SURAH (76) AL-INSAAN (AYA 1 to 31)
Sura (76) AD-DAHR/AL-INSAAN (Time/Man) Aya
1 to 31 verses in 2 Sections
Revealed at Makka (MADINAH)
SECTION 1
The Origin of Mankind
The various stages of
the creation of man---The reward awaiting the righteous---Man shown the right
way, the choice of adopting it left to every individual man or woman---Those
who feed the poor, the captive and the orphan to please ALLAH (SWT).
هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ
مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا {76:1}
[Q76:1] Hal ataa 'alal insaani heenum minad dahri lam yakun shai'am mazkooraa
[Q76:1] There surely came over man a period of time when he was a thing not worth mentioning.
[Q76:1] There surely came over man a period of time when he was a thing not worth mentioning.
[Q76:1] Bukankah telah
berlalu kepada manusia satu ketika dari masa (yang beredar), sedang dia (masih
belum wujud lagi dan) tidak menjadi sesuatu benda yang disebut-sebut, (maka
mengapa kaum musyrik itu mengingkari hari akhirat)?
The literal meaning
of this verse is that the physical world existed long
before man was ever heard of or mentioned. **Dahr means "time from the beginning of
the world to its end".
According to the followers of
the Ahlul Bayt when it is accepted by the Muslim scholars that Ali
has been crowned with surah ad Dahr (tajdar hal ata)
it is obvious that the question is an assertion that at no time the world
was, is and will be without the existence of Ali ibne Abi Talib.
µ Refer to the
commentary of Bani
Israil 17:1 for "There is
no god save ALLAH (SwT) and Muhammad is His Prophet with Ali as his right
hand" written in celestial light in the heaven, witnessed
by the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad).
THE HISTORIANS AND THE TRADITIONISTS HAVE AUTHENTICALLY ASSERTED THAT VERSE 6:14 HAVE BEEN REVEALED IN THE APPRECIATION OF ALI, FATEMA, HASAN AND HUSAIN’S FULFILMENT OF A VOW AND THE
FEEDING OF **THE
POOR, **AN
ORPHAN AND **A
CAPTIVE. THEREFORE
there should be no doubt that these verses are
Madinites.
µ BUT some
fanatics like ibne Tymiah insists with no authentic proof that the whole
Surah was revealed at Makka.
µ HOWEVER, some
commentators hold some verses as Makki and some as Madani.
µ HOWEVER, Abu Hamza-e-Somali one of the
earliest Commentators on Qur’an is definite that the whole Surah is Madanite and was revealed in connection with
that ‘Vow of the Ahlul-Bait’.
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(76:1) Was there a period of
time when man was not even worthy of a mention? *1
*1 Most of the commentators and translators have taken hal in the first sentence hal
ata alal-insan-i, in the meaning of qad. Accordingly, they
interpret this sentence to mean; "No
doubt, there has indeed passed on man a time." But, in fact, the word
hal in Arabic is used only as an interrogative particle, and its object is not
to ask a question in every case, but this apparently interrogative particle is
used in different meanings on different occasions. For example, sometimes, in
order to find out whether a certain incident has taken place or not, we ask:
"Has this thing happened?" Sometimes we do not mean to ask a question
but to deny something and we express the denial, thus: "Can any other also
do this?" Sometimes we want somebody to affirm something and so ask him:
"Have I paid what was due to you? And sometimes we do not intend to have
something just affirmed but we put a question in order to make the addressee
pay particular attention to something which follows his affirmation as a
sequel. For example, we ask someone: "Have I harmed you in any way'?"
The object is not only to make him affirm that one has not done him any harm,
but also to make him think how far one is justified to harm somebody who has
not harmed him in any way. The interrogative sentence in the verse before us
illustrates this last meaning. 'i ne object is not only to make man affirm that
there has indeed passed on him such a period of time but also to make him think
that the God Who developed and shaped him into a perfect man from an insignificant,
humble beginning, would not be helpless to create him once again.
In the second sentence, hin um-min ad-dahr the word dahr implies the endless time, the beginning and end of which are unknown to man and hin is the particular period of tune which might at some time have passed during this endless period. What is meant to be said is that in this immensely long span of time there has passed g long period when human race was altogether non-existent. Then a time came in it when a species called Man was created, and in the same period a time has passed on every person when a beginning was made to bring him into existence from nothingness.
The third sentence, "when he was not yet a thing worthy of mention" implies that a part of him existed in the form of a microscopic gene in the sperm drop of the father and a part in the form of a microscopic ovum in the mother. For long ages man did not even know that he comes into being when the sperm gene and the ovum combine. Now both have been observed by means of powerful microscopes but even now no one can say how much of man exists in the father's germ and how much in the mother's ovum. Then, the initial cell that comes into being by the combination of the two at the time of conception is such an insignificant thing that it can be seen only through highly powerful microscopes and seeing it also no one at first sight can claim that it is a man taking shape, nor that even if a man emerges from this humble beginning, what will be his size and stature, what will be his form and figure, and what will be his capabilities and personality like. This is the meaning of the sentence that at that tithe he was not yet a thing worthy of any mention although a beginning of his being as a man had been made.
In the second sentence, hin um-min ad-dahr the word dahr implies the endless time, the beginning and end of which are unknown to man and hin is the particular period of tune which might at some time have passed during this endless period. What is meant to be said is that in this immensely long span of time there has passed g long period when human race was altogether non-existent. Then a time came in it when a species called Man was created, and in the same period a time has passed on every person when a beginning was made to bring him into existence from nothingness.
The third sentence, "when he was not yet a thing worthy of mention" implies that a part of him existed in the form of a microscopic gene in the sperm drop of the father and a part in the form of a microscopic ovum in the mother. For long ages man did not even know that he comes into being when the sperm gene and the ovum combine. Now both have been observed by means of powerful microscopes but even now no one can say how much of man exists in the father's germ and how much in the mother's ovum. Then, the initial cell that comes into being by the combination of the two at the time of conception is such an insignificant thing that it can be seen only through highly powerful microscopes and seeing it also no one at first sight can claim that it is a man taking shape, nor that even if a man emerges from this humble beginning, what will be his size and stature, what will be his form and figure, and what will be his capabilities and personality like. This is the meaning of the sentence that at that tithe he was not yet a thing worthy of any mention although a beginning of his being as a man had been made.
إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ
نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا {76:2}
[Q76:2] Innaa khalaqnal insaana min nutfatin amshaajin nabta leehi faja'alnaahu
samee'am baseeraa.
[Q76:2] Surely We have created man from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing.
[Q76:2] Surely We have created man from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing.
[Q76:2] Sesungguhnya Kami
telah aturkan cara mencipta manusia bermulanya dari air mani yang bercampur
(dari pati benih lelaki dan perempuan), serta Kami tetap mengujinya (dengan
kewajipan-kewajipan); oleh itu maka Kami jadikan dia berkeadaan mendengar dan
melihat.
The female ovum has to be
fertilized with the male sperm for the birth of a new being having life in
animality. Man
as an animal has a very humble origin. THEN He is given *faculties of receiving instructions and *intellectual and *spiritual insight.
Ì ‘Ibtila’ means trial. It has been used in the Qur’an in the sense
that ALLAH (SWT) PROVIDES OPPORTUNITIES to man to develop the *faculties of intellect, *reason
and *power to distinguish BETWEEN good and
evil, given to him by ALLAH (SWT), BECAUSE through
His prophet of highest spiritual standing he has been shown the right path.
THE
DIVINE GUIDANCE HAS BEEN MADE AVAILABLE TO MAN SO
THAT HE MAY EXERCISE HIS FREE WILL AND CHOOSE EITHER GOOD OR EVIL FOR
WHICH HE IS RESPONSIBLE AND ACCOUNTABLE.
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(76:2) Verily We created man out
of a drop of intermingled sperm *2 so that We might try him, *3 and We therefore endowed him with
hearing and sight. *4
*2 "From a mixed sperm-drop": from the intermingling
of the male sperm with the female ovum and not separately from the sperm and
the ovum.
*3 This shows man's real position in the world and the position of the world for man. He is not like the trees and animals that the object of his creation be fulfilled on the earth itself, and he should die and perish here after he has played his appointed role over a period of time according to the law of nature. Furthermore, this world is neither a place of punishment for him, as the monks think, nor a place of rewards as the believers of the law of transmigration think, nor a place of entertainment and enjoyment, as the materialists think, nor a battlefield, as the followers of Darwin and Marx think, but in fact it is a place of test and trial for him. That which he regards as his age, is in fact the time given him for the test. Whatever powers and capabilities he has been given in the world, the thing, that have been placed under his control and authority, the various positions and capacities in which he functions, and the relationships that he enjoys with other men, all these are the countless papers of the test and this test continues till the last breath of his life. The result is not to be announced in this world but in the Hereafter when all his answer-books will have been assessed, decision will be given whether he has come out successful or failed. And his success or tailure wholly depends on what he thought of himself while he functioned here and how he answered the papers that were given him here. If he believed that he had no God, or that he was the slave of many gods, and while answering the papers thought that he was not to be held accountable before his Creator in the Hereafter, his whole lifework went wrong. And if he regarded himself as the slave of One God and worked in the way approved by God, with the accountability of the Hereafter always in view, he stood successful in the test. (This theme has occurred at many places in the Qur'an and has been dealt with at length in the corresponding notes. It is not possible to give all the references, but those who are interested in it may see the explanation of it in its different aspects under "Test and Trial" in the Index. In no other book beside the Qur'an has this truth been explained at such length).
*4 The word sami' (hearing) and basir (seeing) in the original actually imply being "sensible and intelligent". These words of the Arabic language are never used in respect of the animal although it also hears-and sees. Thus, hearing and seeing here do not imply the powers of hearing and seeing which have been given to the animals too, BUT THOSE MEANS THROUGH WHICH MAN OBTAINS KNOWLEDGE AND THEN DRAWS CONCLUSIONS FROM IT. Besides, since hearing and seeing are among the most important means of knowledge for man, only these two have been mentioned briefly; otherwise it actually implies giving man all those senses of the body by which he gathers information. Then the senses given to man are quite different in their nature from those given to animals, FOR AT THE BACK OF EVERY SENSE HE HAS A THINKING BRAIN, WHICH COLLECTS INFORMATION GAINED THROUGH THE SENSES; ARRANGES IT, DRAWS CONCLUSIONS FROM IT, FORMS OPINIONS, AND THEN TAKES SOME DECISIONS WHICH BECOME THE BASIS OF HIS ATTITUDE AND CONDUCT IN LIFE. Hence, after saying, "We created man in order to try him," to say, "therefore, We made him capable of hearing and seeing° actually contains the meaning that Allah save him the faculties of knowledge and reason to enable him to take the test. Obviously, if this were not the meaning and the meaning of making man hearing and seeing just implied the one who could hear and see, then a blind and deaf person would stand exempted from the test, whereas unless a person is utterly devoid of knowledge and reason, there can be no question of his being exempted from the test.
*3 This shows man's real position in the world and the position of the world for man. He is not like the trees and animals that the object of his creation be fulfilled on the earth itself, and he should die and perish here after he has played his appointed role over a period of time according to the law of nature. Furthermore, this world is neither a place of punishment for him, as the monks think, nor a place of rewards as the believers of the law of transmigration think, nor a place of entertainment and enjoyment, as the materialists think, nor a battlefield, as the followers of Darwin and Marx think, but in fact it is a place of test and trial for him. That which he regards as his age, is in fact the time given him for the test. Whatever powers and capabilities he has been given in the world, the thing, that have been placed under his control and authority, the various positions and capacities in which he functions, and the relationships that he enjoys with other men, all these are the countless papers of the test and this test continues till the last breath of his life. The result is not to be announced in this world but in the Hereafter when all his answer-books will have been assessed, decision will be given whether he has come out successful or failed. And his success or tailure wholly depends on what he thought of himself while he functioned here and how he answered the papers that were given him here. If he believed that he had no God, or that he was the slave of many gods, and while answering the papers thought that he was not to be held accountable before his Creator in the Hereafter, his whole lifework went wrong. And if he regarded himself as the slave of One God and worked in the way approved by God, with the accountability of the Hereafter always in view, he stood successful in the test. (This theme has occurred at many places in the Qur'an and has been dealt with at length in the corresponding notes. It is not possible to give all the references, but those who are interested in it may see the explanation of it in its different aspects under "Test and Trial" in the Index. In no other book beside the Qur'an has this truth been explained at such length).
*4 The word sami' (hearing) and basir (seeing) in the original actually imply being "sensible and intelligent". These words of the Arabic language are never used in respect of the animal although it also hears-and sees. Thus, hearing and seeing here do not imply the powers of hearing and seeing which have been given to the animals too, BUT THOSE MEANS THROUGH WHICH MAN OBTAINS KNOWLEDGE AND THEN DRAWS CONCLUSIONS FROM IT. Besides, since hearing and seeing are among the most important means of knowledge for man, only these two have been mentioned briefly; otherwise it actually implies giving man all those senses of the body by which he gathers information. Then the senses given to man are quite different in their nature from those given to animals, FOR AT THE BACK OF EVERY SENSE HE HAS A THINKING BRAIN, WHICH COLLECTS INFORMATION GAINED THROUGH THE SENSES; ARRANGES IT, DRAWS CONCLUSIONS FROM IT, FORMS OPINIONS, AND THEN TAKES SOME DECISIONS WHICH BECOME THE BASIS OF HIS ATTITUDE AND CONDUCT IN LIFE. Hence, after saying, "We created man in order to try him," to say, "therefore, We made him capable of hearing and seeing° actually contains the meaning that Allah save him the faculties of knowledge and reason to enable him to take the test. Obviously, if this were not the meaning and the meaning of making man hearing and seeing just implied the one who could hear and see, then a blind and deaf person would stand exempted from the test, whereas unless a person is utterly devoid of knowledge and reason, there can be no question of his being exempted from the test.
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا
شَاكِرًا وَإِمَّا كَفُورًا {76:3}
[Q76:3] Innaa hadainaahus
sabeela immaa shaakiranw wa immaa kafooraa.
[Q76:3] Surely We have shown him the way: he may be thankful or unthankful.
[Q76:3] Surely We have shown him the way: he may be thankful or unthankful.
[Q76:3] Kerana keadaan itu
tidak mencukupi, maka) sesungguhnya Kami telah menunjukkan kepadanya (melalui
akal dan Rasul) akan jalan-jalan (yang benar dan yang salah; maka terserahlah
kepadanya) samada dia bersyukur (dengan beriman dan taat), ataupun dia berlaku
kufur (dengan mengingkari kebenaran atau menderhaka).
(see commentary for verse 2)
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(76:3) Surely We showed him the
Right Path, regardless of whether he chooses to be thankful or unthankful *5 (to his Lord).
*5 That is, "We did not just leave him to himself after
giving him the powers of knowledge and reason, but We also guided him so that
he knows which is the path of gratefulness and which of ungratefulness, so that
whichever path he chooses in his later life, he himself is responsible for it.
In Surah Al-Balad, the same subject has been expressed, thus "And We showed him both the conspicuous ways
(of good and evil)." And in Surah Ash-Shams, thus "By the human self, and by Him Who balanced
it (with all the external and internal powers), then inspired it with its
wickedness and its piety " When all these explanations are kept in
view and also those detailed statements of the Qur'an in which it has been
stated what arrangements Allah has made for man's guidance in the world, it
becomes evident that in this verse "showing the way" does not imply
any one form of guidance but many forms of it which are limitless and
countless. For example.
(1) Along with the faculties of knowledge and reason man has also been endowed with a moral sense by which he discerns between good and evil, regards some acts and qualities as evil even if he himself is involved in them, and regards some other acts and qualities as good even if he himself is avoiding them. So much so that even those people who for the satisfaction of their selfish motives and desires have invented philosophies by which they have justified many evils for themselves, protest loudly when they are themselves treated with the same evils by others, and then it becomes known that in spite of their false philosophies they actually regard them as evil. Likewise, when a man himself is benefited by a good treatment from another person, he is from within forced to commend and appreciate it even though he might be looking upon good acts and qualities as ignorance folly and antiquated things,
(2) In every man Allah has placed the faculty of Conscience (the lawwamah), which checks and pricks him every time he is about to commit an evil, or is in the process of committing it, or has already committed it. However hard man may try to silence his Conscience or make it insensitive, he dces not have the power to destroy it completely. He may become shameless and prove himself to be absolutely devoid of the Conscience, he may also try to deceive the world by argumentation, he may even invent a thousand excuses to justify his acts in order to deceive himself, but despite all this the censor that Allah has placed in his nature is so active and powerful that it does not let remain hidden from an evil person what he actually is. This same thing has been stated in Surah Al-Qiyamah, thus: "Man knows his own self best even though he may offer many excuses." (v. 15)
(3) In man's own self and outside him, from the earth to the heavens, there lie scattered in the universe countless such signs which clearly show that all this could not happen without a God, nor could there be many gods to create this life and control and administer it. Likewise, these very signs, inside man and outside him, clearly point also to the Resurrection and Hereafter. If man shuts down his eyes on them, or refuses to ponder over them intelligently, or avoids to admit the truths which they point out, he himself would be to blame. For Allah has shown no negligence in laying out every possible sign of the truth for the guidance of man.
(4) Man does come across in his own life, and in the contemporary world and in the experiences of past history, countless such incidents which prove that a supreme power is ruling over him and the entire universe before whom he is absolutely powerless, whose Will is dominant over everything and whose help he needs at every moment. These experiences and observations which point to the truth do not exist only outside him but in man's own nature as well there exists the evidence of the existence of the supreme power on the basis of which even the most confirmed atheist spreads out his hands in prayer before God when in distress and the most hardened polytheist abandons all false gods and starts invoking One God only for help.
(5) Man's intellect and his nature assert positively that crime ought to be punished and good deeds ought to be rewarded. On this very basis in every society of the world a system of the courts is established in one form or another, and the services and works, which are regarded as commendable are also rewarded in one way or another. This is a clear proof of the fact that there is a necessary relationship between morality and the law of retribution, which man cannot possibly deny. Now, if it is admitted that in this world there are countless such crimes which cannot be punished at all. to say nothing of punishing them fully and adequately, and there are also countless such virtues, which cannot be rewarded at aII, to say nothing of rewarding them fully and adequately, there is no alternative but to acknowledge the Hereafter, unless, of course, a foolish person may assume, or a stubborn person may insist on having the opinion, that man who has been endowed with the concept of justice, has taken birth in a world which in itself is devoid of the concept of justice; and then it remains for him to answer the question as to how and wherefrom this man, who was born in such a world, obtained this concept of justice. To reinforce these means of guidance AIIah sent Messengers and revealed Books in the world for the purpose of giving clear and definite guidance to man; in these Books it was clearly explained what is the way of gratefulness and what is the way of ungratefulness and unbelief and what will be the consequences of following either way. THE TEACHING BROUGHT BY THE PROPHETS AND THE BOOKS HAS SPREAD THROUGHOUT THE WORLD IN COUNTLESS PERCEPTIBLE AND IMPERCEPTIBLE WAYS, ON SUCH A LARGE SCALE THAT NO SECTION OF HUMAN POPULATION HAS REMAINED UNAWARE OF THE CONCEPT OF GOD AND THE HEREAFTER, OF THE DISTINCTION BETWEEN GOOD AND EVIL, AND OF THE MORAL PRINCIPLES AND LEGAL RULINGS PRESENTED BY THEM, WHETHER IT KNOWS OR DOES NOT KNOW THAT IT HAS OBTAINED THIS KNOWLEDGE ONLY THROUGH THE TEACHINGS OF THE PROPHETS AND THE BOOKS THEY BROUGHT. Even those who disbelieve in the Prophets and the Books today, or are unaware of them, also are following many of those things which have reached them actually through their teachings while they do not know what is the real source of these teachings.
(1) Along with the faculties of knowledge and reason man has also been endowed with a moral sense by which he discerns between good and evil, regards some acts and qualities as evil even if he himself is involved in them, and regards some other acts and qualities as good even if he himself is avoiding them. So much so that even those people who for the satisfaction of their selfish motives and desires have invented philosophies by which they have justified many evils for themselves, protest loudly when they are themselves treated with the same evils by others, and then it becomes known that in spite of their false philosophies they actually regard them as evil. Likewise, when a man himself is benefited by a good treatment from another person, he is from within forced to commend and appreciate it even though he might be looking upon good acts and qualities as ignorance folly and antiquated things,
(2) In every man Allah has placed the faculty of Conscience (the lawwamah), which checks and pricks him every time he is about to commit an evil, or is in the process of committing it, or has already committed it. However hard man may try to silence his Conscience or make it insensitive, he dces not have the power to destroy it completely. He may become shameless and prove himself to be absolutely devoid of the Conscience, he may also try to deceive the world by argumentation, he may even invent a thousand excuses to justify his acts in order to deceive himself, but despite all this the censor that Allah has placed in his nature is so active and powerful that it does not let remain hidden from an evil person what he actually is. This same thing has been stated in Surah Al-Qiyamah, thus: "Man knows his own self best even though he may offer many excuses." (v. 15)
(3) In man's own self and outside him, from the earth to the heavens, there lie scattered in the universe countless such signs which clearly show that all this could not happen without a God, nor could there be many gods to create this life and control and administer it. Likewise, these very signs, inside man and outside him, clearly point also to the Resurrection and Hereafter. If man shuts down his eyes on them, or refuses to ponder over them intelligently, or avoids to admit the truths which they point out, he himself would be to blame. For Allah has shown no negligence in laying out every possible sign of the truth for the guidance of man.
(4) Man does come across in his own life, and in the contemporary world and in the experiences of past history, countless such incidents which prove that a supreme power is ruling over him and the entire universe before whom he is absolutely powerless, whose Will is dominant over everything and whose help he needs at every moment. These experiences and observations which point to the truth do not exist only outside him but in man's own nature as well there exists the evidence of the existence of the supreme power on the basis of which even the most confirmed atheist spreads out his hands in prayer before God when in distress and the most hardened polytheist abandons all false gods and starts invoking One God only for help.
(5) Man's intellect and his nature assert positively that crime ought to be punished and good deeds ought to be rewarded. On this very basis in every society of the world a system of the courts is established in one form or another, and the services and works, which are regarded as commendable are also rewarded in one way or another. This is a clear proof of the fact that there is a necessary relationship between morality and the law of retribution, which man cannot possibly deny. Now, if it is admitted that in this world there are countless such crimes which cannot be punished at all. to say nothing of punishing them fully and adequately, and there are also countless such virtues, which cannot be rewarded at aII, to say nothing of rewarding them fully and adequately, there is no alternative but to acknowledge the Hereafter, unless, of course, a foolish person may assume, or a stubborn person may insist on having the opinion, that man who has been endowed with the concept of justice, has taken birth in a world which in itself is devoid of the concept of justice; and then it remains for him to answer the question as to how and wherefrom this man, who was born in such a world, obtained this concept of justice. To reinforce these means of guidance AIIah sent Messengers and revealed Books in the world for the purpose of giving clear and definite guidance to man; in these Books it was clearly explained what is the way of gratefulness and what is the way of ungratefulness and unbelief and what will be the consequences of following either way. THE TEACHING BROUGHT BY THE PROPHETS AND THE BOOKS HAS SPREAD THROUGHOUT THE WORLD IN COUNTLESS PERCEPTIBLE AND IMPERCEPTIBLE WAYS, ON SUCH A LARGE SCALE THAT NO SECTION OF HUMAN POPULATION HAS REMAINED UNAWARE OF THE CONCEPT OF GOD AND THE HEREAFTER, OF THE DISTINCTION BETWEEN GOOD AND EVIL, AND OF THE MORAL PRINCIPLES AND LEGAL RULINGS PRESENTED BY THEM, WHETHER IT KNOWS OR DOES NOT KNOW THAT IT HAS OBTAINED THIS KNOWLEDGE ONLY THROUGH THE TEACHINGS OF THE PROPHETS AND THE BOOKS THEY BROUGHT. Even those who disbelieve in the Prophets and the Books today, or are unaware of them, also are following many of those things which have reached them actually through their teachings while they do not know what is the real source of these teachings.
إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ
سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا {76:4}
[Q76:4] Innaaa a’tadnaa lilkaafi
reena salaasila wa aghlaalanw wa Sa‘eeraa.
[Q76:4] Surely We have prepared for the unbelievers chains and shackles and a burning fire.
[Q76:4] Surely We have prepared for the unbelievers chains and shackles and a burning fire.
[Q76:4] (Dalam pada itu),
sesungguhnya Kami telah menyediakan bagi sesiapa yang berlaku kufur (atau
menderhaka): Beberapa rantai dan belenggu serta Neraka yang menjulang-julang.
SINS bind the sinner in
a chain of causes and effects, DUE TO WHICH he loses his free will to repent, amend and
follow the right guidance AND ULTIMATELY destroys himself in the blazing fire of punishment.
On
the other hand the righteous who have surrendered
their free will to the will of ALLAH (SWT) and followed His right guidance will
have wholesome, agreeable and refreshing drinks which do not cause
intoxication.
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(76:4) For the unbelievers, We
have kept ready chains and fetters and a Blazing Fire.
إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ
كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا {76:5}
[Q76:5] innal abraara yashra boona min kaasin kaana mizaa juhaa kaafooraa.
[Q76:5] Surely the righteous shall drink of a cup the admixture of which is camphor.
[Q76:5] Surely the righteous shall drink of a cup the admixture of which is camphor.
[Q76:5] Sesungguhnya
orang-orang yang berbakti (dengan taat dan kebajikan), akan meminum dari piala:
Sejenis minuman yang bercampur dengan "Kafur", -
‘Camphor’
is cool and refreshing.
Some commentators say that ‘kafur’ is the name of a spring in paradise.
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(76:5) The virtuous *6 shall drink from a cup tempered with
camphor water.
*6 The word abrar as used in the original
implies the people who have done full justice to their Lord's obedience, have
carried out the duties enjoined by Him and abstained from the things forbidden
by Him.
عَيْنًا يَشْرَبُ بِهَا عِبَادُ
اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا {6}
[Q76:6] 'Aynany yashrabu bihaa 'ibaaduL Laahi yafajjiroonahaa tafjeeraa.
[Q76:6] A fountain from which the servants of ALLAH (SwT) shall drink; they make it to flow a (goodly) flowing forth.
[Q76:6] A fountain from which the servants of ALLAH (SwT) shall drink; they make it to flow a (goodly) flowing forth.
[Q76:6] Iaitu sebuah mata air
(di Syurga), yang diminum daripadanya oleh hamba-hamba ALLAH (SwT) (yang taat);
mereka boleh mengalirkannya (di tempat-tempat tinggal mereka) dengan aliran
yang semudah-mudahnya dan menurut kemahuannya.
(see commentary for verse 4)
____________________________________________________________________________________________________________________________________________________
(76:6) This will be a gushing
spring *7 wherefrom Allah’s servants *8 shall drink wine, a spring from which
they will take out channels wherever they wish. *9
*7 That is, it will not be camphor-mixed water but a natural
fountain, the purity, coolness and agreeable odour of whose water will resemble
camphor.
*8 Although the words 'ibad Allah (servants of Allah), or `ibad ar-Rehman (servants of Rehman), can be used for all then literally, for every human being is God's servant, yet wherever these words occur in the Qur'an they only imply the righteous men. In other words, the wicked ones who have excused themselves from Allah's servitude do not deserve that AIIah should honour them with the honourable title of ibad-Allah or ibad ar-Rehman, attributing them to His own Holy Name.
*9 It does not mean that they will use spades and showels to dig out its channels and will take out its branches whithersoever they please, but that their one single command and desire will be enough to cause a fountain to gush forth from wherever they please in Paradise.
*8 Although the words 'ibad Allah (servants of Allah), or `ibad ar-Rehman (servants of Rehman), can be used for all then literally, for every human being is God's servant, yet wherever these words occur in the Qur'an they only imply the righteous men. In other words, the wicked ones who have excused themselves from Allah's servitude do not deserve that AIIah should honour them with the honourable title of ibad-Allah or ibad ar-Rehman, attributing them to His own Holy Name.
*9 It does not mean that they will use spades and showels to dig out its channels and will take out its branches whithersoever they please, but that their one single command and desire will be enough to cause a fountain to gush forth from wherever they please in Paradise.
يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ
يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا {76:7}
[Q76:7] Yoofoona binnazri wa
yakhaafoona yawman kaana sharruhoo mustateeraa;
[Q76:7] They fulfill vows and fear a day the evil of which shall be spreading far and wide.
[Q76:7] They fulfill vows and fear a day the evil of which shall be spreading far and wide.
[Q76:7] (Mereka dikurniakan
kesenangan itu kerana) mereka menyempurnakan nazarnya (apatah lagi yang
diwajibkan Tuhan kepadanya), serta mereka takutkan hari (akhirat) yang azab
seksanya merebak di sana sini.
ALMOST
ALL THE WELL KNOWN MUSLIM SCHOLARS AGREE THAT THESE
VERSES WERE REVEALED WHEN THE FOLLOWING EVENTS TOOK PLACE:
One
morning Fatimah Zahra found out that
both her sons were ill. Then the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) came to see
them and advised Ali and Fatimah to make a promise to ALLAH
(SWT) that they would observe fasts for three consecutive days if
their sons got well.
Ä Soon they returned
to normal health. So Ali, Fatimah, Hasan, Husayn and Fizza fasted three successive days.
Ä Each
day a different person came at the time of breaking the fast and knocked at the
door.
Ä The man who came
on the first day said: "O Ahlul Bayt of the messenger of ALLAH (SWT),
I am a poor man. I am hungry Give me
something to eat."
All
that was there to eat was given away to him. All of them used water to break
their fasts and went to sleep without food.
Ä The man who came
on the second day said: "O Ahlul Bayt of the messenger of ALLAH (SWT),
my parents are dead. I am a
destitute. Will you satisfy my hunger?"
All
that was there to eat was given away to him. All of them used water to break
their fasts and went to sleep without food.
Ä The man who came
the third day said: "O Ahlul Bayt of the messenger of ALLAH (SWT),
I am a just-now-freed slave. Give me
some food."
All
that was there to eat was given away to him. All of them used water to break
their fasts and went to sleep without food.
AFTER COMPLETION
OF THREE FASTS WHEN HASAN AND HUSAYN BECAME WELL AGAIN, FATIMAH OFFERED PRAYERS OF THANKFULNESS
TO ALLAH (SWT); AND THEN THE HOLY
PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) INFORMED HER THAT JIBRAIL HAD
BROUGHT THESE VERSES IN THEIR PRAISE.
If in hubbihi (for the love
of Him) in verse 8 the pronoun "Him"
refers to ALLAH (SWT) the phrase would be adverbial modifying yatimuna;
and if it refers to taam (food)
then the phrase would be adjectival qualifying food, meaning: in-spite of
the food being wanted for themselves---in view of verse 3:92 of Ali Imran this interpretation is preferable. However both the interpretations are
valid and convey the same significance.
v Verses 9 and 10 express the true
motives of pious and unpretentious charity spoken by the Ahlul Bayt to guide mankind that service in the way of ALLAH (SWT)
should be selfless and without the expectation of reward or thankfulness.
LIGHT OF BEAUTY AND BLISS IS RESERVED FOR THE AHLUL BAYT. THOSE WHO LOVE
THEM (SHURA
42:23) AND FOLLOW THEIR TEACHINGS WILL ALSO EARN THE BLISS ACCORDING
TO THE DEGREE OF THEIR SUBMISSION, OBEDIENCE AND LOVE. THEY SHALL BE KEPT SAFE FROM THE EVIL OF THE DAY OF JUDGMENT. REFER
TO THE COMMENTARY OF HAJJ 22:22.
____________________________________________________________________________________________________________________________________________________
(76:7) These will be the ones
who fulfil their vows *10 and dread the Day whose
woe shall be spread far and wide;
*10 One meaning of fulfilling the
vow is that one should fulfil, second, that one should fulfil what one has
pledged oneself to do, third, that one should fulfil
what one has been enjoined; what is obligatory for one to do, whether one has
been enjoined it, or is self-imposed. Of
these three the second meaning is the best known and generally the same is
implied by fulfilling the vow. In any case, these righteous people have
been regarded as praiseworthy either because they carry out the duties enjoined
by Allah, or because if they vow to Allah to perform certain good deeds which
Allah has not enjoined on them, they fulfil even those self imposed vows, not
to speak of showing any negligence in carrying out the duties which Allah has
actually enjoined on them. As for the commandments concerning the vow, we have
explained these briefly in E.N. 310 of Surah Al-Baqarah above; But it would be
useful to explain them at length here so as to enable the people to avoid the
errors and rid themselves of the misunderstandings with regard to fulfilling
the vow and learn the correct rules pertaining to it.
(1) THE JURISTS HAVE MENTIONED FOUR KINDS OF THE VOW: (a) that one should pledge to Allah that one would perform such and such a good act to earn His good pleasure; (b) that one should make a vow that one would perform such and such a good act in gratitude to Allah if He fulfilled one's such and such wish and desire. Both these kinds of the vow have been termed nadhr tabarrur (i.e. vows for a good cause) by the jurists, and it is agreed by all that it is obligatory to fulfil them. (c) That one should pledge to do an unlawful thing or to refrain from an obligatory thing; (d) that one should bind oneself to do a permissible thing, or to refrain from an obligatory thing, or pledge to do an unworthy thing. These two kinds of the vow have been termed nadhr lajaj (i.e. vow of ignorance, disputation and stubbornness) by the jurists. About the third kind of the vow it is agreed that it does not take place at all; and about the fourth kind the juristic opinion is divided. Some jurists say that it should be fulfilled; some others say that one should expiate the breaking of the oath, and still others that one has the option to fulfil the vow or to expiate it. According to the Shafies and the Malikis this vow does not take place at all, and according w the Hanafis both these kinds of the vow entail expiation. (`Umdat al-Qari)
(2) Several Ahadith show that the Holy Prophet (upon whom be peace) has forbidden making a vow with a view to changing the destiny, or with a view to making an offer to Allah that if He fulfilled one's such and such wish, one would perform such and such good act, not in gratitude to Allah, but in exchange for His ,help. Hadrat `Abdullah bin `Umar has reported that once the Holy Prophet (upon whom be peace) while he forbade the making of a vow, said; "It cannot avert anything which is about to befall, but through it something is extracted from the miserly person." (Muslim, Abu Da'ud), The last sentence of the Hadith means: The miserly person is not prone to spend anything in the cause of AIIah; because of the vow he gives away something in charity in the greed that Allah would accept his offer and change his destiny for him. Another tradition from Hadrat `Abdullah bin 'Umar is to the effect; "The Holy Prophet said: the vow can neither hasten anything nor defer anything, but through it something is extracted from the miserly person." (Bukhari, Muslim). In another tradition he says that the Holy Prophet forbade making of the vow and said: "It does not bring any good, but it is a means whereby something is extracted from the miserly person." (Bukhari, Muslim). Several traditions on the same subject have been related by Muslim from Hadrat Abu Hurairah, and in one tradition which both Bukhari and Muslim have related, he reports that the Holy Prophet said: "As a matter of fact, the vow cannot bring the son of Adam anything which Allah has not ordained for him, but the vow sometimes coincides with the destiny itself and through it the Divine will takes out from the possession of the miserly person that which he was not inclined to give away willingly." This same theme is further explained by the tradition of Hadrat `Abdullah bin `Amr bin `As according to which the Holy Prophet (upon whom be peace) said: "True vow is that whereby Allah's goodwill and approval may be sought." ( Tahavi)
(3) Another rule that the Holy Prophet (upon whom be peace) gave concerning the vow is that only that vow should be fulfilled, which is in obedience to Allah; the vow made in disobedience to Allah should never be fulfilled. Likewise, there can be no vow concerning a thing which is not in one's power to perform. Hadrat `A'ishah has reported that the Holy Prophet said: "The one who made a vow that he would obey Allah, should obey Him, and the one who made a vow that he would disobey Allah, should not disobey." (Bukhari, Abu Da ud Tirmidhi, Nasa'i, lbn Majah, Tahavi). Thabit bin Dahhak says that the Holy Prophet (upon whom be peace) said: "There can be no question of fulfilling a vow made in the disobedience of Allah, nor in something which is not in one's possession." (Abu Da'ud). Muslim has related a tradition on the same subject from Hadrat `Imran bin Husain; and in Abu Da'ud a tradition has been reported in greater detail from Hadrat `Abdullah bin `Amr bin `As, saying that the Holy Prophet said: "No vow and no oath is of any use in an act which is not in the power of man to perform, or which involves disobedience of Allah, or severance of relations with kindred."
(4) One should not fulfil a vow which is made to perform an act which is of no good in itself, which is useless, or involves unbearable hardship or self-torture, and might have been self-imposed as an act of virtue. In this connection, the sayings of the Holy Prophet (upon whom be peace) are very clear and definite. Hadrat `Abdullah bin `Abbas says that once when the Holy Prophet was giving a sermon, he saw a man who was standing in the sun. He asked who he was and why he was standing in the sun. The people said that he was Abu Isra'il: he had vowed that he would keep standing and would not sit, nor take shade, nor speak to anybody, and would keep fast. Thereupon the Holy Prophet said: "Tell him to speak, to come in the shade and sit, but to observe the fast." (Bukhari, Abu Da'ud, Ibn Majah, Mu'watta). Hadrat `Uqbah bin `Amir Juhani says: "My sister vowed that she would go for Hajj bare-foot and also vowed that she would not cover her head with a garment during the journey. The Holy Prophet said: Tell her to go by a conveyance and to cover 'her head." (Abu Da'ud). Muslim has related several traditions on this subject with a little variation in wording. Hadrat `Abdullah bin `Abbas reporting the incident concerning `Uqbah bin `Amir's sister, has reported the Holy Prophet's words to the effect: "Allah has no need of her vow: tell her to use a conveyance." (Abu Da'ud). In another tradition Hadrat Ibn `Abbas says "A man said: My sister has vowed to go and perform Hajj on foot. The Holy Prophet replied: Allah has no need that your sister should undergo hardship. She should go for Hajj by a conveyance." (Abu Da'ud). Hadrat Anas bin Malik has reported that the Holy Prophet saw (probably during the Hajj journey) an old man being supported between his two sons. When he asked what was the matter with him, it was said that the old man had vowed to go on foot. Thereupon the Holy Prophet said: "Allah is free from this that the man should place himself in agony. Then he commanded him to ride." (Bukhari, Muslim, Abu Da'ud. In Muslim another Hadith on this very subject has been reported by Hadrat Abu Hurairah also).
(5) If it is not practically possible to fulfil a vow, it may be fulfilled in some other way. Hadrat Jabir bin `Abdullah says: "On the day of the conquest of Makkah, a man stood up and said: O Messenger of Allah, I had vowed that if Allah made Makkah fall at your hand, I would pray two rak ahs of the Prayer in Bait al-Maqdis (Jerusalem). The Holy Prophet replied: Say the Prayer here. He again asked the same thing and the Holy Prophet again gave the same reply. When he asked it again, the Holy Prophet said: All right, as you please." According to another tradition, the Holy Prophet said: "By Him Who has sent Muhammad (upon whom be Allah's peace and blessings) with the truth, if you pray here it will suffice for you instead of your praying at Bait al Maqdis (Abu Da'ud)."
(6) The opinion among the jurists is divided concerning the person who vows to give away all his possessions for the cause of Allah. Imam Malik says that he should give away one-third of his possessions, and Sahnun from among the Malikis has expressed the opinion that he should give away so much of his possessions as dces not subject him to hardship later. Imam Shafe`i says that if the vow is of the nature of tabarrur (i.e. for a good cause), he should give away all his possessions, and if it is of the nature of lajaj (i.e, a vow of ignorance), he has the option to fulfil the vow or to expiate the oath. Imam Abu Hanifah says that he should give away all such possessions as are subject to zalrat, but the vow will not apply to those possessions which are exempt from zakat, e.g. house, or other such properties. Imam Zufar from among the Hanafis is of the opinion that he should give away everything in charity after he has taken out two months' maintenance for his family. (`Umdat al-Qari, Sharh Mu'watta by Shah Waliyullah). Traditions of the Hadrat in this connection are as follows.
Hadrat Ka'b bin Malik says: "When I was granted forgiveness for incurring Allah's displeasure for staying behind on the occasion of the Battle of Tabuk, I went before the Holy Prophet (upon whom be peace) and submitted: My repentance also included that I would give away alI my possessions in charity for the sake of Allah and His Messenger. The Holy Prophet replied: No, do not do that. I said. Then half of the possessions? He said: No. I said: Then one-third of the possessions? He replied: Yes." (Abu Da'ud). According to another tradition, the Holy Prophet replied: "Withhold some of your possessions for yourself: this would be better for you." (Bukhari), Imam Zuhri says: "Information has reached me that Hadrat Abu Lubabah (who had similarly incurred displeasure in connection with the same Battle of Tabuk) said to the Holy Prophet: "I shall give away all my possessions for the sake of Allah and His Messenger in charity. The Holy Prophet replied: For you it would be enough to give away only one-third of it." (Mu'watta).
(7) Should a person who vowed to perform a good act before embracing Islam, fulfil it after he has embraced Islam? The Holy Prophet's ruling in this connection is that he should fulfil it. (Bukhari; according to a tradition in Abu Da ud and Tahavi Hadrat `Umar is reported to have vowed in the pre-Islamic days that he would observe i `tikaf(devotional seclusion) in the Masjid al-Haram (for one night, or according to others, one day). After embracing Islam when he asked for the Holy Prophet's ruling, he replied: "Fulfil your vow." Some jurists have taken this ruling of the Holy Prophet to mean that it is obligatory to do so, and some others that it is commendable.
(8) About the question whether the heirs are under obligation to fulfil a vow made by the deceased person or not, the juristic opinion is divided. Imam Ahmad, Ishaq bin Rahawaih, Abu Thaur and the Zahiris say that if the deceased person had vowed to observe the Fast or perform the Prayer but could not fulfil the vow, the heirs have to fulfil it. The Hanafis say that if the vow pertained to a bodily worship (e.g. the Prayer or the Fast), the heirs are under no obligation to fulfil it, and if it pertained to monetary worship and the deceased did not leave any will for his heirs to fulfil it, they are again under no obligation to fulfil it; but if he left a will, it will be obligatory for the heirs to fulfil it from his inheritance up to one-third of its extent. The Maliki viewpoint also is somewhat the same. The Shafe`is say that if the vow pertains to a non-monetary worship, or if it pertains to a monetary worship and the deceased person did not leave any inheritance, the heirs are under no obligation to fulfil it; and if the deceased left some inheritance, the heirs would be bound to fulfil the vow pertaining to a monetary worship, no matter whether the dying person left a will or not. (Sharh Muslim by AI-Nawawi, Badhl al-Majhud Sharh Abi Da ud). In the Hadith there is a tradition from Hadrat `Abdullah bin `Abbas on this subject to the effect: "Hadrat Sa`d bin `Ubadah asked for the Holy Prophet's verdict, saying: My mother has died and she had made a vow which she could not fulfil. The Holy Prophet said: Fulfil the vow on her behalf." (Abu Da'ud. Muslim). Another tradition from Ibn `Abbas is to the effect: "A woman went on a sea journey and vowed that if she returned home safe and sound, she would observe fast for a month. On her return home she died. Her sister or her daughter came to the Holy Prophet to ask for his decision. The Holy Prophet replied: "Observe the fast on her behalf." (Abu Da'ud Abu Da'ud has related another tradition with the same content from Hadrat Buraidah, saying: "A woman asked the Holy Prophet a similar thing and he gave the same reply as mentioned above." Since these traditions are not explicit as to whether the rulings the Holy Prophet gave pertained to its being obligatory or commendable, and since about the vow made by Hadrat Sa`d bin `Ubadah's mother also it is not clear whether it pertained to a monetary worship, or a bodily worship, there have arisen differences among the jurists on this question.
(9) As for an unlawful vow it is clear that it should not be fulfilled. However, there is a difference of opinion as to whether it entails an expiation or not. On this point since the traditions differ the juristic opinion is also divided. According to one kind of the traditions the Holy Prophet commanded the person concerned to make the expiation. Hadrat `A'ishah has reported that the Holy Prophet said: "Three is no vow in the disobedience of Allah, and its expiation is the expiation of breaking the oath" (Abu Da'ud, In the case of `Uqbah bin `Amir Juhani's sister (mentioned under No. 4 above), the Holy Prophet (upon whom be peace) commanded that she should break her vow and fast for three days. (Muslim, Abu Da'ud). In the case of another woman also who had vowed to go for Hajj on foot, he commanded that she should go by a conveyance and should make expiation for the oath (Abu Da'ud). Ibn `Abbas has reported that the Holy Prophet said: "The one who made a vow but did not specify what the vow was about, should expiate for the oath, and the one who made a vow to perform a sinful act, should expiate for the oath, and the one who made a vow to perform something which he dces not have the power to perform, should expiate for the oath, and the one who made a vow to do something which he can do, should fulfil it." (Abu Da'ud). On the other hand, there are the traditions which show that there is no expiation in this case. The person under No.4 above had vowed that he would stand in the sun and would not speak to anyone. Making a reference to him in Mu'watta, Imam Malik writes: "I could not know by any means whether the Holy Prophet besides commanding him to break the vow might also have told him to make the expiation. Hadrat `Abdullah bin `Amr bin `As has reported that the Holy Prophet said: "If the one swearing an oath for something later finds that another thing was better than that he should abandon it and should adopt the better course and the abandonment itself is the expiation." (Abu Da'ud; Baihaqi says that this Hadith and Hadrat Abu Hurairah's this tradition: "He should adopt the better course and this is its expiation" are not established). Imam Nawawi discussing these traditions of the Hadid in his commentary of Sahih Muslim writes: "Imam Malik, Shafe`i, Abu Hanifah, Da'ud Zahiri and other scholars say that the vow made to do a sinful thing is void and ineffectual and it does not entail any expiation if not fulfilled, but lmam Ahmad says that it entails expiation."
(1) THE JURISTS HAVE MENTIONED FOUR KINDS OF THE VOW: (a) that one should pledge to Allah that one would perform such and such a good act to earn His good pleasure; (b) that one should make a vow that one would perform such and such a good act in gratitude to Allah if He fulfilled one's such and such wish and desire. Both these kinds of the vow have been termed nadhr tabarrur (i.e. vows for a good cause) by the jurists, and it is agreed by all that it is obligatory to fulfil them. (c) That one should pledge to do an unlawful thing or to refrain from an obligatory thing; (d) that one should bind oneself to do a permissible thing, or to refrain from an obligatory thing, or pledge to do an unworthy thing. These two kinds of the vow have been termed nadhr lajaj (i.e. vow of ignorance, disputation and stubbornness) by the jurists. About the third kind of the vow it is agreed that it does not take place at all; and about the fourth kind the juristic opinion is divided. Some jurists say that it should be fulfilled; some others say that one should expiate the breaking of the oath, and still others that one has the option to fulfil the vow or to expiate it. According to the Shafies and the Malikis this vow does not take place at all, and according w the Hanafis both these kinds of the vow entail expiation. (`Umdat al-Qari)
(2) Several Ahadith show that the Holy Prophet (upon whom be peace) has forbidden making a vow with a view to changing the destiny, or with a view to making an offer to Allah that if He fulfilled one's such and such wish, one would perform such and such good act, not in gratitude to Allah, but in exchange for His ,help. Hadrat `Abdullah bin `Umar has reported that once the Holy Prophet (upon whom be peace) while he forbade the making of a vow, said; "It cannot avert anything which is about to befall, but through it something is extracted from the miserly person." (Muslim, Abu Da'ud), The last sentence of the Hadith means: The miserly person is not prone to spend anything in the cause of AIIah; because of the vow he gives away something in charity in the greed that Allah would accept his offer and change his destiny for him. Another tradition from Hadrat `Abdullah bin 'Umar is to the effect; "The Holy Prophet said: the vow can neither hasten anything nor defer anything, but through it something is extracted from the miserly person." (Bukhari, Muslim). In another tradition he says that the Holy Prophet forbade making of the vow and said: "It does not bring any good, but it is a means whereby something is extracted from the miserly person." (Bukhari, Muslim). Several traditions on the same subject have been related by Muslim from Hadrat Abu Hurairah, and in one tradition which both Bukhari and Muslim have related, he reports that the Holy Prophet said: "As a matter of fact, the vow cannot bring the son of Adam anything which Allah has not ordained for him, but the vow sometimes coincides with the destiny itself and through it the Divine will takes out from the possession of the miserly person that which he was not inclined to give away willingly." This same theme is further explained by the tradition of Hadrat `Abdullah bin `Amr bin `As according to which the Holy Prophet (upon whom be peace) said: "True vow is that whereby Allah's goodwill and approval may be sought." ( Tahavi)
(3) Another rule that the Holy Prophet (upon whom be peace) gave concerning the vow is that only that vow should be fulfilled, which is in obedience to Allah; the vow made in disobedience to Allah should never be fulfilled. Likewise, there can be no vow concerning a thing which is not in one's power to perform. Hadrat `A'ishah has reported that the Holy Prophet said: "The one who made a vow that he would obey Allah, should obey Him, and the one who made a vow that he would disobey Allah, should not disobey." (Bukhari, Abu Da ud Tirmidhi, Nasa'i, lbn Majah, Tahavi). Thabit bin Dahhak says that the Holy Prophet (upon whom be peace) said: "There can be no question of fulfilling a vow made in the disobedience of Allah, nor in something which is not in one's possession." (Abu Da'ud). Muslim has related a tradition on the same subject from Hadrat `Imran bin Husain; and in Abu Da'ud a tradition has been reported in greater detail from Hadrat `Abdullah bin `Amr bin `As, saying that the Holy Prophet said: "No vow and no oath is of any use in an act which is not in the power of man to perform, or which involves disobedience of Allah, or severance of relations with kindred."
(4) One should not fulfil a vow which is made to perform an act which is of no good in itself, which is useless, or involves unbearable hardship or self-torture, and might have been self-imposed as an act of virtue. In this connection, the sayings of the Holy Prophet (upon whom be peace) are very clear and definite. Hadrat `Abdullah bin `Abbas says that once when the Holy Prophet was giving a sermon, he saw a man who was standing in the sun. He asked who he was and why he was standing in the sun. The people said that he was Abu Isra'il: he had vowed that he would keep standing and would not sit, nor take shade, nor speak to anybody, and would keep fast. Thereupon the Holy Prophet said: "Tell him to speak, to come in the shade and sit, but to observe the fast." (Bukhari, Abu Da'ud, Ibn Majah, Mu'watta). Hadrat `Uqbah bin `Amir Juhani says: "My sister vowed that she would go for Hajj bare-foot and also vowed that she would not cover her head with a garment during the journey. The Holy Prophet said: Tell her to go by a conveyance and to cover 'her head." (Abu Da'ud). Muslim has related several traditions on this subject with a little variation in wording. Hadrat `Abdullah bin `Abbas reporting the incident concerning `Uqbah bin `Amir's sister, has reported the Holy Prophet's words to the effect: "Allah has no need of her vow: tell her to use a conveyance." (Abu Da'ud). In another tradition Hadrat Ibn `Abbas says "A man said: My sister has vowed to go and perform Hajj on foot. The Holy Prophet replied: Allah has no need that your sister should undergo hardship. She should go for Hajj by a conveyance." (Abu Da'ud). Hadrat Anas bin Malik has reported that the Holy Prophet saw (probably during the Hajj journey) an old man being supported between his two sons. When he asked what was the matter with him, it was said that the old man had vowed to go on foot. Thereupon the Holy Prophet said: "Allah is free from this that the man should place himself in agony. Then he commanded him to ride." (Bukhari, Muslim, Abu Da'ud. In Muslim another Hadith on this very subject has been reported by Hadrat Abu Hurairah also).
(5) If it is not practically possible to fulfil a vow, it may be fulfilled in some other way. Hadrat Jabir bin `Abdullah says: "On the day of the conquest of Makkah, a man stood up and said: O Messenger of Allah, I had vowed that if Allah made Makkah fall at your hand, I would pray two rak ahs of the Prayer in Bait al-Maqdis (Jerusalem). The Holy Prophet replied: Say the Prayer here. He again asked the same thing and the Holy Prophet again gave the same reply. When he asked it again, the Holy Prophet said: All right, as you please." According to another tradition, the Holy Prophet said: "By Him Who has sent Muhammad (upon whom be Allah's peace and blessings) with the truth, if you pray here it will suffice for you instead of your praying at Bait al Maqdis (Abu Da'ud)."
(6) The opinion among the jurists is divided concerning the person who vows to give away all his possessions for the cause of Allah. Imam Malik says that he should give away one-third of his possessions, and Sahnun from among the Malikis has expressed the opinion that he should give away so much of his possessions as dces not subject him to hardship later. Imam Shafe`i says that if the vow is of the nature of tabarrur (i.e. for a good cause), he should give away all his possessions, and if it is of the nature of lajaj (i.e, a vow of ignorance), he has the option to fulfil the vow or to expiate the oath. Imam Abu Hanifah says that he should give away all such possessions as are subject to zalrat, but the vow will not apply to those possessions which are exempt from zakat, e.g. house, or other such properties. Imam Zufar from among the Hanafis is of the opinion that he should give away everything in charity after he has taken out two months' maintenance for his family. (`Umdat al-Qari, Sharh Mu'watta by Shah Waliyullah). Traditions of the Hadrat in this connection are as follows.
Hadrat Ka'b bin Malik says: "When I was granted forgiveness for incurring Allah's displeasure for staying behind on the occasion of the Battle of Tabuk, I went before the Holy Prophet (upon whom be peace) and submitted: My repentance also included that I would give away alI my possessions in charity for the sake of Allah and His Messenger. The Holy Prophet replied: No, do not do that. I said. Then half of the possessions? He said: No. I said: Then one-third of the possessions? He replied: Yes." (Abu Da'ud). According to another tradition, the Holy Prophet replied: "Withhold some of your possessions for yourself: this would be better for you." (Bukhari), Imam Zuhri says: "Information has reached me that Hadrat Abu Lubabah (who had similarly incurred displeasure in connection with the same Battle of Tabuk) said to the Holy Prophet: "I shall give away all my possessions for the sake of Allah and His Messenger in charity. The Holy Prophet replied: For you it would be enough to give away only one-third of it." (Mu'watta).
(7) Should a person who vowed to perform a good act before embracing Islam, fulfil it after he has embraced Islam? The Holy Prophet's ruling in this connection is that he should fulfil it. (Bukhari; according to a tradition in Abu Da ud and Tahavi Hadrat `Umar is reported to have vowed in the pre-Islamic days that he would observe i `tikaf(devotional seclusion) in the Masjid al-Haram (for one night, or according to others, one day). After embracing Islam when he asked for the Holy Prophet's ruling, he replied: "Fulfil your vow." Some jurists have taken this ruling of the Holy Prophet to mean that it is obligatory to do so, and some others that it is commendable.
(8) About the question whether the heirs are under obligation to fulfil a vow made by the deceased person or not, the juristic opinion is divided. Imam Ahmad, Ishaq bin Rahawaih, Abu Thaur and the Zahiris say that if the deceased person had vowed to observe the Fast or perform the Prayer but could not fulfil the vow, the heirs have to fulfil it. The Hanafis say that if the vow pertained to a bodily worship (e.g. the Prayer or the Fast), the heirs are under no obligation to fulfil it, and if it pertained to monetary worship and the deceased did not leave any will for his heirs to fulfil it, they are again under no obligation to fulfil it; but if he left a will, it will be obligatory for the heirs to fulfil it from his inheritance up to one-third of its extent. The Maliki viewpoint also is somewhat the same. The Shafe`is say that if the vow pertains to a non-monetary worship, or if it pertains to a monetary worship and the deceased person did not leave any inheritance, the heirs are under no obligation to fulfil it; and if the deceased left some inheritance, the heirs would be bound to fulfil the vow pertaining to a monetary worship, no matter whether the dying person left a will or not. (Sharh Muslim by AI-Nawawi, Badhl al-Majhud Sharh Abi Da ud). In the Hadith there is a tradition from Hadrat `Abdullah bin `Abbas on this subject to the effect: "Hadrat Sa`d bin `Ubadah asked for the Holy Prophet's verdict, saying: My mother has died and she had made a vow which she could not fulfil. The Holy Prophet said: Fulfil the vow on her behalf." (Abu Da'ud. Muslim). Another tradition from Ibn `Abbas is to the effect: "A woman went on a sea journey and vowed that if she returned home safe and sound, she would observe fast for a month. On her return home she died. Her sister or her daughter came to the Holy Prophet to ask for his decision. The Holy Prophet replied: "Observe the fast on her behalf." (Abu Da'ud Abu Da'ud has related another tradition with the same content from Hadrat Buraidah, saying: "A woman asked the Holy Prophet a similar thing and he gave the same reply as mentioned above." Since these traditions are not explicit as to whether the rulings the Holy Prophet gave pertained to its being obligatory or commendable, and since about the vow made by Hadrat Sa`d bin `Ubadah's mother also it is not clear whether it pertained to a monetary worship, or a bodily worship, there have arisen differences among the jurists on this question.
(9) As for an unlawful vow it is clear that it should not be fulfilled. However, there is a difference of opinion as to whether it entails an expiation or not. On this point since the traditions differ the juristic opinion is also divided. According to one kind of the traditions the Holy Prophet commanded the person concerned to make the expiation. Hadrat `A'ishah has reported that the Holy Prophet said: "Three is no vow in the disobedience of Allah, and its expiation is the expiation of breaking the oath" (Abu Da'ud, In the case of `Uqbah bin `Amir Juhani's sister (mentioned under No. 4 above), the Holy Prophet (upon whom be peace) commanded that she should break her vow and fast for three days. (Muslim, Abu Da'ud). In the case of another woman also who had vowed to go for Hajj on foot, he commanded that she should go by a conveyance and should make expiation for the oath (Abu Da'ud). Ibn `Abbas has reported that the Holy Prophet said: "The one who made a vow but did not specify what the vow was about, should expiate for the oath, and the one who made a vow to perform a sinful act, should expiate for the oath, and the one who made a vow to perform something which he dces not have the power to perform, should expiate for the oath, and the one who made a vow to do something which he can do, should fulfil it." (Abu Da'ud). On the other hand, there are the traditions which show that there is no expiation in this case. The person under No.4 above had vowed that he would stand in the sun and would not speak to anyone. Making a reference to him in Mu'watta, Imam Malik writes: "I could not know by any means whether the Holy Prophet besides commanding him to break the vow might also have told him to make the expiation. Hadrat `Abdullah bin `Amr bin `As has reported that the Holy Prophet said: "If the one swearing an oath for something later finds that another thing was better than that he should abandon it and should adopt the better course and the abandonment itself is the expiation." (Abu Da'ud; Baihaqi says that this Hadith and Hadrat Abu Hurairah's this tradition: "He should adopt the better course and this is its expiation" are not established). Imam Nawawi discussing these traditions of the Hadid in his commentary of Sahih Muslim writes: "Imam Malik, Shafe`i, Abu Hanifah, Da'ud Zahiri and other scholars say that the vow made to do a sinful thing is void and ineffectual and it does not entail any expiation if not fulfilled, but lmam Ahmad says that it entails expiation."
وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ
حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا {76:8}
[Q76:8] Wa yut'imoonat ta'aama 'alaa hubbihee miskeenanw wa yatemanw wa aseeraa.
[Q76:8] And they give food out of love for Him to the poor and the orphan and the captive:
[Q76:8] And they give food out of love for Him to the poor and the orphan and the captive:
[Q76:8] Mereka juga memberi
makan benda-benda makanan yang dihajati dan disukainya, kepada orang miskin dan
anak yatim serta orang tawanan,
(see commentary
for verse 7)
____________________________________________________________________________________________________________________________________________________
(76:8) those who, for the love
of Him, *11 feed the needy, and the
orphan, and the captive, *12
*11 Most of the commentators
hold the view that the pronoun in hubbi-hi refers to food.
Accordingly, they interpret the sentence to mean: "In spite of the food's
being agreeable and tasty and that they need it, they give it away to
others." Ibn `Abbas and Mujahid say: "they do so because of their
fondness for feeding the poor (`ala hubb-il-it am); and Fudail bin `Iyad
and Abu Suleman ad-Darani say: "They do so out of love for Allah." In
our opinion the following sentence ("We are feeding you only for the sake
of Allah") supports the last meaning.
*12 The custom in the ancient days was that the prisoners were put in fetters and shackles and taken out daily to go about the streets begging food. Later the Islamic government abolished this custom. (Imam Abu Yusuf, Kitab al-Kharaj, p, 150, Ed, 1382 H.) In this verse, the captive implies every such person who is in bondage, whether he is an unbeliever, a Muslim, a war prisoner, or imprisoned in consequence of a crime, and whether he is provided food in that state, or made to beg for it. In any case, to feed a helpless person who cannot do anything to earn a living, is an act of great virtue.
*12 The custom in the ancient days was that the prisoners were put in fetters and shackles and taken out daily to go about the streets begging food. Later the Islamic government abolished this custom. (Imam Abu Yusuf, Kitab al-Kharaj, p, 150, Ed, 1382 H.) In this verse, the captive implies every such person who is in bondage, whether he is an unbeliever, a Muslim, a war prisoner, or imprisoned in consequence of a crime, and whether he is provided food in that state, or made to beg for it. In any case, to feed a helpless person who cannot do anything to earn a living, is an act of great virtue.
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ
اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا {76:9}
[Q76:9] Innaamaa nut'imukum li wajhiL Laahi laa nureedu minkum jazaaa'anw wa
laa shukooraa.
[Q76:9] We only feed you for ALLAH (SwT)'s sake; we desire from you neither reward nor thanks:
[Q76:9] We only feed you for ALLAH (SwT)'s sake; we desire from you neither reward nor thanks:
[Q76:9] (Sambil berkata
dengan lidah atau dengan hati): Sesungguhnya kami memberi makan kepada kamu
kerana ALLAH (SwT) semata-mata; kami tidak berkehendakkan sebarang balasan dari
kamu atau ucapan terima kasih,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(76:9) (saying): *13 “We feed you only for Allah’s sake; we
do not seek of you any recompense or thanks, *14
*13 Although feeding a poor
man is in itself a great virtue, yet fulfilling the other needs of an indigent
person is no less virtuous. For example, to clothe a poor man, to arrange
treatment for a sick person, or to help a debtor who is harassed by his
creditor, is an act of equally great virtue. Here, a particular kind of virtue
in view of its importance has been presented only as an example, but the real
object is to stress giving help to the needy.
*14 It is not necessary that this may be said in so many words while feeding the poor man. It may be said in the heart; in the sight of Allah this is as meritorious as saying it with the tongue. But saying these words with the tongue has been particularly mentioned so as to set the person being helped at ease that no thanks or recompense is due from him, so that he eats with full satisfaction and peace of mind.
*14 It is not necessary that this may be said in so many words while feeding the poor man. It may be said in the heart; in the sight of Allah this is as meritorious as saying it with the tongue. But saying these words with the tongue has been particularly mentioned so as to set the person being helped at ease that no thanks or recompense is due from him, so that he eats with full satisfaction and peace of mind.
إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا
عَبُوسًا قَمْطَرِيرًا {76:10}
[Q76:10] Innaa nakhaafu mir Rabbinna Yawman 'aboosan qamtareeraa.
[Q76:10] Surely we fear from our Lord a stern, distressful day.
[Q76:10] Surely we fear from our Lord a stern, distressful day.
[Q76:10] Kami sebenarnya
takutkan Tuhan kami, takut Dia kenakan kami azab hari yang padanya muka
orang-orang yang bersalah: Masam berkerut-kerut.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(76:10) we fear from our Lord a
Day that shall be long and distressful.”
فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ
الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا {76:11}
[Q76:11]
Fa waqaahumuL Laahu sharra zaalikal yawmi wa
laqqaahum nadratanw wa surooraa;
[Q76:11] Therefore ALLAH (SwT) will guard them from the evil of that day and cause them to meet with ease and happiness;
[Q76:11] Therefore ALLAH (SwT) will guard them from the evil of that day and cause them to meet with ease and happiness;
[Q76:11] Dengan sebab (mereka
menjaga diri dari kesalahan), maka ALLAH (SwT) selamatkan mereka dari
kesengsaraan hari yang demikian keadaannya, serta memberikan kepada mereka
keindahan yang berseri-seri (di muka) dan perasaan ria gembira (di hati).
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(76:11) So Allah shall guard them
against the woe of that Day, and will procure them freshness and joy, *15
*15 "Freshness and joy":
freshness of the face and joy of the heart. In other words, all the severities
and terrors of the Day of Resurrection will be meant only for the disblievers
and the culprits. The righteous will on that Day remain immune from every
hardship and will be well-pleased with their lot. The same theme has been
expressed in Al-Anbiya': 103, thus: "The time of great fright will not
trouble them at all; the angels will rush forth to receive them, saying: this
is the Day that you were promised; and in An-Naml: 89 thus: "He who brings
good deeds, will have a reward better than that, and such people shall be
secure from the terror of that Day."
وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً
وَحَرِيرًا {76:12}
[Q76:12]
Wa jazaahum bimaa sabaroo janatanw wa hareeraa,
[Q76:12] And reward them, because they were patient, with garden and silk,
[Q76:12] And reward them, because they were patient, with garden and silk,
[Q76:12] Dan kerana kesabaran
mereka (mengerjakan suruhan ALLAH (SwT) dan meninggalkan laranganNya), mereka
dibalas oleh ALLAH (SwT) dengan Syurga dan (persalinan dari) sutera.
The heavenly
bliss here and in other places has been described to give an idea to man in his
own imagery. IN FACT MAN WILL REACH THE
HEIGHT OF HIS DIGNITY IN PARADISE WITH REFERENCE TO HIS NEARNESS TO ALLAH (SWT).
See commentary of Rad 13:15.
____________________________________________________________________________________________________________________________________________________
(76:12) and will reward them for
their steadfastness *16 with Paradise and robes
of silk.
*16 Here the word sabr (patience) has been used in a very comprehensive
sense. The whole worldly life of the
righteous believers in fact has been described as a life of patience.
From the time a man attains discretion, or believes, till death;' his
suppressing of unlawful desires, adhering to the bounds set by Allah, carrying
out the duties enjoined by Him, sacrificing his time, his wealth, his effort,
powers and abilities, even his life if so required, ignoring every greed and
temptation, which might turn him away from Allah's way, meeting every danger
and enduring every hardship faced on the way of the truth, giving up every gain
and pleasure accruing from unlawful ways and means, bearing every loss and
suffering and affliction incurred on account of his love for truth, and doing
all this with full faith in the promise of Allah that He will bless the doer
with the fruits of this righteous conduct not in this world but in the second
life after death, turns the whole life of a believer into a life of
patience-eternal and perpetual patience all-pervasive and life-long patience!
(For further explanation, see E N 60 of Al-Baqarah. E.N.'s 13, 107, 131 of
,AI-`Imran, E.N. 23 of Al-An`am, E.N.'s 37, 47 of Al-Anfal, E.N. 9 of Yunus, E
N 11 of Hud, E.N. 39 of Ar-Ra'd, E.N. 98 of An-Nahl, E.N. 40 of Maryam, E.N: 94
of AI-Furgan, E.N.'s 75, l00 of AI-Qasas. E.N. 97 of Al-`Ankabut, E.N.'s 29, 56
of Luqman, E.N. 37 of As-Sajdah, E.N. 58 of Al-Ahzab, E.N. 32 of Az-Zumar, E.N.
38 of Ha-Mim As-Sajdah, E.N. 53"of Ash-Shura).
مُتَّكِئِينَ فِيهَا عَلَى
الْأَرَائِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا {76:13}
[Q76:13] muttaki'eena feeha 'alal araaa 'iki laa yarawna feehaa shamsanw wa laa zamhareeraa.
[Q76:13] Reclining therein on raised couches, they shall find therein neither (the severe heat of) the sun nor intense cold.
[Q76:13] Reclining therein on raised couches, they shall find therein neither (the severe heat of) the sun nor intense cold.
[Q76:13] Mereka berehat di
dalam Syurga dengan berbaring di atas pelamin-pelamin (yang berhias), mereka
tidak nampak di situ adanya matahari (usahkan hawa panasnya), dan tidak juga
merasai suasana yang terlampau sejuk;
(see commentary for verse 12)
____________________________________________________________________________________________________________________________________________________
(76:13) There they will recline
on elevated couches and will be subjected neither to the burning heat of the
sun nor to bitter cold.
وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا
وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا {76:14}
[Q76:14] Wa daaniyatan 'alaihim zilaaluhaa wa zullilat qutoofu haa tazleelaa.
[Q76:14] And close down upon them (shall be) its shadows, and its fruits shall be made near (to them), being easy to reach.
[Q76:14] And close down upon them (shall be) its shadows, and its fruits shall be made near (to them), being easy to reach.
[Q76:14] Sedang naungan
pohon-pohon Syurga itu dekat kepada mereka dan buah-buahannya pula dimudahkan
(untuk mereka memetiknya) dengan semudah-mudahnya.
(see commentary for verse 12)
____________________________________________________________________________________________________________________________________________________
(76:14) The shades of Paradise will
bend over them, and its fruits will be brought within their easy reach;
وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ
فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا {76:15}
[Q76:15] Wa yutaafu 'alaihim bi aaniyatim min fiddatinw wa akwaabin kaanat qawaareeraa.
[Q76:15] And there shall be made to go round about them vessels of silver and goblets which are of glass,
[Q76:15] And there shall be made to go round about them vessels of silver and goblets which are of glass,
[Q76:15] Dan (selain itu)
diedarkan kepada mereka (oleh pelayan-pelayannya): Bijana dari perak dan
piala-piala minuman yang keadaannya laksana kaca (nampak jelas isinya) -
(see commentary for verse 12)
____________________________________________________________________________________________________________________________________________________
(76:15) and there shall be passed
around them vessels of silver *17 and goblets of crystal, *18
*17 According to Az-Zukhruf:
71, vessels of gold shall be passed round to them, but here of silver. This
shows that vessels of gold as well as of silver shall be passed round to them
as required by the occasion.
*18 That is, though silver, it will be as transparent as glass vessels of this kind of transparent, crystal like silver will be the special characteristic of the vessels in which drinks will be served to the people of Paradise.
*18 That is, though silver, it will be as transparent as glass vessels of this kind of transparent, crystal like silver will be the special characteristic of the vessels in which drinks will be served to the people of Paradise.
قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا
تَقْدِيرًا {76:16}
[Q76:16] Qawaareera min fiddatin qaddaroohaa taqdeeraa
[Q76:16] (Transparent as) glass, made of silver; they have measured them according to a measure.
[Q76:16] (Transparent as) glass, made of silver; they have measured them according to a measure.
[Q76:16] (Keadaannya laksana)
kaca, (sedang ia) dari perak; pelayan-pelayan itu menentukan kadar isinya
sekadar yang cukup betul dengan kehendak penggunanya.
(see commentary for verse 12)
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(76:16) goblets bright as crystal
but made of silver, filled to exact measure. *19
*19 "In due
measure": filled accurately according to the desire of every person,
neither over-filled nor under-filled. In other words, the attendants of the
dwellers of Paradise will be so judicious and discerning that they will have
accurate judgement about everybody whom they serve wine as to how much of it he
wishes to drink. (For the characteristics of the wine of Paradise, see
As-Saaffat: 45-47 and the E.N.'s 24 to 27, Muhammad: 15 and E.N. 22, At-'tur;
23 and E.N. 18, Al-Waqi`ah: 19 and E.N. 10).
وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ
مِزَاجُهَا زَنْجَبِيلًا {76:17}
[Q76:17]
Wa yusawna feehaa kaasan kaana mizaajuhaa zanjabeelaa
[Q76:17] And they shall be made to drink therein a cup the admixture of which shall be ginger,
[Q76:17] And they shall be made to drink therein a cup the admixture of which shall be ginger,
[Q76:17] Dan mereka dalam
Syurga itu, diberi minum sejenis minuman yang campurannya dari
"Zanjabil",
(see commentary for verse 12)
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(76:17) Therein they shall be
served a cup flavoured with ginger,
عَيْنًا فِيهَا تُسَمَّىٰ
سَلْسَبِيلًا {76:18}
[Q76:18] 'Aynan feeha tusammaa Salsabeelaa
[Q76:18] (Of) a fountain therein which is named Salsabil.
[Q76:18] (Of) a fountain therein which is named Salsabil.
(see commentary for verse 12)
____________________________________________________________________________________________________________________________________________________
(76:18) drawn from a spring (in
Paradise) called Salsabil. *20
*20 This is to suit the taste
of the Arabs who liked the wine flavoured with ginger-mixed water. But this
flavouring will not be achieved by adding ginger-mixed water to it: it will be
a natural fountain which will have the flavour of ginger but without its
bitterness; Therefore, it will be called Salsabil, which implies such water as
flows gently and pleasantly down the throat on account of its being sweet,
light and platable. Most commentators think that the word salsabil has been
used here as an adjective of the fountain and not as a name for it.
وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ
مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا {76:19}
[Q76:19] Wa yatoofu 'alaihim wildaanum mukhalladoona izaa ra aytahum hasibtahum
lu'lu 'am mansouraa.
[Q76:19] And round about them shall go youths never altering in age; when you see them you will think them to be scattered pearls.
[Q76:19] And round about them shall go youths never altering in age; when you see them you will think them to be scattered pearls.
[Q76:19] Dan mereka dilayani
oleh anak-anak muda lelaki yang tetap kekal (dalam keadaan mudanya), yang
sentiasa beredar di sekitar mereka; apabila engkau melihat anak-anak muda itu,
nescaya engkau menyangkanya mutiara yang bertaburan.
(see commentary for verse 12)
____________________________________________________________________________________________________________________________________________________
(76:19) There boys of everlasting
youth shall go about attending them: when you see them, you would think that
they are scattered pearls. *21
*21 For explanation, see E.N.
26 of As-Saaffat, E-N. 19 of At-Tur, E.N. 9 of Al-Wiiqi`ah.
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ
نَعِيمًا وَمُلْكًا كَبِيرًا {76:20}
[Q76:20] Wa izaa ra ayta summa ra ayta na'eemanw wa mulkan kabeeraa.
[Q76:20] And when you see there, you shall see blessings and a great kingdom.
[Q76:20] And when you see there, you shall see blessings and a great kingdom.
[Q76:20] Dan apabila engkau
melihat di sana (dalam Syurga itu), engkau melihat nikmat yang melimpah-limpah
dan kerajaan yang besar (yang tidak ada bandingannya).
The kingdom or authority
given to the Ahlul Bayt in the heaven, the life of hereafter,
cannot be assessed or imagined by the human beings in the light of their wisdom
or knowledge they possess in this world.
____________________________________________________________________________________________________________________________________________________
(76:20) Whitherto you look
around, you will see an abundance of bliss and the glories of a great
kingdom. *22
*22 Even if a person might
have lived a pauper in the world, in the Hereafter when he is admitted to
Paradise, on the basis of his good deeds, he will live as though he were the
owner of a splendid kingdom.
عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ
وَإِسْتَبْرَقٌ ۖ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ
شَرَابًا طَهُورًا {76:21}
[Q76:21] 'Aaliyahum siyaabu sundusin khudrunw wa istabraq, wa hullooo asaawira
min fiddatinw wa saqaahum Rabbuhum sharaaban Tahouraa.
[Q76:21] Upon them shall be garments of fine green silk and thick silk interwoven with gold, and they shall be adorned with bracelets of silver, and their Lord shall make them drink a pure drink.
[Q76:21] Upon them shall be garments of fine green silk and thick silk interwoven with gold, and they shall be adorned with bracelets of silver, and their Lord shall make them drink a pure drink.
[Q76:21] Mereka di dalam
Syurga memakai pakaian hijau yang diperbuat dari sutera halus dan sutera tebal
(yang bertekat), serta mereka dihiasi dengan gelang-gelang tangan dari perak
dan mereka diberi minum oleh Tuhan mereka dengan sejenis minuman (yang lain)
yang bersih suci.
____________________________________________________________________________________________________________________________________________________
(76:21) They [i.e., the virtuous]
shall be attired in garments of fine green silk and rich brocade *23 and will be adorned with bracelets of
silver. *24 Their Lord will give them
a pure wine to drink. *25
*23 This same theme has been
expressed in Surah Al-Kahf: 31, thus: "They (the dwellers of Paradise)
will wear coloured robes of silk and rich brocade and will be reclining upon
raised thrones. ° On this basis, the opinion of the commentators who have
expressed the view that this implies the sheets of cloth which will be hanging
over their thrones or bedsteads or that this would be the dress of the boys who
would be moving about serving them dces not seem to be correct.
*24 In Surah Al-Kahf: 31, it has been said: "They will be adorned with bracelets of gold. This same theme has also occurred in Al-Hajj: 23 and Fatir 33 above. When all these verses are read together, three possibilities become obvious, (1) That sometimes they would I ike to wear bracelets of gold and sometimes bracelets of silver, both kinds of the ornaments being available for use as and when required; (2) that they will wear bracelets of both gold and silver at the same time, for the combination of the two enhances the personal charms of the wearer; (3) that whosoever desires will wear bracelets of gold and whosoever desires will wear bracelets of silver. As for the question, why will the men be adorned with the ornaments when these are usually worn by the women? The answer is that in the ancient times the custom was that the kings and their nobles used to adorn their hands and necks and the crowns of their heads with different kinds of ornaments. In Surah Az-Zukhruf it has been said that when the Prophet Moses arrived in the Pharaoh's court in his simple dress, with only a staff in hand, and told him that he was a Messenger sent by Allah, Lord of the worlds, the Pharaoh said to his courtiers: "What kind of a messenger is he, who has appeared before me in this state? If he was sent by the King of the universe, why were not bracelets of gold sent down on him, or a company of angels as attendants?" (v. 53).
*25 Two kinds of the wine have been mentioned above, first that to which water will be added from the fountain of camphor; second that to which water will be added from the fountain of ginger, After these, making mention of another wine, with the' remark that their Lord shall give them a pure wine to drink, gives the meaning that this will be some superior kind of wine, which they will be given to drink as a special favour from Allah.
*24 In Surah Al-Kahf: 31, it has been said: "They will be adorned with bracelets of gold. This same theme has also occurred in Al-Hajj: 23 and Fatir 33 above. When all these verses are read together, three possibilities become obvious, (1) That sometimes they would I ike to wear bracelets of gold and sometimes bracelets of silver, both kinds of the ornaments being available for use as and when required; (2) that they will wear bracelets of both gold and silver at the same time, for the combination of the two enhances the personal charms of the wearer; (3) that whosoever desires will wear bracelets of gold and whosoever desires will wear bracelets of silver. As for the question, why will the men be adorned with the ornaments when these are usually worn by the women? The answer is that in the ancient times the custom was that the kings and their nobles used to adorn their hands and necks and the crowns of their heads with different kinds of ornaments. In Surah Az-Zukhruf it has been said that when the Prophet Moses arrived in the Pharaoh's court in his simple dress, with only a staff in hand, and told him that he was a Messenger sent by Allah, Lord of the worlds, the Pharaoh said to his courtiers: "What kind of a messenger is he, who has appeared before me in this state? If he was sent by the King of the universe, why were not bracelets of gold sent down on him, or a company of angels as attendants?" (v. 53).
*25 Two kinds of the wine have been mentioned above, first that to which water will be added from the fountain of camphor; second that to which water will be added from the fountain of ginger, After these, making mention of another wine, with the' remark that their Lord shall give them a pure wine to drink, gives the meaning that this will be some superior kind of wine, which they will be given to drink as a special favour from Allah.
إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً
وَكَانَ سَعْيُكُمْ مَشْكُورًا {76:22}
[Q76:22] Innaa haazaa kaana lakum jazz 'anw wa kaana sa'yukum mashkooraa.
[Q76:22] Surely this is a reward for you, and your striving shall be recompensed.
[Q76:22] Surely this is a reward for you, and your striving shall be recompensed.
[Q76:22] (Serta dikatakan
kepada mereka): Sesungguhnya (segala pemberian) ini adalah untuk kamu sebagai
balasan dan adalah usaha amal kamu (di dunia dahulu) diterima dan dihargai
(oleh ALLAH (SwT)).
The address is to the Ahlul Bayt.
____________________________________________________________________________________________________________________________________________________
(76:22) Behold, this is your
recompense and your endeavour has been appreciated. *26
*26 In the original, kana
sa yu kum mashkura: "your endeavours
have been accepted and recognized." Sa`i implies the entire
lifework that a person accomplished in the world, the works and objectives to
which he applied his energies and abilities; and its being mashkur means that Allah has
appreciated it. Shukr when expressed by the servant to God implies his
gratefulness to Him for His blessings, and when it is expressed by God for the
servant, it means that He has appreciated his services. It is indeed highly
kind of the Master that He should appreciate the endeavours of the servant when
the servant has only carried out his duties according to the Master's
will.
SECTION 2
If ALLAH (SWT) wills, another generation will be raised
Prayers enjoined---To
adopt the right way---Whosoever ALLAH (SWT) wills, He admits him into the
mercy.
إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ
الْقُرْآنَ تَنْزِيلًا {76:23}
[Q76:23] Innaa nahnu nazzalnaa 'alaikal quraana tanzeelaa.
[Q76:23] Surely We Ourselves have revealed the Quran to you revealing (it) in portions.
[Q76:23] Surely We Ourselves have revealed the Quran to you revealing (it) in portions.
[Q76:23] Sesungguhnya Kami
telah menurunkan Al-Quran kepadamu (wahai Muhammad), dengan beransur-ansur
This verse REFERS TO THE GRADUAL
REVELATION refer to the commentary of Baqarah 2:2.
____________________________________________________________________________________________________________________________________________________
(76:23) (O Prophet), indeed We
have revealed the Qur’an to you in portions. *27
*27 Though the addressee here
apparently is the Holy Prophet (upon whom be peace), the discourse is directed
to the disbelievers, who said "Muhammad (upon whom be Allah's peace and
blessings) himself composes the Qur'an deliberately piece by piece; had it been
from Allah, it would be revealed all at once. At some places on the Qur'an this
objection has been cited and answered (e.g. see E.N.'s 102, 104, 105, 106 of
An-Nahl and E.N. 119 of Bani Isra'il), but here Allah has answered it without
citing it, saying emphatically: "It is We Ourself Who are sending it down:
it is not the composition of Muhammad: and it is We Ourself Who are sending it
gradually. That is, it is the requirement of Our wisdom that We should not send
down Our message all together in book form, but should send it piece by
piece."
فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا
تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا {76:24}
[Q76:24] Fasbir lihukmi Rabbika wa laa tuti' minhum aasiman aw kafouraa.
[Q76:24] Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one.
[Q76:24] Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one.
[Q76:24] Oleh itu hendaklah
engkau bersabar menerima hukum Tuhanmu (memberi tempoh kepada golongan yang
menentangmu) dan janganlah engkau menurut kehendak orang yang berdosa di antara
mereka atau orang yang kufur ingkar.
____________________________________________________________________________________________________________________________________________________
(76:24) So persevere with the
command of your Lord *28 and do not pay any heed
to the wicked and the unbelieving, *29
*28 "Be patient":
"Face patiently the hardships and difficulties of the great Mission your
Lord has entrusted to you: endure firmly and steadfastly whatever comes to
pass, without showing any weakness in this regard."
*29 "Do not obey ...": "Do not yield to any one of them so as to give up preaching of the true faith: do not be inclined to make even the least change in the religious beliefs for the sake of any denier of the Truth, or in the moral teachings for the sake of a wicked person. Proclaim whatever is unlawful and forbidden to be so openly even if an immoral person might press you hard to show some lenience in this condemnation, and proclaim whatever is false as false and whatever is we as true publicly even if the disbelievers might use all their influence to silence you, or to make you adopt a little lenience in this regard."
*29 "Do not obey ...": "Do not yield to any one of them so as to give up preaching of the true faith: do not be inclined to make even the least change in the religious beliefs for the sake of any denier of the Truth, or in the moral teachings for the sake of a wicked person. Proclaim whatever is unlawful and forbidden to be so openly even if an immoral person might press you hard to show some lenience in this condemnation, and proclaim whatever is false as false and whatever is we as true publicly even if the disbelievers might use all their influence to silence you, or to make you adopt a little lenience in this regard."
وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً
وَأَصِيلًا {76:25}
[Q76:25] Wazkuris ma Rabbika bukratanw wa aseelaa.
[Q76:25] And glorify the name of your Lord, morning and evening.
[Q76:25] And glorify the name of your Lord, morning and evening.
[Q76:25] Dan sebutlah dengan
lidah atau dengan hati akan nama Tuhanmu (di dalam dan di luar sembahyang),
pada waktu pagi dan petang;
____________________________________________________________________________________________________________________________________________________
(76:25) and remember the name of
your Lord, morning and evening;
وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ
وَسَبِّحْهُ لَيْلًا طَوِيلًا {76:26}
[Q76:26] Wa minal laili fasjud lahoo wa sabbihhu lailan taweelaa.
[Q76:26] And during part of the night adore Him, and give glory to Him (a) long (part of the) night.
[Q76:26] And during part of the night adore Him, and give glory to Him (a) long (part of the) night.
[Q76:26] Dan (dengan apa
keadaan pun maka) pada sebahagian dari waktu malam sujudlah kepada Tuhan
(dengan mengerjakan sembahyang) dan (seboleh-bolehnya) bertasbihlah memujiNya
(dengan mengerjakan sembahyang Tahajjud), pada sebahagian yang panjang dari
waktu malam.
WORSHIP OF ALLAH
(SWT) IS BEST DONE AT
NIGHT, when the soul, free from worldly occupations, is
alone with its Lord.
____________________________________________________________________________________________________________________________________________________
(76:26) and prostrate yourself
before Him at night, and extol His Glory during the long watches of the
night. *30
*30 The rule followed in the
Qur'an is that wherever the Muslims have been exhorted to show patience against
the disbelievers, immediately after it they have been commanded to remember
Allah much and to observe the Prayer, which automatically implies that the power
needed to meet the resistance of the enemies of the Truth in the way of truth
faith can be obtained only by this means. To remember Allah morning and evening
may also imply remembering Allah always but when the command to remember Allah
at specific times is given, it implies the salat (Prayer). In this verse, bukrah
means the morning and asil the time from the sun's
decline till sunset, which obviously covers the Zuhr and the Asr times.
Night starts after sunset; therefore, the command "to prostrate yourself
in the night" would apply to both the Maghrib and the `Isha' Prayers.
Then, the command "to glorify Allah in the long hours of night",
clearly points to the time of the Tahajjud Prayer. (For further
explanation, see E.N.'s 92 to 97 of Bani Isra'il, E N. 2 of AI-Muzzammil). This
also shows that these very have been the Prayer times in Islam from the
beginning. HOWEVER, THE COMMAND MAKING THE PRAYER OBLIGATORY FIVE TIMES A DAY
WITH FIXED TUNES AND NUMBER OF RAK AHS WAS GIVEN ON THE OCCASION OF MI`RAJ (ASCENSION).
إِنَّ هَٰؤُلَاءِ يُحِبُّونَ
الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا {76:27}
[Q76:27] Inna haaa'ulaa'i yuhibboona 'aajilata wa yazaroona waraaa'ahum yawman saqeelaa.
[Q76:27] Surely these love the transitory and neglect a grievous day before them.
[Q76:27] Surely these love the transitory and neglect a grievous day before them.
[Q76:27] Sesungguhnya
orang-orang (yang menentangmu) itu sentiasa mencintai (kesenangan dan kemewahan
dunia) yang cepat habisnya, serta mereka membelakangkan (tidak menghiraukan
bekalan) untuk hari akhirat yang amat berat (penderitaannya kepada orang-orang
yang tidak bertakwa).
Refer to the commentary of Qiyamah 75:20
and 21.
____________________________________________________________________________________________________________________________________________________
(76:27) Verily they love (the
good of this world) that is hastily obtainable and are oblivious of the burdensome
Day ahead of them. *31
*31 That is, "The reason
why the disbelieving Quraish still persist in the errors and deviations of
belief and morality and why they turn a deaf ear to your invitation to the
Truth is, in fact, their worship of the world and their heedlessness of the
Hereafter. Therefore, the way being followed by a true God-worshipper is so
different from and opposed to their way that there can be no question of any
compromise between them. "
نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا
أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا {76:28}
[Q76:28] Nahnu khalaqnaahum wa shadadnaaa asrahum wa izaa shi'naa baddalnaaa
amsaala hum tabdeelaa.
[Q76:28] We created them and made firm their make, and when We please We will bring in their place the likes of them by a change.
[Q76:28] We created them and made firm their make, and when We please We will bring in their place the likes of them by a change.
[Q76:28] Kamilah yang
menciptakan mereka serta menguatkan tulang sendi dan urat saraf mereka; (Kami
berkuasa membinasakan mereka) dan apabila Kami kehendaki, Kami gantikan (mereka
dengan) orang-orang yang serupa dengan mereka, dengan penggantian yang
sebaik-baiknya.
ALLAH
(SWT) HAS NOT ONLY CREATED MAN BUT ALSO given him strength to withstand the temptations of evil and
stand firmly on the path of goodness.
This verse may refer to the change of form mentioned in Waqi-ah 56: 61
and 62; or substitution with another generation as stated in verse 47:38 of
Muhammad.
____________________________________________________________________________________________________________________________________________________
(76:28) We created them and
strengthened their joints; and whenever We wish, We can change their faces entirely. *32
*32 The sentence,
"Whenever it be Our will We can change their forms°, can have several
meanings:
(1) That whenever We please We can destroy them and replace them by other people of their own kind, who will be different from them in conduct;
(2) That whenever We please We can change their forms; that is, just as We can make someone healthy and sound in body, so also We have the power to make somebody a paralytic, cause someone to be struck with facial paralysis and other to fall a victim to some disease or accident and become a cripple permanently; and
(3) That whenever We will We can recreate them in some other form after death.
(1) That whenever We please We can destroy them and replace them by other people of their own kind, who will be different from them in conduct;
(2) That whenever We please We can change their forms; that is, just as We can make someone healthy and sound in body, so also We have the power to make somebody a paralytic, cause someone to be struck with facial paralysis and other to fall a victim to some disease or accident and become a cripple permanently; and
(3) That whenever We will We can recreate them in some other form after death.
إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ فَمَنْ
شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا {76:29}
[Q76:29] Inna haazihee tazkiratun fa man shaaa'at takhaza ilaa rabbihee sabeelaa.
[Q76:29] Surely this is a reminder, so whoever pleases takes to his Lord a way.
[Q76:29] Surely this is a reminder, so whoever pleases takes to his Lord a way.
[Q76:29] Sesungguhnya (segala
keterangan yang disebutkan) ini, menjadi peringatan; maka sesiapa yang mahukan
(kebaikan dirinya) bolehlah dia mengambil jalan yang menyampaikan kepada
keredaan ALLAH (SwT) (dengan iman dan taat).
THE WHOLE SURAH IS
AN ACKNOWLEDGEMENT OF THE UNIQUE EXCELLENCES OF THE AHLUL
BAYT [1] who always took the way unto their Lord AND [2] desired not (anything) save what ALLAH (SWT)
desired BECAUSE He had purified them with a thorough
purification (Ahzab 33:33). Refer to verses 74:54 to 56 of Muddaththir.
____________________________________________________________________________________________________________________________________________________
(76:29) Verily this is an
Exhortation; so let him who so will take a way to his Lord.
وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ
اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا {76:30}
[Q76:30] Wa maa tashaaa'oona illaa anyyashaaa'aL Laah; innaL Laahaa
kaana'Aleeman Haakeema.
[Q76:30] And you do not please except that ALLAH (SwT) please, surely ALLAH (SwT) is Knowing, Wise;
[Q76:30] And you do not please except that ALLAH (SwT) please, surely ALLAH (SwT) is Knowing, Wise;
[Q76:30] Dan tiadalah kamu
berkemahuan (melakukan sesuatu perkara) melainkan dengan cara yang dikehendaki ALLAH
(SwT); sesungguhnya ALLAH (SwT) adalah Maha Mengetahui, lagi Maha Bijaksana
(mengaturkan sebarang perkara yang dikehendakiNya).
(see commentary for verse 29)
____________________________________________________________________________________________________________________________________________________
(76:30) But your willing shall be
of no avail until Allah Himself so wills. *33 Surely Allah is All-Knowing, Most Wise.
*33 Three things have been
said in these verses:
(1) That whoever wills may adopt the way to his Lord; (2) that one's willing to do a thing is not enough unless Allah so wills; and (3) that Allah is All-Wise, All-Knowing.
(1) That whoever wills may adopt the way to his Lord; (2) that one's willing to do a thing is not enough unless Allah so wills; and (3) that Allah is All-Wise, All-Knowing.
If one considers these three things deeply one can fully
well understand the RELATIONSHIP BETWEEN MAN'S FREEDOM OF CHOICE AND ALLAH'S
WILL, and it helps to remove all the confusions from the people's minds
about the question of destiny.
The first verse shows that in this world the authority granted to man is only to the extent that he may decide to adopt any one of the different courses available for passing life here. This is the freedom of choice that Allah has given him. For example, when a man confronts the question of earning a living for himself, he finds many ways before him of which some are lawful, as for example lawful kinds of labour, service, trade and business, industry, or agriculture, and some are unlawful as thievery, robbery, picking pockets, prostitution, trading in money (on interest), gambling, bribery and unlawful kinds of services and business, etc. The decision to adopt any one of these ways has been left to man's own free choice as to how he would like to earn his living. Likewise, there are different modes of morality. On the one side, there are the good qualities, like honesty, nobility, decency, justice, pity, sympathy and chastity, and on the other, the evil traits like wickedness, meanness, tyranny, dishonesty, and frivolity. Man has full freedom to adopt any mode of morality he likes. The same is the case with religion; man has many ways open before him in this regard also-atheism and denial of God, polytheism and idol-worship, different combinations of monotheism and polytheism, and the un-alloyed creed of God-worship which is taught by the Qur'an. In these also the decision to choose has been left to man as to which of these he wants to adopt. Allah does not impose on him any decision of His own so that man may like to choose a lawful means of earning his living for himself but Allah may force him to adopt an unlawful means for it or that he may like to follow the Qur'an, but Allah may force him to become an atheist, polytheist or disbeliever, or that he may like to become a good man, but Allah may force him to become an evil man.
BUT AFTER MAN HAS EXERCISED THIS FREEDOM OF CHOICE WHETHER HE CAN PRACTICALLY ALSO DO THE SAME WHICH HE WANTS TO DO, DEPENDS ON ALLAH'S WILL, HIS LEAVE AND HIS GRACE. If the Will of Allah be to let the man do what he has willed or decided to do, then alone can he do it; otherwise he cannot do anything without Allah's Will and His leave, however hard and seriously he may try to do it. This same thing has been said in the second verse. This can be explained by an example. If man had been delegated all the powers in the world and permitted to do whatever he pleased, the system of the world would have been disrupted. One murderer was enough to murder all the, people in the world if he were given the freedom to kill anybody he liked. One pick-pocket could pick the pocket of everyone if he were given the option to pick anyone's pocket he pleased. One thief was enough to steal whatever he liked; one adulterer to commit rape on every woman, one robber to plunder every house, if each one of these had full powers to act at he desired. Therefore, Allah has kept this in His own power whether He may allow or disallow the man to follow the right or the wrong path that he chooses to follow or not. The person who, giving up error, wants to adopt the right way is also granted righteousness only by Allah's leave and will. However, the condition is that the decision to give up error and choose guidance should have been taken by the man himself; otherwise just as Allah does not make anybody a thief or murderer or atheist or polytheist forcibly, so also He does not make anybody a believer forcibly.
After this, the third verse removes the misunderstanding whether Allah's willing may not be arbitrary. That is why it has been said that "Allah is All-Knowing, Al-Wise." That is WHATEVER HE DOES, HE DOES IT ON THE BASIS OF KNOWLEDGE AND WISDOM; THEREFORE, THERE CAN BE NO POSSIBILITY OF ANY ERROR IN HIS DECISIONS. HE DECIDED WITH FULL KNOWLEDGE AND WISDOM AS TO WHO SHOULD BE GIVEN A PARTICULAR KIND OF HELP AND WHO SHOULD NOT BE GIVEN IT, WHO SHOULD BE ALLOWED TO DO A PARTICULAR WORK AND WHO SHOULD NOT BE ALLOWED TO DO IT. To the extent that Allah provides opportunities to man and makes the conditions favourable for him, he can work according to his desire, whether it be good or evil. The question of guidance also is no exception to it. Allah alone knows on the basis of His knowledge and He alone determines on the basis of His wisdom as to who deserves to be guided and who dces not. (Also see E.N. 41 of Al-Muddaththir
The first verse shows that in this world the authority granted to man is only to the extent that he may decide to adopt any one of the different courses available for passing life here. This is the freedom of choice that Allah has given him. For example, when a man confronts the question of earning a living for himself, he finds many ways before him of which some are lawful, as for example lawful kinds of labour, service, trade and business, industry, or agriculture, and some are unlawful as thievery, robbery, picking pockets, prostitution, trading in money (on interest), gambling, bribery and unlawful kinds of services and business, etc. The decision to adopt any one of these ways has been left to man's own free choice as to how he would like to earn his living. Likewise, there are different modes of morality. On the one side, there are the good qualities, like honesty, nobility, decency, justice, pity, sympathy and chastity, and on the other, the evil traits like wickedness, meanness, tyranny, dishonesty, and frivolity. Man has full freedom to adopt any mode of morality he likes. The same is the case with religion; man has many ways open before him in this regard also-atheism and denial of God, polytheism and idol-worship, different combinations of monotheism and polytheism, and the un-alloyed creed of God-worship which is taught by the Qur'an. In these also the decision to choose has been left to man as to which of these he wants to adopt. Allah does not impose on him any decision of His own so that man may like to choose a lawful means of earning his living for himself but Allah may force him to adopt an unlawful means for it or that he may like to follow the Qur'an, but Allah may force him to become an atheist, polytheist or disbeliever, or that he may like to become a good man, but Allah may force him to become an evil man.
BUT AFTER MAN HAS EXERCISED THIS FREEDOM OF CHOICE WHETHER HE CAN PRACTICALLY ALSO DO THE SAME WHICH HE WANTS TO DO, DEPENDS ON ALLAH'S WILL, HIS LEAVE AND HIS GRACE. If the Will of Allah be to let the man do what he has willed or decided to do, then alone can he do it; otherwise he cannot do anything without Allah's Will and His leave, however hard and seriously he may try to do it. This same thing has been said in the second verse. This can be explained by an example. If man had been delegated all the powers in the world and permitted to do whatever he pleased, the system of the world would have been disrupted. One murderer was enough to murder all the, people in the world if he were given the freedom to kill anybody he liked. One pick-pocket could pick the pocket of everyone if he were given the option to pick anyone's pocket he pleased. One thief was enough to steal whatever he liked; one adulterer to commit rape on every woman, one robber to plunder every house, if each one of these had full powers to act at he desired. Therefore, Allah has kept this in His own power whether He may allow or disallow the man to follow the right or the wrong path that he chooses to follow or not. The person who, giving up error, wants to adopt the right way is also granted righteousness only by Allah's leave and will. However, the condition is that the decision to give up error and choose guidance should have been taken by the man himself; otherwise just as Allah does not make anybody a thief or murderer or atheist or polytheist forcibly, so also He does not make anybody a believer forcibly.
After this, the third verse removes the misunderstanding whether Allah's willing may not be arbitrary. That is why it has been said that "Allah is All-Knowing, Al-Wise." That is WHATEVER HE DOES, HE DOES IT ON THE BASIS OF KNOWLEDGE AND WISDOM; THEREFORE, THERE CAN BE NO POSSIBILITY OF ANY ERROR IN HIS DECISIONS. HE DECIDED WITH FULL KNOWLEDGE AND WISDOM AS TO WHO SHOULD BE GIVEN A PARTICULAR KIND OF HELP AND WHO SHOULD NOT BE GIVEN IT, WHO SHOULD BE ALLOWED TO DO A PARTICULAR WORK AND WHO SHOULD NOT BE ALLOWED TO DO IT. To the extent that Allah provides opportunities to man and makes the conditions favourable for him, he can work according to his desire, whether it be good or evil. The question of guidance also is no exception to it. Allah alone knows on the basis of His knowledge and He alone determines on the basis of His wisdom as to who deserves to be guided and who dces not. (Also see E.N. 41 of Al-Muddaththir
يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ
ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا {76:31}
[Q76:31] Yudkhilu many yashaaa'u fee rahmatih; wazzaalimeena a‘adda
lahum azaaban ‘aleemaa.
[Q76:31] He makes whom He pleases to enter into His mercy; and (as for) the unjust, He has prepared for them a painful chastisement.
[Q76:31] He makes whom He pleases to enter into His mercy; and (as for) the unjust, He has prepared for them a painful chastisement.
[Q76:31] Dia memasukkan
sesiapa yang dikehendakiNya (menurut aturan yang ditetapkan) ke dalam rahmatNya
(dengan ditempatkannya di dalam Syurga) dan orang-orang yang zalim, Dia
menyediakan untuk mereka azab seksa yang tidak terperi sakitnya.
(see commentary for verse 29)
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(76:31) He admits to His Mercy
whomsoever He pleases. As for the wrong-doers, He has prepared for them a
grievous chastisement. *34
*34 In this verse "wrong
doers" imply the people whom the Revelations of Allah and the
teachings of His Prophet may reach, yet they
deliberately and consciously decide that they would not obey and follow them.
This also includes those
unjust people who may plainly say that they do not accept the Revelation as
God's Revelation and the Prophet as God's Prophet, or that they do not believe
in God at all, and also those
wicked people who may not refuse to believe in God and the Prophet and the
Qur'an, but they are resolved not to obey and follow them. As a matter
of fact, both these groups are unjust and wicked. As regards the first group, their case is clear and
obvious; but the second group is no less wicked: it is also hypocritical and treacherous. Verbally they say that they believe in God
and the Messenger and the Qur'an, but in their hearts and minds they are
resolved not to follow them, and their practical conduct of life is also
opposed to it. About both Allah has declared that He has prepared for
them a painful torment. They might strut about in the world, enjoy life as they
like, boast and brag of their superiority, but ultimately they will be
subjected to a disgraceful punishment; they cannot enter and enjoy Allah's
mercy in any way.
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