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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Sura 4. An-Nisaa Section 11 (Y. Ali Translation)
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77. Hast thou not turned thy vision to those who were told to hold back
their hands (from fight) but establish regular prayers and spend in regular
charity? When (at length) the order for fighting was issued to them
behold! a section of them feared men as or even more than they should have
feared Allah: they say: "Our Lord! why hast Thou ordered us to fight?
Wouldst Thou not grant us respite to our (natural) term near (enough)?"
Say: "Short is the enjoyment of this world: the Hereafter is the best for
those who do right: never will ye be dealt with unjustly in the very least!
78. "Wherever ye are death will find you out even if ye are in towers built
up strong and high!" If some good befalls them they say "This is from
Allah"; but if evil they say "this is from thee" (O Prophet). Say: "All
things are from Allah. But what hath come to these people that they fail
to understand a single fact?
79. Whatever good (O man!) happens to thee is from Allah; but whatever evil
happens to thee is from thy (own) soul. And We have sent thee as an
Apostle to (instruct) mankind: and enough is Allah for a witness.
80. He who obeys the Apostle obeys Allah: but if any turn away We have not
sent thee to watch over their (evil deeds).
81. They have "Obedience" on their lips; but when they leave thee a section
of them meditate all night on things very different from what thou tellest
them but Allah records their nightly (plots): so keep clear of them and put
thy trust in Allah; and enough is Allah as a Disposer of affairs.
82. Do they not consider the Qur'an (with care)? Had it been from other
than Allah they would surely have found therein much discrepancy.
83. When there comes to them some matter touching (public) safety or fear
they divulge it. If they had only referred it to the Apostle or to those
charged with authority among them the proper investigators would have
tested it from them (direct). Were it not for the Grace and Mercy of Allah
unto you all but a few of you would have fallen into the clutches of Satan.
84. Then fight in Allah's cause thou art held responsible only for thyself
and rouse the believers. It may be that Allah will restrain the fury of
the unbelievers: for Allah is the strongest in might and in punishment.
85. Whoever recommends and helps a good cause becomes a partner therein:
and whoever recommends and helps an evil cause shares in its burden: and
Allah hath power over all things.
86. When a (courteous) greeting is offered you meet it with a greeting
still more courteous (at least) of equal courtesy. Allah takes careful
account of all things.
87. Allah! there is no god but He: of a surety He will gather you together
against the Day of Judgment about which there is no doubt. And whose word
can be truer than Allah's?
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Sura 4. An-Nisaa Section 11 (Y. Ali Commentary)
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77: c. 595. Before the command for fighting was issued there were some who
were impatient, and could scarcely be held back. They wanted fighting from
human motives,- pugnacity, hatred against their enemies, the gaining of
personal ends. Fighting from such motives is wrong at all times. When the
testing time came, and they had to fight, not for their own hand, but for a
Sacred Cause, in which there was much suffering and little personal gain,
the Hypocrites held back and were afraid.
c. 596. "Our natural term of life," they would say, "is short enough; why
should we jeopardize it by fighting in which there is no personal gain?"
The answer is begun in this verse and continued in the next. Briefly, the
answer is: (1) in any case the pleasures of this world are short; this life
is fleeting; the first thing for a righteous man to do is to emancipate
himself from its obsessions; (2) to do your duty is to do right; therefore
turn your attention mainly to duty; (3) when duty calls for self-sacrifice,
be sure that Allah's call is never unjust, and never such as to exceed your
capacity; and (4) if you fear death, you will not by fear escape death; it
will find you out wherever you are; why not face it boldly when duty calls?
78: c. 597. The Hypocrites were inconsistent, and in this reflect
unregenerate mankind. If a disaster happens, due to their own folly, they
blame somebody else; but if they are fortunate, they claim reflected credit
by pretending that Heaven has favoured them because of their own superior
merits. The modern critic discards even this pretence, eliminates Heaven
altogether, and claims all credit direct to himself, unless he brings in
blind Chance, but that he does mostly to "explain" misfortune. If we look
to the ultimate Cause of all things, all things come from Allah. But if we
look to the proximate cause of things, our own merit is so small, that we
can hardly claim credit for good ourselves with any fairness. In Allah's
hand is all good: iii.26. On the other hand, the proximate cause of our
evil is due to some wrong in our own inner selves; for never are we dealt
with unjustly in the very least: iv. 77.
79: c. 598. To blame a man of God for our misfortunes is doubly unjust. For
he comes to save us from misfortune, and it is because we flout him or pay
no heed to him, that our own rebellion, brings its own punishment. If we
realise this truth we shall be saved from two sins: (1) the sin of
injustice to Allah's Messengers, who come for our good, and not for our
harm: (2) the sin of not realising our own shortcomings or rebellion, and
thus living in spiritual darkness. If the Message is from Allah, that
carries its own authority: "enough is Allah for a witness."
80: c. 599. The Messenger was sent to preach, guide, instruct, and show the
Way,-not to drive people to good. That is not Allah's Plan, which trains
the human Will. The Messenger's duty is therefore to convey the Message of
Allah, in all the ways of persuasion that are open to him. If men
perversely disobey that Message, they are not disobeying him but they are
disobeying Allah. In the same way those who obey the Message are obeying
Allah. They are not obliging the Messenger: they are merely doing their duty.
81: c. 600. If we trust people who are not true, they are more likely to
hinder than to help. But Allah is All-good as well as All-powerful, and all
our affairs are best entrusted to His care. He is the best Guardian of all
interests. Therefore we should not trust the lip professions of Hypocrites,
but trust in Allah. Nor should our confidence in Allah be shaken by any
secret plots that enemies hatch against us. We should take all human
precautions against them, but having done so, we should put our trust in
Allah, Who knows the inner working of events better than any human mind can
conceive.
82: c. 601. The unity of the Qur-an is admittedly greater than that of any
other sacred book. And yet how can we account for it except through the
unity of Allah's purpose and design? From a mere human point of view, we
should have expected much discrepancy, because (1) the Messenger who
promulgated it was not a learned man or philosopher, (2) it was promulgated
at various times and in various circumstances, and (3) it is addressed to
all grades of mankind. Yet, when properly understood, its various pieces
fit together well even when arranged without any regard to chronological
order. There was just the One Inspirer and the One Inspired.
83: c. 602. In times of war or public panic, thoughtless repetition of
gossip is rightly restrained by all effective States. If false, such news
may cause needless alarm: if true, it may frighten the timid and cause some
misgiving even to the bravest, because the counterpart of it-the
preparations made to meet the danger-is not known. Thoughtless news, true
or false, may also encourage the enemy. The proper course is quietly to
hand all news direct to those who are in a position to investigate it. They
can then sift it and take suitable measures to checkmate the enemy. Not to
do so, but to deal with news either thoughtlessly or maliciously is to fall
directly into the snares of evil.
84: c. 603. The courage of Muhammad was as notable as his wisdom, his
gentleness, and his trust in Allah. Facing fearful odds, he often stood
alone, and took the whole responsibility on himself. But his example and
visible trust in Allah inspired and roused the Muslims, and also-speaking
purely from a human point of view-restrained the fury of his enemies. When
we consider that he was Allah's inspired Messenger to carry out His Plan,
we can see that nothing can resist that Plan. If the enemy happens to have
strength, power, or resources, Allah's strength, power, and resources are
infinitely greater. If the enemy is meditating punishment on the righteous
for their righteousness. Allah's punishment for such wickedness will be
infinitely greater and more effective.
85: c. 604. In this fleeting world's chances Allah's providence and justice
may not always appear plain to our eyes. But we are asked to believe that
if we help and support a good cause, we share in all its credit and in its
eventual victory. And conversely, we cannot support a bad cause without
sharing in all its evil consequences. If appearances seem against this
faith, let us not be deceived by appearances. For Allah has power over all
things.
86: c. 605. The necessary correlative to the command to fight in a good
cause is the command to cultivate sweetness and cordiality in our manners
at all times. For fighting is an exceptional necessity while the sweetness
of daily human intercourse is a normal need. Further, we give kindness and
courtesy without asking, and return it if possible in even better terms
than we received, or at least in equally courteous terms. For we arc all
creatures of One God, and shall be brought together before Him.
87: No commentary available.
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