1 For explanation, see E.N.
I of the commentary on Surah AI-Hadid. A study of the following theme by itself
shows why the discourse has ban begun with this sentence. What has been stated
below about the Universe and Man is that AIIah alone is their Creator, Master,
Ruler, and He has not made this universe without purpose and wisdom, that Man
has not been created and left irresponsible, so that he may act as he may
please, and there should be nobody to call him to account, and that the Ruler
of this universe is not a care-free and ignorant king so that he may have no
knowledge of what is happening in his kingdom. The best introduction to this
theme could be the same as has been couched in this brief sentence. In view of
the context, the introduction means: In whichever direction you may turn your
gaze, from the earth to the limitless vastnesses of the heavens, you will clearly
see that everything from a particle to the great galaxies not only testifies to
the existence of God but also bears evidence that its God is free from every
defect every weakness and error. Had them been the least probability of a
defect or fault, weakness or deficiency, in His essence and attributes, in His
acts and decrees, this perfect and wise system could not have come into being
at aII, nor continue to function so consistently and immutably from eternity to
eternity.
*2 That is, "The Kingdom of the universe solely belongs to Him. He has not just created it and Ieft it alone after giving it the initial push, but He alone is actually ruling over it every moment. No one else has any role or share whatever in this rule and sovereignty. If others possess temporarily and on a limited scale some powers of ownership or rule somewhere in the universe, these are not their personal powers, which they might have acquired by virtue of their own power, but these have been granted to them by Allah. They possess these powers as long as Allah wills, and they can be withdrawn as and when He so desires."
*3 In other words; He alone is worthy of all praise. Whatever other being has any praiseworthy quality, it has ban granted by Allah. And if hamd (praise) be taken in the sense of shukr (thankfulness), the meaning would be: In reality Allah alone is worthy of being thanked, for all good things in the world have been created by Him, and He alone is the teal Benefactor of aII kinds of creation. When we thank another being for favour, we thank it for the reason that Allah conveyed His blessing thought it or him to us, otherwise neither the being itself is the creator of the blessing nor could it convey the blessing to you without Allah's permission and help.
*4 That is, "He is the possessor of absolute power: He can do whatever. He wills, there is no power to restrain or limit His Omnipotence.
*2 That is, "The Kingdom of the universe solely belongs to Him. He has not just created it and Ieft it alone after giving it the initial push, but He alone is actually ruling over it every moment. No one else has any role or share whatever in this rule and sovereignty. If others possess temporarily and on a limited scale some powers of ownership or rule somewhere in the universe, these are not their personal powers, which they might have acquired by virtue of their own power, but these have been granted to them by Allah. They possess these powers as long as Allah wills, and they can be withdrawn as and when He so desires."
*3 In other words; He alone is worthy of all praise. Whatever other being has any praiseworthy quality, it has ban granted by Allah. And if hamd (praise) be taken in the sense of shukr (thankfulness), the meaning would be: In reality Allah alone is worthy of being thanked, for all good things in the world have been created by Him, and He alone is the teal Benefactor of aII kinds of creation. When we thank another being for favour, we thank it for the reason that Allah conveyed His blessing thought it or him to us, otherwise neither the being itself is the creator of the blessing nor could it convey the blessing to you without Allah's permission and help.
*4 That is, "He is the possessor of absolute power: He can do whatever. He wills, there is no power to restrain or limit His Omnipotence.
هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ
كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {64:2}
[Q64:2] Huwal lazee khalaqakum faminkum
kaafirunw wa min kum mu'min; waLLaahu bimaa ta'maloona Baseer.
[Q64:2] He it is Who created you, but one of you is an unbeliever and another of you is a believer; and ALLAH (SwT) sees what you do.
[Q64:2] He it is Who created you, but one of you is an unbeliever and another of you is a believer; and ALLAH (SwT) sees what you do.
[Q64:2] Dialah yang
mengaturkan kejadian kamu; maka ada sebahagian dari kamu yang kafir dan ada
sebahagian dari kamu yang beriman dan ALLAH (SwT) Maha Melihat akan segala yang
kamu kerjakan (serta membalas masing-masing).
Refer to the commentary of Araf 7:11.
ALLAH (SWT) CREATED MAN PURE
AND GOOD, BUT
BECAUSE of the freedom of action granted to him
evil crept in. HE GAVE THE FREE-WILL TO MAN TO DISTINGUISH THOSE [1] WHO NOT ONLY REMAIN PURE AND GOOD BUT ALSO [2] RISE
HIGHER AND EVER HIGHER.
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(64:2) He it is Who has created
you: and among you are those that deny the Truth *5 and among you are those that believe in
it. *6 Allah observes all that
you do.
*5 It has four meanings and aII are correct in their respective
places:
First, that "He alone is your Creator, yet some of you deny His being the Creator and others acknowledge this tnrth." This meaning becomes obvious when the first and the second sentences are read together.
Second. that "He Himself has created you with the nature that if you choose to adopt unbelief, you may do so, and if you choose to affirm belief, you may do so. HE HAS NOT COMPELLED YOU TO EITHER ACCEPT OR REJECT THE FAITH THEREFORE, YOU YOURSELVES ARE RESPONSIBLE FOR YOUR ADOPTING BELIEF OR UNBELIEF." This meaning is confirmed by the following sentence: "AIlah sees whatever you do." That is, By giving you this choice He has put you to the test, and He is watching how you exercise this choice."
The third meaning is. "He had created you with a sound, wholesome nature, which demanded that you should all adopt the way of the Faith, yet some of you adopted unbelief, which was opposed to the nature and purpose of their creation, and some of you adopted the way of the Faith, which was in conformity with their nature This theme becomes obvious when this verse is read along with verse 30 of Surah Ar-Rum which says: "Set your face sincerely and truly towards Faith, and be steadfast on the Nature whereupon AIIah has created mankind. There can be no alteration in the Nature made by AIIah. This is the right and true Faith.' And this very theme is explained by several Ahadith in which the Holy Prophet (upon whom be Allah's peace) has repeatedly stated that every man has been created on true human nature; then polytheism and deviation befall him from outside (For futher explanation, see E.N.'s 42 to 47 of the commentary of Surah Ar-Rum) Here, it may he pointed out that no Divine Book has ever presented the concept o£ man's being a sinner by birth, which Christianity has embraced as its fundamental doctrine for 1,500 years. Recently even Catholic scholars themselves have started expressing the view that there is no basis for this doctrine in the Bible. The famous German biblical scholar Rev. Herbert Haag, writes in his book, Is Original Sin in Scripture "Among the earliest Christians, at least till the 3rd century A.D., there existed no such creed that man was a sinner by birth, and when this idea started spreading among the people, the Christian scholars continued to contradict it for two centuries. At last in the 5th century A.D. St Augustine by the power of his logic made this idea a part of the fundamental beliefs of Christianity: 'Mankind is heir to the original sin committed by Adam, and there is no way to salvation for man except through the Atonement made by Christ."
The fourth meaning is: "Only AIlah brought you into existence from nonexistence: you were not, then you became. This was such a simple thing that if you had thought over it seriously and seen that life is the actual blessing through which you are benefiting by the other blessings in the world, none of you would have adopted the attitude of disbelief and rebellion against your Creator. But some of you did not give it due thought, or thought wrongly, and adopted the way of disbelief, and some others adopted the same way of belief and faith which was the very demand of correct thinking.
*6 In this sentence "seeing" does not merely mean to see, but it automatically gives the meaning that man will be rewarded or punished according to his actions and deeds. It is just like a master's taking a person into service and then telling him: "I shall sec how you perform your duties," which implies: "If you perform your duties well, 1 shall reward you fully; otherwise I shall call you to account for your negligence."
First, that "He alone is your Creator, yet some of you deny His being the Creator and others acknowledge this tnrth." This meaning becomes obvious when the first and the second sentences are read together.
Second. that "He Himself has created you with the nature that if you choose to adopt unbelief, you may do so, and if you choose to affirm belief, you may do so. HE HAS NOT COMPELLED YOU TO EITHER ACCEPT OR REJECT THE FAITH THEREFORE, YOU YOURSELVES ARE RESPONSIBLE FOR YOUR ADOPTING BELIEF OR UNBELIEF." This meaning is confirmed by the following sentence: "AIlah sees whatever you do." That is, By giving you this choice He has put you to the test, and He is watching how you exercise this choice."
The third meaning is. "He had created you with a sound, wholesome nature, which demanded that you should all adopt the way of the Faith, yet some of you adopted unbelief, which was opposed to the nature and purpose of their creation, and some of you adopted the way of the Faith, which was in conformity with their nature This theme becomes obvious when this verse is read along with verse 30 of Surah Ar-Rum which says: "Set your face sincerely and truly towards Faith, and be steadfast on the Nature whereupon AIIah has created mankind. There can be no alteration in the Nature made by AIIah. This is the right and true Faith.' And this very theme is explained by several Ahadith in which the Holy Prophet (upon whom be Allah's peace) has repeatedly stated that every man has been created on true human nature; then polytheism and deviation befall him from outside (For futher explanation, see E.N.'s 42 to 47 of the commentary of Surah Ar-Rum) Here, it may he pointed out that no Divine Book has ever presented the concept o£ man's being a sinner by birth, which Christianity has embraced as its fundamental doctrine for 1,500 years. Recently even Catholic scholars themselves have started expressing the view that there is no basis for this doctrine in the Bible. The famous German biblical scholar Rev. Herbert Haag, writes in his book, Is Original Sin in Scripture "Among the earliest Christians, at least till the 3rd century A.D., there existed no such creed that man was a sinner by birth, and when this idea started spreading among the people, the Christian scholars continued to contradict it for two centuries. At last in the 5th century A.D. St Augustine by the power of his logic made this idea a part of the fundamental beliefs of Christianity: 'Mankind is heir to the original sin committed by Adam, and there is no way to salvation for man except through the Atonement made by Christ."
The fourth meaning is: "Only AIlah brought you into existence from nonexistence: you were not, then you became. This was such a simple thing that if you had thought over it seriously and seen that life is the actual blessing through which you are benefiting by the other blessings in the world, none of you would have adopted the attitude of disbelief and rebellion against your Creator. But some of you did not give it due thought, or thought wrongly, and adopted the way of disbelief, and some others adopted the same way of belief and faith which was the very demand of correct thinking.
*6 In this sentence "seeing" does not merely mean to see, but it automatically gives the meaning that man will be rewarded or punished according to his actions and deeds. It is just like a master's taking a person into service and then telling him: "I shall sec how you perform your duties," which implies: "If you perform your duties well, 1 shall reward you fully; otherwise I shall call you to account for your negligence."
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ {64:3}
[Q64:3] Khalaqas samaawaati wal arda
bilhaqqi wa sawwarakum fa ahsana suwarakum wa ilaihil Maseer.
[Q64:3] He created the heavens and the earth with truth, and He formed you, then made goodly your forms, and to Him is the ultimate resort.
[Q64:3] He created the heavens and the earth with truth, and He formed you, then made goodly your forms, and to Him is the ultimate resort.
[Q64:3] Dia menciptakan
langit dan bumi dengan cara yang sungguh layak dan berhikmat, dan Dia
menentukan bentuk rupa kamu serta memperelokkan rupa kamu dan kepadaNyalah
tempat kembali.
Refer to the commentary of Araf 7:11; Sad
38:72 to 74; and Mu’min 40:64.
In addition to
symmetry and pleasing physical charm, ALLAH
(SWT) HAS GIVEN MAN SPECIAL APTITUDES, FACULTIES AND CAPACITIES WHICH RAISE HIM
AT HIS BEST TO THE LEVEL OF PERFECTION whereat he is chosen by ALLAH (SWT) as His vicegerent.
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(64:3) He created the heavens
and the earth with Truth and shaped you, giving you excellent shapes. And to
Him is your ultimate return. *7
*7 In this verse three things have been stated in their
sequence, which are well connected logically:
First, it has been said that AIlah has created this universe with the truth. When the word "with the truth" is spoken for a news, it means a true news; when it is spoken for a command, it means a command based on justice; when it is spoken for a statement, it means a correct statement; and when it is used for an act, it implies an act which is wise, reasonable and useful. Now, khalq (to create) is an act; therefore, to say that the universe has been created with the truth, would inevitably mean that the universe has not been created for fun but it is a serious work of a Wise Creator: everything in it has a rational object and purpose, and the element of its being purposeful is so evident that if a sensible person understands the nature of a thing well, it cannot be difficult for him to know the rational and wise purpose for which it has been created. All of modern science testifies that whenever man has succeeded in understanding the true nature of a thing by careful thought, research and investigation, he has also come to know eventually the purpose and object of its creation, and this understanding of its purpose has led him to countless inventions which are now being used in civilized human life. This could not be possible, had this universe been the plaything of a carefree person, devoid of any wisdom and purpose. (For further explanation, see E.N. 46 of AIAn-am, E.N. 11 of Yunus, E.N. 26 of Ibrahim, E.N. 46 of Ati-Nahl, E.N.'s 15, 16 of AI-Anbiya, E.N. 102 of Al-Mu'nunun, E.N. 75 of Al-'Ankabut, E.N. 6 of Ar-Rum, E.N. 34 of Ad-Dukhan, B.N. 28 of AI-Jathiyah).
Secondly, it has been said that in this universe Allah has created man in the best shape. Shape here does not imply only man's fact but his whole bodily structure; it also inclusions all those powers and abilities which man has been granted to function in this world.In both these aspects man has been given the best shape and form among the creatures of the earth, and on the same basis he has become worthy to rule over aII the universe. He has been given an erect stature he has been given most appropriate feet to walk on; he has given most suitable hands to work with; he has been given such senses and organs to acquire knowledge by which he obtains every kind of information; he has been given a powerful mind to think and understand and deduce results from the body of acquired information; he has been given a moral sense and a power of discrimination by which he distinguishes between good and evil, right and wrong; he has been given the power of decision by using which he selects his own course of action, and decides as to where he should employ his efforts and where he should not. He has even been given the freedom that he may acknowledge his ('rector and serve Him if he so likes and reject Him if he pleases, or may make whomever he likes his gods, or rebel even against Him Whom he regards as his God. Along with all these capabilities and powers Allah has granted him the authority to appropriate everything created by Him, and he is practically using this authority in the world. (For further explanation, see E.N. 91 of Al-Mu'min).
The third thing which logically follows from the first two as explained above has been stated in the third sentence of the verse "To Him you have to return in the end.' Obviously, when a creature endowed with power and authority has been created in a wise and purposeful system of the universe, wisdom dces not require that he should be left to live irresponsibly in the world, but it necessarily requires that that creature should be accountable to the Being Who has granted it this position and rank and blessed it with these powers; 'Returning" in this verse dces not merelu mean to return but to return for accountability. In the following verses it has been explained that this return will not be in this life but into the second life after death, and its right time will he when all mankind will be resurrected and gathered together simultaneously for accountability, and in consequence of the accountability man will be rewarded or punished on the ground whether he had used the powers given him by God in the right way or the wrong way.
First, it has been said that AIlah has created this universe with the truth. When the word "with the truth" is spoken for a news, it means a true news; when it is spoken for a command, it means a command based on justice; when it is spoken for a statement, it means a correct statement; and when it is used for an act, it implies an act which is wise, reasonable and useful. Now, khalq (to create) is an act; therefore, to say that the universe has been created with the truth, would inevitably mean that the universe has not been created for fun but it is a serious work of a Wise Creator: everything in it has a rational object and purpose, and the element of its being purposeful is so evident that if a sensible person understands the nature of a thing well, it cannot be difficult for him to know the rational and wise purpose for which it has been created. All of modern science testifies that whenever man has succeeded in understanding the true nature of a thing by careful thought, research and investigation, he has also come to know eventually the purpose and object of its creation, and this understanding of its purpose has led him to countless inventions which are now being used in civilized human life. This could not be possible, had this universe been the plaything of a carefree person, devoid of any wisdom and purpose. (For further explanation, see E.N. 46 of AIAn-am, E.N. 11 of Yunus, E.N. 26 of Ibrahim, E.N. 46 of Ati-Nahl, E.N.'s 15, 16 of AI-Anbiya, E.N. 102 of Al-Mu'nunun, E.N. 75 of Al-'Ankabut, E.N. 6 of Ar-Rum, E.N. 34 of Ad-Dukhan, B.N. 28 of AI-Jathiyah).
Secondly, it has been said that in this universe Allah has created man in the best shape. Shape here does not imply only man's fact but his whole bodily structure; it also inclusions all those powers and abilities which man has been granted to function in this world.In both these aspects man has been given the best shape and form among the creatures of the earth, and on the same basis he has become worthy to rule over aII the universe. He has been given an erect stature he has been given most appropriate feet to walk on; he has given most suitable hands to work with; he has been given such senses and organs to acquire knowledge by which he obtains every kind of information; he has been given a powerful mind to think and understand and deduce results from the body of acquired information; he has been given a moral sense and a power of discrimination by which he distinguishes between good and evil, right and wrong; he has been given the power of decision by using which he selects his own course of action, and decides as to where he should employ his efforts and where he should not. He has even been given the freedom that he may acknowledge his ('rector and serve Him if he so likes and reject Him if he pleases, or may make whomever he likes his gods, or rebel even against Him Whom he regards as his God. Along with all these capabilities and powers Allah has granted him the authority to appropriate everything created by Him, and he is practically using this authority in the world. (For further explanation, see E.N. 91 of Al-Mu'min).
The third thing which logically follows from the first two as explained above has been stated in the third sentence of the verse "To Him you have to return in the end.' Obviously, when a creature endowed with power and authority has been created in a wise and purposeful system of the universe, wisdom dces not require that he should be left to live irresponsibly in the world, but it necessarily requires that that creature should be accountable to the Being Who has granted it this position and rank and blessed it with these powers; 'Returning" in this verse dces not merelu mean to return but to return for accountability. In the following verses it has been explained that this return will not be in this life but into the second life after death, and its right time will he when all mankind will be resurrected and gathered together simultaneously for accountability, and in consequence of the accountability man will be rewarded or punished on the ground whether he had used the powers given him by God in the right way or the wrong way.
As for the question, why cannot this
accountability be held in the present life of the world? And why is its right
time only the second life after death'? And why is it necessary that this
accountability be held only when all mankind has passed away from this world,
and aII the former and the latter generations have been resurrected and
gathered together simultaneously? If man only uses his common sense a little,
he can understand that all this is perfectly rational as well as the very
demand of wisdom and reason that accountability should be held in the second
life and of all mankind together. The first reason is that man is accountable for his whole life-work.
Therefore, the right time of his accountability should necessarily be when his
life-work has come to an end. The
second reason is that man is
responsible for alI those effects and influences which he produces by his acts
on the lives of others, and those influences and effects do not come to an end
with his death but continue to influence others till ages after him Therefore, true
accountability could be held only when the life-work of entire mankind has come
to an end and aII the former and the latter generations are gathered together
simultaneously for accountability. (For further explanation, see E.N. 30 of
AI-,A'raf. E.N.'s 10, 11 of Yunus E.N. 105 of Hud E.N. 35 of An-Nahl, E.N. 9 of
AI-Hajj, E.N. 27 of An.Naml, E.N.'s 5,6 of Ar-Rum, E.N.'s 29, 30 of Suad, E.N.
80 of AI-Mu'min, E.N.'s 27 to 29 of Al-Jathiyah)
يَعْلَمُ مَا فِي السَّمَاوَاتِ
وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ
بِذَاتِ الصُّدُورِ {64:4}
[Q64:4] Ya'lamu maa fis samaawaati wal
ardi wa ya'lamu maa tusirroona wa maa tu'linoon; waLLaahu 'Aleemum bizaatis sudour.
[Q64:4] He knows what is in the heavens and the earth, and He knows what you hide and what you manifest; and ALLAH (SwT) is Cognizant of what is in the hearts.
[Q64:4] He knows what is in the heavens and the earth, and He knows what you hide and what you manifest; and ALLAH (SwT) is Cognizant of what is in the hearts.
[64:4] Dia mengetahui segala
yang ada di langit dan di bumi dan Dia mengetahui segala yang kamu rahsiakan
serta yang kamu zahirkan dan ALLAH (SwT) sentiasa Mengetahui segala (isi hati)
yang terkandung di dalam dada;
ALL FACT, **THOUGHTS, **MOTIVES, **FEELINGS, **IDEAS AND EVENTS ARE KNOWN TO ALLAH (SWT).
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(64:4) He knows what is in the
heavens and the earth, and knows what you conceal and what you disclose. *8 Allah even knows what lies hidden in
the breasts of people. *9
*8 Another translation can be: "Whatever you da secretly
and whatever openly."
*9 That is, "He is aware not only of those acts of man, which come to the notice of the people but He knows also those acts which remain hidden from them. Moreover, He does not only see the superficial form of the acts, but also knows what intention and purpose underlay each act of man and with what motive and aim he did whatever he did- This is such a truth that if man ponders over it seriously, he can fully well understand that justice can be done only in the Hereafter, and only in God's Court can real justice be possibly done. Man own intellect itself demands that man must be punished for each of his crimes. But everyone knows that in the world most of the crimes remain hidden or the culprit escapes punishment because of insufficient evidence, or even if the crime becomes revealed, the culprit is so influential and powerful that he cannot be punished. THEN THE INTELLECT OF MAN ALSO REQUIRES that man should not be punished only because his behaviour resembles a criminal act, but it should be ascertained that he has committed the act intentionally and deliberately and at the time he committed it, he was acting as a responsible agent, his intention in actual fact was to commit the crime, and he knew that what he was doing was a crime. That is why the worldly courts inquire into these things when they decide the cases, and regard such an inquiry as a demand of the rule of justice. But is there any means available in the world by which these things may be precisely ascertained beyond every shadow of doubt? Considered from this viewpoint, this verse also bears a deep logical relevance to Allah Almighty's saying: He has created the earth and the heavens with Truth." The necessary demand of creating them with Truth is that perfect justice should prevail in this universe. Such justice can be established only when every act of a responsible man may not only remain concealed from the eyes of the one administering justice but the intention with which a person performed and act also should not remain hidden from him. And obviously, there cannot be any being, apart from the Creator of the universe, who can administer such justice. Now, if a person denies AIlah and the Hereafter, he in fact, asserts that we humans live in a universe which is devoid of justice, which is rather a place where justice cannot possibly be done. The person whose intellect, mind and conscience feel satisfied at such an assumption would be a shameless creature if be thought he was tbing progressive and rationalistic and those people antiquated and retrogressive who accept a highly rational concept about the universe, which the Qur'an presents.
*9 That is, "He is aware not only of those acts of man, which come to the notice of the people but He knows also those acts which remain hidden from them. Moreover, He does not only see the superficial form of the acts, but also knows what intention and purpose underlay each act of man and with what motive and aim he did whatever he did- This is such a truth that if man ponders over it seriously, he can fully well understand that justice can be done only in the Hereafter, and only in God's Court can real justice be possibly done. Man own intellect itself demands that man must be punished for each of his crimes. But everyone knows that in the world most of the crimes remain hidden or the culprit escapes punishment because of insufficient evidence, or even if the crime becomes revealed, the culprit is so influential and powerful that he cannot be punished. THEN THE INTELLECT OF MAN ALSO REQUIRES that man should not be punished only because his behaviour resembles a criminal act, but it should be ascertained that he has committed the act intentionally and deliberately and at the time he committed it, he was acting as a responsible agent, his intention in actual fact was to commit the crime, and he knew that what he was doing was a crime. That is why the worldly courts inquire into these things when they decide the cases, and regard such an inquiry as a demand of the rule of justice. But is there any means available in the world by which these things may be precisely ascertained beyond every shadow of doubt? Considered from this viewpoint, this verse also bears a deep logical relevance to Allah Almighty's saying: He has created the earth and the heavens with Truth." The necessary demand of creating them with Truth is that perfect justice should prevail in this universe. Such justice can be established only when every act of a responsible man may not only remain concealed from the eyes of the one administering justice but the intention with which a person performed and act also should not remain hidden from him. And obviously, there cannot be any being, apart from the Creator of the universe, who can administer such justice. Now, if a person denies AIlah and the Hereafter, he in fact, asserts that we humans live in a universe which is devoid of justice, which is rather a place where justice cannot possibly be done. The person whose intellect, mind and conscience feel satisfied at such an assumption would be a shameless creature if be thought he was tbing progressive and rationalistic and those people antiquated and retrogressive who accept a highly rational concept about the universe, which the Qur'an presents.
أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ
كَفَرُوا مِنْ قَبْلُ فَذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ
أَلِيمٌ {64:5}
[Q64:5] Alam yaatikum naba'ul lazeena
kafaroo min qablu fazaaqoo wabaala amrihim wa lahum 'azaabun aleem.
[Q64:5] Has there not come to you the story of those who disbelieved before, then tasted the evil result of their conduct, and they had a painful punishment?
[Q64:5] Has there not come to you the story of those who disbelieved before, then tasted the evil result of their conduct, and they had a painful punishment?
[Q64:5] Bukankah telah sampai
kepada kamu berita orang-orang kafir yang telah lalu? Lalu mereka merasai kesan
yang buruk dari perbuatan kufur mereka dan mereka (pada hari akhirat kelak)
beroleh azab seksa yang tidak terperi sakitnya.
THE CONSEQUENCES OF EVIL MANIFEST
THEMSELVES IN THIS VERY LIFE, [1] either in external events, or [2] in internal
agonies of conscience; BUT in the grievous punishment of the hereafter the
evil will find its final destination.
This verse refers to the sufferings of the infidels before the
advent of Islam AND verse 59:15 of
Hashr refers
to the sufferings of the infidels after the advent of Islam as the word qariban implies.
____________________________________________________________________________________________________________________________________________________
(64:5) Has the news of the
unbelievers of the past not reached you? (They disbelieved) and then tasted its
evil consequence. A grievous chastisement awaits them. *10
*10 That is, "The evil
that they tasted in the world in consequence of their misdeeds was neither the
real punishment of their crimes nor the full punishment. The real and full
punishment they have yet to suffer in the Hereafter. However, the people can
learn a lesson from the torment that visited them. They can see how the nations
which adopted an attitude of unbelief against their Lord, went any degenerating
and consequently met with an evil and disgraceful end." (For further explanation,
see E.N.'s 5, 6 of Al-A'raf, E.N. 105 of Hud).
ذَٰلِكَ بِأَنَّهُ كَانَتْ تَأْتِيهِمْ
رُسُلُهُمْ بِالْبَيِّنَاتِ فَقَالُوا أَبَشَرٌ يَهْدُونَنَا فَكَفَرُوا
وَتَوَلَّوْا ۚ وَاسْتَغْنَى اللَّهُ ۚ وَاللَّهُ غَنِيٌّ حَمِيدٌ {64:6}
[Q64:6] Zaalika bi annahoo kaanat
taateehim Rusuluhum bilbaiyinaati faqaaloo a basharuny yahdoonanaa
fakafaroo wa tawallaw; wastaghnaL Laah; waLLaahu ghaniyyun hameed.
[Q64:6] That is because there came to them their messengers with clear arguments, but they said: Shall mortals guide us? So they disbelieved and turned back, and ALLAH (SwT) does not stand in need (of anything), and ALLAH (SwT) is Self-sufficient, Praised.
[Q64:6] That is because there came to them their messengers with clear arguments, but they said: Shall mortals guide us? So they disbelieved and turned back, and ALLAH (SwT) does not stand in need (of anything), and ALLAH (SwT) is Self-sufficient, Praised.
[Q64:6] (Balasan) yang
demikian itu, kerana sesungguhnya mereka pernah didatangi Rasul-rasul (yang
diutus kepada) mereka dengan membawa keterangan-keterangan yang jelas nyata,
maka mereka berkata: Patutkah manusia (yang seperti kami menjadi Rasul untuk)
memberi petunjuk kepada kami? Lalu mereka kufur ingkar serta berpaling (dari
kebenaran) dan ALLAH (SwT) pun menyatakan tidak berhajatNya (kepada iman dan
ketaatan mereka lalu membinasakan mereka) dan ALLAH (SwT) sememangnya Maha
Kaya, lagi tetap Terpuji.
Refer to the commentary of Ibrahim 14:9 to
11.
HUMANNESS
OF THE DIVINELY COMMISSIONED MESSENGERS OF ALLAH (SWT) HAS ALWAYS BEEN THE
STUMBLING-BLOCK OF POLYTHEISTIC PEOPLE. It
is incomprehensible to them that a "servant of ALLAH (SwT)",
who is [1] neither a demi-god [2] nor
an incarnation, nor [3] even an angel, is chosen by ALLAH
(SWT) as His prophet to make known and convey the message of ALLAH (SWT) and
guide mankind to the right path.
____________________________________________________________________________________________________________________________________________________
(64:6) This was because their
Messengers would come to them with Clear Signs, *11 but they would say: “Shall mortals
(like ourselves) guide us to the Right Way?” *12 They rejected the Truth and turned
away. Thereupon Allah became unconcerned with them, for Allah is
Self-Sufficient, Innately Praiseworthy. *13
*11 The word bayyinat as used in the original
has a vast meaning. Bayyin (sing. of bayyinat in
Arabic is something which is very clear and manifest. Saying about the Prophets
that they came with bayyinat gives the meaning that firstly, they brought such manifest signs as
bore clear testimony to their having been appointed by AIIah; secondly, they presented whatever they
presented with rational and clear arguments; thirdly, there was no ambiguity in their
teaching; they clearly explained what was the truth and what was falsehood what
was lawful and what was unlawful, what path man should follow and what he
should avoid.
*12 This was then the foremost and basic cause of their degenenation and ruin Mankind could not have known the right course of action in the world unless their Creator gave them the correct knowledge, and there could be no practical means of bestowing such knowledge by the Creator unless He blessed some of the human beings with the knowledge and entrusted them with the duty to convey it to other human beings. For this purpose He sent the Prophets with the manifest Signs bayyinat) so that there was-no reasonable ground for the people to doubt their being on the truth. But the people refused to believe that a human being could be a Messenger of God. Then, obviously there could be no other way for them to receive guidance. (For further explanation, see E.N. 11 of Surah Ya Sin). In this connection, however, a strange manifestation of the ignorance and folly of human beings is seen. They have in fact, never shown any hesitation in accepting the guidance of men, so much so that they have caryed out gods of wood and stone according to their guidance, they have made human beings themselves God, the incarnation of God, even son of God and they have adopted such strange viewpoints by following the guidance of their mis-leaders blindly, which ruined human civilization and morals altogether. But when the Messengers of God came to them with the truth, and they presented the pure Truth before them without any selfish motive, they said, "Shall mere human beings show us guidance?" This amounted to saying that if a human begin misled them, they would follow his guidance willingly, but if he showed the right path to them, his guidance was not acceptable.
*13 That is, when they treated the guidance sent down by Allah with indifference, then AIlah also became indifferent to them and did not care what pit they fell in. AIIah did not stand in need of their aknowledging Him God to sustain and support His Godhead. Nor was He in need of their worship, nor of their praise and adoration. He, in fact, willed to show them the right path only for their own good and well-being. But when they turned away from it, AIlah also became heedless of them. Then, neither He gave them guidance, nor remained responsible for their protection, nor saved them from being afflicted with calamities, nor prevented them from bringing about their own ruin for they themselves were not keen for His guidance and help.
*12 This was then the foremost and basic cause of their degenenation and ruin Mankind could not have known the right course of action in the world unless their Creator gave them the correct knowledge, and there could be no practical means of bestowing such knowledge by the Creator unless He blessed some of the human beings with the knowledge and entrusted them with the duty to convey it to other human beings. For this purpose He sent the Prophets with the manifest Signs bayyinat) so that there was-no reasonable ground for the people to doubt their being on the truth. But the people refused to believe that a human being could be a Messenger of God. Then, obviously there could be no other way for them to receive guidance. (For further explanation, see E.N. 11 of Surah Ya Sin). In this connection, however, a strange manifestation of the ignorance and folly of human beings is seen. They have in fact, never shown any hesitation in accepting the guidance of men, so much so that they have caryed out gods of wood and stone according to their guidance, they have made human beings themselves God, the incarnation of God, even son of God and they have adopted such strange viewpoints by following the guidance of their mis-leaders blindly, which ruined human civilization and morals altogether. But when the Messengers of God came to them with the truth, and they presented the pure Truth before them without any selfish motive, they said, "Shall mere human beings show us guidance?" This amounted to saying that if a human begin misled them, they would follow his guidance willingly, but if he showed the right path to them, his guidance was not acceptable.
*13 That is, when they treated the guidance sent down by Allah with indifference, then AIlah also became indifferent to them and did not care what pit they fell in. AIIah did not stand in need of their aknowledging Him God to sustain and support His Godhead. Nor was He in need of their worship, nor of their praise and adoration. He, in fact, willed to show them the right path only for their own good and well-being. But when they turned away from it, AIlah also became heedless of them. Then, neither He gave them guidance, nor remained responsible for their protection, nor saved them from being afflicted with calamities, nor prevented them from bringing about their own ruin for they themselves were not keen for His guidance and help.
زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ
يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا
عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ {64:7}
[Q64:7] Za'amal lazeena kafarooo al-lany
yub'asoo; qul balaa wa rabbee latub'asunna summa latunabba'unna bimaa 'amiltum;
wa zaalika 'alaL Laahi yaseer.
[Q64:7] Those who disbelieve think that they shall never be raised. Say: Aye! By my Lord! You shall most certainly be raised, then you shall most certainly be informed of what you did; and that is easy to ALLAH (SwT).
[Q64:7] Those who disbelieve think that they shall never be raised. Say: Aye! By my Lord! You shall most certainly be raised, then you shall most certainly be informed of what you did; and that is easy to ALLAH (SwT).
[Q64:7] (Di antara
sebab-sebab kufur) orang-orang yang kafir (ialah kerana mereka) mengatakan
bahawa mereka tidak sekali-kali akan di bangkitkan (sesudah mati). Katakanlah:
Bahkan, demi Tuhanku, kamu akan dibangkitkan, kemudian kamu akan diberitahu
tentang segala yang kamu telah kerjakan dan yang demikian itu adalah mudah bagi
ALLAH (SwT) melaksanakannya.
Refer to the commentary of Nahl 16:38, 39;
Bani Israil 17:49 to 52; Maryam 19:66 to 72; Hajj 22:5; Ahqaf 46:33 and 34; Qaf
50:3, 20 to 29, and 41 to 44.
____________________________________________________________________________________________________________________________________________________
(64:7) The unbelievers have
vehemently contended that they shall not be raised to life. *14 Say to them: “Yes, by my Lord, you
shall surely be raised to life, *15 and you shall certainly be fully
informed of all that you did. *16 That is easy enough for Allah.” *17
*14 That is, "This was
the second basic error in which the deniers of the Truth have been involved in
every age, and which has ultimately brought about their ruin. Although no
denier of the Hereafter ever had any means of knowing, nor has he today, nor
will he have in the future, that there is no life after death, yet these
ignorant people have always asserted the same thing, whereas there neither
exists any intellectual basis for denying the Hereafter with absolute certainty
nor any scientific basis for it.
*15 This is the third place where AIIah Almighty has instructed His Prophet to tell the people by swearing an oath by his Lord that such a thing shall certainly happen. First, in Surah Yunus, it was said: "They ask: Is what you say really true Tell them: Yes, by my Lord, it is absolutely true and you have no power to avert it.;(v. 53). Then, in Surah Saba, it was said: "The disbelievers say: How is it that Resurrection is not overtaking us? Say, by my Lord, it will surely overtake you.' (v. 3). HERE THE QUESTION ARISES: What difference does it make for a disbeliever in the Hereafter whether you give him the news of its coming by swearing an oath or without swearing an oath? When he does not believe in it at aII, will he believe in it only because you are asserting this on oath? The answer is: **In the first place, the addressees of the Holy Prophet (upon whom be AIlah s peace) were the people, who knew from their personal knowledge and experience that he had never uttered a lie in his life. Therefore, even if they might have forged the most shameless slander against him with their tongue, yet in their hearts they could never conceive that a truthful man like him could say a thing on oath by Allah of which he himself was not convinced by knowledge and experience. **Secondly, the Holy Prophet did not only present the doctrine of the Hereafter but also gave highly rational Arguments for it. What distinguishes a Prophet from others is that the arguments, however strong and cogent, that others may give for the Hereafter, can at the most make the listener admit that the occurrence of the Hereafter is more reasonable and probable than its absence. ON THE CONTRARY, a Prophet stands at a notch higher level than a philosospher. His real position is not that be has arrived at the conclusion of the necessity of the Hereafter by the exercise of reason But his real position is that he has the knowledge that the Hereafter shall occur and says with conviction that it shall surely occur. THEREFORE, only a Prophet can swear an oath to declare this but not a philosopher. Then, faith in the Hereafter can be generated only by a 'Prophet's statement; the reasoning of a philosopher does not have the power to induce even himself to adopt it as his religious creed on the basis of his own argument, not to speak of another person. If the philosopher is really correct, he cannot go beyond 'should be or ought to be;' only a Prophet can assert with conviction that a thing "is and certainly is."
*16 This is the purpose for which the children of Adam will be resurrected; this also contains the answer to the question: what is the special need for it? If one keeps in view what has been discussed con cerning vv. 1.4 above, one can easily understand that in this universe, which has been created with the truth, it would be highly unreasonable to imagine about man who has been given freedom to choose either belief or unbelief, who has been granted authority to appropriate many of the things in this universe, and who after choosing the way of belief or unbelief has accomplished much good or done evil on his own responsibility by making the right or the wrong use of his authority during his life, that when he has done alI this , the good done by the virtuous and the evil committed by the criminal one should neither bear any fruit, nor should there be any time when his deeds and actions should be subjected to security The person who asserts such an irrational thing inevitably commits one of the two absurdities: either he thinks that although this universe is based on wisdom, yet a creature like man, who has been endowed with authority, has been created and left irresponsible here; or he thinks that this universe is a random creation devoid of the wisdom of a Wise Creator. IN THE FIRST PLACE, he makes a contradictory statement, for the existence of an irresponsible creature, endowed with authority in a miverse based on wisdom, is clearly against justice and wisdom. IN THE SECOND CASE, he cannot give any rational being like man should come into being in a haphazardly created, foolish universe, and how he conceived the idea of justice. Only a stubborn person could uphold the belief that folly could generate wisdom and injustice justice, or the one who has become a mental patient because of his obsession for hair splitting.
*17 This is the second argument for the Hereafter. The first argument was for its necessity and this second is for its possibility. Obviously, when God could create such a grand and wonderful system of the universe without any difficulty and when He could create human beings in the world in the first instance, it cannot be difficult for Him to resurrect the same human beings and summon them before Himself for the purpose of accountability.
*15 This is the third place where AIIah Almighty has instructed His Prophet to tell the people by swearing an oath by his Lord that such a thing shall certainly happen. First, in Surah Yunus, it was said: "They ask: Is what you say really true Tell them: Yes, by my Lord, it is absolutely true and you have no power to avert it.;(v. 53). Then, in Surah Saba, it was said: "The disbelievers say: How is it that Resurrection is not overtaking us? Say, by my Lord, it will surely overtake you.' (v. 3). HERE THE QUESTION ARISES: What difference does it make for a disbeliever in the Hereafter whether you give him the news of its coming by swearing an oath or without swearing an oath? When he does not believe in it at aII, will he believe in it only because you are asserting this on oath? The answer is: **In the first place, the addressees of the Holy Prophet (upon whom be AIlah s peace) were the people, who knew from their personal knowledge and experience that he had never uttered a lie in his life. Therefore, even if they might have forged the most shameless slander against him with their tongue, yet in their hearts they could never conceive that a truthful man like him could say a thing on oath by Allah of which he himself was not convinced by knowledge and experience. **Secondly, the Holy Prophet did not only present the doctrine of the Hereafter but also gave highly rational Arguments for it. What distinguishes a Prophet from others is that the arguments, however strong and cogent, that others may give for the Hereafter, can at the most make the listener admit that the occurrence of the Hereafter is more reasonable and probable than its absence. ON THE CONTRARY, a Prophet stands at a notch higher level than a philosospher. His real position is not that be has arrived at the conclusion of the necessity of the Hereafter by the exercise of reason But his real position is that he has the knowledge that the Hereafter shall occur and says with conviction that it shall surely occur. THEREFORE, only a Prophet can swear an oath to declare this but not a philosopher. Then, faith in the Hereafter can be generated only by a 'Prophet's statement; the reasoning of a philosopher does not have the power to induce even himself to adopt it as his religious creed on the basis of his own argument, not to speak of another person. If the philosopher is really correct, he cannot go beyond 'should be or ought to be;' only a Prophet can assert with conviction that a thing "is and certainly is."
*16 This is the purpose for which the children of Adam will be resurrected; this also contains the answer to the question: what is the special need for it? If one keeps in view what has been discussed con cerning vv. 1.4 above, one can easily understand that in this universe, which has been created with the truth, it would be highly unreasonable to imagine about man who has been given freedom to choose either belief or unbelief, who has been granted authority to appropriate many of the things in this universe, and who after choosing the way of belief or unbelief has accomplished much good or done evil on his own responsibility by making the right or the wrong use of his authority during his life, that when he has done alI this , the good done by the virtuous and the evil committed by the criminal one should neither bear any fruit, nor should there be any time when his deeds and actions should be subjected to security The person who asserts such an irrational thing inevitably commits one of the two absurdities: either he thinks that although this universe is based on wisdom, yet a creature like man, who has been endowed with authority, has been created and left irresponsible here; or he thinks that this universe is a random creation devoid of the wisdom of a Wise Creator. IN THE FIRST PLACE, he makes a contradictory statement, for the existence of an irresponsible creature, endowed with authority in a miverse based on wisdom, is clearly against justice and wisdom. IN THE SECOND CASE, he cannot give any rational being like man should come into being in a haphazardly created, foolish universe, and how he conceived the idea of justice. Only a stubborn person could uphold the belief that folly could generate wisdom and injustice justice, or the one who has become a mental patient because of his obsession for hair splitting.
*17 This is the second argument for the Hereafter. The first argument was for its necessity and this second is for its possibility. Obviously, when God could create such a grand and wonderful system of the universe without any difficulty and when He could create human beings in the world in the first instance, it cannot be difficult for Him to resurrect the same human beings and summon them before Himself for the purpose of accountability.
فَآمِنُوا بِاللَّهِ وَرَسُولِهِ
وَالنُّورِ الَّذِي أَنْزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {64:8}
[Q64:8] Fa-aaminoo biLLaahi wa
rasoolihee wannooril lazeee anzalnaa; waLLaahu bima ta'maloona khabeer.
[Q64:8] Therefore believe in ALLAH (SwT) and His Messenger and the Light which We have revealed; and ALLAH (SwT) is Aware of what you do.
[Q64:8] Therefore believe in ALLAH (SwT) and His Messenger and the Light which We have revealed; and ALLAH (SwT) is Aware of what you do.
[Q64:8] Oleh itu, berimanlah
kamu kepada ALLAH (SwT) dan kepada rasulNya serta kepada penerangan cahaya
Al-Quran yang Kami turunkan dan (ingatlah), ALLAH (SwT) Amat Mendalam
PengetahuanNya akan segala yang kamu kerjakan.
Refer to the commentary of Baqarah 2:2 and
Ya Sin 36:12, according to which "the
light which We have sent down" refers to the Qur’an as well
as to the Ahlul Bayt, duly confirmed by hadith al
thaqalayn. Also refer to the commentary of Nur 24:35 to 38; Fatir 35:32; Ali Imran
3:101 to 115; Saff 61:8.
____________________________________________________________________________________________________________________________________________________
(64:8) So believe in Allah and in His
Messenger and in the Light that We have sent down. *18 Allah is fully aware of what you do.
*18 That is, "When
this is the truth and the whole human history testifies that the real cause of
the destruction of the nations has been their disbelieving the Messengers and
their denial of the Hereafter, then they should not insist on meeting the same
doom by following their example, but should believe in the guidance presented
by AIlah and His Messenger and the Qur'an." Here, as the context
itself shows, by "the Light that We have sent down", is meant THE
QUR'AN JUST AS LIGHT ITSELF IS CLEARLY SEEN AND REVEALS EVERYTHING THAT WAS
HIDDEN IN DARKNESS AROUND IT, SO IS THE QUR'AN A LIGHT WHOSE BEING BASED ON THE
TRUTH IS SELF-EVIDENT ; IN ITS LIGHT MAN CAN SOLVE AND UNDERSTAND EVERY PROBLEM
THAT HE CANNOT SOLVE AND UNDERSTAND EXCLUSIVELY BY MEANS OF HIS OWN KNOWLEDGE
AND INTELLECT ANYONE WHO HAS THE LIGHT CAN CLEARLY SEE THE STRAIGHT PATH OF
TRUTH OUT OF THE COUNTLESS, CROOKED PATHS OF THOUGHT AND ACTION, AND CAN FOLLOW
THE STRAIGHT PATH THROUGHOUT LIFE IN SUCH A WAY THAT AT EVERY STEP HE CAN KNOW
WHERE THE CROOKED BY-PATHS ARE MISLEADING AND WHERE THE PITFALLS OF DESTRUCTION
ARE SITUATED ON THE WAY, AND WHAT IS THE PATH OF SAFETY AND SECURITY AMONG
THEM.
يَوْمَ يَجْمَعُكُمْ لِيَوْمِ
الْجَمْعِ ۖ ذَٰلِكَ يَوْمُ التَّغَابُنِ ۗ وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ
صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ
تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ
الْعَظِيمُ {64:9}
[Q64:9] Yawma yajma'ukum li yawmil jam'i
zaalika yawmut taghaabun; wa many-yumim biLLaahi wa ya'mal saalihany yukaffir
'anhu sayyi aatihee wa yudkhilhu jannaatin tajree min tahtihal anhaaru
khaalideena feehaaa abadaa; zaalikal fawzul ‘azeem.
[Q64:9] On the day that He will gather you for the day of gathering, that is the day of loss and gain; and whoever believes in ALLAH (SwT) and does good, He will remove from him his evil and cause him to enter gardens beneath which rivers flow, to abide therein forever; that is the great achievement.
[Q64:9] On the day that He will gather you for the day of gathering, that is the day of loss and gain; and whoever believes in ALLAH (SwT) and does good, He will remove from him his evil and cause him to enter gardens beneath which rivers flow, to abide therein forever; that is the great achievement.
[Q64:9] (Ingatkanlah) masa ALLAH
(SwT) menghimpunkan kamu pada hari perhimpunan (untuk menerima balasan), itulah
hari masing-masing nampak kerugiannya dan (ingatlah), sesiapa yang beriman
kepada ALLAH (SwT) serta mengerjakan amal soleh, nescaya ALLAH (SwT)
mengampunkan dosa-dosanya dan memasukkannya ke dalam Syurga yang mengalir di
bawahnya beberapa sungai, mereka kekal di dalamnya selama-lamanya; yang
demikian itulah kemenangan yang besar.
THE DAY OF JUDGMENT WILL BE A DAY OF GAIN TO THE RIGHTEOUS AND LOSS TO THE STIFF-NECKED EVILDOERS AND OPPRESSORS.
ß
Those who collected riches by wrong doing
will find themselves paupers, all their efforts wasted, see commentary of Kahf 18:104.
ß
On the other hand those believers who
are considered meek and described as have-nots in this world will acquire
honour, dignity and eternal happiness. See commentary of Furqan 25:70.
ALLAH
(SWT) will blot out their faults, mistakes and shortcomings and remove their
sorrows, sufferings and disappointments. When a
sinner turns repentant to ALLAH (SWT) and resolves to amend and do good and
does so, his past is forgiven and he is transferred from the abyss of
degradation to the height of honour.
†
The word ‘taghabun’ is derived from ‘ghaban’ which means overcoming in selling or buying.
HERE IT IS USED to compare the worth of gains the righteous will obtain and the
loss the evildoers will suffer.
IT IS SAID that every believer
will enter paradise after he sees the place he would have been allotted in hell
if he had not believed and done good deeds; AND every
disbeliever will see the place in
paradise he would have been given if he had believed and done good deeds before
going to hell.
Ë EVERY MAN IS JUDGED IN VIEW OF HIS DEEDS
CONCERNING HIS SELF AS SOON AS HE DIES, RECEIVING REWARDS FOR GOOD
DEEDS OR PUNISHMENT FOR EVIL DEEDS;
Ë BUT FOR HIS DEEDS AFFECTING SOCIAL
AND COLLECTIVE LIFE THE FINAL AND ABIDING JUDGMENT WILL BE MADE AFTER
THE RESURRECTION.
Ë HE
WHO HAS BEEN COMMANDED FOR HIS INDIVIDUAL
SHORTCOMINGS MAY BE FORGIVEN ON THE DAY OF JUDGMENT IN THE LIGHT OF
HIS OBEDIENCE TO DIVINE LAWS IN HIS SOCIAL AND COLLECTIVE LIFE.
SINCE
THE ABIDING LOSS OR GAIN THE DAY OF JUDGMENT IS DESCRIBED AS THE DAY OF MUTUAL
LOSS OR GAIN-YAWMUT TAGHABUN.
__________________________________________________________________________________________________________________________________
(64:9) (You shall come to know
that) when He will assemble you on the Day of Gathering. *19 That shall be the Day (to determine)
mutual gains and losses. *20 Whoever believes in Allah and acts
righteously, *21 Allah will have his evil deeds expunged
and will admit him to Gardens beneath which rivers flow. Therein they shall
abide forever. That is the supreme triumph.
*19 "The Day of
Gathering": the Resurrection, when all human beings born in the world from
the beginning of creation till the Last Day will be gathered together
simultaneously. This theme has been fully explained in the Qur'an at several
places; e.g. in Surah Hud it has been said: "That
will be: the Day when all the people shall gather together and will witness
everything that will happen there." (v 103) And in Surah Al-Waqi'ah: "Say to them; Surely, the former and
the latter, all shall be gathered together one day, the hour of which has
already been appointed." (v. 50).
*20 The word yaum-ut-taghabun as used in the original is too vast in meaning to be explained in a word, or even a sentence, of any other language. Of all the names of the Resurrection that occur in the Qur'an, this name probably is the most meaningful Therefore, a little explanation is necessary to understand its meaning.
Taghabun is from ghabn, which can be pronounced both as ghabn and as ghaban. Ghabn is mostly used concerning commercial and business transactions and ghaban concerning opinion. Lexically, it has other meanings also, e.g. heedlessness, forgetfulness, a person's being deprived of his share, a man's harming another inadvertently in business or mutual dealing, etc.
The derivative taghabun implies the occurrence of ghabn between two or more persons. Thus, taghabun al-qaum means some people's treating others fraudulently. or a person's harming another person and the other's being harmed and damaged by him, or one's taking away the share of another and the other's being deprived of his share, or a person's incurring loss in business and another's gaining a profit, or some people's proving heedless or weak-minded in comparison to others.
Now consider that in this verse it has been said about the Resurrection: 'That will be a Day of taghabun (mutual loss and gain) among the people." These words automatically give the meaning that in the world taghabun is a common thing, but this taghabun is superficial and deceptive, not the real and factual taghabun the real taghabun will take place on the Day of Resurrection. There it will become manifest as to who actually incurred the loss and who actually earned the profits, who actually was deceived and who proved to be prudent and sensible who actually had invested aII his life capital in a wrong bargain and become bankrupt and who had invested aII his energies and abilities wealth and time, in good bargain and earned aII the benefits and gains which the former also could have earned had he not been deceived in understanding the truth about the world.
The commentators while explaining the meaning of Yawn-ut-taghabun have given several meanings of it, which are all correct, and throw light on different aspects of its meaning. **Some commentators have explained that on that Day the dwellers of Paradise will take away that share of the dwellers of Hell which they would have had in Paradise had they done good deeds in the world as did the dwellers of Paradise and the dwellers of Hell will take away that share of the people of Paradise, which they would have had in Hell had they done evil deeds is the world. This is supported by a Hadith, which Bukhari has related in kitab ar-Riqaq on the authority of Hadrat Abu Hurairah, saying that the Holy Prophet said: 'Whoever goes to Paradise will be shown the place which he would have had in Hell had he done evil deeds in the world so that he may give more and more thanks to God; and whoever goes to Hell will be shown the place which he would have had in Paradise had he done good deeds in the world so that he may feel more ahd more remorseful."
**Some other commentators say that on that Day the wronged one will take away so many of the good deeds done by the wrongdoer as may be a suitable compensation for the wrong suffered, or the wrongdoer will be equal in weight with his usurped rights. For on the Day of Resurrection man will not possess any wealth which he thay give to make up for the wrong done, there the only commodity worth exchange will be one's conduct. Therefore, whoever had wronged another in the world, will have to make up for the wrong done by surrendering some of his own good deeds in his favour, or by taking some of his sins on himself and suffering the punishment for them. This theme also has been reported from the Holy Prophet (upon whom be Allah's peace) in Ahadith. In Bukhari (Kitab ar-Riqaq) a tradition has been related from Hadrat Abu Hurairah, saying that the Holy Prophet said: "Whoever bears a burden of a wrong done to his brothel, should compensate him for it here, for in the Hereafter no one will have any wealth or money for compensation. There, some of his good deeds will he taken from him and given away to the wronged person, or if he did not have enough good deeds, some of the sins of the wronged person will be transferred to him." Likewise, in Musnad Ahmad there is a tradition from Hadrat Jabir bin 'Abdullah bin Unais say that the Holy Prophet said: "No dweller of Paradise will enter Paradise and no dweller of Hell will enter Hell until he will have compensated the other person for the wrong done to him so much so that one will have to compensate even for a slap given to another person. We asked; How will this compensation be made when on Resurrectton we shall be naked and penniless? The Holy Prophet replied: Compensation will he made by means of the good deeds and the evil deeds." **In Muslim and Musnad Ahmad there is a tradition from Hadrat Abu Hurairah, saying that the Holy Prophet upon whom by Allah's peace) once asked the people sitting in his assembly; "Do you know who is poor? The people replied: He who has nothing to possess The Holy Prophet said: In my Ummah the poor is he who appeared before his God on the Day of Resurrection with his acts of the Prayer and the Fast and the payment of the zakat the while he had abused some one, usurped the property of another, and shed blood or hit still another. Then his good deeds were taken away and given over to each of the wronged and when nothing was left of his good deeds to make compensation some of the sins of each wronged one were transferred to him and he was east into Hell." **In another Hadith which Muslim and Abu Da'ud have related on the authority of Hadrat. Buraidah, the Holy Prophet said:"If in the absence from home of a soldier for the cause of AIIah, a person treats his wife and the people of his house treacherously the person would be made to stand before the soldier on the Day of Resurrection, and the latter would be asked to take away whatever he liked from his good deeds. Saying this the Holy Prophet turned to us and said then what do you say? That is, what do you think he would leave with him?"
**Some other commentators say that tile word taghabun is mostly used concerning commerce and business, and in the Holy Qur'an at several places the attitude that the believer and the unbeliever adopt in their worldly lives has been compared to trade and commerce. If the believer giving up disobedience adopts obedience and invests his life and wealth and effort for the cause of God. He is giving up a bad bargain and investing his capital in a business which will fetch him much gain and profit in the end. On the contrary, if an unbeliever abandons the way of obedience and invests his entire capital in the way of disobedience to God, he in fact, is a trader who has purchased deviation for guidance, and will incur loss in the end. The gain and the loss of to both will become manifest on the Day of Resurrection. It may well so h happen'in the world that the believer appears to be the loser and the disbeliever the gainer But in the Hereafter they will see who actually had made the right bargain and who the wrong bargain This theme has occurred at many places in the Qur'an e.g. in AI-Baqarah 16, 175, 207 Al- Imran 77,177 An-Nisa' 74; At-Taubah 111 An-Nahl95, Fatir 29, As-Saff 10.
**Yet another from of taghabun is that in the world the people go on cooperating with one another in unbelief and sin, injustice and wickedness, with full peace of mind with the confidence that they are enjoying full mutual love and friendship. The mutual intrigues and comradeship of the members of wicked Families immoral guides and their followers, gangs of thieves and robbers alliances of corrupt and unjust officers and officials, groups of dishonest traders, industrialists and land owners, paroups established for spread deviation, error and mischief, and nations and governments which support and uphold injustice and wickedness in the world, is based on the same confidence. The individuals belonging to each of these groups harbour the impression that they are good companions of one another and their mutual cooperation is proving very successful But when these people reach the Hereafter, they will suddenly wake up to the realization that they had been grievously mistaken and deceived. Each one of them would feel that the one whom he considered his best father brother wife husband child, friend, companion, leader, guide disciple or supporter and helper, had been, in fact, his worst enemy. Every kind of relationship and friendship and bond of love and reverence will change into enmity. They will all abuse and curse each other and each one will desire that maximum responsibility of his crimes be laid on the other and will strive to get him severely punished. This theme also has occurred at many places in the Qur'an, e.g. in AI-Baqrah: 167, AI-A'raf: 37 to 39, Ibrahim 21-22; AI-Mu'minum: 101, Al-'Ankabut: 12, 13. 25; Luqman: 33, AI-Ahzab: 67,68; Saba: 31 to 33; Fatir 18: As-Saaffat: 27 to 3: Suad: 59 to 61: Ha Mim: As-Sajdah: 29; Az-Zukhruf; 67; Ad-Dukhan; 41; AI-Ma'arij; 10 to 14: 'Abasa 34 to 3.
*21 BELIEVING IN ALLAH DOES NOT MERELY IMPLY BELIEVING THAT ALLAH EXISTS BUT BELIEVING IN HIM IN THE WAY ALLAH HIMSELF HAS TAUGHT THROUGH HIS MESSENGER AND HIS BOOK. This belief by itself includes belief in Apostleship and belief in the Book. Likewise a good act also does not imply every such act as man may himself have adopted considering it a good act of following a man-made criterion of morality, but it implies the righteous act that is in accordance with the Law sent down by God. THEREFORE no one should have the misunderstanding that believing in AIIah and doing good deeds, without the medium of the Messenger and the Book will lead to the results being mentioned below. Whoever studies the Qur'an carefully cannot remain unaware that according to it no such belief is genuine belief in AIIah and no such act is righteous at all.
*20 The word yaum-ut-taghabun as used in the original is too vast in meaning to be explained in a word, or even a sentence, of any other language. Of all the names of the Resurrection that occur in the Qur'an, this name probably is the most meaningful Therefore, a little explanation is necessary to understand its meaning.
Taghabun is from ghabn, which can be pronounced both as ghabn and as ghaban. Ghabn is mostly used concerning commercial and business transactions and ghaban concerning opinion. Lexically, it has other meanings also, e.g. heedlessness, forgetfulness, a person's being deprived of his share, a man's harming another inadvertently in business or mutual dealing, etc.
The derivative taghabun implies the occurrence of ghabn between two or more persons. Thus, taghabun al-qaum means some people's treating others fraudulently. or a person's harming another person and the other's being harmed and damaged by him, or one's taking away the share of another and the other's being deprived of his share, or a person's incurring loss in business and another's gaining a profit, or some people's proving heedless or weak-minded in comparison to others.
Now consider that in this verse it has been said about the Resurrection: 'That will be a Day of taghabun (mutual loss and gain) among the people." These words automatically give the meaning that in the world taghabun is a common thing, but this taghabun is superficial and deceptive, not the real and factual taghabun the real taghabun will take place on the Day of Resurrection. There it will become manifest as to who actually incurred the loss and who actually earned the profits, who actually was deceived and who proved to be prudent and sensible who actually had invested aII his life capital in a wrong bargain and become bankrupt and who had invested aII his energies and abilities wealth and time, in good bargain and earned aII the benefits and gains which the former also could have earned had he not been deceived in understanding the truth about the world.
The commentators while explaining the meaning of Yawn-ut-taghabun have given several meanings of it, which are all correct, and throw light on different aspects of its meaning. **Some commentators have explained that on that Day the dwellers of Paradise will take away that share of the dwellers of Hell which they would have had in Paradise had they done good deeds in the world as did the dwellers of Paradise and the dwellers of Hell will take away that share of the people of Paradise, which they would have had in Hell had they done evil deeds is the world. This is supported by a Hadith, which Bukhari has related in kitab ar-Riqaq on the authority of Hadrat Abu Hurairah, saying that the Holy Prophet said: 'Whoever goes to Paradise will be shown the place which he would have had in Hell had he done evil deeds in the world so that he may give more and more thanks to God; and whoever goes to Hell will be shown the place which he would have had in Paradise had he done good deeds in the world so that he may feel more ahd more remorseful."
**Some other commentators say that on that Day the wronged one will take away so many of the good deeds done by the wrongdoer as may be a suitable compensation for the wrong suffered, or the wrongdoer will be equal in weight with his usurped rights. For on the Day of Resurrection man will not possess any wealth which he thay give to make up for the wrong done, there the only commodity worth exchange will be one's conduct. Therefore, whoever had wronged another in the world, will have to make up for the wrong done by surrendering some of his own good deeds in his favour, or by taking some of his sins on himself and suffering the punishment for them. This theme also has been reported from the Holy Prophet (upon whom be Allah's peace) in Ahadith. In Bukhari (Kitab ar-Riqaq) a tradition has been related from Hadrat Abu Hurairah, saying that the Holy Prophet said: "Whoever bears a burden of a wrong done to his brothel, should compensate him for it here, for in the Hereafter no one will have any wealth or money for compensation. There, some of his good deeds will he taken from him and given away to the wronged person, or if he did not have enough good deeds, some of the sins of the wronged person will be transferred to him." Likewise, in Musnad Ahmad there is a tradition from Hadrat Jabir bin 'Abdullah bin Unais say that the Holy Prophet said: "No dweller of Paradise will enter Paradise and no dweller of Hell will enter Hell until he will have compensated the other person for the wrong done to him so much so that one will have to compensate even for a slap given to another person. We asked; How will this compensation be made when on Resurrectton we shall be naked and penniless? The Holy Prophet replied: Compensation will he made by means of the good deeds and the evil deeds." **In Muslim and Musnad Ahmad there is a tradition from Hadrat Abu Hurairah, saying that the Holy Prophet upon whom by Allah's peace) once asked the people sitting in his assembly; "Do you know who is poor? The people replied: He who has nothing to possess The Holy Prophet said: In my Ummah the poor is he who appeared before his God on the Day of Resurrection with his acts of the Prayer and the Fast and the payment of the zakat the while he had abused some one, usurped the property of another, and shed blood or hit still another. Then his good deeds were taken away and given over to each of the wronged and when nothing was left of his good deeds to make compensation some of the sins of each wronged one were transferred to him and he was east into Hell." **In another Hadith which Muslim and Abu Da'ud have related on the authority of Hadrat. Buraidah, the Holy Prophet said:"If in the absence from home of a soldier for the cause of AIIah, a person treats his wife and the people of his house treacherously the person would be made to stand before the soldier on the Day of Resurrection, and the latter would be asked to take away whatever he liked from his good deeds. Saying this the Holy Prophet turned to us and said then what do you say? That is, what do you think he would leave with him?"
**Some other commentators say that tile word taghabun is mostly used concerning commerce and business, and in the Holy Qur'an at several places the attitude that the believer and the unbeliever adopt in their worldly lives has been compared to trade and commerce. If the believer giving up disobedience adopts obedience and invests his life and wealth and effort for the cause of God. He is giving up a bad bargain and investing his capital in a business which will fetch him much gain and profit in the end. On the contrary, if an unbeliever abandons the way of obedience and invests his entire capital in the way of disobedience to God, he in fact, is a trader who has purchased deviation for guidance, and will incur loss in the end. The gain and the loss of to both will become manifest on the Day of Resurrection. It may well so h happen'in the world that the believer appears to be the loser and the disbeliever the gainer But in the Hereafter they will see who actually had made the right bargain and who the wrong bargain This theme has occurred at many places in the Qur'an e.g. in AI-Baqarah 16, 175, 207 Al- Imran 77,177 An-Nisa' 74; At-Taubah 111 An-Nahl95, Fatir 29, As-Saff 10.
**Yet another from of taghabun is that in the world the people go on cooperating with one another in unbelief and sin, injustice and wickedness, with full peace of mind with the confidence that they are enjoying full mutual love and friendship. The mutual intrigues and comradeship of the members of wicked Families immoral guides and their followers, gangs of thieves and robbers alliances of corrupt and unjust officers and officials, groups of dishonest traders, industrialists and land owners, paroups established for spread deviation, error and mischief, and nations and governments which support and uphold injustice and wickedness in the world, is based on the same confidence. The individuals belonging to each of these groups harbour the impression that they are good companions of one another and their mutual cooperation is proving very successful But when these people reach the Hereafter, they will suddenly wake up to the realization that they had been grievously mistaken and deceived. Each one of them would feel that the one whom he considered his best father brother wife husband child, friend, companion, leader, guide disciple or supporter and helper, had been, in fact, his worst enemy. Every kind of relationship and friendship and bond of love and reverence will change into enmity. They will all abuse and curse each other and each one will desire that maximum responsibility of his crimes be laid on the other and will strive to get him severely punished. This theme also has occurred at many places in the Qur'an, e.g. in AI-Baqrah: 167, AI-A'raf: 37 to 39, Ibrahim 21-22; AI-Mu'minum: 101, Al-'Ankabut: 12, 13. 25; Luqman: 33, AI-Ahzab: 67,68; Saba: 31 to 33; Fatir 18: As-Saaffat: 27 to 3: Suad: 59 to 61: Ha Mim: As-Sajdah: 29; Az-Zukhruf; 67; Ad-Dukhan; 41; AI-Ma'arij; 10 to 14: 'Abasa 34 to 3.
*21 BELIEVING IN ALLAH DOES NOT MERELY IMPLY BELIEVING THAT ALLAH EXISTS BUT BELIEVING IN HIM IN THE WAY ALLAH HIMSELF HAS TAUGHT THROUGH HIS MESSENGER AND HIS BOOK. This belief by itself includes belief in Apostleship and belief in the Book. Likewise a good act also does not imply every such act as man may himself have adopted considering it a good act of following a man-made criterion of morality, but it implies the righteous act that is in accordance with the Law sent down by God. THEREFORE no one should have the misunderstanding that believing in AIIah and doing good deeds, without the medium of the Messenger and the Book will lead to the results being mentioned below. Whoever studies the Qur'an carefully cannot remain unaware that according to it no such belief is genuine belief in AIIah and no such act is righteous at all.
SECTION 2
A loan to ALLAH (SWT) is multiplied in its return
To obey ALLAH (SWT) and the Apostle and to depend only upon ALLAH (SWT)---Warning
against the enemies---Wealth and children only a trial---A loan to ALLAH (SWT)
is multipled in its return and brings with it forgiveness from ALLAH (SWT).
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا
بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ
الْمَصِيرُ {64:10}
[Q64:10] Wallazeena kafaroo wa kazzaboo
bi aayaaatinaaa ulaaa'ika ashaabun naari khaalideena feehaa bi'sal maseer.
[Q64:10] And (as for) those who disbelieve and reject Our communications, they are the inmates of the fire, to abide therein and evil is the resort.
[Q64:10] And (as for) those who disbelieve and reject Our communications, they are the inmates of the fire, to abide therein and evil is the resort.
[Q64:10] Dan orang-orang yang
kafir serta mendustakan ayat-ayat keterangan Kami, merekalah ahli Neraka, kekALLAH
(SwT) mereka di dalamnya dan itulah seburuk-buruk tempat kembali.
___________________________________________________________________________________________________________________________________________________
(64:10) As for those who
disbelieved and gave the lie to Our Signs: *22 they shall be the inmates of the Fire,
and will abide in it. That is a woeful resort!
*22 These words by themselves
make manifest the meaning of unbelief (Kufr). Unbelief is nothing
but denying the verse of Allah's Book to be Divine Revelation rejecting the
truths expressed therein and refusing to follow and obey the commandments given
in them; its results are those being mentioned below.
مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا
بِإِذْنِ اللَّهِ ۗ وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ
بِكُلِّ شَيْءٍ عَلِيمٌ {64:11}
[Q64:11] Maaa asaaba mim musee batin
illaa bi-izniL Laah; wa many yu'mim biLLaahi yahdi qalbah; waLLaahu bikulli
shai’in ‘aleem.
[Q64:11] No affliction comes about but by ALLAH (SwT)'s permission; and whoever believes in ALLAH (SwT), He guides aright his heart; and ALLAH (SwT) is Cognizant of all things.
[Q64:11] No affliction comes about but by ALLAH (SwT)'s permission; and whoever believes in ALLAH (SwT), He guides aright his heart; and ALLAH (SwT) is Cognizant of all things.
[Q64:11] Tidak ada kesusahan
(atau bala bencana) yang menimpa (seseorang) melainkan dengan izin ALLAH (SwT)
dan sesiapa yang beriman kepada ALLAH (SwT), ALLAH (SwT) akan memimpin hatinya
(untuk menerima apa yang telah berlaku itu dengan tenang dan sabar) dan
(ingatlah), ALLAH (SwT) Maha Mengetahui akan tiap-tiap sesuatu.
THE
LAWS MADE BY ALLAH (SWT) ARE GOVERNING THE UNIVERSE BY HIS PERMISSION. The system of working of His laws is such that if any
law is broken a disturbance or calamity takes place as a consequence which
itself is a law made by Him and operates by His leave. THEREFORE in all circumstances man should
hold firmly to the fact that nothing happens without ALLAH (SwT)'s knowledge
and leave and strictly in compliance with His just and wise universal plan.
v ALLAH (SWT) GUIDES THOSE WHO OBEY AND
FOLLOW HIS LAWS.
____________________________________________________________________________________________________________________________________________________
(64:11) No misfortune *23 ever befalls unless it be by Allah’s
leave. *24 And whosoever has faith
in Allah, Allah directs his heart along the Right Path. *25 Allah has knowledge of
everything. *26
*23 The
discourse now turns to the believers. While reading this passage one should
keep in mind the fact that at the time when these verses were revealed. Muslims
were passing through great hardships.
After years of persecution at Makkah they had left their home and
emigrated to Madinah, where the sincere Muslims who had given them refuge had
been doubly burdened. On the one hand, they had to support and sustain hundreds
of the emigrants who were coming to them from different parts of Arabia; on the
other they had become the target of the persecution and enmity of the enemies
of Islam of entire Arabia.
*24 This same theme has also occurred in AI-Hadid: 22-23 above and we have explained it in E.N.'s 39 to 42 of the commentary of the Surah 'The same circumstances under which this thing was said there and the same object for which it was said underlie the verses here as well. This means that afflictions and hardships do not descend of themselves, nor has anyone in the world the power to cause an affliction to descend on anyone he may like by his own authority. AII calamities wholly depend on Allah's leave: He may allow an affliction to descend upon someone or may disallow it, And Allah's leave in any cast is based on one or other wisdom, directed to some ultimate good, which man neither knows, nor can understand.
*25 That is, "It is only belief in Allah which keeps man on the right path even in the face of an onslaught of afflictions and does not Iet him waver under the most trying circumstances. The one whose heart is devoid of belief either looks upon afflictions as a result of mere chance, or thinks they are brought or prevented by worldly powers, or considers them to be the work of such imaginary powers which human superstition regards as potent in bringing good and causing evil, or believes that God is the real Doer of everything butt dces not believe so truely and sincerely, In alI these different cases man degenerates. He endures the affliction but then yields and bows to every false god, accepts, every humiliation, is ready to do any mean thing and commit any wrong act he does not hesitate to abuse God, even commit suicide. ON THE CONTRARY, THE HEART OF THE PERSON WHO KNOWS AND BELIEVES SINCERELY THAT EVERYTHING IS IN THE HAND OF ALLAH, THAT HE ALONE IN THE MASTER AND RULER OF THE UNIVERSE THAT ONLY BY HIS PERMISSION CAN AN AFFLICTION BEFALL AND ONLY BY HIS COMMAND CAN IT BE AVERTED, IS BLESSED BY ALLAH WITH THE GRACE OF PATIENCE AND SUBMISSION AND OF ACQUIESCING IN DIVINE WILL, AND IS GRANTED THE POWER TO FACE EVERY CIRCUMSTANCE WITH DETERMINATION AND COURAGE. Even under the most straitened circumstances the candle of the hope of Allah's bounty lights up his way and no affliction, however severe and trying, can dishearten him as to cause him to swerve from the right path, or how to falsehood, or invoke others than AIIah for the redress of his grievances. Thus, every affliction opens up for him a new door to well-being and happiness and no affliction remains an affliction for him in actual fact but becomes in final result and analysis a blessing in disguise, for whether he falls a victim to it or passes through if safely, in each case he emerges successful from the trial set him by his Lord. This same thing has been stated by the Holy Prophet (upon whom be Allah's peace) in a Hadith which has been reported unanimously by aII the reporters, saying: `Strange is the affair of the believer! Whatever AIIah decrees for him is good for him: when an affliction befalls him, he endures it patiently, and this proves good for him; when he is blessed with prosperity, he thanks his Lord, and this too proves good for him. Such a good fortune only falls to the lot of a believer."
*26 In this context this has two meanings: first, that Allah knows who really believes and what the measure of his belief is. So, on the basis of His knowledge He grants guidance only to that heart, which has belief in it, and grants it guidance precisely in accordance with the measure of belief. Another meaning also can be: that Allah is not unaware of the condition of His believing servants. He has not left them alone after having invited them to faith and subjected them at the same time to severe trials and temptations of the world. He knows exactly what hardships a believer is passing through in the world, and under what circumstances he is fulfilling the demands of his faith. Therefore, "O believers, you should rest assured that whatever affliction descends upon you by Allah's leave, in Allah's knowledge it must be directed to some ultimate good, which must be for your own well-being, for Allah is well-wisher of His believing servants: He does not will to subject them to afflictions and hardships without good reason."
*24 This same theme has also occurred in AI-Hadid: 22-23 above and we have explained it in E.N.'s 39 to 42 of the commentary of the Surah 'The same circumstances under which this thing was said there and the same object for which it was said underlie the verses here as well. This means that afflictions and hardships do not descend of themselves, nor has anyone in the world the power to cause an affliction to descend on anyone he may like by his own authority. AII calamities wholly depend on Allah's leave: He may allow an affliction to descend upon someone or may disallow it, And Allah's leave in any cast is based on one or other wisdom, directed to some ultimate good, which man neither knows, nor can understand.
*25 That is, "It is only belief in Allah which keeps man on the right path even in the face of an onslaught of afflictions and does not Iet him waver under the most trying circumstances. The one whose heart is devoid of belief either looks upon afflictions as a result of mere chance, or thinks they are brought or prevented by worldly powers, or considers them to be the work of such imaginary powers which human superstition regards as potent in bringing good and causing evil, or believes that God is the real Doer of everything butt dces not believe so truely and sincerely, In alI these different cases man degenerates. He endures the affliction but then yields and bows to every false god, accepts, every humiliation, is ready to do any mean thing and commit any wrong act he does not hesitate to abuse God, even commit suicide. ON THE CONTRARY, THE HEART OF THE PERSON WHO KNOWS AND BELIEVES SINCERELY THAT EVERYTHING IS IN THE HAND OF ALLAH, THAT HE ALONE IN THE MASTER AND RULER OF THE UNIVERSE THAT ONLY BY HIS PERMISSION CAN AN AFFLICTION BEFALL AND ONLY BY HIS COMMAND CAN IT BE AVERTED, IS BLESSED BY ALLAH WITH THE GRACE OF PATIENCE AND SUBMISSION AND OF ACQUIESCING IN DIVINE WILL, AND IS GRANTED THE POWER TO FACE EVERY CIRCUMSTANCE WITH DETERMINATION AND COURAGE. Even under the most straitened circumstances the candle of the hope of Allah's bounty lights up his way and no affliction, however severe and trying, can dishearten him as to cause him to swerve from the right path, or how to falsehood, or invoke others than AIIah for the redress of his grievances. Thus, every affliction opens up for him a new door to well-being and happiness and no affliction remains an affliction for him in actual fact but becomes in final result and analysis a blessing in disguise, for whether he falls a victim to it or passes through if safely, in each case he emerges successful from the trial set him by his Lord. This same thing has been stated by the Holy Prophet (upon whom be Allah's peace) in a Hadith which has been reported unanimously by aII the reporters, saying: `Strange is the affair of the believer! Whatever AIIah decrees for him is good for him: when an affliction befalls him, he endures it patiently, and this proves good for him; when he is blessed with prosperity, he thanks his Lord, and this too proves good for him. Such a good fortune only falls to the lot of a believer."
*26 In this context this has two meanings: first, that Allah knows who really believes and what the measure of his belief is. So, on the basis of His knowledge He grants guidance only to that heart, which has belief in it, and grants it guidance precisely in accordance with the measure of belief. Another meaning also can be: that Allah is not unaware of the condition of His believing servants. He has not left them alone after having invited them to faith and subjected them at the same time to severe trials and temptations of the world. He knows exactly what hardships a believer is passing through in the world, and under what circumstances he is fulfilling the demands of his faith. Therefore, "O believers, you should rest assured that whatever affliction descends upon you by Allah's leave, in Allah's knowledge it must be directed to some ultimate good, which must be for your own well-being, for Allah is well-wisher of His believing servants: He does not will to subject them to afflictions and hardships without good reason."
وَأَطِيعُوا اللَّهَ وَأَطِيعُوا
الرَّسُولَ ۚ فَإِنْ تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ
الْمُبِينُ {64:12}
[Q64:12] Wa atee'uL Laaha wa atee'ur
Rasool; fa in tawallaitum fa innamaa 'alaa Rasoolinal balaaghul mubeen.
[Q64:12] And obey ALLAH (SwT) and obey the Messenger, but if you turn back, then upon Our Messenger devolves only the clear delivery (of the message).
[Q64:12] And obey ALLAH (SwT) and obey the Messenger, but if you turn back, then upon Our Messenger devolves only the clear delivery (of the message).
[Q64:12] Dan taatlah kamu
kepada ALLAH (SwT) serta taatlah kepada Rasulullah; maka kalau kamu berpaling
(enggan taat, kamulah yang akan menderita balasannya yang buruk), kerana sesungguhnya
kewajipan Rasul Kami hanyalah menyampaikan (perintah-perintah) dengan jelas
nyata.
____________________________________________________________________________________________________________________________________________________
(64:12) Obey Allah and obey the
Messenger. But if you turn away from obedience, (then know that) Our Messenger
has no other duty than to clearly convey the Truth. *27
*27 In view of the context,
it means: "Whatever the circumstances good or bad you should remain steadfast
to obedience to Allah and His Messenger. But if under the pressure of hardships
you turned away from obedience, you would only harm your own selves. The only
responsibility of Our Messenger was to guide you to the right path, which the
Messenger has fulfilled in the best way possible. "
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {64:13}
[Q64:13] ALLaahu laaa ilaaha illaa Hoo;
wa 'alaL Laahi falyata wakkalil mu’minoon.
[Q64:13] ALLAH (SwT), there is no god but He; and upon ALLAH (SwT), then, let the believers rely.
[Q64:13] ALLAH (SwT), there is no god but He; and upon ALLAH (SwT), then, let the believers rely.
[Q64:13] ALLAH (SwT), tiada
Tuhan melainkan Dia dan dengan yang demikian, kepada ALLAH (SwT) jualah
orang-orang yang beriman wajib berserah diri.
____________________________________________________________________________________________________________________________________________________
(64:13) Allah there is no god but
He; in Allah should the believers put all their trust. *28
*28 That is, "All Divine
powers belong to Allah alone. No one else has any power to make or mar your
destiny. He alone cat bring about a good time and He alone can avert a bad
time. Therefore, whoever believes sincerely that AIlah is One, has absolutely
no other choice than to place his full trust in Him and to continue doing his
duty as a believer with the conviction that goodness and well- being only lie
in the way that Allah has shown him. If he attains to success in this way, it
will only be by Allah's help and leave; there is no other helper. And if he
encounters difficulties, hardships, dangers and disasters in this way, Allah
alone will rescue him, for there is no other rescuer beside Him."
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ
مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ ۚ وَإِنْ
تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ{64:14}
[Q64:14] Yaaa ayyuhal lazeena aamanooo
inna min azwaaji kum wa awlaadikum 'aduwwal lakum fahzaroohum; wa in ta'foo wa
tasfahoo wa taghfiroo fa innal laaha ghafoorur Raheem.
[Q64:14] O you who believe! Surely from among your wives and your children there is an enemy to you; therefore beware of them; and if you pardon and forbear and forgive, then surely ALLAH (SwT) is Forgiving, Merciful.
[Q64:14] O you who believe! Surely from among your wives and your children there is an enemy to you; therefore beware of them; and if you pardon and forbear and forgive, then surely ALLAH (SwT) is Forgiving, Merciful.
[Q64:14] Wahai orang-orang
yang beriman! Sesungguhnya ada di antara isteri-isteri kamu dan anak-anak kamu
yang menjadi musuh bagi kamu; oleh itu awaslah serta berjaga-jagalah kamu
terhadap mereka dan kalau kamu memaafkan dan tidak marahkan (mereka) serta
mengampunkan kesalahan mereka (maka ALLAH (SwT) akan berbuat demikian
kepada kamu), kerana sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha
Mengasihani.
MAN MUST GUARD
AGAINST THE VAIN DESIRES OF HIS
WIVES, CHILDREN AND RELATIVES WHICH, IF COMPLIED WITH, LEAD TO DEVIATION AND
DISOBEDIENCE OF ALLAH (SWT) AND HIS PROPHET (STRICTLY PROHIBITED IN VERSE 12).
It is
recommended that they must not be harshly treated for their misguided promptings.
____________________________________________________________________________________________________________________________________________________
(64:14) Believers, there are
enemies to you from among your spouses and your off-spring, so beware of them.
But if you forgive and overlook their offences and pardon them, then surely
Allah is Most Forgiving, Most Compassionate. *29
*29 This
verse has two meanings. According to the first meaning, it applies to most of those
difficulties, which are encountered by many believing men from their wives and
the women from their husbands and the parents from their children in following
the way of God. It seldom so happens in the world that a man has a wife and a
wife a husband, who are full companions and helpers of each other in the matter
of faith and righteousness, and that both may also have such children as may be
the comfort of their eyes as regards faith and deeds, morals and conduct. But
generally it so happens that if the husband is righteous and honest, the wife
and children look upon his honesty and piety and righteousness as a misfortune
for themselves, and want that the husband and the father should earn Hell for
their sake, and giving up the distinction between the lawful and the unlawful
should provide means of luxury and enjoyment, sin and vice, for them in every
passable way. On the contrary, many
a time a pious believing woman happens to have a husband, Who does not at all
approve her obedience to the Laws of God, and the children too, following in
the footsteps of the father, make the wife of the mother miserable by their
daviation and evil deeds. Then, particularly, when during the conflict between
Islam and unbelief a man's faith demands that he should suffer losses for the sake
of AIIah and this Religion, run risks, emigrate from the country or even
endanger his life by joining the war against unbelief, the greatest hindrance
in his way are the people of his own household.
The second meaning relates to those special circumstances which most of the Muslims were facing at the time these verses were sent down. and today also they are faced by every person who embraces Islam in a non-Muslim society. At that dine in Makkah and in other parts of Arabia a situation that was commonly being experienced was that a man would embrace Islam, but his wife and children would not only be disinclined to accept it but would try their best to press him to give up Islam Arid similar were the situations encountered by the women, the alone embraced Islam in their families,
Addressing the believers who may be confronted with either situation, three things have been impressed:
First, they have been warned as if to say: "Although front the worldly point of view. These are the dearest relations of man yet from the religious point of view, they are `your enemies." This enmity may he for the reason that they hinder you from good and induce you to do evil, or that they restrain you from belief and pull you towards unbelief, or that their sympathies are with he unbelievers and through you if they ever come to know any of the war secrets of the Muslims, they convey it to the enemies of Islam. Owing to these the nature and quality of enmity may vary, but in any case it is enmity; and if you hold your faith dearer to your heart, you should regard them as your enemies. In their love you should never forget that between you and them there stands the barrier of belief and unbelief, or of obedience and disobedience."
Then, it is said: "Beware of them." That is, "You should not ruin your eternal life for the sake of their worldly life. Let not their love so overwhelm you that they become a hindrance for you in your relationship with Allah and His Messenger and your loyalty to Islam. Do not place such reliance on them that the secrets of the Muslim community should come to their notice and through them reach your enemies only by your negligence and carelessness. This Is the Fame thing of which the Holy Prophet (upon whom be Allah's peace) has warned the Muslims in a Hadith: `A person will be brought up on the Day of Resurrection, and it will be proclaimed: `His wife and children ate up aII his good deeds'."
In the end, it is said: "If you pardon and overlook and forgive, Allah is surely AII-Forgiving, All-Merciful." It means: "You are being made aware of their enmity so that you may beware of them and do your best to save your faith from them, This warning does not, however, mean that you should treat your wife and children harshly, or strain your relations with them so as w make your own and their domestic life miserable and wretched. For if you did so, two of the disadvantages would obviously result: first, it may close down every avenue to the reformation of the wife and children for ever; second, it may give rise to suspicions and misgivings against Islam in the society and the people around may form the impression that a Muslim turns unduly rigid and ill-tempered for his own children in his own house as soon as he has embraced Islam.
In this connection, one should also keep in mind that in the beginning when the people became Muslims, they encountered a special difficulty if their parents were unbelievers. They would press their children to give up the new Faith. They would face another difficulty when their wives and children (or in case of women, their husbands and children) persisted unbelief and would force them to abandon the Faith of Truth. About the first difficulty, instruction was given in AI-'Ankabut; 8 and Luqman; 14-15, saying: "Treat your parents well but if they press you to join with Me another about whom you have no knowledge, do not obey them at alI " About the second difficulty the Instruction has been given here, saying: "You must try to save your faith from your children and family members but do not treat them harshly, but rather politely and leniently." (For further explanation, see At-Taubah: 23-24; E N. 37 of AI-Mujadalah, E.N.'s 1 to 3 of Al-Mumtahanah; E.N. 18 of Munafiqun).
The second meaning relates to those special circumstances which most of the Muslims were facing at the time these verses were sent down. and today also they are faced by every person who embraces Islam in a non-Muslim society. At that dine in Makkah and in other parts of Arabia a situation that was commonly being experienced was that a man would embrace Islam, but his wife and children would not only be disinclined to accept it but would try their best to press him to give up Islam Arid similar were the situations encountered by the women, the alone embraced Islam in their families,
Addressing the believers who may be confronted with either situation, three things have been impressed:
First, they have been warned as if to say: "Although front the worldly point of view. These are the dearest relations of man yet from the religious point of view, they are `your enemies." This enmity may he for the reason that they hinder you from good and induce you to do evil, or that they restrain you from belief and pull you towards unbelief, or that their sympathies are with he unbelievers and through you if they ever come to know any of the war secrets of the Muslims, they convey it to the enemies of Islam. Owing to these the nature and quality of enmity may vary, but in any case it is enmity; and if you hold your faith dearer to your heart, you should regard them as your enemies. In their love you should never forget that between you and them there stands the barrier of belief and unbelief, or of obedience and disobedience."
Then, it is said: "Beware of them." That is, "You should not ruin your eternal life for the sake of their worldly life. Let not their love so overwhelm you that they become a hindrance for you in your relationship with Allah and His Messenger and your loyalty to Islam. Do not place such reliance on them that the secrets of the Muslim community should come to their notice and through them reach your enemies only by your negligence and carelessness. This Is the Fame thing of which the Holy Prophet (upon whom be Allah's peace) has warned the Muslims in a Hadith: `A person will be brought up on the Day of Resurrection, and it will be proclaimed: `His wife and children ate up aII his good deeds'."
In the end, it is said: "If you pardon and overlook and forgive, Allah is surely AII-Forgiving, All-Merciful." It means: "You are being made aware of their enmity so that you may beware of them and do your best to save your faith from them, This warning does not, however, mean that you should treat your wife and children harshly, or strain your relations with them so as w make your own and their domestic life miserable and wretched. For if you did so, two of the disadvantages would obviously result: first, it may close down every avenue to the reformation of the wife and children for ever; second, it may give rise to suspicions and misgivings against Islam in the society and the people around may form the impression that a Muslim turns unduly rigid and ill-tempered for his own children in his own house as soon as he has embraced Islam.
In this connection, one should also keep in mind that in the beginning when the people became Muslims, they encountered a special difficulty if their parents were unbelievers. They would press their children to give up the new Faith. They would face another difficulty when their wives and children (or in case of women, their husbands and children) persisted unbelief and would force them to abandon the Faith of Truth. About the first difficulty, instruction was given in AI-'Ankabut; 8 and Luqman; 14-15, saying: "Treat your parents well but if they press you to join with Me another about whom you have no knowledge, do not obey them at alI " About the second difficulty the Instruction has been given here, saying: "You must try to save your faith from your children and family members but do not treat them harshly, but rather politely and leniently." (For further explanation, see At-Taubah: 23-24; E N. 37 of AI-Mujadalah, E.N.'s 1 to 3 of Al-Mumtahanah; E.N. 18 of Munafiqun).
إِنَّمَا أَمْوَالُكُمْ
وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ {64:15}
[Q64:15] Innamaa amwaalukum wa awlaadukum
fitnah; waLLaahu 'indahooo ajrun ‘azeem.
[Q64:15] Your possessions and your children are only a trial, and ALLAH (SwT) it is with Whom is a great reward.
[Q64:15] Your possessions and your children are only a trial, and ALLAH (SwT) it is with Whom is a great reward.
[Q64:15] Sesungguhnya harta
benda kamu dan anak-anak kamu itu hanyalah menjadi ujian, dan di sisi ALLAH
(SwT) jualah pahala yang besar.
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(64:15) Your possessions and your
offspring are nothing but a trial for you. And there awaits a great
reward *30 for you with Allah.
*30 For
explanation, sec E.N. 23 of Surah AI-Anfal. Here one should also keep in view
the Holy Prophet's saying which Tabarani has related on the authority of Hadrat
Abu Malik al-Ash'ari, saying: "Your
real enemy is not he whom if you kill there is success for you, and if he kills
you, there is Paradise for you; but your real enemy may be your own child who
is born of your own loins, or the wealth of which you are the owner."
That is why here as well as in Al-Anfal: 28, AIIah says: If you save
yourselves from the temptation and allurements of worldly possessions and
Children and succeed in keeping love of them subject to the love of AIIah,
there are rich rewards for you with Allah.
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ
وَاسْمَعُوا وَأَطِيعُوا وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ ۗ وَمَنْ يُوقَ
شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {64:16}
[Q64:16] FattaquL Laaha mastat'tum
wasma'oo wa atee'oo waanfiqoo khairal li anfusikum; wa many-yooqa shuha
nafsihee fa-ulaaa'ika humul muflihoon.
[Q64:16] Therefore be careful of (your duty to) ALLAH (SwT) as much as you can, it is better for your souls; and whoever is saved from the greediness of his soul, these it is that are the successful.
[Q64:16] Therefore be careful of (your duty to) ALLAH (SwT) as much as you can, it is better for your souls; and whoever is saved from the greediness of his soul, these it is that are the successful.
[Q64:16] Oleh itu bertakwalah
kamu kepada ALLAH (SwT) sedaya supaya kamu dan dengarlah (akan
pengajaran-pengajaranNya) serta taatlah (akan perintah-perintahNya) dan
belanjakanlah harta kamu (serta buatlah) kebajikan untuk diri kamu dan
(ingatlah), sesiapa yang menjaga serta memelihara dirinya daripada dipengaruhi
oleh tabiat bakhilnya, maka merekalah orang-orang yang berjaya.
CHARITY LIKE MERCY IS TWICE BLESSED. IT BLESSES HIM WHO GIVES AND HIM WHO TAKES.
For ‘taqwa’ see
commentary of Baqarah
2:2 and Ali Imran 3:31, 102.
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(64:16) So hold Allah in awe as
much as you can, *31 and listen and obey, and
be charitable. This is for your own good. And whoever remains safe from his own
greediness, it is such that will prosper. *32
*31 At another place in the
Qur'an it has been said: "Fear
Allah as He should actually be feared." (Al-'Imran: 102). At still
another place: °Allah does not burden
any one with a responsibility heavier than he can bear." (AI-Baqarah: 286)
And here: "Fear Allah as far as you can." When these three verses are
read together it appears that the first verse sets an ideal which every
believer should try to attain. The second verse lays down the principle that no
one has been required to exert himself beyond his power and ability, for in
Allah's Religion one has been made responsible only for what is within one's
power and ability. This verse enjoins every believer to try to attain piety and
consciousness of God as far as he can. He should carry out His Commands and
avoid His disobedience as best as he possibly can. For if he shows laxity in this
regard, he will not be able to escape punishment. However, one will not be held
accountable for what was beyond one's power (and Allah alone can decide best
what was really beyond a person's power and ability).
*32 For explanation, see E.N. 19 of Al-Hashr.
*32 For explanation, see E.N. 19 of Al-Hashr.
إِنْ تُقْرِضُوا اللَّهَ قَرْضًا
حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ شَكُورٌ حَلِيمٌ {64:17}
[Q64:17] In tuqriduL Laaha qardan
hasanany yudd'ifhu lakum wa yaghfir lakum; waLLaahu Shakoorun Haleem.
[Q64:17] If you set apart for ALLAH (SwT) a goodly portion, He will double it for you and forgive you; and ALLAH (SwT) is the Multiplier (of rewards), Forbearing,
[Q64:17] If you set apart for ALLAH (SwT) a goodly portion, He will double it for you and forgive you; and ALLAH (SwT) is the Multiplier (of rewards), Forbearing,
[Q64:17] Dan kalau kamu
memberi pinjaman kepada ALLAH (SwT), sebagai pinjaman yang baik (ikhlas),
nescaya ALLAH (SwT) akan melipat gandakan balasanNya kepada kamu serta
mengampunkan dosa-dosa kamu dan ALLAH (SwT) amat memberi penghargaan dan
balasan kepada golongan yang berbuat baik, lagi Maha Penyabar (untuk memberi
peluang kepada golongan yang bersalah supaya bertaubat).
Refer to the commentary of Baqarah 2:245.
____________________________________________________________________________________________________________________________________________________
(64:17) If you give Allah a
goodly loan, He will increase it for you several fold *33 and will forgive you. Allah is Most
Appreciative, Most Forbearing. *34
*33 For explanation, see E.N.
267 of Al-Baqarah, E.N. 33 of Al Ma'idah, E,N. 16 of Al-Hadid.
*34 For explanation, see E.N.'s 52, 59 of Fatir; E.N.42 of Ash-Shura.
*34 For explanation, see E.N.'s 52, 59 of Fatir; E.N.42 of Ash-Shura.
عَالِمُ الْغَيْبِ وَالشَّهَادَةِ
الْعَزِيزُ الْحَكِيمُ {64:18}
[Q64:18] 'Aalimul-Ghaibi wash-shahaadatil
'Azeezul Hakeem.
[Q64:18] The Knower of the unseen and the seen, the Mighty, the Wise.
[Q64:18] The Knower of the unseen and the seen, the Mighty, the Wise.
[Q64:18] Dialah yang
mengetahui segala yang ghaib dan yang nyata, (dan Dialah jua) yang Maha Kuasa,
lagi Maha Bijaksana.
___________________________________________________________________________________________________________________________________________________
(64:18) He knows that which is
beyond the ken of perception as well as that which can be perceived. He is the
Most Mighty, the Most Wise.
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