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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Sura 6. Al-An'am Section 9 (Y. Ali Translation)
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71. Say: "Shall we indeed call on others besides Allah things that can do
us neither good nor harm and turn on our heels after receiving guidance
from Allah? Like one whom the evil ones have made into a fool wandering
bewildered through the earth his friends calling `Come to us' (vainly)
guiding him to the Path." Say: "Allah's guidance is the (only) guidance
and we have been directed to submit ourselves to the Lord of the worlds;
72. "To establish regular prayers and to fear Allah; for it is to him that
we shall be gathered together."
73. It is He Who created the heavens and the earth in true (proportions):
the day He saith "Be" Behold! it is. His Word is the truth. His will be
the dominion the day the trumpet will be blown. He knoweth the Unseen as
well as that which is open. For He is the Wise well acquainted (with all
things).
74. Lo! Abraham said to his father Azar: "Takest thou idols for gods? for I
see thee and thy people in manifest error."
75. So also did We show Abraham the power and the laws of the heavens and
the earth that he might (with understanding) have certitude.
76. When the night covered him over he saw a star: he said: "this is my
Lord." But when it set he said: "I love not those that set."
77. When he saw the moon rising in splendor He said: "This is my Lord." but
when the moon set he said: "Unless my Lord guide me I shall surely be among
those who go astray."
78. When he saw the sun rising in splendor he said: "This is my Lord; this
is the greatest (of all)." But when the sun set he said: "O my people! I
am (now) free from your (guilt) of giving partners to Allah.
79. "For me I have set my face firmly and truly toward Him Who created the
heavens and the earth, and never shall I give partners to Allah."
80. His people disputed with him. He said: "(come) ye to dispute with me
about Allah when He (Himself) hath guided me? I fear not (the beings) ye
associate with Allah: unless my Lord willeth (nothing can happen). My Lord
comprehendeth in His knowledge all things: will ye not (yourselves) be
admonished?
81. "How should I fear (the beings) ye associate with Allah when ye fear
not to give partners to Allah without any warrant having been given to you?
Which of (us) two parties hath more right to security? (tell me) if ye know.
82. "It is those who believe and confuse not their beliefs with wrong that
are (truly) in security for they are on (right) guidance."
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Sura 6. Al-An'am Section 9 (Y. Ali Commentary)
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71: c. 895. In continuation of the seven heads of argument refered to in
nn. 876 and 885, we have here the final two heads: (8) Who would, after
receiving guidance from the living, eternal God, turn to lifeless idols? To
do so would indeed show that we were made into fools, wandering to a
precipice; (9) therefore accept the only true guidance, the guidance of
God, and obey his Law, for we shall have to answer before His judgment-seat.
72: No commentary available.
73: c. 896. The argument mounts up here, leading to the great insight of
Abraham the true in faith, who did not stop short at the wonders of nature,
but penetrated "from nature up to nature's God." God not only created the
heavens and the earth: with every increase of knowledge we see in what true
and perfect proportions all Creation is held together. Creatures are
subject to Time, but the Creator is not; His word is the key that opens the
door of existence. It is not only the starting point of existence, but the
whole measure and standard of Truth and Right. There may possibly be, to
our sight in this great world, aberrations of human or other wills, but the
moment the trumpet sounds for the last day, His judgement seat will, with
perfect justice, restore the dominion of Right and Reality. For His
knowledge and wisdom cover all reality.
74: No commentary available.
75: c. 897. Now comes the story of Abraham. He lived among the Chaldeans,
who had great knowledge of the stars and heavenly bodies. But he got beyond
that physical world, and saw the spiritual world behind. His ancestral
idols meant nothing to him. That was the first step. But God took him many
degrees higher. God showed him with certitude the spiritual glories behind
the magnificent powers and laws of the physical universe.
76: c. 898. This allegory shows stages of Abraham'spiritual enlightenment.
It should not be supposed that he literally worshipped stars or heavenly
bodies. Having seen through the folly of ancestral idol worship, he began
to see the futility of worshipping distant beautiful things that shine,
which the vulgar endue with a power which does not reside in them. A type
of such is a star shining in the darkness of thenight. Superstition might
read fortunes in it, but truer knowledge shows that it rises and sets
according to laws whose author is God. And its light is extinguished in the
broader light of day. Its worship is therefore futile. It is not a Power,
much less the Supreme Power.
77: c. 899. Continuing the allegory, the moon, though she looks bigger and
brighter than the star, turns out on closer knowledge, not only to set like
the star, but to change her shape from hour to hour, and even to depend for
her light on some other body! How deceptive are appearances! That is not
God! At that stage you begin to search for something more reliable than
appearances to the eye in the darkness of the night. You ask for guidance
from God.
78: c. 900. The next stage in the allegory is the sun. You are in the open
light of Day. Now you have the right clue. You see the biggest object in
the heavens. But is it the biggest? There are thousands of stars in the
universe bigger than the sun. And every day the sun appears and disappears
from your sight. Such is not the god who created you and all these
wonderful works of His. What folly to worship creatures, when we might turn
to the true God? Let us abjure all these follies and proclaim the one true
God.
79: No commentary available.
80: c. 901. To continue Abraham's allegory: if spiritual enlightenment go
so far as to take a man beyond his ancestral worship, people will continue
to dispute with him. They will frighten him with the dire consequences of
his dissent. What does he care? He has found the truth. He is free from
superstitious fears, for has he not found the true God, without Whose Will
nothing can happen? On the contrary he knows that it is the godless who
have just grounds for fear. And he offers admonition to them, and the
arguments that should bring them the clearness of truth instead of the
vagueness and mystery of superstition, -the security of Faith instead of
the haunting fear of those who have no clear guidance.
81: No commentary available.
82: No commentary available.
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