Sura (70) AL-MA’ARIJ (The Ways of Ascent) Aya
1 to 44 in 2 Sections
Revealed at Makka
SECTION 1
The punishment and the ways of spiritual elevations
The scene of the Day of Reckoning---The ways for mankind to rise into
spiritual elevations.
سَأَلَ سَائِلٌ بِعَذَابٍ
وَاقِعٍ {70:1}
[Q70:1] Sa ala saaa'ilum bi'azaa binw-waaqi
[Q70:1] One demanding, demanded the chastisement which must befall,
[Q70:1] One demanding, demanded the chastisement which must befall,
[Q70:1] Salah seorang (dari
kalangan orang-orang kafir Mekah, secara mengejek-ejek) meminta kedatangan azab
yang (dijanjikan) akan berlaku,
Abu
Ishaq Thalabi, in Tafsir al Kabir, while commenting on al Ma-arij has recorded from two authentic sources the tradition
that on the day of Ghadir Khum the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) summoned the people and said: "Ali is the mawla of whom I am mawla" (see
commentary of Ma-idah
5:67). The news quickly spread over all urban and rural areas.
î
When Harith
ibn Numan al-Fahri came to know of it he rode his she-camel and came to
Madina to see the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad). When he reached his destination he made the
she-camel sit, alighted from it, approached the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and said: "You commanded us to testify that there is no ALLAH
(SWT) but ALLAH (SWT) and that you are the messenger of ALLAH (SWT). We obeyed
you. You ordered us to say prayers five times a day and we obeyed. You directed
us to pay zakat and we obeyed. You ordered us to observe fasts during Ramadan
and we obeyed. Then you commanded us to perform pilgrimage to Ka’bah and we
obeyed. But you are not satisfied with all this and you raised your cousin
by the hand and imposed him upon us as our master by saying: 'Ali is the mawla
of whom I am mawla' Is this imposition from you or from ALLAH (SWT)?"
î
The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: "By
ALLAH (SwT) who is the only ALLAH (SWT), this is from ALLAH (SWT), the mighty,
the glorious."
î
On hearing this Harith
turned back and proceeded towards his she-camel saying: "O
ALLAH (SWT), if what Muhammad says is true then fling on us a stone from the
sky and make us suffer severe pain and torture."
î
He had not yet
reached his she-camel when a stone came at him and struck him on his head,
penetrated into his body and passed out through his anus leaving him dead.
IT WAS ON THIS OCCASION THAT ALLAH
(SWT) REVEALED THESE
VERSES OF AL MA-ARIJ.
This
is only one of the many instances of open or expressed
animosity to Ali’s actual position
in Islam, the cause behind this aversion was the evil intention latent in the
minds of the majority of the people, who only waited for the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) from this world, to usurp the power and the authority over the people
and the State. Such opportunities did not like the
supreme authority of the succession to the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to
be established during his lifetime. This
is a literal translation of the tradition recorded by Thalabi. Many eminent
Muslim traditionists have copied this tradition from Thalabi, e.g., Shablanji
in his book Nur al Absar on page 11; it is also mentioned in Sirat al
Halabiyah, vol. 2, page 214; and Mustadrak, vol. 2, page 502.
r Verse 8:32 of Anfal refers to the
disbelievers who denied the Qur’an, AND THESE VERSES refer to the hypocrite who refused to accept Ali as his mawla. On both occasions immediate punishment was
brought upon them.
A QUESTION ARISES as to what
happened to all these hypocrites in such an enormous number that there is no
mentioned of even a single one of them immediately after the departure of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) from this world. Neither there is any mentioned in
the history of their suffering any wholesale death nor of their migration from
the Muslim world to any other part of the earth. It could be nothing but they having realised their object were quite
satisfied, for they could openly alienate the House of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the Ahlul Bait, persecute, torture and
kill them and their devotees without anyone to object to their behaviour or
even criticize them for they held the power and the authority to act as they
liked, unlike their position during the lifetime of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
As it is apparent from the text and as confirmed from the verse 8:32 and supported by some traditions, some of the
disbelievers, in expressing their utmost aversion to the teaching of Islam in
general or certain teachings in particular, used to demand in challenge, the
divine chastisement to fall on them immediately, being confident that it would
never take place. THUS Qur’an here assures of the inevitability of
the chastisement sooner or later, in some stage or other, in the course of the
development of the material life to the higher spiritual stage in the
hereafter.
r And in VERSE 4 describes the length of the process of accession.
r In VERSE 5
the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) and
the believers are ordered not to be moved by the hasty challenge of the
disbelievers.
r In VERSES 6 AND 7 assures that what the disbelievers in their
opinion think to be far away is actually at hand, in view of those who see
things from the highest horizon.
r And from VERSE 8 onwards Qur’an gives the description of the inevitable
Total Resurrection.
HOWEVER, this does not excluded
the chastisement falling, then and there on some of the unbelievers in response
to their challenge to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
According to Qur’an punishment to the
unjust, sooner or later, in some stage or other, in the course of the progress
of the worldly material life to spiritual hereafter is inevitable, as stated in Surah Waqi-ah
and Haqqah.
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(70:1) A beseecher besought the
visitation of chastisement, *1
*1 Some commentators have
taken the verb sa'ala in the Text in the meaning of asking, and have interpreted
the verse to mean: "The asker has asked: whom will the torment with which
we are being threatened befall'" And AIIah has answered it, saying:
"It will befall the disbelievers." But most of the commentators have
taken sa ala here in the meaning of
demanding. Nasa'i and other traditionists have related a tradition from Ibn
'Abbas, and Hakim hold it as authentic, that Nadr bin al-Harith Kaladah had
said "O God, if it is really the
Truth sent dawn by You, then rain down stones on us from the heavens, or send
down any other painful torment on us." (AI-Anfal: 32). Apart from
this, at several places in the Qur'an the disbelievers' this challenge has been
related: "Why don't you bring down on us the torment that you threaten us
with?" For instance, see Yunus: 4b-48, Al-Anbiya': 36-41, An-Naml; 67-72,
Saba: 26-30, Ya Sin: 45-52, Al-Mink: 24-27.
لِلْكَافِرِينَ لَيْسَ لَهُ
دَافِعٌ {70:2}
[Q70:2] Lilkaafireen laisa lahoo daafi'.
[Q70:2] The unbelievers-- there is none to avert it—
[Q70:2] The unbelievers-- there is none to avert it—
[Q70:2] Azab yang disediakan
untuk orang-orang yang kafir, yang tidak ada sesiapapun dapat menolak
kedatangannya -
This verse clearly
indicates that the chastisement which was sent in response to the demand,
volunteered by him, was the one which was like the one in reserve for the
disbelievers as they had demanded it---see verse 8:32. It would be a logical inference that the one who
receives the punishment meant for the disbelief must necessarily have qualified
himself with that quality.
ß
HENCE he who disbelieves in the position of Ali as the ‘Maula’
or the guardian, the
Master OR the Lord of the Faithful, conferred upon Ali by the command of
ALLAH (SWT), must necessarily be an infidel.
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(70:2) (a chastisement meant) for the
unbelievers, one which none can avert;
مِنَ اللَّهِ ذِي الْمَعَارِجِ {70:3}
[Q70:3] MinaL Laahi zil ma’aarij.
[Q70:3] From ALLAH (SwT), the Lord of the ways of Ascent.
[Q70:3] From ALLAH (SwT), the Lord of the ways of Ascent.
‘Zil ma-ari’j’ means the
lord of the ways (or means) of ascent. ALLAH (SWT) has given the privilege to
angels and men, as man is
gifted with the ‘ruh’ from ALLAH (SWT) according
to Hijr 15:29, to reach "the nearness" of ALLAH (SWT) by developing
divine attributes.
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(70:3) a chastisement from
Allah, the Lord of the ascending steps, *2
*2 Ma'arij is plural of Mi'raj, which means a stairway, or a ladder, or
something by which one may go up. To call Allah dhil-Ma'aij (Owner of the Steps of Ascent) means
that He is Most High and in order to go up into His Presence the angels have to
ascend many heights, one above the other, as has been stated in the following
verses.
تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ
إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ {70:4}
[Q70:4] Ta'rujul malaaa'ikatu war Roohu
ilaihi fee yawmin kaana miqdaaruhoo khamseena alfa sanah.
[Q70:4] To Him ascend the angels and the Spirit in a day the measure of which is fifty thousand years.
[Q70:4] To Him ascend the angels and the Spirit in a day the measure of which is fifty thousand years.
[Q70:4] Yang dilalui oleh
malaikat-malaikat dan Jibril ke pusat pemerintahanNya (untuk menerima dan
menyempurnakan tugas masing-masing, terutama) pada satu masa yang adalah
tempohnya (dirasai oleh orang-orang yang bersalah) sungguh panjang, (kerana
banyak hitungan hisab dan berat soal jawabnya).
NEARNESS
TO ALLAH (SWT) AND HIS PLEASURE are attainable with the spiritual exertion in
obtaining the divine attributes in the spiritual realm in a day or a moment, which if
measured according to the time of this earth may be thousands of years.
î
See commentary of Yunus 10:3; Hajj 22:47; Ha Mim 41:9
for the use of the word ‘yawm’ and its application.
As the nature
of the plane beyond this earthly and ephemeral world, is quite different, the
calculation of time and space according to our conception in this world, would
be thousands of years to equalize it to a day, in the higher plane, or the huge
amount of time given about the distance or space, the angels, the spiritual
beings or the human soul could also be to indicate the enormity or impossible
aspect of measuring the space or the time, it would take.
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(70:4) by which the angels and
the Spirit *3 ascend to Him *4 in one Day the duration of which is
fifty thousand years. *5
*3 "The Spirit": the
Angel Gabriel (peace be on him), who has been mentioned separately from the
angels in order to impress his unique glory and greatness. In Surah
Ash-Shu'ara' it has been said: "The trustworthy Spirit has came down with
this Qur'an upon your heart", (v. 193), and in Surah AI-Baqarah "Say
to them: whoever is an enemy to Gabriel, should understand that he has, by
.Allah's command revealed upon your heart this Qur'an." (v. 97). These
verses when read together show that Ar-Ruh (the Spirit) implies the Angel
Gabriel.
*4 This is an ambiguous theme the meaning of which cannot be determined precisely. We neither have any knowledge of the reality of the angels, nor can understand the nature of their ascent, nar can conceive the stairways on which they ascend. Besides, about AIIah also it cannot be imagined that He lives in a particular place, for He is exalted and free froth the restrictions of space and time.
*5 In Al-Hajj: 47, it has heen said: "These people are demanding of you to hasten the torment; AIIah will never fail to fulfil His threat, but a day with your Lord is equal to a thousand years as you reckon." In Surah As-Sajdah: 5, it has been said: "He administers the affairs of the world from the heavens to the earth, and the report of this administration ascends (to be presented) before Him in a Day whose length, according to your reckoning, is a thousand years". And here, in response to the demand for the torment, the measure of Allah's one day has been stated to be fifty thousand years. Then the Holy Prophet (upon whom be peace) has been consoled, saying: "Have patience at the demand for the torment which the people make out of jest and fun," and then it is said: "They think it is far off, but We see it as near at hand." When all these verses are read together, what becomes obvious is: "The people, because of their narrow and restricted outlook, measure the time of Allah's decrees by their own scales of time and, therefore, consider a hundred years or so to be a very lengthy period, whereas in the Divine conduct of affairs there are schemes spreading over a thousand years each, or fifty thousand years each, as you reckon, and this measure also is only by way of example; otherwise schemes in the universe may extend over millions and billions of years as well. Of these one is the scheme under which Mankind has been created on the earth, and a time limit has been set during which it has been allowed to function here. No man can know when this scheme began, what time-limit has been decreed for its completion, what Hour has been appointed for bringing it to an end, when Resurrection will take place, and what time has been fixed for raising all men, born since the beginning of creation till Resurrection, from death simultaneously and calling them to account for their deeds. We only know to some extent that part of the scheme which is passing before us, or a partial history of the past ages which exists with us. As for its beginning and end, to say nothing of knowing it, we do not even have the power to understand it, not to speak of understanding the wisdom which works behind and underlies it. Now the people who demand that the scheme be cut short and its conclusion be brought immediately before them, and if this is not done they use it for an argument to prove that the universe has no end and conclusion, in fact, present a proof of their own ignorance and folly. (For further explanation, see E.N.'s 92, 93 of Surah Al-Hajj, E.N. 9 of As-Sajdah).
*4 This is an ambiguous theme the meaning of which cannot be determined precisely. We neither have any knowledge of the reality of the angels, nor can understand the nature of their ascent, nar can conceive the stairways on which they ascend. Besides, about AIIah also it cannot be imagined that He lives in a particular place, for He is exalted and free froth the restrictions of space and time.
*5 In Al-Hajj: 47, it has heen said: "These people are demanding of you to hasten the torment; AIIah will never fail to fulfil His threat, but a day with your Lord is equal to a thousand years as you reckon." In Surah As-Sajdah: 5, it has been said: "He administers the affairs of the world from the heavens to the earth, and the report of this administration ascends (to be presented) before Him in a Day whose length, according to your reckoning, is a thousand years". And here, in response to the demand for the torment, the measure of Allah's one day has been stated to be fifty thousand years. Then the Holy Prophet (upon whom be peace) has been consoled, saying: "Have patience at the demand for the torment which the people make out of jest and fun," and then it is said: "They think it is far off, but We see it as near at hand." When all these verses are read together, what becomes obvious is: "The people, because of their narrow and restricted outlook, measure the time of Allah's decrees by their own scales of time and, therefore, consider a hundred years or so to be a very lengthy period, whereas in the Divine conduct of affairs there are schemes spreading over a thousand years each, or fifty thousand years each, as you reckon, and this measure also is only by way of example; otherwise schemes in the universe may extend over millions and billions of years as well. Of these one is the scheme under which Mankind has been created on the earth, and a time limit has been set during which it has been allowed to function here. No man can know when this scheme began, what time-limit has been decreed for its completion, what Hour has been appointed for bringing it to an end, when Resurrection will take place, and what time has been fixed for raising all men, born since the beginning of creation till Resurrection, from death simultaneously and calling them to account for their deeds. We only know to some extent that part of the scheme which is passing before us, or a partial history of the past ages which exists with us. As for its beginning and end, to say nothing of knowing it, we do not even have the power to understand it, not to speak of understanding the wisdom which works behind and underlies it. Now the people who demand that the scheme be cut short and its conclusion be brought immediately before them, and if this is not done they use it for an argument to prove that the universe has no end and conclusion, in fact, present a proof of their own ignorance and folly. (For further explanation, see E.N.'s 92, 93 of Surah Al-Hajj, E.N. 9 of As-Sajdah).
فَاصْبِرْ صَبْرًا جَمِيلًا {70:5}
[Q70:5] Fasbir sabran jameelaa.
[Q70:5] Therefore endure with a goodly patience.
[Q70:5] Therefore endure with a goodly patience.
[Q70:5] Maka bersabarlah
(wahai Muhammad terhadap ejekan golongan yang kafir itu), dengan cara kesabaran
yang sebaik-baiknya.
GENUINE
PATIENCE IS WITHOUT *COMPLAINTS,
*EXPRESSED OR
*SUPPRESSED. The patience the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bait exercised was contentment with
and total submission to the will of ALLAH (SWT); BECAUSE they knew and believed that whatever He
does is good, so they used to bear with patience persecution and
torture inflicted upon them by their enemies. They
always cared for the well being of their adversaries and prayed to ALLAH (SWT)
to make them see the path of salvation. SUCH PATIENCE ARISES FROM THE PUREST FAITH AND TRUST IN ALLAH (SWT).
The best example of such patience, after the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), was
demonstrated by Imam Husain in Karbala.
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(70:5) So, (O Prophet),
persevere with gracious perseverance. *6
*6 "A
goodly patience": "A kind of patience that behoves a
magnanimous person like you."
إِنَّهُمْ يَرَوْنَهُ بَعِيدًا {70:6}
[Q70:6] Innahum yarawnahoo ba‘eedaa.
[Q70:6] Surely they think it to be far off,
[Q70:6] Surely they think it to be far off,
The evil doers, ignorant of the laws
of time and space in various realms, imagine that the retribution for their
sins is so far off that it may not came at all BUT the theories of time as we know them are not in force in the
spiritual world, so in view of the divine universal
plan it may be very-very near. IT
IS BOUND TO COME AND IT MAY SUDDENLY COME AT ANY MOMENT.
Ë VERSES 8 AND 9 describes the
condition of the sky and the mountains when the Day of Resurrection begins. The sinners will be so overcome with terror at the
realisation of their horrible end that they will desert their most intimate
friends, offer their children, their families and those who had protected and
sheltered them, in fact everything they can, as a ransom to obtain salvation,
BUT nothing will save them from the fire
of hell.
SIN begins when man [1] turns his back to goodness and [2] abandons
himself to greed, to the collection of unlimited
riches and acquisition of countless material advantages which is almost impossible without *hypocrisy, *fraud and *crime; THUS he deprives
others from the use of the resources ALLAH (SWT) has made available for the
benefit of all mankind.
MAN HAS BEEN GIVEN FREEDOM OF ACTION, BUT GENERALLY HE
USES THIS FREE WILL TO MAKE HIMSELF WEAK
(NISA 4:28),
OR HASTY (BANU ISRAIL 17:11) OR GREEDY AS THE WORD ‘HALU-A’ SUGGEST IN THIS VERSE. [*] IN ADVERSITY HE COMPLAINS AND DESPAIRS. [*]
IN PROSPERITY HE
BECOMES ARROGANT AND FORGETS OTHER PEOPLE'S RIGHTS.
As referred to in Hajj 22:35 (see commentary) there
are men who rise above the material temptations and reach sublime spiritual
heights. They are those who are devoted
to worship of ALLAH (SWT) and His religion, not merely by performing certain
rite and rituals, but by
surrendering completely their being and will to ALLAH (SWT) to seek His
nearness and pleasure, manifesting the attributes of ALLAH (SWT) in thoughts,
words and deeds. THEY LIVE THE LIFE
ON THIS EARTH IN THE INTEREST OF THE LIFE OF HEREAFTER.
µ The perfect models
of such beings are the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) and his Ahlul Bayt. There are others also who
should be recognised and respected according to the degree of their submission
to the will of ALLAH (SWT). Refer to the commentary of Nur 24:37 and Baqarah 2:177.
µ According to Imam Ali verse
32 of
this Surah refers to those who do not fail to do any good which they
are able to do. If they fail to do it at one time they find another occasion to
do it.
‘Haqqun
ma-lum’ refers to the prescribed zakat, khums and other charities which
are the recognised rights of the needy in the wealth of the wealthy.
‘Mahrum’
refers to those needy
who do not beg. Refer to Dhariyat 51:19.
A TRUE FEAR OF ALLAH
(SWT) IS TO SAFEGUARD ONESELF AGAINST EVIL BY THE AWARENESS OF THE DIVINE LAWS.
It is
therefore akin to the love of ALLAH (SWT). It
proceeds from the realisation that all true peace and tranquility comes from
surrendering our will to and bringing it into full accord with the will of ALLAH
(SWT). FEAR OF THE PENALTY IS THE ACKNOWLEDGEMENT OF THE AUTHORITY, AND
SUCH OBEDIENCE OF THE DIVINE LAWS AFTER UNDERSTANDING THE UNIVERSAL DIVINE PLAN
AND PURPOSE OF CREATION OBTAINS LOVE AND PLEASURE OF ALLAH (SWT) WHICH ARE THE
MOST SUPERIOR REWARDS A MAN CAN ASPIRE AND ACHIEVE.
*Discord, *disorder and *disobedience are the
consequences of sin and evildoing WHICH DESTROY
PEACE AND TRANQUILITY, AND THE SINNERS
AND EVILDOERS ARE DEPRIVED OF MERCY, PLEASURE AND SECURITY FROM ALLAH (SWT).
F It is essential to
keep away from every kind of sex abuse. Refer to the commentary
of Muminun
23:5 and 6.
F For "those
who fulfill their trusts and covenants" refer to the commentary Mai-dah 5:1
F For salat
refer to the commentary of Baqarah 2:3 and
Ta Ha 20:132.
THE
HONOURED ONES IN THE HEREAFTER ARE THOSE WHO ARE DESCRIBED ABOVE.
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(70:6) Verily they think that the chastisement
is far off,
وَنَرَاهُ قَرِيبًا {70:7}
[Q70:7] Wa naraahu qareebaa
[Q70:7] And We see it nigh.
[Q70:7] And We see it nigh.
The
Time as we calculate in this life has hardly any value in the spiritual world where the sun, the moon and their rotation, having no
effect or value at all. The destined event shall come at anytime, ALLAH
(SWT) chooses, but it is bound to come.
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(70:7) while We think that it is
near at hand. *7
*7 This can have two meanings: (1) "That these people think it cannot
possibly take place, and in Our view it is going to take place very soon";
and (2) "that these people
think Resurrection is yet remote and far off, and in Our sight it is close at
hand and may occur any moment. "
يَوْمَ تَكُونُ السَّمَاءُ
كَالْمُهْلِ {70:8}
[Q70:8] Yawma takoonus samaaa‘u kalmuhl.
[Q70:8] On the day when the heaven shall be as molten copper
[Q70:8] On the day when the heaven shall be as molten copper
For the drink or the food in
the hell being the melted brass (see verses 18:29 and 44:45). What is referred to here is about the state into which
the beautiful sky we see now will be transformed presenting the dreadful sight.
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(70:8) It shall befall on a
Day *8 whereon the sky will become like molten
brass, *9
*8 A section of the commentators regard this sentence as
related to "a day whose measure is fifty thousand years"; they say
that the day whose measure has been stated to be fifty thousand years is the
Day of Resurrection. In Musnad Ahmad and in the Tafsir by Ibn Jarir, a
tradition has been related on the authority of Hadrat Abu Sa'id Khudri, saying:
"When wonder and amazment was expressed before the Holy Prophet (upon whom
be peace) about the length of this Day with reference to this verse, he replied:
'By Him in Whose hand is my life, the believer will find the Day even lighter
(of shorter duration) than the time he takes in performing an obligatory Prayer
in the world". "Had this tradition been reported through authentic
channels, this verse could not be interpreted in any other way, but two of its
transmitters, Darraj and his teacher Abul Haytham, are both weak and
untrustworthy.
*9 That is, it will change its colour over and over again.
*9 That is, it will change its colour over and over again.
وَتَكُونُ الْجِبَالُ كَالْعِهْنِ {70:9}
[Q70:9] Wa takoonul jibaalu kal‘ihn
[Q70:9] And the mountains shall be as tufts of wool
[Q70:9] And the mountains shall be as tufts of wool
The mountains which now stand
solid with their immeasurable weight will be made
to fly like the flakes of wool flying up as from the carder’s hand---see
also verse
101:5.
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(70:9) and the mountains will
become like dyed tufts of wool, *10
*10 As the colours of the
mountains are different, when they are uprooted and they drift about weight
less, they will appear like flakes of carded wool of different colours.
وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا {70:10}
[Q70:10] Wa laa yas'alu hameemun hameemaa,
[Q70:10] And friend shall not ask of friend
[Q70:10] And friend shall not ask of friend
[Q70:10] Dan sahabat karib
tidak bertanyakan hal sahabat karibnya, (kerana tiap-tiap seorang sibuk
memikirkan hal keadaannya sendiri),
NO ONE WILL CARE FOR THE OTHER, HOWEVER CLOSELY RELATED OR MOST
INTIMATELY CONNECTED IN THIS LIFE. With the
transformation of the present values of the things and the vanishing of the
landmarks on the earth, as in the skies, the relationship between people also
would be disappeared.
Each individual would fain desire to redeem one’s own self from
the infliction, pledging
all his relations, friends and everything he owned in the world, in exchange
for the relief.
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(70:10) and no bosom friend will enquire about
any of his bosom friends
يُبَصَّرُونَهُمْ ۚ يَوَدُّ
الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ {70:11}
[Q70:11] Yubassaroonahum; ya waddul
mujrimu law yaftadee min 'azaabi yawma'izim bibaneeh,
[Q70:11] (Though) they shall be made to see each other. The guilty one would fain redeem himself from the chastisement of that day by (sacrificing) his children,
[Q70:11] (Though) they shall be made to see each other. The guilty one would fain redeem himself from the chastisement of that day by (sacrificing) his children,
[Q70:11] Padahal masing-masing
diberi melihat setengahnya yang lain; (pada saat yang demikian) orang yang
kafir suka kiranya dapat menebus dirinya dari azab itu dengan anak-anaknya
sendiri,
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:11) although they shall be
within sight of one another. *11 The guilty one would fain ransom
himself from the torment of that Day by offering his children,
*11 Not so that they will not
see each other, therefore they will not ask after each other's welfare, but
each will be seeing the other in agony and distress, yet will ignore him, being
wholly preoccupied with his own torment.
وَصَاحِبَتِهِ وَأَخِيهِ {70:12}
[Q70:12] Wa saahibatihee wa akheeh,
[Q70:12] And his wife and his brother
[Q70:12] And his wife and his brother
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:12) and his spouse and his
brother,
وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ {70:13}
[Q70:13] Wa faseelathil latee tu’weeh,
[Q70:13] And the nearest of his kinsfolk who gave him shelter,
[Q70:13] And the nearest of his kinsfolk who gave him shelter,
(see commentary for
verse 6)
____________________________________________________________________________________________________________________________________________________
(70:13) and his kinsfolk who had
stood by him,
وَمَنْ فِي الْأَرْضِ جَمِيعًا ثُمَّ
يُنْجِيهِ {70:14}
[Q70:14] Wa man fil ardi jamee'an summa yunjeeh:
[Q70:14] And all those that are in the earth, (wishing) then (that) this might deliver him.
[Q70:14] And all those that are in the earth, (wishing) then (that) this might deliver him.
[Q70:14] Dan juga sekalian
makhluk yang ada di bumi - kemudian (diharapkannya) tebusan itu dapat
menyelamatkannya.
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:14) and all persons of the
earth, if only he could thus save himself.
كَلَّا ۖ إِنَّهَا لَظَىٰ {70:15}
[Q70:15] Kallaa innahaa lazaa.
[Q70:15] By no means! Surely it is a flaming fire
[Q70:15] By no means! Surely it is a flaming fire
[Q70:15] Tidak sekali-kali
(sebagaimana yang diharapkannya)! Sesungguhnya Neraka (yang disediakan baginya)
tetap menjulang-julang apinya,
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:15) By no means! It will be
the fierce flame
نَزَّاعَةً لِلشَّوَىٰ {70:16}
[Q70:16] Nazzaa’atal lishshawaa.
[Q70:16] Dragging by the head,
[Q70:16] Dragging by the head,
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:16) that will strip off the
scalp.
تَدْعُو مَنْ أَدْبَرَ
وَتَوَلَّىٰ {70:17}
[Q70:17] Tad'oo man adbara wa tawalla,
[Q70:17] It shall claim him who turned and fled (from truth),
[Q70:17] It shall claim him who turned and fled (from truth),
[Q70:17] Neraka itu juga memanggil
dan menarik orang yang membelakangi serta berpaling (dari kebenaran),
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:17) It shall insistently
summon him who turned his back and retreated,
وَجَمَعَ فَأَوْعَىٰ {70:18}
[Q70:18] W jama'a
fa aw‘aa.
[Q70:18] And amasses (wealth) then shuts it up.
[Q70:18] And amasses (wealth) then shuts it up.
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:18) and amassed wealth and covetously
hoarded it. *12
*12 Here also, as in Al-Haaqqah: 33-34, two causes have been
mentioned of a person's evil end in the Hereafter: (1) His repudiation of the Truth and refusal to affirm faith;
and (2) his worship of the world
and stinginess because of which he amasses wealth and refuses to spend it on
any good cause.
إِنَّ الْإِنْسَانَ خُلِقَ
هَلُوعًا {70:19}
[Q70:19] Innal insaana khuliqa haloo‘aa.
[Q70:19] Surely man is created of a hasty temperament
[Q70:19] Surely man is created of a hasty temperament
‘Halu’a’ is interpreted as greedy.
TO HELP MAN TO REACH THE HIGHEST LEVEL POSSIBLE FOR HIM IN THE SPIRITUAL SPHERE
OF HIS LIFE, MAN HAS BEEN CREATED IN THE BEST MOULD (see verse 95:4) AND given the
essential degree of the discretionary freedom BUT
HE CAN ALSO forfeit this endowment and
become weak to counter the attractions---see verse 4:28.
Man
has been described as fettered with avarice and greed and suffering its
consequences EXCEPT THOSE whose attention has been
raised from the material temptation towards the spiritual attainments---as
referred in verse
22:35.
____________________________________________________________________________________________________________________________________________________
(70:19) Verily man is impatient by
nature: *13
*13 "Man has been created impatient":
It is man's nature, or his natural weakness, to be impatient. Here, one should
keep in view that at many places in the Qur'an, after making mention of
mankind's common moral weaknesses, those who believe and adopted righteousness
have been made an exception; the same theme is being expressed in the following
verses. This by itself explains the truth that these hereditary weaknesses are
not unalterable; if man accepts the guidance sent down by God and tries to
reform himself practically, he can remove them, and if he gives a free rope to
his self these become ingrained in him deeply. (For further explanation, see
E.N. 41 of Al-Anbiya', E.N.'s 23-28 of Az-Zumar, E.N. 75 of Ash-Shura).
إِذَا مَسَّهُ الشَّرُّ جَزُوعًا {70:20}
[Q70:20] Izaa massahush sharru jazoo'aa:
[Q70:20] Being greatly grieved when evil afflicts him
[Q70:20] Being greatly grieved when evil afflicts him
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:20) bewailing when evil
befalls him,
وَإِذَا مَسَّهُ الْخَيْرُ
مَنُوعًا {70:21}
[Q70:21] Wa izaa massahul khairu manoo‘aa;
[Q70:21] And niggardly when good befalls him
[Q70:21] And niggardly when good befalls him
See verses 41:49-51. THESE VERSES GIVE IN
DETAILS WHAT MAN DOES, WHEN IN DISTRESS OR NEED AND HOW THE SAME INDIVIDUAL
ACTS WHEN RECEIVING A RELIEF AND BOUNTY FROM ALLAH (SWT). In adversity he is
in restless despair AND in prosperity
he becomes forgetful of his previous helplessness and become puffed up of his
position and gets unmindful of the dues from
him to the others.
____________________________________________________________________________________________________________________________________________________
(70:21) and tight-fisted when good fortune
visits him,
إِلَّا الْمُصَلِّينَ {70:22}
[Q70:22] illal Musalleen;
[Q70:22] Except those who pray,
[Q70:22] Except those who pray,
By ‘those who pray’ do not mean the ones who merely perform certain rituals or offer the daily prayers and in their
practical life they are the mostly ungodly. PRAYER IS NOTHING BUT **SELF SURRENDER and THE **SURRENDER
OF THE EGO. It is leading this
present life in the interest of the hereafter, manifesting the divinity of ALLAH
(SWT) in word and action.
Ë The perfect models of such beings could be found only
in the holy Ahlul Bait. It is a well-known
historic fact known to the Islamic world that whatever Ali used to engage himself in prayers, he used to get himself so
much detached from this physical world that many a time people took him to be
dead.
î
Once a spear point stick into
his leg was removed by a surgical operation when he was in prostration and he
did not know what had happened to him until he finished the prayers.
Naturally
those referred to here are such holy ones.
____________________________________________________________________________________________________________________________________________________
(70:22) except those that
pray, *14
*14 A person's performing the
salat necessarily implies that he believes in Allah, His Messenger, His Book
and the Hereafter as well as tries to act according to his belief.
الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ
دَائِمُونَ {70:23}
[Q70:23] Allazeena hum 'alaa Salaatihim
daaa‘imoon;
[Q70:23] Those who are constant at their prayer
[Q70:23] Those who are constant at their prayer
The
First Holy Imam Ali ibne Abi Talib says that:
“the people referred to in this verse are those who do not allow anything
good which they can do, to be missed, if they fail to do it in the night, they
do it in the day and if they could not do it the day they do it in the night.”
THIS REFERS TO THE OFFERING OF THE OPTIONAL (NAWAFIL)
PRAYERS.
____________________________________________________________________________________________________________________________________________________
(70:23) and are constant in their
Prayer; *15
*15 That is, no laziness, or
love of ease and comfort, no occupation, or interest, hinders them from being
punctual and regular at the prayer. When the Prayer time comes, they abandon
every occupation and activity and stand up to perform worship of their God.
Another meaning which Hadrat 'Uqbah bin 'Amir has given of ala
salat-i-him daa imun is that they perform the
Prayer with full peace of mind, tranquillity and humility; they do not try to
offer the Prayer in a hurry in order to get rid of it somehow, nor think
irrelevant things during the Prayer.
وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ
مَعْلُومٌ {70:24}
[Q70:24] Wallazeena feee amwaalihim haqqum ma’loom;
[Q70:24] And those in whose wealth there is a fixed portion.
[Q70:24] And those in whose wealth there is a fixed portion.
(see
commentary for verse 6) ‘Haqqun Ma’-loum’,
i.e., the prescribed poor-rate and the other
charities to the helpless and the needy.
____________________________________________________________________________________________________________________________________________________
(70:24) and those in whose wealth there is a
known right.
لِلسَّائِلِ وَالْمَحْرُومِ {70:25}
[Q70:25] Lissaaa 'ili walmahroom;
[Q70:25] For him who begs and for him who is denied (good)
[Q70:25] For him who begs and for him who is denied (good)
(see
commentary for verse 6) For ‘Mahroum’,
see verse
51:19. Those needy ones who
do not beg and consequently are not given the alms.
____________________________________________________________________________________________________________________________________________________
(70:25) for those that ask and
those that are dispossessed, *16
*16 In Surah Adh-Dhariyat:
19, it has been said: "In their wealth there is a right of the beggar and
the needy", and here: "In their wealth there is a due share of the
beggar and the needy." Some people have understood this to mean that the
"due share" implies the obligatory zakat, for in the zakat both the
exemption limit and the rate have been fixed. But this commentary cannot be
accepted on the ground that the Surah AI-Ma`arij is unanimously a Makkan
Revelation, and the zakat with its specific exemption limit and rate was
enjoined at Madinah. Therefore, the correct meaning of the "due share° is
that they have of their own accord set aside a share in their possessions of
the beggar and needy, which they discharge regularly and honestly. This same
meaning of this verse has been given by Hadrat 'Abdullah bin `Abbas, Hadrat
`Abdullah bin `Umar, Mujahid, Sha`bi and Ibrahim Nakha`i. Here, does not imply
a beggar but a needy person, who asks someone for help, and mahrum implies a
person who is jobless, or the one who tries to earn a living but does not earn
enough to meet his needs, or the one who has become disabled because of an
accident or calamity, and is unable to make a living. About such people when it
becomes known that they are destitute, a God - worshipper dces not wait that
they should ask for help, but helps them of his own accord as soon as he comes
to know that they are needy and stand in need of help. (For further
explanation, see E.N. 17 of Surah Adh-Dhariyat).
وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ
الدِّينِ {70:26}
[Q70:26] Wallazeena yusaddiqoona bi
yawmid Deen;
[Q70:26] And those who accept the truth of the judgment day
[Q70:26] And those who accept the truth of the judgment day
[Q70:26] Dan mereka yang
percayakan hari pembalasan (dengan mengerjakan amal-amal yang soleh sebagai
buktinya);
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:26) those who firmly believe
in the Day of Recompense, *17
*17 "Who believe ... Day
of Recompense": who do not think they are irresponsible but believe that
one Day they will have to appear before their God and render to Him an account
of their deeds.
وَالَّذِينَ هُمْ مِنْ عَذَابِ
رَبِّهِمْ مُشْفِقُونَ {70:27}
[Q70:27] Wallazeena hum min 'azaabi
Rabbihim mushfiqoon,
[Q70:27] And those who are fearful of the chastisement of their Lord—
[Q70:27] And those who are fearful of the chastisement of their Lord—
Obedience, if that be merely the outcome of fear OR the dread of the penalty for the
otherwise, is no doubt the acknowledgment of the authority of the control, and
of course has its own return BUT IF it be not voluntary without any lust for the
return or the fear of punishment, cannot be much commendable.
THE FEAR OF ALLAH
(SWT)’S WRATH HERE MEANS THE SENSE OR THE CARE TO AVOID DISPLEASING THE LORD BY
GOING AGAINST HIS WILL OR BREAKING ANY OF HIS LAWS. In other words, always being mindful of earning or seeking ALLAH
(SWT)’s pleasure the essential prerequisite for such a conduct, is love and
love, if pure and sincere, begets love and the love of ALLAH (SWT) is always
rewarded with the bestowal of His grace and mercy and the shower of His
bounties on the individual.
____________________________________________________________________________________________________________________________________________________
(70:27) and fear the chastisement
of their Lord *18–
*18 In other words, they are
not like the disbelievers, who do not fear God even after they have committed
every heinous sin and crime and perpetrated every cruelty in the world, but
they, in spite of having adopted a righteous attitude in morals and deeds as
best as they could, fear God and continue to remain in constant awe lest their
shortcomings should exceed their good works before Him and they should be
declared as worthy of punishment. (For further explanation, see E N. 54 of
Al-Mu'minun, E.N. 19 of Adh-Dhariyat).
إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ
مَأْمُونٍ {70:28}
[Q70:28] Inna 'azaaba Rabbihim ghairu maamoon;
[Q70:28] Surely the chastisement of their Lord is (a thing) not to be felt secure of—
[Q70:28] Surely the chastisement of their Lord is (a thing) not to be felt secure of—
[Q70:28] Kerana sesungguhnya
azab Tuhan mereka, tidak patut (bagi seseorangpun) merasa aman
terhadapnya;
None shall feel himself secure against the wrath of ALLAH (SWT). PEOPLE SHALL NEVER
BE CONFIDENT OR PROUD OF THEIR PRAYERFUL OR CHARITABLE. ONE SHOULD ALWAYS FEAR THE CHASTISEMENT FOR GOING AGAINST THE DIVINE
LAW OR VIOLATING THE PRESCRIBED LIMITS. While fearing ALLAH (SWT), one must not be dejected of His mercy. His mercy must be sought seeking His pardon through
repentance which the All-Merciful Himself invites and is ready to accept,
provided it is with the due sincerity
accompanied by the necessary amendment.
____________________________________________________________________________________________________________________________________________________
(70:28) surely the chastisement
of their Lord is a thing none can feel secure from –
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ
حَافِظُونَ {70:29}
[Q70:29] Wallazeena hum lifuroo jihim haafizoon,
[Q70:29] And those who guard their private parts,
[Q70:29] And those who guard their private parts,
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:29) and those who guard their
private parts, *19
*19 "Who guard their
private parts": who abstain from adultery as well as from nudity and
exposing their private parts before others? (For explanation, see E.N 6 of
Al-Mu'minun, E.N.'s 30, 32 of An-Nur E.N. 62 of Al-Ahzab).
إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا
مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ {70:30}
[Q70:30] illaa 'alaaa azwaajihim aw maa
malakat aymaanuhum fainnahum ghairu maloomeen,
[Q70:30] Except in the case of their wives or those whom their right hands possess-- for these surely are not to be blamed,
[Q70:30] Except in the case of their wives or those whom their right hands possess-- for these surely are not to be blamed,
See verse 23:5. The chaste---those who practice the
due control of the sex urge. Chastity is prescribed
for both, among men as well as women.
____________________________________________________________________________________________________________________________________________________
(70:30) except in regard to their
spouses and those whom their right hands possess, for in regard to them they
are not reproachable, *20
*20 For explanation, see E.N.
7 of Al-Mu'minun.
فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ
فَأُولَٰئِكَ هُمُ الْعَادُونَ {70:31}
[Q70:31] Famanib taghaa waraaa'a zaalika
fa ulaaa'ika humul ‘aadoon
[Q70:31] But he who seeks to go beyond this, these it is that go beyond the limits—
[Q70:31] But he who seeks to go beyond this, these it is that go beyond the limits—
[Q70:31] Kemudian sesiapa yang
mengingini selain dari yang demikian, maka merekalah orang-orang yang melampaui
batas;
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:31) but any who seeks to go
beyond that, it is indeed they who are the transgressors,
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ
وَعَهْدِهِمْ رَاعُونَ {70:32}
[Q70:32] Wallazeena hum li amaa naatihim
wa 'ahdihim raa‘oon
[Q70:32] And those who are faithful to their trusts and their covenant
[Q70:32] And those who are faithful to their trusts and their covenant
(see commentary
for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:32) and those who fulfil
their trusts and their covenants, *21
*21 "Trusts" imply THOSE TRUSTS WHICH ALLAH HAS
ENTRUSTED TO MEN AS WELL AS THOSE WHICH ONE MAN ENTRUSTS TO ANOTHER because of
faith and confidence. Likewise, "promises" imply those promises which
man makes with his God as well as those which one man makes with another. KEEPING
AND FULFILLING BOTH THESE KINDS OF TRUSTS AND PROMISES IS A NECESSARY
CHARACTERISTIC OF A BELIEVER. In a Hadith Hadrat Anas (may Allah bless him) has
reported that when ever the Holy Prophet (upon whom be peace) addressed his
Companions, he would always give them the instruction: "Beware, the one who does
not keep his trust has no faith, and one who does not fulfil his pledges, has
no religion." (Baihaqi. Ash-Shu ab al-Imam).
وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ
قَائِمُونَ {70:33}
[Q70:33] Wallazeena hum bishahaadaatihim qaaa‘imoon;
[Q70:33] And those who are upright in their testimonies,
[Q70:33] And those who are upright in their testimonies,
[Q70:33] Dan mereka yang
memberikan keterangan dengan benar lagi adil (semasa mereka menjadi saksi)
STRICTLY IMPARTIAL AND
UPRIGHT IN GIVING EVIDENCE, be that against one’s
own kith and kin or a friend or a foe.
____________________________________________________________________________________________________________________________________________________
(70:33) and those who are upright
in their testimonies; *22
*22 That is, they neither
conceal evidence nor change it in any way for selfish motives.
وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ
يُحَافِظُونَ {70:34}
[Q70:34] Wallazeena hum 'alaa salaatihim yuhaafizoon
[Q70:34] And those who keep a guard on their prayer,
[Q70:34] And those who keep a guard on their prayer,
THOSE WHO GUARD THEIR PRAYERS,
i.e., those
who always mindful against missing any of the prescribed prayers.
ß
The Seventh Holy
Imam Musa ibne Jafar Al-Kazim says:
“Our ‘Shias’, i.e., the
devotees of the Holy Ahlul Bait, are always regular in offering the fifty-one (51) rak’ats, (i.e., units)
of prayers (the 17 compulsory (Wajib) and the 34 optional (Sunnat).”
To
see the best and the perfect model of one possessing this quality in the
maximum possible degree of it, one should see the Holy Imam Husain at Karbala
who, in the worst circumstances in the valley of death, under the swords and
the sabres of the enemy and under the shower of arrows from the devil’s forces,
offers his prayers to ALLAH (SWT) and offered his head in prostration to the
Lord, celebrating His glory and praying for His mercy to the sinners among His
believers.
There are the other members
of the Holy Ahlul Bait also viz., the other holy Imams who also in their own
turns, have presented to the world, matchless models of perfection in this
quality, unequalled by anyone among the other members of the Islamic fold.
____________________________________________________________________________________________________________________________________________________
(70:34) and who take due care of
their Prayer: *23
*23 This gives an idea of the
importance of the Prayer (salat). The description of the merits of the high and sublime
character of those who have been declared as worthy of Paradise, began with the
Prayer and has been concluded with it. To be a performer of the Prayer is their
first characteristic, to be steadfast and ever constant with regard to the
Prayer is their second characteristic, and to guard their Prayer is their last
characteristic. "Guarding the Prayer" implies many things: to perform
the Prayer at its right time, to make sure before the Prayer that one's body
and clothes are clean and pure, to have performed the ablutions and to have washed
the limbs well, to perform the basic elements of the Prayer with its obligatory
and desirable parts with due care and attention, to observe the requisite rites
of the Prayer carefully, to avoid disobedience of God, which is destructive of
the Prayer; all these are included in the guarding of the Prayer.
أُولَٰئِكَ فِي جَنَّاتٍ
مُكْرَمُونَ {70:35}
[Q70:35] Ulaaa'ika fee jannaatim mukramoon.
[Q70:35] Those shall be in gardens, honored.
[Q70:35] Those shall be in gardens, honored.
(see commentary for verse 6)
____________________________________________________________________________________________________________________________________________________
(70:35) all these shall live
honourably in the Gardens.
SECTION 2
Better nations can easily be raised instead
It is very easy for ALLAH (SWT) to raise better nations instead of the
transgressing ones---The abased state in which people will be rushing towards
their goal on the Day of Judgment.
فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ
مُهْطِعِينَ {70:36}
[Q70:36] Famaa lil lazeena kafaroo qibalaka muhti‘een
[Q70:36] But what is the matter with those who disbelieve that they hasten on around you,
[Q70:36] But what is the matter with those who disbelieve that they hasten on around you,
[Q70:36] Maka apakah yang
menyebabkan orang-orang kafir, yang menentangmu (wahai Muhammad) datang
berkejaran ke sisimu
The disbelievers
not only do not believe in the hereafter BUT
ALSO ridicule the bliss of the hereafter when it is described to them.
Man's natural growth from a
living germ, without discipline and good deeds, will not result in virtue.
The animal part of man is nothing to be proud of. IT IS BY SPIRITUAL EFFORT AND HARD
PREPARATION through a good life that man
can obtain the dignity and honour of a noble human being which is his destiny. Refer to Anfal 8:55;
Furqan 25:44 and Muhammad 47:12.
____________________________________________________________________________________________________________________________________________________
(70:36) But what is the matter
with the unbelievers who are hurrying towards you.
عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ
عِزِينَ {70:37}
[Q70:37] 'Anil yameeni wa 'anish shimaali
‘izeen
[Q70:37] On the right hand and on the left, in sundry parties?
[Q70:37] On the right hand and on the left, in sundry parties?
(see commentary for verse 36)
____________________________________________________________________________________________________________________________________________________
(70:37) in crowds, both on the
right and on the left? *24
*24 This refers to those
disbelievers who would rush in towards the Holy Prophet (upon whom be peace)
from every side to mock and ridicule him when they heard him preach Islam and
recite the Qur'an.
أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ
أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ {70:38}
[Q70:38] Ayatma'u kullum ri'im minhum anyyudkhala jannata Na'eem.
[Q70:38] Does every man of them desire that he should be made to enter the garden of bliss?
[Q70:38] Does every man of them desire that he should be made to enter the garden of bliss?
[Q70:38] Patutkah tiap-tiap seorang dari
mereka berharap supaya dimasukkan ke dalam Syurga yang penuh nikmat (sedang dia
tidak beriman)?
(see commentary for verse 36)
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(70:38) Does everyone of them
wish to enter the Garden of Bliss? *25
*25 It means that God's
Paradise is only for those righteous people whose characteristics have just
been described above, Now, can these people who are not at aII inclined to
listen to the truth and who are rushing in towards the Prophet in order to
suppress every invitation to the truth, be candidates for Paradise? Has God
prepared His Paradise only for such people as they? Here, one should also keep
in view vv. 34-41 of Surah AI-Qalam in which an answer has been given to this
saying of the disbelievers of Makkah: "Even if there is any life after
death, we shall have good time there too, as we are having in the world, and
the torment would befall Muhammad (upon whom be Allah's peace and blessings)
and his followers and not us."
كَلَّا ۖ إِنَّا خَلَقْنَاهُمْ مِمَّا
يَعْلَمُونَ {70:39}
[Q70:39] Kallaa innaa khalaq naahum mimmaa ya’lamoon.
[Q70:39] By no means! Surely We have created them of what they know.
[Q70:39] By no means! Surely We have created them of what they know.
[Q70:39] Tidak sekali-kali!
(Mereka yang kufur ingkar tidak akan dapat memasukinya). Sesungguhnya Kami
telah menciptakan mereka dari apa yang mereka sedia mengetahuinya.
Created
of the dirty drop of the sperm. Man has nothing great in the animal
aspect of his existence, for he is one among the base ones of the living
things.
v THE
ONLY MEANS OR THE WAY BY WHICH HE CAN RISE ABOVE THE OTHER CREATURES, IS THE DEVELOPMENT OR THE PROGRESS IN
THE SPIRITUAL VISTAS.
THOSE WHO [1] defied the Truth, [2] ridiculed
it, [3] opposed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), [4] persecuted
him, or [5] displeased him even in the
least, are still the mere evolution of the dirty drop
of semen AND had never risen above the animal state of their existence. See also verses 8:55;
25:44 and 47:12.
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(70:39) By no means! They know
that which We have created them from. *26
*26 Here, this sentence can
have two meanings: (1) If it is taken to be
related to the preceding theme, it will mean: As for the substance these people
have been created from, aII men are equal. For if the substance itself be the
cause of man's entry into Paradise, then the good and the bad, the wicked and
the just, the guilty and the innocent, all should go to Paradise. But a little common sense is enough to
decide that man's qualifications FOR PARADISE ARE CREATED NOT ON THE BASIS OF
THE SUBSTANCE OF HIS CREATION BUT ONLY ON THE BASIS OF HIS MERIT AND EXCELLENCE. (2) If this sentence is regarded as an introduction to the
following theme, it would mean: "These people think they are secure from
Our torment and mock the one who warns them of Our punishment, whereas We can
punish them even in this world as and when We please, as well as resurrect them
after death as and when We like. They themselves know that We began their
creation from an insignificant sperm-drop and developed them into a living man.
If they had only considered this mode of their creation, they would never have
been involved in the misunderstanding that they now have escaped Our grasp, or
that We have no power to create them over again."
فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ
وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ {70:40}
[Q70:40] Falaaa uqsimu bi Rabbil mashaariqi wal maghaaribi innaa qaadiroun
[Q70:40] But nay! I swear by the Lord of the Easts and the Wests that We are certainly able
[Q70:40] But nay! I swear by the Lord of the Easts and the Wests that We are certainly able
[Q70:40] Maka Aku bersumpah
dengan (kebesaranKu) Tuhan yang menguasai (seluruh alam, meliputi)
tempat-tempat terbit (matahari dan bulan bintang) dan tempat-tempat tenggelamnya,
- sesungguhnya Kami berkuasa
ALLAH
(SWT) calls to witness His own power and glory manifested in the splendour of
sunrise and sunset at different points through the solar year. Refer to the
commentary of Saffat
37:5; Waqi-ah 56:75 and Haqqah 69:38 and
39.
By
skepticism and obstinate negation of rational arguments and signs visible in
the working of creation the disbelievers not only do not find any
sense of direction in their individual and social life in this world but also shall be certain losers in the
hereafter.
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(70:40) I swear *27 by the Lord of the easts and the
wests *28 that We have the power
*27 That is, the truth is not
that which these people think it is.
*28 Here, Allah has sworn an oath by Himself. The words Easts and Wests have been used because the sun rises and sets at a new angle every day during the year, and goes on rising and setting successively at different times around the globe. Thus considered the Easts and the Wests are not one but many. From another point of view as against the north and the south there is a direction of east and a direction of west. On this basis in Surah Ash-Shu`ara': 28 and AlMuzzammi1:19 the words Rabb-ul-rnashriqi wal-maghrib have been used. From still another view-point the earth has two easts and two wests, for when the sun sets on one hemisphere, it rises on the other. On this basis the words Rabb-ul-mashriqayn wa Rabb-ul-maghribayn (Lord of two easts and two wests) have been used in Surah Ar-Rahman: 17. (For further explanation, see E.N. 17 of Ar-Rahman).
*28 Here, Allah has sworn an oath by Himself. The words Easts and Wests have been used because the sun rises and sets at a new angle every day during the year, and goes on rising and setting successively at different times around the globe. Thus considered the Easts and the Wests are not one but many. From another point of view as against the north and the south there is a direction of east and a direction of west. On this basis in Surah Ash-Shu`ara': 28 and AlMuzzammi1:19 the words Rabb-ul-rnashriqi wal-maghrib have been used. From still another view-point the earth has two easts and two wests, for when the sun sets on one hemisphere, it rises on the other. On this basis the words Rabb-ul-mashriqayn wa Rabb-ul-maghribayn (Lord of two easts and two wests) have been used in Surah Ar-Rahman: 17. (For further explanation, see E.N. 17 of Ar-Rahman).
عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا
مِنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ {70:41}
[Q70:41] 'Alaaa an nubaddila khairam
minhum wa maa Nahnu bimasbooqeen.
[Q70:41] To bring instead (others) better than them, and We shall not be overcome.
[Q70:41] To bring instead (others) better than them, and We shall not be overcome.
[Q70:41] (Membinasakan mereka,
serta) menggantikan mereka dengan makhluk-makluk yang lebih baik dari mereka
dan Kami tidak sekali-kali dapat dikalahkan atau dilemahkan.
(see commentary for verse 40)
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(70:41) to replace them by others
who would be better than they; and We shall certainly not be overpowered. *29
*29 This is that for which
Allah Almighty has sworn an oath of His being Lord of the Easts and Wests. It
means: "As We are Owners of the Easts and Wests, the whole earth is under
Our control and power, and you have no power to escape Our punishment: We can
destroy you as and when We like and can create another people that may be
better than you."
فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا
حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ {70:42}
[Q70:42] Fazarhum yakhoodoo wa yal'aboo
hattaa yulaaqoo yaw mahumul lazee yoo’adoon.
[Q70:42] Therefore leave them alone to go on with the false discourses and to sport until they come face to face with that day of theirs with which they are threatened;
[Q70:42] Therefore leave them alone to go on with the false discourses and to sport until they come face to face with that day of theirs with which they are threatened;
[Q70:42] Oleh itu, biarkanlah
mereka (wahai Muhammad) tenggelam dalam kesesatannya dan leka bermain-main
(dalam dunianya), sehingga mereka menemui hari yang dijanjikan kepada mereka
(untuk menerima balasan)!
(see commentary for verse 40)
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(70:42) So leave them to engage
in vain talk and to amuse themselves until they come face to face with the Day
which they are promised,
يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ
سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ {70:43}
[Q70:43] Yawma yakhrujoona minal ajdaasi
siraa'an ka anna hum ilaa nusubiny yoofidoon
[Q70:43] The day on which they shall come forth from their graves in haste, as if they were hastening on to a goal,
[Q70:43] The day on which they shall come forth from their graves in haste, as if they were hastening on to a goal,
[Q70:43] Iaitu hari mereka
segera keluar dari kubur masing-masing menuju (ke Padang Mahsyar) dengan
keadaan seolah-olah mereka berkejaran ke (tempat) berhala-berhala (yang mereka
sembah dahulu),
Those adamant in their disbelief and [1] determine never to yield to any argument or
reasoning and [2] are persistent in their disbelief, must necessarily be
left to be engrossed in the vain thoughts and deeds, to be brought to
realise by the ultimate end which they are sure to meet.
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(70:43) the Day on which they
will hastily come forth from their graves, as though they were hurrying on to
the altars of their deities. *30
*30 There is a difference of
opinion among the commentators about the meaning of the word nusub. Some have interpreted it
to mean idols, according to which the meaning would be: "They would be
racing towards the place appointed by the Lord of Resurrection as they race
today towards the shrines of their idols" and some others have taken nusub
to mean the goal signs which are set for the competitors in a race, so that
each tries to reach and touch the appointed post before the other.
خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ
ذِلَّةٌ ۚ ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ {70:44}
[Q70:44] Khaashi'atan absaaruhum
tarhaquhum zillah; zaalikal yawmul lazee kaanoo yoo‘adoon.
[Q70:44] Their eyes cast down; disgrace shall overtake them; that is the day which they were threatened with.
[Q70:44] Their eyes cast down; disgrace shall overtake them; that is the day which they were threatened with.
[Q70:44] Sambil pandangan
mereka tunduk, serta mereka diliputi kehinaan; itulah hari yang telah
dijanjikan kepada mereka.
(see commentary for verse 40)
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(70:44) Their eyes will be
downcast and disgrace will overwhelm them. Such is the Day that they were
promised.
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