SURAH (68) AL-QALAAM (AYA 1 to 52)
Sura (68) AL-QALAAM (The Pen) Aya
1 to 52 in 2 Sections
Revealed at Makka
SECTION 1
The Prophet owns the hihest character
Prophet (Muhammad) blessed with endless bounties---The proud ones shall
be humiliated---Parable of the owners of gardens---The chastisements of the
hereafter greater than the chastisement in this world.
ن ۚ وَالْقَلَمِ وَمَا
يَسْطُرُونَ {68:1}
[Q68:1] Noon; walqalami wa maa yasturoon,
[Q68:1] Noon. I swear by the pen and what the angels write,
[Q68:1] Noon. I swear by the pen and what the angels write,
‘Nun’
is an abbreviated letter. See commentary of Baqarah 2:1.
Ü According to some commentators it would be an appropriate link with
pen, mentioned in this verse, if ‘nun’ is taken as ink or
ink-holder.
THEY IMPLY KNOWLEDGE AND
LEARNING. The wisdom of countless men from the beginning of
civilisation is available today and will be there in every age in future in the
form of written words. It is a continuous source of knowledge importance of
which might have been referred to here. Some commentators say that the pen and the writing refer to **the source of
knowledge revealed through revelation to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
who only spoke words, revealed to him, full of meaning which unfolds itself in innumerable
aspects to countless generations in all ages. The
Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was the living grace and mercy of ALLAH (SWT) and he was
exalted above abuse and persecution of ignorant men like the heathens of Makka.
Ë ‘Nun’,
according to some traditions from the Ahlul Bait and Ibn Abbas, is ink
or ink-holder because of the mention of pen. HOWEVER neither
the pen nor the ink, mentioned in this verse, refers to the tools of writing
used by man. They refer to the recording of events taking place in this
world by the angelical agencies. By
inference it lays great emphasis on learning and knowledge.
o
The pen represents the written form of the Will of
the Lord about the creation and the events to be effected in the countless
generations from the beginning of the world to its end.
o
The inkpot and the pen mentioned
here have a mystic expression of the source of the knowledge through the
revelation from ALLAH (SWT).
WHEN A THING
MENTIONED GETS COMMON OR ABUNDANT IN QUALITY, HOWEVER MUCH IT MAY BE INVALUABLE
IN ITS WORTH, MAN DOES NOT NOTE ITS ORIGINAL VALUE. Take for instance air and water which are
essential for man’s life AND man
does not value it accordingly. SIMILARLY the
wonderful use and the degree of the importance of the art of writing which is the source of knowledge and the
conduct of the life-business of mankind, being very common, is not kept always
in view.
THE
HOLY PROPHET (ALLAHUMA SALI ALA
MUHAMMAD WA ALA ALI MUHAMMAD), AS SAID BY IMAM ALI, EVER SINCE HIS BIRTH RECEIVED GUIDANCE, WISDOM AND
INSPIRATION FROM ALLAH (SWT) TO CONDITION AND REGULATE ALL ASPECTS OF HIS LIFE.
____________________________________________________________________________________________________________________________________________________
(68:1) Nun. By the pen and what
the scribes write. *1
*1 The great commentator Mujahid says that by pen here is meant
the Pen with which the Qur'an was being written down. From this it
automatically follows that that which was being written implies the Holy Qur'an
itself.
مَا أَنْتَ بِنِعْمَةِ رَبِّكَ
بِمَجْنُونٍ {68:2}
[Q68:2] Maa anta bini'mati Rabbika bimajnoon.
[Q68:2] By the grace of your Lord you are not mad.
[Q68:2] By the grace of your Lord you are not mad.
[68:2] Engkau (wahai
Muhammad) dengan sebab nikmat pemberian Tuhanmu bukanlah seorang gila
(sebagaimana yang dituduh oleh kaum musyrik, bahkan engkau adalah seorang yang
bijaksana).
The reference is to what the
heathens of Makka in the beginning of his ministry called the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) as ‘Majnun’ (i.e., Mad). The people said: what
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) preached was the raving of a
mad man---WHEREAS
IT WAS THE WORD OF ALLAH (SWT) WHICH WAS RECORDED IN WRITING BY THE ANGELS.
Ë Being always under ALLAH (SWT)’s special guidance as
Ali says that:
‘Ever since his (the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)) birth was under the care of the greatest of angels, guiding him in all
aspects of life.’
____________________________________________________________________________________________________________________________________________________
(68:2) By your Lord’s Grace, you
are not afflicted with madness, *2
*2 That is for which an oath has been sworn by the Pen and by
the Book. It means that this Qur'an which is being inscribed by the hands of
the writers of Revelation, is by itself enough to refute the slander of the
disbelievers who say that the Holy Prophet (upon whom be peace) is, God forbid,
a madman, Before his claim to the Prophethood, the people of Makkah looked upon
him as the best of their men and trusted his honesty, intelligence and
sagacity. But when he started reciting the Qur'an before them they began to
call him a madman. This meant that the Qur'an itself in their sight was the
cause because of which they accused him of madness. Therefore, it was said:
"The Qur'an by itself is a sufficient proof for the refutation of this
slander. The presentation of this highly eloquent Revelation which consists of
sublime themes, is an argument which proves that Muhammad (upon whom be Allah's
peace and blessings) has been especially favoured by Allah, and nor an argument
which might be used to prove that he has, God forbid, gone mad." Here, one
should remember that although the address apparently is directed to the Holy
Prophet, yet the real object is to nail the calumny of the disbelievers.
Therefore, no ane should have the doubt that this verse was sent down only to
assure the Holy Prophet that he was not mad. Obviously, the Holy Prophet
himself had no such doubt for removing which he might have stood in need of
such an assurance. The object was to tell the disbelievers, as if to say:
"The Qur'an because of which you-are calling the one presenting it a
madman, is by itself an argument that your accusation is false." (For
further explanation' see E.N. 22 of Surah At-Tur)
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ
مَمْنُونٍ {68:3}
[Q68:3] Wa inna laka la ajran ghaira mamnoon:
[Q68:3] And most surely you shall have a reward never to be cut off.
[Q68:3] And most surely you shall have a reward never to be cut off.
[Q68:3] Dan sesungguhnya
engkau tetap beroleh pahala yang amat besar, yang tidak putus-putus, (sebagai
balasan bagi menjalankan ajaran Islam);
A continuous
and abundant flow of ALLAH (SWT)'s grace and mercy always surrounded the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad)
from all sides in every moment of his life. IT WAS A REWARD NOT LIKE AN
EARTHLY REWARD THAT IS USED UP OR DEPLETED, BUT ONE THAT WAS INTERWOVEN AS PART
AND PARCEL OF THE VERY CORE OF HIS BEING WHICH ENABLED HIM TO DO THAT WHICH WAS
RIGHT AND PROPER IN ANY CIRCUMSTANCES.
£
He
stands on a most exalted standard of character and his life is an incomparable
living illustration and explanation of the Qur’an.
£
IT IS MORE
APPROPRIATE IF SAID THAT THE QUR’AN IS A MIRROR OF
HIS MOST HONOURED BEING. His life pattern is now the
standard for his followers.
The life account of the
"mercy
unto the worlds" cannot be reported in few pages. In the light of the recorded events of his life, even the
worst enemies of Islam, accept the fact that no man better than him ever lived
on the earth.
Refer to the commentary of Baqarah 2:190
to 193 to the answer to the criticism; based upon prejudice and
conjecture, by the enemies of Islam.
THE
SUBLIME MORAL AND SPIRITUAL EXCELLENCES OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) MANIFESTED IN EVERY ASPECT OF HIS PRIVATE AS WELL
AS PUBLIC LIFE.
µ He lived among the people without
making known his ministry for forty years in order to first establish his [1] truthfulness,
[2] reliability,
[3] kindness,
[4] highmindedness,
[5] tolerance
and [6] wisdom,
so that when the announcement of his prophethood would be made, they should
have no hesitation in accepting the invitation given by him to worship one ALLAH
(SWT), BUT those who called him ‘al amin’ and ‘al sadiq’
vehemently opposed his mission.
‘Al amin’ bears a comprehensive range of
meanings. ‘Al’
in the Arabic language denotes exclusive distinction and refers to the person
who alone owns the quality mentioned after it. ‘Amin’ refers to a person who can be
trusted beyond any suspicion in whatever he does or undertakes to do. So it was a divine plan to bind the people
with their own judgment.
The title ‘Al-Ameen’
bears a comprehensive range of meaning to infer the one who could be trusted in
anything and everything.
THE QUR’AN IS THE ONLY SCRIPTURE WHICH ASSERTS THAT ITS TEACHER
IS THE PERFECT MODEL OR IDEAL FOR THE WHOLE MANKIND, therefore the people must believe in the message he has conveyed to
them.
Ë See commentary of Ahzab 33:21 and
22. Since he was the last prophet, perfection in every aspect of
life, material as well as spiritual, was illustrated in him.
Ë Refer to the
commentary of Ali
Imran 3:81, Baqarah 2:253 and 285, and Bani Israil 17:1, to know about the
superiority of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) over
all other prophets of ALLAH (SWT).
Ë See commentary of Baqarah 2:2 and Ya Sin 36:12 to know that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bait are the reflection
of the Qur’an or the Qur’an is the
reflection of their lives—(Refer to the hadith al thaqalayn).
Ë Also refer to the
commentary of Baqarah
2:143; Nisa 4:41; Ahzab 33:45 and 46 to
know that the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) is a
witness over all other witnesses.
The character
which the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was endowed with was so
matchless that none could reach its limits. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) is a historic
personality. Every detail of his character, even the minutest aspect of it, has been
noted and recorded both by his friends and his foes.
It was the sword of the ideal heavenly character
and godly conduct that subdued the man like Omar to join the ranks of the Muslims. To cite even a very few instances of his marvelous behaviour would
need separate volume.
IT
IS SAID THAT ONE CAN VISUALIZE HIS PERSONALITY IN THE MIRROR OF THE TENETS OF
THE HOLY QUR’AN. It is not merely falsehood but more than that
it is a gross betrayal of moral bankruptcy what the missionaries of the
Christian creed say that Islam was spread or propagated by Sword. It was not
the sword of steel which rusts and breaks or is lost or snatched away by the
antagonist, BUT IT WAS the
unfailing, unconquerable and the eternal weapon of the inimitable excellence of
the godly character of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
A
Jewess in Madina used to daily keep some rubbish collected and throw it
regularly on the head of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) as he passed her house. The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) used to brush his head of the rubbish with his hands and raising
his hands to heaven would say ‘Lord! The poor
woman is ignorant of my position as Thine Apostle, Let not Thy Wrath fall on
her’---One day he passed the house of the Jewess and contrary to the
usual occurrence, no rubbish fell. When for three days continuously he passed
without the usual event, he stopped at the door of the Jewess and knocked it. A
voice from within, enquired about the identity of the one who knocked the door.
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) replied that he was Muhammad the
Apostle of ALLAH (SWT). The door was opened and he found the lady of the house
lying sick in her bed---and he asked about her health. The first question from
the lady was “How didst thou know O’ Muhammad!
That I was ill?” The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) said: “Thou didst
usually act in a particular way, regularly everyday and it did not happen for
the last three days. I thought that something must have happened to thee to
prevent thee from thy regular behaviour.” Tears rushed into the eyes
of the lady and she asked: “Is the door of
repentance open to me?” The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) said: “O’ servant of ALLAH
(SWT)! The door of Lord’s mercy is always open to pardon any sincerely
repentant sinner.”
The lady
declared the faith in ALLAH (SWT) and His Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad)
and sought forgiveness of her sins and passed away.
ONCE THE HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was in the apartment of Hafsa
when Ayesha sent a bowl of boiled
oats. Hafsa lost her temper
and snatching away the bowl from the hands of the servant who had brought it
and threw it on the ground saying “What! Could I
not have prepared this for the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) --- Why
should Ayesha try to prove to me in
her position in which I am an equal to her.” The Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad)
collected a few grains of the boiled oats spread on the ground and ate them
and told the maid servant to tell Ayesha
that he ate what she sent for him and not to relate about the conduct of Hafsa for he hated quarrel and
disharmony, between souls. THIS
VERSE WAS REVEALED.
____________________________________________________________________________________________________________________________________________________
(68:3) and surely yours shall be
a never-ending reward, *3
*3 That is, "You will get an unlimited and continuous
reward, for although you have to hear discouraging and disturbing things in
response to the efforts that you are making for the instruction and guidance of
the people, yet you are steadfastly performing your Mission of calling them to
the Right Way."
وَإِنَّكَ لَعَلَىٰ خُلُقٍ
عَظِيمٍ {68:4}
[Q68:4] Wa innaka la'alaa khuluqin ‘azeem.
[Q68:4] And most surely you conform (yourself) to sublime morality.
[Q68:4] And most surely you conform (yourself) to sublime morality.
(see commentary for verse 3)
____________________________________________________________________________________________________________________________________________________
(68:4) and you are certainly on
the most exalted standard of moral excellence. *4
*4 Here, this sentence gives two meanings: (1) "That you stand exalted to a high and noble character;
that is why you are enduring all these hardships in your mission of guiding the
people to the Right Way, otherwise a man of weak character could not have done
so;" and (2) "that besides the Qur'an,
your high and noble character also is a clear proof that the accusation of
madness that the disbelievers bring against you is absolutely false, for high
morals and madness cannot co-exist in one and the same person. " A madman
is he whose balance of mind is upset, who has lost his temperamental
equilibrium. Contrary to this, the high morals of a person testify that he is a
right-minded and sound-natured person, who possesses perfect temperamental
equilibrium. The people of Makkah were not unaware of the morals and character
possessed by the Holy Messenger of AIIah. Therefore, it was enough just to make
a reference to them so that every reasonable man of Makkah was made to think
how shameless were those people who were calling a man of such sublime morals
and character a madman. Their absurd conduct was not at all harmful for the
Holy Prophet (upon whom be peace) but for themselves, for maddened in their
craze for opposition they were saying such a thing about him which could not be
regarded as credible by any man of understanding. The same also is the case
with those men of knowledge and scholarship, who in the modern time are
accusing the Holy prophet (upon whom be peace) of having fits of madness and
epilepsy. The Qur'an is available everywhere in the world and the Holy
Prophet's life also exists in the written form in entire detail. Every person
can see it for himself what a foolish and meaningless thing is being uttered in
their blind enmity by those who regard the man who brought this unique and
matchless Book and who possessed such sublime morals and character as a
mentally deranged person. The best description of the Holy Prophet's character
has been given by Hadrat 'A'ishah in her statement: Kana
khuluqu-hul-Qur an: THE
QUR'AN WAS HIS CHARACTER." Imam Ahmad, Muslim, Abu Da'ud.
Nasa'i, Ibn Majah, Darimi and Ibn Jarir have cited, with a little variation in
wording, this saying with several chains of transmitters. This means that the
Holy Prophet had not merely presented the teaching of the Qur'an before the
world but also given its practical demonstration by his personal example.
Whatever was enjoined in the Qur'an was acted upon practically by himself in
the first instance; whatever was forbidden in it was shunned and avoided by
himself most of aII. His own self was characterised most of all by the moral
qualities which were declared as sublime by it, and his own self was most free
from those qualities which were declared as abhorrent and reprehensible by it.
In another tradition Hadrat 'A'ishah has stated: "The Holy Prophet (upon whom
be peace) never hit a servant, never raised his hand on a woman never used his
hand to kill a person outside the battlefield, never avenged himself on anyone
for an injury caused unless someone violated a sanctity enjoined by AIlah and he
avenged it for the sake of Allah. His practice was that whenever he had to
choose between two things, he would choose the easier one unless it was a sin;
and if it was a sin he would keep away from it most of all" (Musnad
Ahmad). Hadrat Anas says: "I served
the Holy Prophet (upon whom be peace) for ten years. He never did so much as
express even a slight disgust over what I did or said: he never asked why I had
done what I had done, and never inquired why I had not done what I had not
done." (Bukhari, Muslim).
فَسَتُبْصِرُ وَيُبْصِرُونَ {68:5}
[Q68:5] Fasatubsiru wa yubsiroon,
[Q68:5] So you shall see, and they (too) shall see,
[Q68:5] So you shall see, and they (too) shall see,
IT IS MENTIONED IN ‘Minhajus Sadiqin’
that Abdullah bin Masud and Kab bin Alzah were present in the company of
the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) when he enumerated the following
excellences of Imam Ali:
(i) Ali is the
foremost Muslim among you.
(ii) Ali's highest
degree of faith is much greater and superior than the combined faith of all of
you.
(iii) None among you
comes near him in self-control and forbearance.
(iv) He is severe only
in matters of faith, never on account of his personal dislike, and in this is
none of you equal to him.
(v) I have taught him
all the aspects of wisdom. His knowledge is my knowledge.
(vi) All that concerns
the faith has been entrusted to him by me.
(vii) He is my
successor, my executor and my vicegerent.
The hypocrites
among the listeners whispered to each other that in love of Ali, Muhammad has lost his balance of
mind. THEN THESE VERSES WERE
REVEALED.
The enemies of the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) were ultimately duped and
deluded, and became the laughingstock on account of their disbelief. Men set up false
standard of judgment about men and matters.
THE RIGHT STANDARD
IS THAT OF ALLAH (SWT), BECAUSE [*] HIS KNOWLEDGE OF EVERYTHING IN THE UNIVERSE, [*] SEEN
AND UNSEEN, [*]
IS COMPLETE, [*]
PERFECT AND [*]
ALL-EMBRACING. [*]
HE KNOWS ALL HIDDEN MOTIVES. [*] HE KNOWS THE PAST HISTORY IN WHICH THE ROOTS OF PRESENT ACTIONS ARE
PLANTED AS WELL AS THE FUTURE CONSEQUENCES OF PRESENT ACTIONS.
FOR EXAMPLE
Ø People
praise whom they like without taking into consideration the actual worth
of those who are praised.
Ø ALLAH (SWT) praises those whom He has thoroughly
purified.
SO,
IN ALL FAIRNESS,
INTELLIGENT MEN MUST FOLLOW THOSE WHOM ALLAH (SWT) HAS PURIFIED AND GLORIFIED.
____________________________________________________________________________________________________________________________________________________
(68:5) So you will soon see, and they too will
see,
بِأَيْيِكُمُ الْمَفْتُونُ {68:6}
[Q68:6] Bi ayyikumul maftoon.
[Q68:6] Which of you is afflicted with madness.
[Q68:6] Which of you is afflicted with madness.
THE APPEAL IS TO REASONING in view of the
factual position of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) who
were ultimately be fooled by their disbelief **what was the ultimate position of Walid-ibne Mughaira, Abu Jehl and Abu Lahab.
____________________________________________________________________________________________________________________________________________________
(68:6) which of you is afflicted with madness.
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ
ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ {68:7}
[Q68:7] Innaa Rabbaka Huwa a'lamu biman
dalla 'an sabeelihee wa Huwa a'lamu bilmuhtadeen.
[Q68:7] Surely your Lord best knows him who errs from His way, and He best knows the followers of the right course.
[Q68:7] Surely your Lord best knows him who errs from His way, and He best knows the followers of the right course.
[Q68:7] Sesungguhnya Tuhanmu,
Dialah jua yang lebih mengetahui akan orang yang sesat dari jalanNya dan Dialah
jua yang lebih mengetahui akan orang-orang yang mendapat petunjuk.
THIS VERSE WARNS MAN AGAINST the [1] false
standards and [2] the wrong and [3] the mistaken standpoints
of judgment about men and matters. THE
CORRECT VIEWPOINT IS ALWAYS THAT OF ALLAH (SWT) WHO’S KNOWLEDGE OF EVERY BEING
IN THE UNIVERSE IS COMPLETE AND ALL-COMPREHENDING.
Z To Him alone are
known the hidden motives and the open conduct of men.
Z It is He and He
alone Who Knows the past in which are embedded the roots of the present and
also the future of everyone, which is always generated from the present.
HENCE the value which man assesses to
anyone is not always the true or the correct one.
THE PRAISE OF THE AHLUL BAIT IS BY ALLAH (SWT) (VERSE 33:33)
AND the praise
of the others is by men. TO
FOLLOW EITHER [*] THE PRAISED ONES OF ALLAH
(SWT) OR [*] THOSE PRAISED BY MEN, IS LEFT TO EACH INDIVIDUAL---see verse 2:256 and
76:3.
____________________________________________________________________________________________________________________________________________________
(68:7) Surely your Lord knows well those who
have strayed from His Way just as He knows well those who are on the Right Way.
فَلَا تُطِعِ الْمُكَذِّبِينَ {68:8}
[Q68:8] Falaa tuti‘il mukazzibeen.
[Q68:8] So do not yield to the rejecters.
[Q68:8] So do not yield to the rejecters.
[Q68:8] Oleh itu (berpegang
teguhlah pada ajaran Islam yang sedang engkau amalkan dan) janganlah engkau
menurut kemahuan orang-orang yang mendustakan (agama ALLAH (SwT)).
THOUGH THE
ADDRESS IS TO THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) ---which means a
consolation to him against the offending remarks of the hypocrites BUT it means a command to the ‘Ummat’ (the Muslims) not to be deluded by the false estimation about
anyone IF they have to earn the
approval and the pleasure of ALLAH (SWT). The enemies of truth, in order to save their skin and to cling to their fast
disappearing privileges, try to make compromise with the upholders of truth,
BUT THE RIGHTLY GUIDED BELIEVERS WHO SUBMIT THEIR WILLS TO THE WILL OF ALLAH
(SWT) DO NOT EVER CHOOSE THE EASY PATH OF COMPROMISE.
ß
The hateful qualities mentioned in verses 10 to 13 made the enemies of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) peculiarly despicable, as was Walid ibn Mughaira,
a ringleader of those who used to belie and slander the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
‘Zanim’ means the son of an adulteress. When this verse was
revealed, Walid, very proud
of his high position among the Quraysh, in anger and desperation, went to his
mother and demanded the truth about his birth. His mother said: "Your father was a very rich man, but as he
was impotent we did not have any child; and I did not want his brother's sons
to own our wealth, so I cohabited with a slave and you were born."
____________________________________________________________________________________________________________________________________________________
(68:8) Do not, then, yield to those who reject
the Truth, decrying it as false;
وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ {68:9}
[Q68:9] Waddoo law tudhinu fa-yudhinoon.
[Q68:9] They wish that you should be pliant so they (too) would be pliant.
[Q68:9] They wish that you should be pliant so they (too) would be pliant.
[Q68:9] Mereka suka kalaulah
engkau bertolak ansur (menurut kemahuan mereka), supaya mereka juga bertolak
ansur berlemah-lembut (pada zahirnya terhadapmu).
For VERSES 9 T0 12.
THE HATEFUL QUALITIES MENTIONED IN THESE
VERSES refer to the personal
qualities of the enemies of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), particularly
the hypocrites who doubted about the bone-fide of the statement of the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) about the
unique excellence of the holy personality of Ali ibne Abi Talib.
µ AS THE GUIDED ONES SHALL NEVER BE
COMPROMISING WITH THEIR OPPONENTS (THE UNGUIDED ONES).
There, such people
depicted in the verses above, cannot be guided, THEREFORE THEY SHOULD NEVER BE FOLLOWED.
____________________________________________________________________________________________________________________________________________________
(68:9) they would wish you to be pliant so
that they too may be pliant. *5
*5 That is, "If you slackened a little in your propagation
of Islam, they also would slacken in their opposition to you. Or, if you became
inclined to effect some changes in your Faith to suit these people, they too
would effect a compromise with you."
وَلَا تُطِعْ كُلَّ حَلَّافٍ
مَهِينٍ {68:10}
[Q68:10] Wa laa tuti' kulla hallaa fim maheen.
[Q68:10] And yield not to any mean swearer.
[Q68:10] And yield not to any mean swearer.
[Q68:10] Dan janganlah engkau
(berkisar dari pendirianmu yang benar dan jangan) menurut kemahuan orang yang
selalu bersumpah, lagi yang hina (pendapatnya dan amalannya);
(see commentary
for verse 8)
____________________________________________________________________________________________________________________________________________________
(68:10) And do not yield to any
contemptible swearer, *6
*6 The word mahin is used for a contemptible, degraded
and mean person. This is indeed a necessary quality of a person who swears
many oaths. He swears an oath for every minor thing because he himself has the
feeling that the people take him for a liar and would not believe him until he
swore an oath. For this reason he is not only degraded in his own eyes but
commands no respect in society either.
هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ {68:11}
[Q68:11] Hammaazim mash shaaa'im binameem,
[Q68:11] Defamer, going about with slander.
[Q68:11] Defamer, going about with slander.
[Q68:11] Yang suka mencaci,
lagi yang suka menyebarkan fitnah hasutan (untuk memecah belahkan orang ramai);
(see commentary
for verse 8)
____________________________________________________________________________________________________________________________________________________
(68:11) the fault-finder who goes
around slandering,
مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ
أَثِيمٍ {68:12}
[Q68:12] Mannaa‘il lilkhayri mu’tadin ‘aseem,
[Q68:12] Forbidder of good, outstepping the limits, sinful,
[Q68:12] Forbidder of good, outstepping the limits, sinful,
[Q68:12] Yang sering
menghalangi amalan-amalan kebajikan, yang melanggar hukum-hukum agama, lagi
yang amat berdosa;
(see commentary
for verse 8)
____________________________________________________________________________________________________________________________________________________
(68:12) the hinderer of good, *7 the transgressor, the sinful; *8
*7 Khayr in Arabic is used both for wealth and for good. If it is
taken in the meaning of wealth the, meaning would be that he is miserly and
stingy; he would not even spend a farthing on anyone; and if khayr is taken in
the meaning of goodness and virtue, it would mean that he creates a hindrance
in every good work as well as that he is very active in hindering the people
from accepting Islam.
*8 The word `utul is used for a person who is stout and strong and greedy in eating and drinking and is also ill-mannered, quarrelsome and cruel at the same tune.
*8 The word `utul is used for a person who is stout and strong and greedy in eating and drinking and is also ill-mannered, quarrelsome and cruel at the same tune.
عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ {68:13}
[Q68:13] 'Utullim ba'da zaalika zaneem,
[Q68:13] Ignoble, besides all that, base-born;
[Q68:13] Ignoble, besides all that, base-born;
‘Zaneen’
a product of adultery. Walid who was a Qureish chief, did not
know that he owned the quality. When the verse was revealed,
Walid said to himself “I am the
Quriesh Chief and Mughaira is known to be my father, I am also sure that
Muhammad never utters a falsehood.” He got wild, drew his sword and with a drawn sword went to his mother
and asked her to tell the truth about his parentage. She had to helplessly
disclosed saying “Look! Thy
father Mughaira was unfit for any woman. Since I had no issues from him, his
brother’s sons coveted to inherit the enormous wealth of thy father Mughaira. I
did not like them to get all that thy father Mughaira owned hence I induced a
slave to behave with me as men do with their wives and thou art the issue, I
got, through this device.”
Accordingly to a tradition of
the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) that an
illegitimate issue shall not enter the heaven, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: “Neither
‘Jawwat’ nor ‘Ja’thari’
nor
‘Utle-Zaneen’ would enter heaven. The
definitions were asked to be fully explained the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: ‘Jawwat’, i.e., He who accumulates wealth and does not allow the others to be benefited by
it or have a share into it.”
Ä ‘Ja’thari’ i.e.,
the Bad-tempered, hard-hearted, stiff-necked.
Ä ‘Utle-Zaneen’ i.e., One who is the product of
adultery---glutton---the one who teases others and hurts the feelings of other
men.
Ä ‘Zaneen’---he whose
father not known whose mother is unchaste, base-born.
____________________________________________________________________________________________________________________________________________________
(68:13) the coarse-grained, and
above all mean and ignoble; *9
*9 The word zanim is used to describe a
person of illegitimate birth, who does not, in fact, belong to a family but has
joined it. Sa`id bin Jubair and Sha`bi say that this word is used for a person
who is notorious among the people for his evildoing. The views of the
commentators with regard to the person who has been described in these verses
are different. Some one says it was Walid
bin Mughirah; another one says it was Aswad bin `Abd-i Yaghuth, and still another
has applied this description to Akhnas bin Shurayq, and some other people have
pointed to some other persons. But the Qur'an has only described his attributes
without naming him. This shows that in Makkah the man concerned was so
notorious for his such qualities that there was no need to name him definitely.
Hearing his description every person could understand who was being referred
to.
أَنْ كَانَ ذَا مَالٍ وَبَنِينَ {68:14}
[Q68:14] An kaana
zaa maalinw-wa baneen.
[Q68:14] Because he possesses wealth and sons.
[Q68:14] Because he possesses wealth and sons.
[Q68:14] Adakah kerana dia
seorang hartawan dan ramai anak-pinaknya (maka dia mendustakan agama Kami)?
Pay
no attention, if you are a true believer, to
despicable men simply because they
happen to have **wealth, **influence and **man-power
(children), on account of which they became violent, cruel and arrogant. In the eyes of ALLAH (SWT) such men are
condemned transgressors.
ABUNDANCE OF
WEALTH AND MALE ISSUES WAS A MATTER OF PRIDE. It is not uncommon among
the people even today. People who are puffed up with wealth and the largeness
of the number of their family members, are in the view of the Lord branded as
rebellious. A BELIEVER IS NOT HEED TO
SUCH WORLDLY POSSESSIONS AND POSITIONS.
____________________________________________________________________________________________________________________________________________________
(68:14) (who so acts) simply
because he has wealth and sons, *10
*10 This sentence may be
connected with the preceding theme as well as with the following sentence. In
the first case, it would mean: "Do not yield to the influence of such a
person just because he has plenty of wealth and children." In the second:
"He has become proud because he possesses abundance of wealth and
children; so when Our Revelations are recited to him, he says, "These are
tales of ancient times."
إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا
قَالَ أَسَاطِيرُ الْأَوَّلِينَ {68:15}
[Q68:15] Izaa tutlaa 'alaihi aayaatunaa
qaala asaateerul Awwaleen.
[Q68:15] When Our communications are recited to him, he says: Stories of those of yore.
[Q68:15] When Our communications are recited to him, he says: Stories of those of yore.
[Q68:15] Apabila dibacakan
kepadanya ayat-ayat keterangan Kami, dia berkata: (Ini ialah) cerita-cerita
dongeng orang-orang dahulu kala.
Refer to the commentary of An-am 6:25.
____________________________________________________________________________________________________________________________________________________
(68:15) and whenever Our verses are rehearsed
to him, he says: “These are fairy- tales of times gone by.”
سَنَسِمُهُ عَلَى الْخُرْطُومِ {68:16}
[Q68:16] Sanasimuhoo
'alal khurtoom.
[Q68:16] We will brand him on the nose.
[Q68:16] We will brand him on the nose.
[Q68:16] (Orang yang bersifat
demikian, akan didedahkan kehinaannya) Kami akan adakan tanda di atas hidungnya
(yang berupa belalai itu).
To have a mark
of stigma on the nose, the most prominent part of the face is a sign of utmost
ignominy.
The term ‘khurtum’, which signifies the
proboscis of an elephant, is applied to its nose because it is regarded as
ugly. The culprit is contemptuously compared to a beast.
£ It
refers to Walid bin Mughaira on
whose nose a wound he received in the battle
of Badr remained as a mark of shame and disgrace till his death.
____________________________________________________________________________________________________________________________________________________
(68:16) Soon shall We brand him
on his snout. *11
*11 Because he thought he was
a man of high prestige, his nose has been called a snout, and "branding
him on the snout means disgracing him. That is, "We shall so disgrace him
in the world and in the Hereafter that his mark of disgrace will become
indelible."
إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا
أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ {68:17}
[Q68:17] Innaa balawnaahum kamaa
balawnaaa As-haabal jannati iz 'aqsamoo la-yasri munnahaa musbiheen,
[Q68:17] Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning,
[Q68:17] Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning,
[Q68:17] Sesungguhnya Kami
telah timpakan mereka dengan bala bencana, sebagaimana Kami timpakan tuan-tuan
punya kebun (dari kaum yang telah lalu), ketika orang-orang itu bersumpah
(bahawa) mereka akan memetik buah-buah kebun itu pada esok pagi
In a township
near Yemen, there was a garden owned
by a god-fearing man who used to distribute its fruits among the poor and the
needy.
î
When he died two of his sons decided not to give to
the poor and the needy any portion from the produce they would collect next
day. They even did not say: "If ALLAH
(SWT) wills," at the time of making plans to gather the harvest.
î
The third son, who disagreed with them
and wanted to do as their father used to do, was silenced by his two brothers.
î
They kept the whole operation a closely guarded
secret lest the needy came for taking what they used to get. As they did not
subordinate their will to the will of ALLAH (SWT) AND decided to have all the produce exclusively for themselves,
ignoring the needs of their fellow beings, the garden was destroyed altogether.
î
Then the third son who had warned them
before hand reminded them that had they remembered ALLAH (SWT) and acted as
commanded by Him they would not have lost everything. Then they turned to ALLAH
(SWT) in repentance. If the repentance
is sincere, there is hope. ALLAH (SWT) turns evil into good. If repentance is not sincere, it becomes
hypocrisy.
Ibn Abbas says that their repentance was true and ALLAH
(SWT) gave them a better garden which yielded abundant produce.
THE POINTS ALLEGORIZED IN THE
PARABLE OF THE PEOPLE OF THE GARDEN not only illustrate the conduct of the
hypocrites BUT ALSO demonstrate how ALLAH (SWT)
gives respite to the wrongdoers so that they may have the opportunity to repent and make amend at any stage before the mercy
shown to them is withdrawn after which there is no remedy save eternal
punishment in the hereafter. This also refers to the long patience which the
infinite mercy of the Lord allowing the individual to behave as they please and
then rectify, his conduct.
THE STORY
ILLUSTRATES HOW GREED AND SELFISHNESS AND THE LOVE OF WEALTH, take a man away
from the right course even though it was already made known to them by their
predecessors, and how man when caught in his own folly to throw the blame on
the others.
____________________________________________________________________________________________________________________________________________________
(68:17) We have put them [i.e.,
the Makkans] to test even as We put to test the owners of the
orchard *12 when they vowed that they would gather the fruit of their
orchard in the morning,
*12 Here, one should also
keep Al-Kahf: 32-44 in view, in which the parable of the owners of two gardens
has been cited for teaching a lesson.
وَلَا يَسْتَثْنُونَ {68:18}
[Q68:18] Wa laa yastasnoon.
[Q68:18] And were not willing to set aside a portion (for the poor).
[Q68:18] And were not willing to set aside a portion (for the poor).
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:18) without making any
allowance (for the will of Allah). *13
*13 That is, "They were
so sure and confident of their power and authority that they swore they would
surely pluck the fruit of their garden next morning, without feeling any need
to say, "We shall do so if Allah so willed."
فَطَافَ عَلَيْهَا طَائِفٌ مِنْ
رَبِّكَ وَهُمْ نَائِمُونَ {68:19}
[Q68:19] Fataafa 'alaihaa taaa'i fum mir
rabbika wa hum naaa‘imoon.
[Q68:19] Then there encompassed it a visitation from your Lord while they were sleeping.
[Q68:19] Then there encompassed it a visitation from your Lord while they were sleeping.
[Q68:19] Maka kebun itu
didatangi serta diliputi oleh bala bencana dari Tuhanmu (pada malam hari),
sedang mereka semua tidur.
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:19) Thereupon a calamity from
your Lord passed over it while they were asleep,
فَأَصْبَحَتْ كَالصَّرِيمِ {68:20}
[Q68:20] Fa asbahat kassareem.
[Q68:20] So it became as black, barren land.
[Q68:20] So it became as black, barren land.
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:20) and so by morning the
orchard lay as though it had been fully harvested.
فَتَنَادَوْا مُصْبِحِينَ {68:21}
[Q68:21] Fatanaadaw musbiheen,
[Q68:21] And they called out to each other in the morning,
[Q68:21] And they called out to each other in the morning,
(see commentary
for verse 17)
___________________________________________________________________________________________________________________________________________________
(68:21) At daybreak they called
out to one another:
أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ
كُنْتُمْ صَارِمِينَ {68:22}
[Q68:22] Anighdoo 'alaa harsikum in
kuntum saarimeen.
[Q68:22] Saying: Go early to your tilth if you would cut (the produce).
[Q68:22] Saying: Go early to your tilth if you would cut (the produce).
[Q68:22] (Setengahnya
berkata): Pergilah pada pagi-pagi ke kebun kamu, kalau betul kamu mahu memetik
buahnya.
(see commentary for
verse 17)
____________________________________________________________________________________________________________________________________________________
(68:22) “Hurry to your
orchard *14 if you would gather its
fruit.”
*14 The word tilth probably
has been used because in the garden there were fields of crops also in between
the trees.
فَانْطَلَقُوا وَهُمْ
يَتَخَافَتُونَ {68:23}
[Q68:23] Fatanaadaw musbiheen
[Q68:23] So they went, while they consulted together secretly,
[Q68:23] So they went, while they consulted together secretly,
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:23) So off they went,
whispering to one another:
أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ
عَلَيْكُمْ مِسْكِينٌ {68:24}
[Q68:24] Al laa
yadkhulannahal yawma 'alaikum miskeen.
[Q68:24] Saying: No poor man shall enter it today upon you.
[Q68:24] Saying: No poor man shall enter it today upon you.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:24) “No destitute person shall enter it today.”
وَغَدَوْا عَلَىٰ حَرْدٍ
قَادِرِينَ {68:25}
[Q68:25] Wa ghadaw 'alaa hardin qaadireen.
[Q68:25] And in the morning they went, having the power to prevent.
[Q68:25] And in the morning they went, having the power to prevent.
[Q68:25] Dan pergilah mereka
pada pagi-pagi itu, dengan kepercayaan, (bahawa) mereka berkuasa menghampakan
fakir miskin dari hasil kebun itu.
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:25) They went forth early,
believing that they had the power (to gather the fruit). *15
*15 The word hard in Arabic is used for
hindering and withholding, for a purpose and resolution, and for making haste;
hence, the composite rendering adopted by us.
فَلَمَّا رَأَوْهَا قَالُوا إِنَّا
لَضَالُّونَ {68:26}
[Q68:26] Falammaa
ra awhaa qaalooo innaa ladaaalloon:
[Q68:26] But when they saw it, they said: Most surely we have gone astray.
[Q68:26] But when they saw it, they said: Most surely we have gone astray.
[Q68:26] Sebaik-baik sahaja mereka melihat
kebunnya, mereka berkata: Sebenarnya kita sesat jalan, (ini bukanlah kebun
kita).
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:26) But as soon as they beheld the orchard,
(they cried out): “We have certainly lost the way;
بَلْ نَحْنُ مَحْرُومُونَ {68:27}
[Q68:27] Bal nahnu mahroomoon.
[Q68:27] Nay! We are made to suffer privation.
[Q68:27] Nay! We are made to suffer privation.
[Q68:27] (Setelah mereka
perhati dengan teliti, mereka berkata: Tidak! Kita tidak sesat), bahkan kita
orang-orang yang dihampakan (dari hasil kebun kita, dengan sebab ingatan buruk
kita sendiri).
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:27) rather, we are utterly
ruined.” *16
*16 That is, on seeing the
garden they didn't believe it was their own garden, and they said:
"Perhaps we have lost our way and come to another place." But, when
they considered it seriously and found it was their own garden, they cried out:
"Alas we are undone!"
قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ
لَكُمْ لَوْلَا تُسَبِّحُونَ {68:28}
[Q68:28] Qaala awsatuhum alam aqul lakum
law laa tusabbihoon.
[Q68:28] The best of them said: Did I not say to you, Why do you not glorify (ALLAH (SwT))?
[Q68:28] The best of them said: Did I not say to you, Why do you not glorify (ALLAH (SwT))?
[Q68:28] Berkatalah orang yang
bersikap adil di antara mereka: Bukankah aku telah katakan kepada kamu (semasa
kamu hendak menghampakan orang-orang fakir miskin dari habuannya): Amatlah elok
kiranya kamu mengingati ALLAH (SwT) (serta membatalkan rancangan kamu yang
jahat itu)?
FOR VERSES 27 TO 32.
Ibne Abbas says that the sons thereafter
repented and ALLAH (SWT) of His infinite mercy accepted their repentance and
granted them a better garden of a greater, i.e.,
of a more profuse yield.
THIS INDICATES ALSO
THAT SINCERE REPENTANCE ON THE PART OF SINNERS, EARNS THE PARDON FROM THE LORD AND THE LORD REWARDS THE SINCERELY
REPENTANT ONES WITH GREATER BLESSINGS AND BESTOWS MORE BOUNTIES.
____________________________________________________________________________________________________________________________________________________
(68:28) The best among them said:
“Did I not say to you: why do you not give glory to (your Lord)?” *17
*17 This means that when they
were saying on oath: "We shall surely pluck the fruit of our garden
tomorrow," this person had warned them at that time, saying: "Have
you forgotten God? Why don't you say: If Allah so wills?" But they did not
listen to him. Then, while they were making up their mind not to give away
anything to the needy he again advised them to remember Allah and to desist
from their evil intention, but they persisted in what they had resolved.
قَالُوا سُبْحَانَ رَبِّنَا إِنَّا
كُنَّا ظَالِمِينَ {68:29}
[Q68:29] Qaaloo subhaana rabbinaaa innaa
kunnaa zaalimeen.
[Q68:29] They said: Glory be to our Lord, surely we were unjust.
[Q68:29] They said: Glory be to our Lord, surely we were unjust.
[Q68:29] Mereka berkata
(dengan sesalnya): Maha Suci Tuhan Kami! Sesungguhnya kami adalah orang-orang
yang berlaku zalim!
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:29) They cried out: “Glory be
to our Lord! Certainly we were sinners.”
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ
يَتَلَاوَمُونَ {68:30}
[Q68:30] Fa aqbala ba'duhum 'alaa ba'diny
yatalaawamoon.
[Q68:30] Then some of them advanced against others, blaming each other.
[Q68:30] Then some of them advanced against others, blaming each other.
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:30) Then they began to
reproach one another. *18
*18 That is, each reproached
and blamed the other that because of his wrong counsel they had forgotten God
and resolved upon an evil course.
قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا
طَاغِينَ {68:31}
[Q68:31] Qaaloo yaa wailanaaa innaa
kunnaa taagheen.
[Q68:31] Said they: O woe to us! Surely we were inordinate:
[Q68:31] Said they: O woe to us! Surely we were inordinate:
[Q68:31] Mereka berkata:
Aduhai celakanya kita! Sesungguhnya kita adalah orang-orang yang melampaui
batas.
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:31) They said: “Woe to us! We
had indeed transgressed.
عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا
خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ {68:32}
[Q68:32] 'Asaa rabbunaaa any yubdilanaa
khairam minhaaa innaaa ilaa rabbinaa raaghiboon.
[Q68:32] Maybe, our Lord will give us instead one better than it; surely to our Lord do we make our humble petition.
[Q68:32] Maybe, our Lord will give us instead one better than it; surely to our Lord do we make our humble petition.
[Q68:32] Semoga Tuhan kita,
(dengan sebab kita bertaubat) menggantikan bagi kita yang lebih baik daripada
(kebun yang telah binasa) itu; sesungguhnya, kepada Tuhan kita sahajalah kita
berharap.
(see commentary
for verse 17)
____________________________________________________________________________________________________________________________________________________
(68:32) Maybe our Lord will give
us a better orchard in its place; to our Lord do we penitently turn.”
كَذَٰلِكَ الْعَذَابُ ۖ وَلَعَذَابُ
الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ {68:33}
[Q68:33] Kazaalikal azaab, wa la'azaabul
aakhirati akbar; law kaanoo ya’lamoon.
[Q68:33] Such is the chastisement, and certainly the chastisement of the hereafter is greater, did they but know!
[Q68:33] Such is the chastisement, and certainly the chastisement of the hereafter is greater, did they but know!
[Q68:33] Demikianlah azab
seksa (yang telah ditimpakan kepada golongan yang ingkar di dunia) dan
sesungguhnya azab hari akhirat lebih besar lagi; kalaulah mereka orang-orang
yang berpengetahuan (tentulah mereka beringat-ingat).
THE PUNISHMENT IN THIS LIFE MIGHT BE GRADUAL with the
respite for repentance and amendment BUT in the hereafter, the time for the repentance would have passed and thus the punishment, meted out would naturally
be in full.
____________________________________________________________________________________________________________________________________________________
(68:33) Such is the chastisement;
and the chastisement of the Hereafter is assuredly even greater, if only they
knew.
SECTION 2
How the guilty will be punished
The reward awaiting the righteous---Prophet counselled to wait---Jonah’s
example---Qur’an a Reminder to the whole mankind.
إِنَّ لِلْمُتَّقِينَ عِنْدَ رَبِّهِمْ
جَنَّاتِ النَّعِيمِ {68:34}
[Q68:34] Inna lilmuttaqeena 'inda
rabbihim jannaatin na‘eem.
[Q68:34] Surely those who guard (against evil) shall have with their Lord gardens of bliss.
[Q68:34] Surely those who guard (against evil) shall have with their Lord gardens of bliss.
[Q68:34] Sesungguhnya
orang-orang yang bertakwa, disediakan bagi mereka taman-taman Syurga yang penuh
nikmat, di sisi Tuhan mereka.
The greatest spiritual joy for those who
safeguard themselves against evil with full awareness of divine laws, in the
garden of delight, IS THE SENSE OF NEARNESS TO ALLAH (SWT) AND
OBTAINMENT OF HIS PLEASURE.
____________________________________________________________________________________________________________________________________________________
(68:34) Surely *19 the God-fearing shall have Gardens of
bliss with their Lord.
*19 This is. a rejoinder to
the chiefs of Makkah, who argued with the Muslims, thus: "The blessings
that we are enjoying in the world are a sign that we are favourites of AIlah,
and the miserable lives that you are living are a proof that you are under the
wrath of AIIah. Therefore, even if there was any life after death, as you say,
we shall have good time there too, and the torment would be imposed on you, not
on us!"
أَفَنَجْعَلُ الْمُسْلِمِينَ
كَالْمُجْرِمِينَ {68:35}
[Q68:35] Afanaj'alul muslimeena kalmujrimeen.
[Q68:35] What! Shall We then make (that is, treat) those who submit as the guilty?
[Q68:35] What! Shall We then make (that is, treat) those who submit as the guilty?
[Q68:35] Patutkah Kami
(berlaku tidak adil, dengan) menjadikan orang-orang Islam (yang taat), sama
seperti orang-orang yang berdosa (yang kufur ingkar)?
The disbelievers reject faith in ALLAH (SWT) AND SET
UP their idols-priests, gods, or godlings, even god-given faculties like
intellect and achievements of intellect. IT IS CLEARLY
AGAINST RATIONAL JUDGEMENT that men of wisdom, righteousness and belief should
have the same end as men of sin, ignorance and disbelief. It is impossible under the rule of a just and truthful Lord. Neither ALLAH
(SWT) has made a promise to the disbelievers nor is there any who will come to
their rescue.
____________________________________________________________________________________________________________________________________________________
(68:35) What! Shall We treat those who have
submitted (to Our command) like those who have acted as criminals?
مَا لَكُمْ كَيْفَ تَحْكُمُونَ {68:36}
[Q68:36] Maa lakum kaifa tahkumoon.
[Q68:36] What has happened to you? How do you judge?
[Q68:36] What has happened to you? How do you judge?
[Q68:36] Apa sudah jadi kepada
akal kamu? Bagaimana kamu menetapkan hukum (yang terang-terang salahnya
itu)?
(see commentary
for verse 35)
____________________________________________________________________________________________________________________________________________________
(68:36) What is the matter with
you? How ill do you judge! *20
*20 That is, "lt is
against reason that God should not differentiate between the obedient servant
and the guilty. How do you regard this as reasonable that the Creator of the
universe should, like a blind ruler, not judge which people in the world obeyed
His commands and refrained from evildoing, and which people committed every sin
and crime and perpetrated every cruelty fearless of His punishment? You have seen
the adversity of the believers and your own prosperity, but you have not
appreciated the distinction between their good morals and your own evildoing,
and have given your judgement without the thought that these obedient people
will be treated like culprits by God and the guilty like you will be granted
Paradise. "
أَمْ لَكُمْ كِتَابٌ فِيهِ
تَدْرُسُونَ {68:37}
[Q68:37] Am lakum kitaabun feehi tadrusoon
[Q68:37] Or have you a book wherein you read,
[Q68:37] Or have you a book wherein you read,
(see commentary
for verse 35)
____________________________________________________________________________________________________________________________________________________
(68:37) Or do you have a
Book *21 wherein you read
*21 That is, the Book sent
down by Allah.
إِنَّ لَكُمْ فِيهِ لَمَا
تَخَيَّرُونَ {68:38}
[Q68:38] Inna lakum feehi lamaa takhaiyaroon
[Q68:38] That you have surely therein what you choose?
[Q68:38] That you have surely therein what you choose?
(see commentary
for verse 35)
____________________________________________________________________________________________________________________________________________________
(68:38) that (in the Hereafter)
you shall have all that you choose for yourselves?
أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا
بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ {68:39}
[Q68:39] Am lakum aymaanun 'alainaa
baalighatun ilaa yawmil qiyaamati inna lakum lamaa tahkumoon.
[Q68:39] Or have you received from Us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand?
[Q68:39] Or have you received from Us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand?
[Q68:39] Atau adakah kamu
mendapat akuan-akuan yang ditegaskan dengan sumpah dari Kami, yang tetap hingga
hari kiamat, menentukan bahawa kamu dapat mencapai apa yang kamu putuskan?
(see commentary
for verse 35)
____________________________________________________________________________________________________________________________________________________
(68:39) Or have We sworn a
covenant with you which We are bound to keep till the Day of Resurrection, (a
covenant requiring that whatever you ordain for yourselves shall be yours)?
سَلْهُمْ أَيُّهُمْ بِذَٰلِكَ
زَعِيمٌ {68:40}
[Q68:40] Salhum ayyuhum bizaa lika za‘eem.
[Q68:40] Ask them which of them will vouch for that,
[Q68:40] Ask them which of them will vouch for that,
[Q68:40] Bertanyalah kepada
mereka: Siapakah orangnya di antara mereka yang menjamin benarnya hukum: Bahawa
mereka akan mendapat di akhirat apa yang didapati oleh orang Islam?
(see commentary
for verse 35)
____________________________________________________________________________________________________________________________________________________
(68:40) Ask them: “Which of them
can guarantee that? *22
*22 Za'im in Arabic is used for a person who stands a surety on behalf
of another, or is a spokesman of others. Thus, the verse means to ask:
"Which of you will come forward and say that he has made such and such a
covenant with Allah on your behalf?"
أَمْ لَهُمْ شُرَكَاءُ فَلْيَأْتُوا
بِشُرَكَائِهِمْ إِنْ كَانُوا صَادِقِينَ {68:41}
[Q68:41] Am lahum shurakaaa'u falyaatoo
bishurakaaa 'ihim in kaanoo saadiqeen
[Q68:41] Or have they associates if they are truthful.
[Q68:41] Or have they associates if they are truthful.
[Q68:41] Atau adakah mereka
mempunyai sekutu-sekutu (yang sefaham dengan mereka? Kalau ada) maka hendaklah
mereka membawanya, jika betul mereka orang-orang yang benar.
(see commentary
for verse 35)
____________________________________________________________________________________________________________________________________________________
(68:41) Or has something been
guaranteed by any of those whom they associate with Allah in His Divinity?” If
so, let them bring forth their associates, if they are truthful. *23
*23 That is, "The
judgement you are passing concerning yourselves has no basis whatever. It is
against reason and you cannot show any such thing written in any Divine Book
either. No one can make the claim that he has made Allah promise some such
thing, and you cannot make any of your deities vouch that it would take the
responsibility of securing Paradise for you from God. How then have you been
involved in such a misunderstanding?
يَوْمَ يُكْشَفُ عَنْ سَاقٍ
وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ {68:42}
[Q68:42] Yawma yukshafu 'am saaqinw wa
yud'awna ilas sujoodi falaa yastatee’oon,
[Q68:42] On the day when there shall be a severe affliction, and they shall be called upon to make obeisance, but they shall not be able,
[Q68:42] On the day when there shall be a severe affliction, and they shall be called upon to make obeisance, but they shall not be able,
[Q68:42] (Ingatkanlah
orang-orang yang tidak beriman) akan masa didedahkan kedahsyatan huru-hara
(hari kiamat) dan mereka diseru supaya sujud maka mereka tidak dapat
melakukannya;
"The shin shall be laid bare" means all pretences shall vanish and all
secrets will be made public. Every individual will stand fully exposed.
ß
According to Ibn
Abbas the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) said THAT ON THE DAY OF JUDGMENT EVERY OPPRESSOR WILL BE
EXAMINED IN FRONT OF THOSE WHOM HE HAD OPPRESSED, PERSECUTED OR DEFRAUDED.
As said in Bani
Israil 17:71, every people
will walk behind their leader unto hell or paradise.
When the light of the glory of ALLAH (SWT) will manifest the
sincere believers will bow in adoration BUT the disbelievers whose
past deliberate refusal, when they had freedom to believe and yet disbelieved, will
stand in their way and their past memories will fill them with deepest dismay
and humiliation, and the sure punishment shall surround them from all sides.
±
‘Salimuna’ (whole) indicates that the disbelievers were in
full possession of the power of judgment in their lives on the earth, YET they
did not believe. "Uncovering the shin"
also means "a grievous and terrible calamity reaching its decisive
stage." It refers to the Day of Resurrection.
Ibne Abbas says
that the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) that:
“Of all the situation of the Day of Judgment, this hour will be grieves.
Under this situation, every aggressor will be brought to account along with the
aggressed one, even the one who mixed, i.e.,
adulterated milk with water will be asked to separate it. Every people will be
asked to march to hell, following their respective leaders whom they followed
in his life. (See verse 17:71). Those who followed Pharaoh will be made to march behind him to the
hell-fire and those who worshipped Uzair and Jesus as gods, would be placed
behind two angels resembling the apostles and be made to march to hell.
And those who worshipped the
One True ALLAH (SWT), would be asked as to who they worshipped and the reply
will be ‘ALLAH (SWT)’ there will be the burst of a glorious light before them
and they will be asked to pay obeisance to the great light. All the sincere
believers will fall prostrating before it, in obeisance to the Lord BUT the hypocrites among the believers
will be stiffened like logs of dead wood. The sincere will be asked to follow
the Light to heaven, while the hypocrites will be left behind.”
____________________________________________________________________________________________________________________________________________________
(68:42) On the Day when the
dreadful calamity will unfold, *24 when people will be summoned to
prostrate themselves, and yet they will not be able to prostrate.
*24 Literally: "The Day
the shin shall be uncovered". A section of the Companions and their
successors says that these words have been used idiomatically, for according to
Arabic idiom, kashf-i saq implies befalling of an
affliction. Hadrat `Abdullah bin 'Abbas also has given this same meaning of
this and has supported it by evidence from Arabic poetry. According to another
saying that has been cited from Ibn 'Abbas and Rabi' bin Anas, kashf-i saq
implies uncovering the facts and truths. In view of this interpretation, the
meaning would be: "The Day when all truths shall be bared and the people's
deeds shall become open and manifest."
خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ
ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ {68:43}
[Q68:43] Khaashi'atan absaaruhum
tarhaquhum zillatunw wa qad kaanoo yud'awna ilassujoodi wa hum saalimoon.
[Q68:43] Their looks cast down, abasement shall overtake them; and they were called upon to make obeisance indeed while yet they were safe.
[Q68:43] Their looks cast down, abasement shall overtake them; and they were called upon to make obeisance indeed while yet they were safe.
[Q68:43] Sambil pandangan
mereka tunduk malu, serta mereka diliputi kehinaan dan sesungguhnya mereka (di
dunia) dahulu telahpun diseru supaya sujud (tetapi mereka enggan) sedang mereka
dalam keadaan sihat.
(see commentary for verse 42)
___________________________________________________________________________________________________________________
(68:43) Their eyes shall be
downcast and ignominy shall overwhelm them. For when they were safe and sound,
they were summoned to prostrate themselves, (and they refused). *25
*25 It means: On the
Resurrection Day it will be openly and publicly demonstrated as to who in the
world had actually worshipped Allah and who was disinclined to do so. For this
purpose the people will be called upon to prostrate themselves before Allah.
Then, those who had been sincerely worshipping Allah in the world, would
prostrate themselves, and those who had declined to bow before Him in the world,
would be unable to do so. It will become impossible for them to put up a false
show of being worshippers. Therefore, they will remain standing, degraded and
downcast with shame.
فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا
الْحَدِيثِ ۖ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ {68:44}
[Q68:44] Fazarnee wa many yukazzibu
bihaazal hadeesi sanastad rijuhum min haisu laa ya’lamoon.
[Q68:44] So leave Me and him who rejects this announcement; We will overtake them by degrees, from whence they perceive not:
[Q68:44] So leave Me and him who rejects this announcement; We will overtake them by degrees, from whence they perceive not:
[Q68:44] Biarkanlah Aku sahaja
(wahai Muhammad) dengan orang yang mendustakan keterangan Al-Quran ini, Kami
akan menarik mereka sedikit demi sedikit (ke jurang kebinasaan), dari arah yang
mereka tidak mengetahuinya.
‘Saalimoun’ (as in verse 42) means whole---with the sense of judgment and the strength of
executing their will in tact---not constrained and
yet did not act as commanded by ALLAH (SWT)---Their mind and body in a wholesome state and
yet they abstained from adoring the Lord in their mind, on earth.
____________________________________________________________________________________________________________________________________________________
(68:44) So leave Me, (O Prophet),
to deal with him who gives the lie to this Discourse. *26 We shall draw them little by little (to
their undoing) in a way that they will not know. *27
*26 That is, "Do not
worry yourself as to how to deal with them; it is for Me to see how to chastise
them."
*27 A form of leading somebody to ruin in imperceptible ways is that an enemy of the Truth and wicked person may be blessed in the world, and be granted health, wealth, children and worldly successes, by which he may be deluded into believing that whatever he is doing, he is doing well and right: there is nothing wrong with his acts and deeds. Thus, he may go on getting more and more deeply involved in enmity of the truth and wickedness and rebellious conduct and may not realize that the blessings he is being favoured with are not a reward but, in fact, a means of his own ruin.
*27 A form of leading somebody to ruin in imperceptible ways is that an enemy of the Truth and wicked person may be blessed in the world, and be granted health, wealth, children and worldly successes, by which he may be deluded into believing that whatever he is doing, he is doing well and right: there is nothing wrong with his acts and deeds. Thus, he may go on getting more and more deeply involved in enmity of the truth and wickedness and rebellious conduct and may not realize that the blessings he is being favoured with are not a reward but, in fact, a means of his own ruin.
وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي
مَتِينٌ {68:45}
[Q68:45] Wa umlee lahum; inna kaidee mateen.
[Q68:45] And I do bear with them, surely My plan is firm.
[Q68:45] And I do bear with them, surely My plan is firm.
[Q68:45] Dan Aku akan
melanjutkan tempoh untuk mereka; sesungguhnya rancangan sulitKu (terhadap
golongan yang kufur ingkar itu), amatlah kuat kukuh.
As "mercy unto the
worlds" the Holy Prophet
(ALLAHuma
sali ala Muhammad wa ala ali Muhammad) desired all human beings to
follow the right path and attain salvation, therefore
the obstinate deviation, hypocrisy and disbelief of the people made him
unhappy.
He is advised by
ALLAH (SWT) not to grieve over the fate of such people.
î ALLAH
(SWT) shall deal with them as He wills. He may give them respite for a while (see Ali Imran 3:178)
î OR ruin them step by
step, as mentioned in Araf 7:182.
ALLAH (SWT)'S PLAN IS SO
DECISIVE THAT THEY WILL NEVER BE ABLE TO ESCAPE FROM IT.
____________________________________________________________________________________________________________________________________________________
(68:45) I am giving them a
respite. Great is My scheme! *28
*28 The word kayd in the original means to
devise a secret scheme against another. It is an evil only in case it is
devised to harm somebody unjustly, otherwise there is nothing wrong with it,
especially when such a scheme is adopted against a person who has made himself
worthy of it.
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ
مَغْرَمٍ مُثْقَلُونَ {68:46}
[Q68:46] Am tas'aluhum ajran fahum mim
maghramim musqaloon.
[Q68:46] Or do you ask from them a reward, so that they are burdened with debt?
[Q68:46] Or do you ask from them a reward, so that they are burdened with debt?
[Q68:46] Pernahkah engkau
(wahai Muhammad) meminta sebarang bayaran kepada mereka (mengenai ajaran Islam
yang engkau sampaikan), lalu mereka merasa berat menanggung bayaran itu
(sehingga menjauhkan diri daripada menyahut seruanmu)?
See Tur 52:41 & 42. It cost the disbelievers nothing to hear the preacher,
for the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) not only did not
ask for any recompense for guiding them to the right path BUT also suffered many hardships for
bringing them into the fold of the true religion of ALLAH (SWT).
NEITHER the disbelievers
were burdened with any obligation to pay a price for obtaining the benefits of
following the right path, NOR had they the
knowledge of the unseen and the divine guidance save what was revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad).
SO
THEY MUST HAVE FOLLOWED WHAT THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) told them BECAUSE he said and did only that which was revealed to
him (Najm
53:3 to 6).
____________________________________________________________________________________________________________________________________________________
(68:46) Or are you asking them
for some compensation so that they feel burdened with debt? *29
*29 The question apparently
is being asked of the Holy Prophet (upon whom be peace), but its real audience
are the people, who were crossing all limits in their opposition to him. They
are being asked: "is Our Messenger asking you for a reward which makes you
feel so upset? You yourself know that he is absolutely selfless in his
invitation and is exerting himself only for your own benefit and well-being. If
you do not want to believe in what he says, you may not, but why are you
feeling so enraged at his this invitation to you? (For further explanation, see
E.N. 31 of Surah At-Tur).
أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ
يَكْتُبُونَ {68:47}
[Q68:47] Am 'indahumul ghaibu fahum yaktuboon.
[Q68:47] Or have they (the knowledge of) the unseen, so that they write (it) down?
[Q68:47] Or have they (the knowledge of) the unseen, so that they write (it) down?
[Q68:47] Atau adakah di sisi
mereka (Luh Mahfuz yang mengandungi) perkara-perkara yang ghaib lalu mereka
menyalin (daripadanya untuk menentang ajaran dan peringatanmu)?
(see commentary
for verse 46)
____________________________________________________________________________________________________________________________________________________
(68:47) Or do they have any
knowledge of the Unseen which they are now writing down? *30
*30 This second question also
appears to be directed to the Holy Prophet, but, in fact, its audience are his
opponents. It means: "Have you, O people, peered behind the unseen and
found that the Messenger, in fact, is not a Messenger sent by God, and the
truths that he is presenting before you are also false; that is why you are
being so stubborn in belying what he says?" (For explanation, see E.N. 32
of At-Tur).
فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا
تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ {68:48}
[Q68:48] Fasbir lihkmi rabbika wa laa
takun kasaahibil boot; iz naadaa wa huwa makzoom.
[Q68:48] So wait patiently for the judgment of your Lord, and be not like the companion of the fish, when he cried while he was in distress.
[Q68:48] So wait patiently for the judgment of your Lord, and be not like the companion of the fish, when he cried while he was in distress.
[Q68:48] Maka bersabarlah
(wahai Muhammad) menerima hukum Tuhanmu (memberi tempoh kepada mereka) dan
janganlah engkau bersikap seperti orang yang telah ditelan oleh ikan. (Ingatlah
kisahnya) ketika dia berdoa merayu dengan keadaan sesak sebak terkurung dalam
perut ikan.
"The companion of the fish"
refers to Zun-nun,
known as Yunus-(Jonah in
the Bible). See commentary of Anbiya 3: 87 and Saffat 21:139 to 148 and 21:187 for
the account of Yunus. There is a mention of Jonah and his people in verses 6:87 and 10:98.
ì
Who
taught that he would not be put into hardship by ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(68:48) So bear with patience
until the Judgement of your Lord *31 comes, and do not belike the man in the
fish (i.e., Jonah) *32 who called out, choking
with grief: *33
*31 That is, "The time
when Allah will issue His decree about your success and victory and your
opponents' defeat, is yet far off. Till then you should go on enduring with
patience whatever hardships and afflictions you may have to face in the way of
preaching the Faith."
*32 That is, "Do not behave impatiently as did the Prophet Jonah (peace be on him), who an account of his impatience was driven into the fish's belly." Immediately after exhorting the Holy Prophet (upon whom be peace) to have patience until Allah issued forth His decree, to tell him not to behave like the Prophet Jonah by itself gives the meaning that the latter had shown some kind of impatience before Allah gave His decision and thus had incurred His wrath. (For explanation, see Yunus; 98, and E.N, 99 on it; Al-Anbiya': 87-88 and E.N.'s 82 to 85; As-Saaffat: 139-148 and E.N.'s 78 to 85).
*33 In Surah Al-Anbiya' it has been explained thus: "From inside the fish's belly and the darkness of the sea, the Prophet Jonah invoked Allah, saying: La ilaha illa anta subhanaka inni kuntu min-az-zalimin: `There is no god but You; glory be to You: I had indeed committed a wrong.' Thereupon Allah heard his prayer and delivered him from this affliction." (vv. 87-88).
*32 That is, "Do not behave impatiently as did the Prophet Jonah (peace be on him), who an account of his impatience was driven into the fish's belly." Immediately after exhorting the Holy Prophet (upon whom be peace) to have patience until Allah issued forth His decree, to tell him not to behave like the Prophet Jonah by itself gives the meaning that the latter had shown some kind of impatience before Allah gave His decision and thus had incurred His wrath. (For explanation, see Yunus; 98, and E.N, 99 on it; Al-Anbiya': 87-88 and E.N.'s 82 to 85; As-Saaffat: 139-148 and E.N.'s 78 to 85).
*33 In Surah Al-Anbiya' it has been explained thus: "From inside the fish's belly and the darkness of the sea, the Prophet Jonah invoked Allah, saying: La ilaha illa anta subhanaka inni kuntu min-az-zalimin: `There is no god but You; glory be to You: I had indeed committed a wrong.' Thereupon Allah heard his prayer and delivered him from this affliction." (vv. 87-88).
لَوْلَا أَنْ تَدَارَكَهُ نِعْمَةٌ
مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ {68:49}
[Q68:49] Law laaa an tadaara kahoo
ni'matum mir rabbihee lanubiza bil'araaa'i wa huwa mazmoom.
[Q68:49] Were it not that favor from his Lord had overtaken him, he would certainly have been cast down upon the naked Found while he was blamed.
[Q68:49] Were it not that favor from his Lord had overtaken him, he would certainly have been cast down upon the naked Found while he was blamed.
[Q68:49] Kalaulah dia tidak
didatangi nikmat pertolongan dari Tuhannya, nescaya tercampaklah dia ke tanah
yang tandus (di tepi pantai) dalam keadaan dia ditempelak (kerana salah
silapnya).
(see commentary
for verse 48) The use of ‘Lau la’ (had not) ---a quits the apostle Yunus of all possible
blame and makes him worthy of being chosen.
____________________________________________________________________________________________________________________________________________________
(68:49) had his Lord not bestowed
His favour upon him, he would have been cast upon that barren shore (and would
have remained there) in disgrace. *34
*34 When this verse is read
with As-Saaffat: 142-146, one learns that at the tune the Prophet Jonah was
caused to be swallowed by the fish, he was blameworthy. But when he glorified
Allah and confessed his fault, although he was spat up by the fish on a bare
beach in a state of sickness, he was not blameworthy at that time. Allah by His
mercy caused a creeper to grow over him so that its leaves should provide him
shade and its fruit food and drink.
فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ
الصَّالِحِينَ {68:50}
[Q68:50] Fajtabaahu rabbuhoo faja'alahoo
minas Saaliheen.
[Q68:50] Then his Lord chose him, and He made him of the good.
[Q68:50] Then his Lord chose him, and He made him of the good.
(see commentary
for verse 48)
____________________________________________________________________________________________________________________________________________________
(68:50) But his Lord exalted him,
and included him among His righteous servants.
وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا
لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ
لَمَجْنُونٌ {68:51}
[Q68:51] Wa iny-yakaadul lazeena kafaroo
la-yuzliqoonaka biabsaarihim lammaa saml'uz-Zikra wa yaqooloona innahoo lamajnoon.
[Q68:51] And those who disbelieve would almost smite you with their eyes when they hear the reminder, and they say: Most surely he is mad.
[Q68:51] And those who disbelieve would almost smite you with their eyes when they hear the reminder, and they say: Most surely he is mad.
[Q68:51] Dan sesungguhnya
orang-orang yang kafir itu, hampir-hampir menggelincir dan menjatuhkanmu dengan
pandangan mereka (yang penuh dengan permusuhan dan kebencian), semasa mereka
mendengar Al-Quran sambil berkata: Sebenarnya (Muhammad) itu, sungguh-sungguh
orang gila.
‘Smitting with eye’, i.e., the disbelievers having become
helpless against the irresistible truth in the message of the Holy Qur’an, now
gaze at the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) as if they would smite him or as if they would “eat him up”,
if not with any other weapon, at least with their
sight, their evil eye ---which was in vain. The verse apparently depicts the attitude of
the angry looks of the disbelievers whenever
they heard the recitation account for the revelation of this passage, i.e., the disbelievers’ attempts to do
harm to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)through the stroke of the evil eye.
That
may be true but there is no justification of connecting it with the passage. HOWEVER, THE REMARKS AGAINST THE
HOLY PROPHET (ALLAHUMA SALI ALA
MUHAMMAD WA ALA ALI MUHAMMAD) IS REJECTED ON THE EVIDENCE OF QUR’AN ITSELF, I.E., SUCH
AN OUTSTANDING BOOK CONTAINING UNIVERSAL REMINDERS AND GUIDANCE FOR MANKIND
CANNOT BE FROM A MAD MAN---AND BY NO MEANS SUCH A MAN COULD BE AFFECTED
BY SUCH FOOLISH ATTEMPTS.
____________________________________________________________________________________________________________________________________________________
(68:51) When the unbelievers hear
this Exhortation, they look at you as though they would knock you off your feet
with their (hostile) glances. *35 They say: “Surely he is afflicted with
madness”;
*35 "Would trip you
up": "Would eat you up with their eyes". For a similar
expression of the Makkan disbelievers' rage and fury against the Holy Prophet,
see also Bani Isra'il: 73-77.
وَمَا هُوَ إِلَّا ذِكْرٌ
لِلْعَالَمِينَ {68:52}
[Q68:52] Wa maa huwa illaa zikrul
lil'aalameen.
[Q68:52] And it is naught but a reminder to the nations.
[Q68:52] And it is naught but a reminder to the nations.
(see commentary
for verse 51)
____________________________________________________________________________________________________________________________________________________
(68:52) although this is nothing
but an Exhortation (to goodness) for everyone in the world.
********************
No comments:
Post a Comment