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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Sura 6. Al-An'am Section 1 (Y. Ali Translation)
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1. Praise be to Allah Who created the heavens and the earth and made the
darkness and the light. Yet those who reject Faith hold (others) as equal
with their Guardian-Lord.
2. He it is who created you from clay and then decreed a stated term (for
you). And there is in His presence another determined term; yet ye doubt
within yourselves!.
3. And He is Allah in the heavens and on earth. He knoweth what ye hide
and what ye reveal and He knoweth the (recompense) which ye earn (by your
deeds).
4. But never did a single one of the Signs of their Lord reach them but
they turned away therefrom.
5. And now they reject the truth when it reaches them: but soon shall they
learn the reality of what they used to mock at.
6. See they not how many of those before them We did destroy? Generations
We had established on the earth in strength such as We have not given to
you for whom We poured out rain from the skies in abundance and gave
(fertile) streams flowing beneath their (feet): yet for their sins We
destroyed them and raised in their wake fresh generations (to succeed them).
7. If We had sent unto thee a written (Message) on parchment so that they
could touch it with their hands the unbelievers would have been sure to
say: "This is nothing but obvious magic!"
8. They say: "Why is not an angel sent down to him?" If We did send down
an angel the matter would be settled at once and no respite would be
granted them.
9. If We had made it an angel We should have sent him as a man and We
should certainly have caused them confusion in a matter which they have
already covered with confusion.
10. Mocked were (many) Apostles before thee; but the scoffers were hemmed
in by the thing that they mocked.
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Sura 6. Al-An'am Section 1 (Y. Ali Commentary)
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1: c. 834. Adala has various meanings: (1) to hold something as equal to
something else, as here; to balance nicely; (2) to deal justly, as between
one party and another, xiii.15; (3) to give compensation or reparation, or
something as equivalent to something else, vi. 70; (4) to turn the balance
the right way, to give a right disposition, to give a just bias or
proportion, lxxxii. 7; (5) to turn the balance the wrong way, to swerve, to
show bias. iv 135.
c. 835. The argument is threefold: (1) God created everything you see and
know: how can you then set up any of His own creatures as equal to Him? (2)
He is your own Guardian-Lord; He cherishes and loves you: how can you be so
ungrateful as to run after something else? (3) Darkness and Light are to
help you to distinguish between the true from the false: how then can you
confound the true God with your false ideas and superstitions? There may
also be a repudiation of the Duality of old Persian theology; Light and
Darkness are not conflicting Powers; they are both creatures of the one
true God.
2: c. 836. After the general argument, the argument comes to man
personally. Can such a miserable creature, created from clay, put himself
in opposition to his Creator? And can man forget or doubt that he is here
only for a short term of probation? And then, after a period, comes the Day
of Account before God.
c. 837. This life is a period of probation. The other term leads up to
Judgement.
3: c. 838. It is folly to suppose that God only reigns in the heavens. He
also reigns on earth. He knows all our secret thoughts and motives, and the
real worth of all that is behind what we care to show. It is by our deeds
that He judges us; for our deeds, whether good or evi, we shall get due
recompense in due time.
4: No commentary available.
5: No commentary available.
6: c. 839. Now comes the argument from history, looking backwards and
forwards. If we are so short-sighted or arrogant as to suppose that we are
firmly established on this earth, secure in our privileges,we are reminded
of much greater nations in the past, who failed in their duty and were
wiped out. In their fate we must read our own fate, if we fail likewise!
But those without faith, instead of facing facts squarely "turn away
therefrom." A) Qirtas, in the Apostle's life, could only mean "parchment,"
which was commonly used as writing material in Western Asia from the 2nd
century B.C. The word was derived from the Greek, Charles (Cf. Latin,
"Charta"). Paper, as we know it, made from rags, was first used by the
Arabs after the conquest of Samarqand in 751 A.D. The Chinese had used it
by the 2nd century B.C. The Arabs introduced it into Europe; it was used in
Greece in the 11th and 12th century, and in Spain through Sicily in the
12th century. The Papyrus, made from an Egyptian reed, was in Egypt as
early as 2500 B.C. It gave place to paper in Egypt in the 10th century.
7: c. 840. The materialists want to see actual physical material things
before them, but if such a thing came from an unusual source or expressed
things they cannot understand, they give it some name like magic, or
superstition, or whatever name is in fashion, and they are not helped at
all in attaining faith, because their "hearts are diseased" (ii. 10)
8: c. 841. Cf. ii. 210. An angel is a heavenly being, a manifestation of
God's glory, invisible to men who live gross material lives. Such men are
given plenty of respite in which to turn in repentance to God and make
theselves worthly of His light. But if their prayer to see an angel were
grated, it would do them no good, for thy would be destroyed as darkness is
destroyed by light.
9: c. 842. Supposing an angel should appear to their grosser senses, he
could only do it in human form. In that case their present confused notions
about spiritual life would be still more confounded. They would say: "We
wanted to see an angel, and we have only seen a man!"
10: c. 843. "The scoffers were mocked by the thing that they mocked" would
express epigrammatically part of the sense, but not the whole. "Hemmed in"
implies that the logic of events turned the tables, and as a man might be
besieged and surrounded by an enemy in war, and would be forced to
surrender, so these mockers will find that events would justify Truth, not
them. The mockers of Jesus, - where were they when Titus detroyed
Jerusalem? The mockers who drove out Muhammad from Mecca, - what was their
plight when Muhammad came back in triumph and they sued for mercy, - and he
gave it to them! According to the Latin proverb, Great is Truth, and must
prevail.
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