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Over the Last Three Weeks I Have Been Working Overtime Non (Autosaved)

Apr 03, 2018

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    Over the last three weeks I have been working overtime non-stop, and Im writing another column right

    now too. But in the midst of this I just want to say that I owe much to the woman in my life, who has

    stood by me when I had my breakdowns, depression, and on those days when I could no longer cope

    with life and living. So this is for her, my fiancee: A quote from Constantine Levin in 'Anna Karenina':

    He could not be mistaken. There were no other eyes like those in the world. There was only one

    creature in the world who could concentrate for him all the brightness and meaning of life. It was she. Itwas Kitty.

    ) ( : :--

    .-See TranslationPentingnya & Rahasia di balik Nomor 19

    (Berdasarkan sebuah artikel oleh Bassam Jarrar)

    1.Karakteristik unik Nomor 19 di Astronomi

    Ketika Bumi selesai satu putaran mengelilingi matahari, Bumi akan digulirkan sekitar itu sendiri 365 kali

    sementara bulan akan digulirkan sekitar Bumi 12 kali. Itulah sebabnya para astronom mengatakan bahwa

    tahun ini matahari dan bulan adalah bulan. Mengacu pada 'Indexed Kamus Istilah Al-Qur'an'oleh

    Muhammad Fuad Abdul Baqi-, kita menemukan bahwa kata-kata untuk 'hari' dan 'sebuah day'-

    dan - terjadi dalam bentuk tunggal yang berulang kali 365, mencatat bahwa salah satu

    terjadinya dijatuhkan dari konkordansi sengaja, sebuah fakta yang ditunjukkan dalam pengenalan

    pekerjaan. Kami juga menemukan bahwa kata-kata untuk 'bulan' dan 'bulan' - dan - dalam

    bentuk tunggal yang berulang hanya 12 kali. Mengapa kata-kata dan dihitung dalam bentuk

    tunggal?

    Kami berpikir bahwa ini akan kembali ke dua hal: Pertama, dalam bahasa Arab tahun adalah

    365 (tunggal), bukan (jamak). Demikian juga, satu tahun adalah12 tidak. Kedua, satu tahun adalah satu rotasi bumi mengelilingi matahari dan ini termasuk365 rotasi Bumi sekitar itu sendiri dan 12 rotasi bulan mengelilingi bumi dan di sekitar itu sendiri juga.

    Beberapa orang telah menolak Abdul Razaq Naufal tidak termasuk kata-kata ,dan . Keberatan ini agak dibenarkan ketika tidak ada aturan langsung untuk

    menghitung.Di sini, kita menghitung dan jika tidak melekat dalam script untuk apa yang

    mengikutinya. Jika bentuk kata telah ditulis sebagai kami akan menghitungnya. Dalam

    terang ini, kita menghitung bentuk kata dan tapi kita tidak menghitung ,dan karena dalam kata Al-Qur'an menghitung kita berurusan dengan script bukan

    makna.Namun demikian, kami telah memperhatikan bahwa kata-kata dan , ,dan, dan dan terjadi 475 kali dalam Al Qur'an, yang merupakan jumlah

    hari Bumi dalam 19 hari dari matahari. Hari dari setiap bintang atau planet adalah sama untuk rotasi

    sekali sekitar itu sendiri. Hari matahari sama dengan 25 hari Bumi sehingga ketika matahari telah

    berputar sekali sekitar itu sendiri, Bumi akan digulirkan 25 kali sekitar itu sendiri. Akibatnya, ketika

    matahari menyelesaikan 19 putaran di sekitar itu sendiri, Bumi akan digulirkan 19 x 25 = 475 kali sekitar

    itu sendiri. Dengan demikian, 475 adalah jumlah hari Bumi dalam 19 hari dari matahari.

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    Ketika Bumi berputar sekali mengelilingi matahari, akan digulirkan kali 365 sekitar itu sendiri, dan bulan

    akan digulirkan sekitar itu sendiri dan bumi 12 kali. Setiap rotasi bumi mengelilingi matahari disebut satu

    tahun. Setahun, kemudian, adalah kembalinya bumi ke titik dari mana ia mulai berputar mengelilingi

    matahari. Namun, saat ini kembali bumi terjadi, bulan tidak akan kembali ke titikawal. Jadi, "tahun"

    berarti kembalinya bumi ke titik awalnya, tetapi tidak kembalinya bulan. Para astronom mengatakan

    bahwa bulan dan bumi bertemu di titik awal yang sama sekali setiap 19 tahun. Dengan kata lain, ituterjadi ketika Bumi memiliki diputar sekitar 19 kali matahari dan bulan telah diputar mengelilingi bumi

    235 kali, rotasi yang astronom sebut "siklus ekliptika". Siklus ekliptika yang terjadi sekali setiap 19

    tahun secara ilmiah telah digunakan untuk mencocokkan tahun matahari dan bulan.Oleh karena itu,

    buku tentang astronomi kalender lunar dan solar menjelaskan pentingnya siklus ekliptik dan angka 19.

    Setiap 19 tahun kemudian, kita memiliki rotasi bumi dan bulan bertepatan dengan satu sama lain ketika

    mereka kembali ke sama koordinasi. Para kata (Tahun) terjadi pada Al-Qur'an 7 kali

    dan (Tahun) terjadi 12 kali. Dengan demikian frekuensi total dan adalah 19

    kali. Perlu menunjukkan pada saat ini bahwa setiap 19 tahun lunar mengandung 7 tahun kabisat lunar,

    yang memiliki 355 hari, dan 12 tahun lunar normal, yang memiliki 354 hari.

    Jadi, ketika bumi dan bulan mengubah satu putaran mengelilingi matahari, hasilnya adalah 365 rotasi

    Bumi sekitar itu sendiri dan 12 rotasi bulan mengelilingi bumi dan di sekitar itu sendiri. Hal ini, kemudian,

    rotasi yang berisi sub-rotasi. Demikian pula, siklus ekliptika berisi 19 sub-rotasi bumi mengelilingi

    matahari dan setiap sub-rotasi disebut tahun yang setara dengan 19,58 tahun lunar. Oleh karena itu

    kata-kata dan terjadi 19 kali dalam Al Qur'an.

    Kita juga bisa menggambarkan pertanyaan dengan cara yang berbeda: kata-kata dan (baik

    "hari" rata-rata) terjadi 365 kali dalam Al-Qur'an yang menunjukkan satu rotasi Bumi mengelilingi

    matahari. Demikian juga, kata-kata dan (Baik "bulan" berarti) terjadi 12 kali dan diketahui

    bahwa bulan merupakan salah satu rotasi bumi mengelilingi matahari.Revolusi ini

    disebut (setahun). Namun, ketika kata-kata dan terjadi 19 kali, ini tampaknya

    menjadi acuan dari Allah dengan siklus sekali-in-19-tahun ekliptikyang tidak berhubungan hanya

    untuk Bumi saja tetapi ke bumi dan bulan bersama-sama. Sementara konsep (hari)

    didefinisikan dengan baik sehubungan dengan bumi dan dengan hubungannya dengan matahari,

    konsep (setahun) adalah multi-lipat, karena ada bintang tahun, tahun tropis, tahun perigee,

    tahun ekliptik ... panjang yang bervariasi. Oleh karena itu, kita menemukan bahwa Quran

    menyebutkan (Tahun dari berbagai panjang) dan tidak hanya (tahun). Hal ini juga

    terlihat bahwa, seperti disebutkan sebelumnya, )nuhaT( terjadi 12 kali dalam Al-Qur'an danbahwa jumlah ini sama dengan jumlah tahun lunar dengan total hari genap (tahun-tahun yang terdiri dari

    354 hari masing-masing) setiap 19 tahun lunar.Adapun (tahun), terjadi 7 kali, ini menjadi jumlahtahun lunar dengan total hari ganjil (tahun-tahun yang terdiri dari 355 hari masing-masing) yang juga

    disebut melompat tahun lunar.

    2.Karakteristik unik Nomor 19 di Aritmatika

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    Angka 19, dengan cara yang ada tertulis terdiri dari nomor satu digit terkecil yang adalah 1 dan nomor

    satu digit terbesar yang adalah 9. Jadi angka 19 adalah angka terkecil yang mewakili semua

    nomor. Nomor 19 adalah salah satu Nomor Perdana yang berarti hanya dapat dibagi, tanpa membuat

    pecahan, dengan nomor 1 dan dengan sendirinya. Angka 19 adalah angka terkecil, selain dari 1, yang

    memiliki karakteristik berikut:

    19 x 1 = 19 Jumlah dari angka di nomor ini: 1 + 9 = 10; Jumlah dari angka 10 adalah: 1 + 0 = 1

    19 x 2 = 38 Jumlah dari angka di nomor ini: 3 + 8 = 11; Jumlah dari digit 11 adalah: 1 + 1 = 2

    19 x 3 = 57 Jumlah dari angka di nomor ini: 5 + 7 = 12; Jumlah dari digit 12 adalah: 1 + 2 = 3

    19 x 4 = 76 Jumlah dari angka di nomor ini: 7 + 6 = 13; Jumlah dari digit 13 adalah: 1 + 3 = 4

    19 x 5 = 95 Jumlah dari angka di nomor ini: 9 + 5 = 14; Jumlah dari digit 14 adalah: 1 + 4 = 5

    19 x 6 = 114 Jumlah dari angka di nomor ini: 1 + 1 + 4 = 6

    19 x 7 = 133 Jumlah dari angka di nomor ini: 1 + 3 + 3 = 7

    19 x 8 = 152 Jumlah dari angka di nomor ini: 1 + 5 + 2 = 8

    19 x 9 = 171 Jumlah dari angka di nomor ini: 1 + 7 + 1 = 919 x 10 = 190 Jumlah dari angka di nomor ini: 1 + 9 + 0 = 10; Jumlah dari angka 10 adalah: 1 + 0 = 1

    19 x 11 = 209 Jumlah dari angka di nomor ini: 2 + 0 + 9 = 11; Jumlah dari digit 11 adalah: 1 + 1 = 2

    Jadi, kita mulai dengan 1 dan berakhir di 9, dan dengan multiplier yang lebih tinggi, kita kembali ke 1 dan

    berakhir di 9 dan seterusnya, dalam siklus tanpa akhir. Karakteristik dari nomor 19 dapat diringkas

    sebagai berikut: Ketika Anda kalikan dengan 19 nomor apa saja (kita sebut nomor ini sebagai

    Multiplier),jumlah dari digit hasil perkalian tersebut akansama dengan Pengganda.

    3.Contoh penggunaan Nomor 19 di coding dari Quran (Al Qur'an)

    Berikut ini hanya beberapa contoh tentang bagaimana angka 19 digunakan dalam Quran:

    1. Ayat-ayat pertama terungkap dalam Quran adalah lima ayat pertama dari Bab 96 (Surah Al-Alaq).

    "Baca (atau membaca) dalam nama Allah yang telah menciptakan (segala sesuatu) Dia menciptakan

    manusia dari sesuatu yang menempel (untuk rahim ibu).. Baca dan Tuhanmu Maha Pemurah, Yang

    mengajar dengan pena, Siapa ( selain itu) mengajarkan manusia (semua) apa dia tidak tahu "(Qur'an, Al-Alaq, 96: 1-5).

    Jumlah kata dalam ayat-ayat ini adalah 19. Selain itu, karena Quran terdiri dari 114 Bab, Bab 96 adalah

    Bab ke-19 dari akhir Quran.

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    2. Jumlah huruf dalam (Dalam nama Allah yang paling Pengasih, Maha

    Penyayang paling)yang muncul di awal bab sebagian besar Quran adalah 19.

    a. sebuah . (isim) diulang 19 kali dalam Quran

    b. (Allah) diulang 2698 (= 19 x 142) kali dalam Quran.

    c. (Rahman) diulang 57 (= 19 x 3) kali dalam Quran.

    d. (Rahim) diulang 114 (= 19 x 6) kali dalam Quran.

    Jadi, kata-kata akar yang membentuk diulang: 19 + 2698 + 57 + 114 =

    2888 kali dalam Quran. Perlu dicatat bahwa 2888 adalah sama dengan 19 x 152.

    4.Dugaan Bilangan, Khususnya Nomor 19

    Pada abad ke-19, sekte muncul di Iran disebut Babists (kemudian dikenal sebagai Bahai). Yang pertama

    untuk mengikuti pemimpin,Al-Bab(berarti 'Pintu'), adalah sekelompok delapan belas, sehingga jumlah

    total 19. Setelah Al-Bab dibunuh, Babism dikenal sebagai Bahaism. Salah satu prinsip nya adalah

    pengudusan angka 19 dan pada kenyataannya, mereka tahun dibagi menjadi 19 bulan, membuat 19 hari

    dalam sebulan dan mengabdikan sisa hari tahun ini untuk kebaikan, karena mereka melihat

    mereka. Sebagai Bahaism dianggap sebagai sekte yang berada di luar Islam, kita menemukan bahwa

    para sarjana Muslim telah mengambil sikap ragu-ragu dan curiga terhadap isu nomor 19. Tidak ada

    alasan yang kuat untuk sikap ini.Kita akan menemukan bahwa ada logika untuk hal yang berhubungan

    dengan konfigurasi huruf dan kata, dan stand kami seharusnya tidak menjadi reaksi terhadap ilusi orang-

    orang tertentu, terutama ketika Al-Qur'an telah menetapkan nomor ini sebagai percobaan untuk orang-

    orang kafir.

    Namun, di tahun 1970-an ketika Rashad Khalifa, yang tinggal Mesir di Amerika Serikat, diterbitkan

    penelitian tentang angka 19 dalam Quran. Awalnya, orang menerima penelitian tersebut dan

    mendukungnya, tidak tahu bahwa itu dibikin (ada juga rumor bahwa dia adalah Bahai,

    dengan agenda tersembunyi). Setelah ini, tidak butuh waktu lama sebelum Khalifa melanjutkan untuk

    mengklaim kenabian berdasarkan angka 19, klaimnya bertepatan dengan penemuan kami bahwa dia

    telah memalsukan penelitiannya. Pembaca akan menemukan rincian tentang masalah ini dalam bukukami, "Keajaiban Nomor 19 di dalam Alquran - Menunggu Hasil Aktiva.

    Penelitian dibikin dari Rashad Khalifa dan klaimnya kenabian telah meninggalkan dampak negatif pada

    seluruh masalah mukjizat numerik, seolah-olah mereka yang terkesan dengan penelitian menyadari

    kemudian bahwa mereka telah tertipu dan bereaksi sesuai. Namun, kita harus ingat bahwa pertanyaan

    tidak ada hubungannya dengan Bahaism baik atau dengan Rashad Khalifa. Quran jelas menyatakan

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    kekhususan nomor ini dan bahwa itu adalah percobaan untuk percaya, dan soal kepastian untuk Ahlul

    Kitab yang mencari kebenaran, dan penyebab untuk peningkatan iman orang percaya. Sungguh luar

    biasa bahwa kasus ini nomor 19 belum dianggap pada usia sebelum seperti sekarang. Dengan demikian

    dapat dilihat sebagai salah satu nubuat Al-Qur'an yang sekarang menjadi jelas. Sekarang tampaknya

    bahwa pemahaman kita tentang nomor misterius ini akan mengembangkan ke arah yang positif yang

    akan memberikan kontribusi terhadap pencapaian kepastian dan peningkatan iman, seperti yangdiperkirakan, di zaman ketika orang telah mengangkat keraguan dan menuntut lebih banyak bukti dan

    bukti lagi.

    Tidak ada kebutuhan untuk sikap negatif terhadap masalah mukjizat numerik, meskipun verifikasi adalah

    sebuah kebutuhan. Saat ini, kita dapat memverifikasi fakta apapun - ini adalah apa yang telah kita

    lakukan dalam penelitian kami - dan adalah mungkin untuk menilai pentingnya proposisi apapun. Sikap

    negatif dapat menutup aspek utama dari keajaiban Quran, yang mungkin memiliki dampak positif pada

    tingkat iman dan pada tingkat Quran yang berhubungan dengan studi dan pada tingkat menyangkal

    keraguan mengangkat tentang Quran, kemurnian dan ditiru . Adapun Bahaism, kebohongan adalah jelas,

    kesesatan adalah jelas dan angka 19 tidak akan membantu mereka dalam mempromosikan ideologimereka. Bahkan, angka 19 akan menjadi titik paling lemah, karena nomor ini benar-benar membuktikan

    kebenaran dari pesan Islam yang mereka melawan, sehingga menjadi fitnahmereka (percobaan).Kita

    hidup dalam masa kebangkitan kepastian yang paradoks datang dari pusat fitnah. Ini kebangkitan, di-

    sha-Allah, termasuk tanda-tanda mujizat ini bahwa kita telah diteliti, tanda-tanda bahwa bersaksi kepada

    kemurnian Al-Qur'an dari distorsi dan alterasi, kepastian konsolidasi dan meningkatkan iman. Apa yang

    dapat kita lihat dari pertanyaan ini memberikan janji berkat universal.

    5.Sembilan belas jumlah sebagaimana dimaksud dalam Surat Al-Muddathir dari Quran

    T dia ayat pertama dari Al-Qur'an yang akan diwahyukan kepada Nabi Muhammad

    dalam tahap kenabiannya adalah: "Bacalah!Dalam nama

    Tuhanmu Pencipta, yang menciptakan manusia dari segumpal darah ... ". (Al-'Alaq,

    96:1) Namun, wahyu pertama dalam misi Nabi Muhammad atau fase apostolik adalah:

    " O , engkau terbungkus dalam mantel ... "(Al-Muddathir 74:1). Dengan kata lain,wahyu Sura 96 kepada Muhammad membuatnya nabi. Padahal, ketika ia

    menerima Sura 74, ia diminta dalamnya untuk menyampaikan pesan kepada umat manusia dan dengan

    demikian ia menjadi Messenger, atau Rasul, selain menjadi nabi.

    Apa yang menjadi perhatian kita dalam konteks ini adalah Surat Al-Muddathir, yang merupakan wahyu

    pertama Apostlehood, bukan kenabian.

    Dalam Surat Al-Muddathir (Bab 74) mengatakan dalam ayat 1-31:

    "Hai orang dibungkus (dalam mantel) Bangunlah dan berilah peringatan Dan Tuhanmu! Jangan! Engkau

    memperbesar Mu Dan pakaian tetap bebas dari noda!! Dan semua kekejian menghindari! Juga

    mengharapkan, dalam memberi, setiap peningkatan (untuk dirimu sendiri)! Tapi, bagi-Mu Tuhan

    (Penyebab), bersabarlah dan konstan Akhirnya, ketika sangkakala dibunyikan, itu akan menjadi-bahwa

    Hari - Hari dari Distress, -. Jauh dari mudah bagi orang-orang kafir Tinggalkan Aku seorang diri, (untuk

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    menangani ) dengan (makhluk) yang saya buat (telanjang dan) saja! Kepada siapa saya diberikan

    sumber daya yang melimpah, dan anak menjadi sisinya! Kepada siapa saya membuat (kehidupan) halus

    dan nyaman Namun ini! dia serakah-bahwa aku harus tambahkan (namun lebih);! Dengan tidak Karena

    kepada ayat-ayat Kami ia telah tahan api Segera akan saya mengunjunginya dengan gunung bencana

    Tetapi pikirnya dan ia diplot;! Dan celakalah dia Bagaimana dia diplot Ya, Celakalah! dia; Bagaimana dia

    diplot Lalu ia melihat ke sekeliling, kemudian mengerutkan kening dan dia cemberut; Lalu ia berbalik danangkuh; Lalu katanya: "Ini tidak lain hanyalah sihir, berasal dari dari tua," Ini tidak lain adalah firman

    seorang manusia! "Segera Aku melemparkan dia ke neraka!Dan apa yang akan Tahukah kamu apakah

    neraka itu?Sia-sia Maha itu memungkinkan untuk bertahan, dan sia-sia Maha itu biarkan saja!Gelap dan

    mengubah warna manusia!Lebih dari itu adalah sembilan belas.Dan Kami telah menetapkan tidak ada

    tetapi malaikat sebagai Penjaga neraka, dan Kami telah tetap jumlah mereka hanya sebagai percobaan

    untuk orang-orang kafir, - agar Ahli Kitab mungkin tiba di kepastian, dan orang-orang mukmin dapat

    meningkatkan dalam Iman, - dan bahwa tidak ada keraguan dapat dibiarkan bagi Masyarakat Kitab dan

    orang-orang mukmin, dan bahwa mereka yang hatinya ada penyakit dan orang-orang kafir berkata, "Apa

    simbol Allah Maha berniat dengan ini?"Demikianlah Allah meninggalkan menyimpang yang Dia

    kehendaki, dan membimbing siapa yang Dia kehendaki: dan tidak dapat mengetahuipasukan (tentara) dari Tuhanmu, kecuali Dia dan ini tidak lain adalah peringatan bagi umat

    manusia "(74: 1-31).

    Karena Sura tidak mengungkapkan secara keseluruhan pada suatu kesempatan tunggal (melainkan

    secara bertahap), merekam saat-saat pertama, dan upaya berikutnya dari orang-orang kafir untuk

    membantah, menentang, melawan dan meniadakan kebenaran Quran. Sura membahas kegagalan orang

    musyrik dalam hal ini, kegagalan yang mengurangi mereka untuk menantang dan antagonisme. Dalam

    hal ini, mereka seperti: (a) semua individu arogan, (b) semua orang yang duniawi keinginan dan

    kepentingan pribadi menyusul pikiran dan hati mereka, dan (c) semua orang yang begitu terbiasa dengan

    status quo, meskipun semua aspek negatifnya, bahwa mereka membenci perubahan, bahkan perubahan

    yang dapat membawa dengan itu berkat dan kebaikan.

    Karena itu kecenderungan pada orang, harus ada kejutan, sebuah ancaman yang akan menghancurkan

    rintangan dan melemparkan mengesampingkan orang bersembunyi di balik cadar.Harus ada rasa bahaya

    untuk memobilisasi energi untuk memberontak terhadap kebiasaan, tradisi dan norma. Karena itu, ada

    ancaman Saqar(neraka) di Sura Al-Muddathir yangmengatakan: "Ini daun dan

    suku cadang tidak ada orang dan tidak ada" (74:28).

    Ayat berikutnya mengatakan:. "Penggelapan dan mengubah warna manusia"

    (74:29) neraka luka bakar dan perubahan semua fitur keindahan sementara yang memikat orang-orang

    yang tidak menyadari sifat ilusif dari kehidupan saat ini sementara . Quran kemudianmulai dengan:. "Di atasnya adalah sembilan belas" (74:30) Di sini, ayat ini

    tampaknya menunjukkan bahwa neraka ini diawasi oleh sembilan belas malaikat Ada kemungkinan

    bahwa ada sembilan belas dari makhluk-makhlukmulia. atau sembilan belas jenis atau kategori. Kita

    tidak tahu pasti!

    Dalam bukunya Fi Zhilal Al-Quran ('Dalam Nuansa Quran'), menduga Qutub Sayyid: "Mengapa ada

    sembilan belas - apa pun nomor ini menandakan - adalah masalah yang hanya diketahui Allah yang

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    harmonis semua eksistensi dan menciptakan dalam proporsi dan . ukuran "Meskipun pada akhirnya, kami

    setuju dengan ini, tentang pentingnya penyebutan angka 19 dalam ayat 74:30, kita merenungkan: (a)

    apakah jumlah di sini adalah untuk dipertimbangkan sebagai salah satu ayat-ayat dalam Quran yang luar

    pemahaman kita karena berhubungan dengan dunia metafisik, atau (b) apakah itu bukan dimaksudkan

    untuk menjadi oleh Allah sebagai percikan atau petunjuk yang memicu pikiran manusia dan menuntun ke

    decode banyak rahasia dan misteri dalam Quran.

    Namun, kami percaya pada aturan bahwa kita harus mencoba untuk memahami ucapan-ucapan, bukan

    mengabaikan mereka, dan kami percaya bahwa kunci untuk membuka banyak misteri ini dapat

    ditemukan dalam ayat: "Di atas itu adalah sembilan belas.Dan Kami telah menetapkan tidak

    ada tetapi malaikat sebagai penjaga Api Neraka, dan Kami telah membuat jumlah mereka

    hanya sebagai percobaan untuk orang-orang kafir ... "(74: 30-31)

    Quran demikian memberikan beberapa rincian tentang nomor misterius di ayat 31:

    "Kami telah membuat jumlah mereka hanya sebagai percobaan untukorang-orang kafir ..." (74:31). Kami tidak ingin mencari arti dari kata Arab Jaal(yang telah kita

    buat), tetapi kita hanya menemukan bahwa negara-negara ayatbahwa jumlah ini adalah percobaan

    untuk orang-orang kafir. Jika kita mengacu pada arti kata Arab fitnah(trial), kita menemukan

    bahwa akarnya berarti untuk mengekspos bijih emas untuk kebakaran, untuk memisahkan emas dari

    kotoran dengan peleburan. Dengan demikian, fitnah (trial) bermaksud untuk mengekstrak dapat

    digunakan dari tidak berguna.Kelompok sasaran, kemudian, adalah kelompok orang kafir. Nomor 19,

    sebagaimana dinyatakan dalam Al-Qur'an, sehingga dapat dilihat sebagai "tukang sortir", memisahkan

    orang benar dari yang jahat.

    Beberapa penafsir memiliki pandangan yang menyatakan angka 19 di ayatitu ada hanya untuk

    menggoda orang-orang musyrik Quraisy untuk membuat masalah ini objek penyelidikan dan

    ejekan. Namun, pendapat ini memandang kata fitnahhanya dalam cahaya yang negatif,

    melihatnya sebagai sumber tidak baik. Namun, fitnahmemiliki nuansa lain dari makna yang bergantung

    pada sifat sebenarnya dari orang yang terkena itu, apa yang Allah tahu tentang mereka, dan apa yang

    Allah kehendaki. Dengan demikian, Allah menyesatkan siapa yang Dia kehendaki dan panduan siapapun

    yang Dia kehendaki, seperti yang kita temukan dalam ayat 155 dari Surat 7 (Al-A'raaf '), di mana Allah

    berkata melalui kata-kata Musa (Musa):

    "... Ini tidak lebih dari pengadilan.Dengan itu,

    Kami menyebabkan tersesat siapapun Kami mohon (pilih) dan Kami panduan (ke jalan yang

    benar) barangsiapa Kami mohon (pilih) ... "(7:155)

    Mari kita periksa ayat 31 Al-Muddathir (Bab 74):

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    "Dan Kami telah menunjuk malaikat hanya sebagai penjaga dari neraka Dan Kami telah membuat jumlah

    mereka hanya sebagai percobaan untuk orang-orang kafir -. agar Ahli Kitab mungkin tiba untuk

    kepastian, dan Orang percaya dapat meningkatkan dalam iman - dan bahwa tidak ada keraguan dapatdibiarkan bagi Masyarakat Kitab dan orang-orang mukmin, dan bahwa mereka yang hatinya ada penyakit

    dan orang-orang kafir mungkin mengatakan Apa Maha Allah bermaksud oleh mathal

    (contoh)Dengan demikian?. Maha Allah meninggalkan menyimpang yang Dia kehendaki, dan

    membimbing siapa yang Dia kehendaki: dan tidak dapat mengetahui kekuatan Tuhanmu, kecuali Dia dan

    ini tidak lain adalah peringatan bagi umat manusia "(74:31)

    Mustafa Khairi mengatakan dalam karyanya,Al-Muktataf min Uyoon Al-Tafasir ('Seleksi dari Interpretasi

    Terkemuka'):

    "Jumlah ini telah menjadi instrumen godaan untuk orang-orang kafir dalam dua cara:

    1 - Mereka mengatakan mengejek: Mengapa tidak ada 20 (bukan hanya 19)? dan,

    2 - Mereka mengatakan: Bagaimana hanya 19 cukup untuk menghukum sebagian besar dari makhluk di

    dunia sejak awal penciptaan sampai hari kiamat?

    Tema kedua pertanyaan ini adalah penyangkalan terhadap kemahakuasaan Allah. "

    Jelas bahwa argumen seperti itu berhubungan dengan orang-orang kafir yang keliru pendekatan

    memimpin mereka ke kesimpulan palsu. Tapi pertanyaannya tetap: Bagaimana bisa seperti nomor

    membagi 'kamp sedemikian rupa sehingga dari itu dapat muncul beberapa orang yang akhirnya percaya

    kepada Allah dan bergabung dengan orang-orang percaya orang-orang kafir kelompok?

    Jadi, bagaimana nomor ini, atau sidang ini, menjadi penyebab kepastian di antara Ahli Kitab? Kebanyakan

    penafsir mengatakan: "Mereka akan menemukan apa yang Allah telah menjelaskan kepada kita tentang

    jumlah neraka wali kompatibel dengan apa yang mereka sudah percaya." Tapi kami tidak tahu

    bagaimana perjanjian ini pada satu fakta dapat menghasilkan kepastian bagi Ahli Kitab . Kita tahu bahwa

    ada beberapa kesepakatan mengenai berbagai hal dan bahwa ada perbedaan. Apa yang mencegah kita

    dari menjelaskan perjanjian ini dalam terang kutipan di atas? Dan jika kesepakatan dalam fakta ini sedikit

    dapat menyebabkan kepastian bagi Ahli Kitab dan peningkatan iman dalam mereka yang percaya,

    bagaimana Anda bisa membasmi keraguan dalam rangka "bahwa tidak ada keraguan dapatdibiarkan untuk Ahli Kitab dan Orang percaya .... "Apakah itu logis atau masuk akal untuk berpikir

    bahwa semua masalah ini dari perjanjian fakta yang menyatakan bahwa Penjaga neraka adalah sembilan

    belas?

    Ayatini melanjutkan: "Dan

    bahwa mereka yang hatinya ada penyakit dan orang-orang kafir mungkin mengatakan Apa

    Maha Allah bermaksud oleh mathal...?" (74:31)

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    Mengenai "Apa yang Allah Maha bermaksud oleh mathal (misalnya)?", Beberapa penafsir

    menyarankan bahwa angka 19 adalah sebagai aneh ini "contoh" yang disebutkan dalam ayat ini.

    Penafsir lain mengatakan bahwa ini mathal (contoh)mengacu pada deskripsi Penjaga neraka bukan

    nomor mereka, yaitu apa yang Allah berarti dengan menggambarkan sebagai Wali 19. Jadi bagaimana inisejumlah kecil Penjaga neraka bisa menghukum manusia jahat danjin(setan) yang akan dikirim ke

    neraka?

    Kami mengatakan bahwa jika Anda meminta seorang Kristen atau Yahudi akan memberikan bukti yang

    membuktikan keberadaan Sang Pencipta atau untuk mengirimkan gagasan agama, wahyu surgawi, yang

    gaib, atau beberapa pertanyaan metafisik, Anda menemukan mereka memproduksi bukti, argumen, dan

    jawaban, kurang lebih mirip dengan apa yang Muslim cenderung untuk menyediakan. Sementara seorang

    ateis cenderung mengambil pendekatan yang sama sekali berbeda dalam menyikapi hal tersebut. Muslim

    dan Ahli Kitab tidak membantah tentang adanya Sang Pencipta, tapi tentang atribut-Nya, tindakan,

    hukum dan penilaian. Ateis dan orang-orang munafik, di sisi lain, menyangkal gagasan tentang agamadan membuat hal-hal materi yang nyata awal dan akhir akhir.

    Sekarang, mari kita kembali ke kata-kata: "Dan bahwa mereka yang hatinya ada penyakit dan

    orang-orang kafir berkata 'Apa yang Allah Maha bermaksud oleh mathal (misalnya)?'..." The

    penyebutan angka 19 dalam kaitannya dengan ancaman Saqar(neraka) bagi mereka yang

    melakukan perbuatan buruk, dan bahwa itu dijaga oleh sembilan belas mungkin tampak ambigu. Jika

    neraka dalam kehidupan setelah digambarkan sebagai pembakar atau menyakitkan, kita bisa memahami

    bagaimana rasanya karena kita kenal dengan api dalam hidup ini. Apa arti penting dari menyebutkan

    "sembilan belas"? Apakah ini ancaman kita tidak dapat berhubungan dengan atau tantangan? Mengapa

    Sura ini menyebutkan secara khusus "sembilan belas", bukan "dua puluh" atau nomor lain?

    Mengenai hal ini, Az-Zamakhsyari mengatakan dalam bukunya, Kashaaf ('Pathfinder'):"Orang-orang

    Percaya melihatnya sebagai kebijaksanaan dan mematuhi itu karena keyakinan mereka bahwa tindakan

    Allah semua baik dan bijaksana, sehingga meningkatkan iman mereka. Sementara orang-orang kafir

    menyangkal dan meragukan hal itu, sehingga meningkatkan ketidakpercayaan mereka dan kelainan

    "Padahal Ka'bi mengatakan:".. Fitnaberarti cobaan atau ujian sehingga percaya atribut rahasia

    menetapkan nomor ke kemahatahuan Sang Pencipta "

    Sementara kita menerima dan setuju dengan Az-Zamakhsyari dan Ka'bi, pendapat kami adalah bahwa

    mereka yang percaya pada pengertian agama, wahyu surgawi gaib dan diminta untuk mencari rahasia di

    balik angka ini dan untuk alasan di belakang sana menjadi Wali sembilan belas . Hal ini menjadi jelasketika kita tahu makna kosmik dari nomor 19 dalam astronomi.

    Muhammad Al-Taher Ibnu Ashur mengatakan dalamA-Tahrir wa Tanweer ('Pembebasan dan

    Pencerahan'):"Allah telah membuat jumlah neraka wali untuk alasan lain yang mengharuskan bahwa

    spesifikasi yang Allah saja yang tahu." Tentu saja jawabannya terletak pada Allah, dan dengan Allah

    saja? Ibnu Ashur juga mengatakan: "Angka itu (adalah) yang dimaksudkan untuk manfaat lain, untuk

    orang lain daripada orang-orang kafir, mereka yang memperuntukkan pengetahuan untuk Allah

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    kemahatahuan (mengatakan" Allah tahu yang terbaik. ") Perhatikan kalimat" untuk berbuah dan

    kontemplasi berbuah. " kontemplasi. "

    Dengan demikian, iman Percaya bahwa Al-Qur'an adalah Firman Allah (yang Mahatahu dan Hanya)

    membuat dia mengambil pendekatan positif dan olahraga pikirannya ketika mencoba untuk memahami

    Quran. Ia akan merenungkan misteri ayat-ayat Qur'an dan keajaiban alam semesta, karena Orangpercaya mengetahui bahwa Allah telah mengungkapkan Quran dan telah menciptakan alam

    semesta. Dengan demikian tidak bijaksana untuk segera menyerahkan pengetahuan kepada Allah saja

    dan meninggalkan harapan intelektual misteri decoding harta Quran. Upaya kami untuk melakukan hal ini

    sama sekali tidak bertentangan dengan pengakuan ketidakcukupan kecerdasan manusia untuk

    memahami seluruh kebenaran. Jika ada, peningkatan pengetahuan manusia adalah sebuah bukti nyata

    dari keterbatasan fundamental pikiran manusia ketika dibandingkan dengan ilmu Allah. Setelah semua,

    bukan meditasi salah satu kewajiban menjadi seorang Muslim? Quran menantang dan mendesak Muslim

    untuk merenungkan arti penuh.

    Mereka yang mengikuti pendekatan religius lebih mungkin untuk memahami hikmah di balik pertandaagama dan tanda-tanda.

    On the other hand, the Unbelievers move in a vicious circle, never reaching true understanding, because

    their premises and arrogance do not lead them to the truth, but merely make them ask questions such

    as: Why not 20, or even 1000, and so on ? Such people will not find the truth. Even if these Unbelievers

    hear the truth from the Believers, they will reject it.

    ...Thus doth Allah leave to stray whom He pleaseth , and guide whom He pleaseth...('Al-Muddathir', 74:31 )This statement in verse 1 suggests that fitnais intended to sort people andclassify them.

    onsider His saying

    Do people think that they will be left alone by saying 'We believe' and that they will not betested? We did test those before them , and Allah will certainly know those who are truthful

    from those who are liars. )'Al-Ankaboot', 29: 2-3)

    Regarding...And none can know the forces )soldiers( of thy Lord except He...(74:31), Zamakhshari says. It is not hard for Him (God) to increase the mentioned number ofguardians, but in this particular number (nineteen) lies a wisdom that we don't know, but He (God) the

    exaltedknows it.

    egarding ...And this is no other than a warning )or reminder( tomankind(74:31), Ibn Ashursays the pronoun (this)refers to the number of the angels orguardians of Hell-Fire. Abu-Bakr Al-Jazaeri in his workNahru Al-Khair ala Aysar Al-Tafasir( 'The River of

    Goodness to the Easiest Interpretations') says It is possible that ( this)(in verse 31)refers tothe number of angels (nineteen) and it is possible that it refers to Quranic verses or to Saqar(Hell-Fire)

    or to the forces of Your Lord. This is part of the Quranic miracle one single word could be referring us

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    to multiple matters.Nasafisays, These verses are no other than a warning to mankind,while Raziremarks These verses containing these ambiguities are a warning to all Believers andthose who practice, though the beneficiaries are only the people of faith. Tantawi Jawhari says in hisbookAl-Jawaher( 'Gems') This ura containing Saqar(Hell-Fire) and the number of guardians ofHell-ire is nothing, but an admonishment to them. However, l-Qasami says This (the stated number

    19) is no other than a warning to mankind, or a lessonIt is also said that the pronoun ( this)(in verse 31)refers to Saqar(Hell-Fire) and it is said that it refers to verses. To me, thefirst opinion is more plausible...

    In my (Bassam Jarrars) opinion, if the pronoun " this"refers to Saqar, the understood meaningis that Hell-Fire is a warning to mankind. If it refers to verses, it is also understood. However, if it refers

    to the number 19, which agrees with the apparent structure of the sentence and which has been

    emphasized by Al-Qasimi, then we have to ask: How can number 19 be a warning to mankind?

    The question remains: How will the number 19 be a trial out of which will emerge certainty? If the

    number 19 is a warning to humanity as stated in the Holy Quran, this means that people will reach

    certitude through this number, a number that is a warning, an admonition and a proof. It makes moresense to say that this will be achieved by a numerical miracle based on number 19, considering that

    certainty is not arrived at without decisive evidence, and a numerical miracle is without doubt such a

    decisive evidence.

    After this quick survey of the meaning of these holy verses, we reach the following conclusions:

    1 The Holy Quran has not made any number a theme discussed in detail, except the number 19.2 God Almighty has made number 19 a trial for the Unbelievers, and this trial has four results:

    a. The achievement ofcertitude for the People of the Book that Muhammad is

    an apostle from Allah.

    b. An increase in faith for the Believers.

    c. There will not be the least doubt for the People of the Book or for Believers, which means that the

    evidence will be indisputable.

    d. The meaning of the number 19 will remain a mystery for the Unbelievers and the hypocrites. Thus,

    they will not achieve their aim because of a flaw in the whole approach of their investigation and

    deduction, arrogance, and the wickedness in their hearts.

    3 Those who read the verses will sense that they are confronting a serious matterThis is but oneof the mighty portents. )74:35(

    What gives weight to and confirms this, is what we find in the numerical structure of Surat Al-Muddathir

    (Sura 74) which can be summarized as follows:

    1. The verses of Surat Al-Muddathir are very short, except for one verse that is notably long which

    is verse no. 31 , which delineates the wisdom of choosing the number 19. Verse 31 consists of 57 words

    ( ie 19 x 3).

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    2. Verse 31 ( which consists of 19 x 3= 57 words) is the last verse in the Quran that contains 19 words

    or a multiple of 19.

    3. Verse 31 can be divided into two segment. The first segment comprises 38 words ( ie 19 x 2). This is

    the part that discusses the wisdom of specifying number 19. It ends with:What doth Allah intend by

    this mathal (example)?The second segment consists of 19 words, serving as a comment on whatwas mentioned in the first part:Thus doth Allah lead astray whom He pleaseth and guide whomHe pleaseth. And no one knows Allah's forces except Him. This is nothing but a warning to

    people.

    4. In Verse 31, the phrase -And none can know the forces)soldiers( of thy Lord except He consists of 19 letters.Is it not possible that this, nineteen, is the numerical miracle of the forces stated in the verse? Why not,if the goal when mobilizing the troops is the victory of the idea?

    5. The word count of the first 19 verses of Surat Al-Muddathir is 57 ( ie 19 x 3). Thus, it becomes clearthat the word count of verse 31 of Surat Al-Muddathir which is 57 equals the word count of the first 19

    verses.

    6. Verses 1 - 30 ( ie to the end of Above it are nineteen) have 95 words ( ie19 x 5) .

    7. Verse 30 consists of 3 words, . Therefore, it becomes clear that the number of

    words of verse 31 (which discusses the wisdom behind number 19) which is 57 words, equals 19 times

    the number of words in verse 30.

    8. The letter count from the beginning of Surat Al-Muddathir up to the end of the word (on top of

    it or in addition to it) of verse 30 [exactly before (Nineteen) is mentioned] is 361 letters,

    (ie 19 x 19).

    9. The phrase (nineteen) in verse 30 consists of 7 letters. In light of the previous piece of

    information, it becomes clear that the middle letter of this clause is the 365 th letter from the beginning

    of the Sura, which is the number of days of the year. Is this related to Astronomy?

    10.By the moon and by the night as it retreats and by the dawn as it shineth forth. This isbut one of the mighty portents. A warning to mankind. )74: 32-36) Why swearing by the moon,

    the night and the dawn, or rather by the moon, the earth and the sun? Is this related to the number 19?In fact, yes, because there is more than one relationship among the sun, the earth and the moon, based

    on number 19.

    11. Verse 31 of Surat Al-Muddathir, which consists of 57 words which is 12.5 times the average of the

    word count for each verse in Surat Al-Muddathir. This (12.5 times) is, by far, the highest such ratio in the

    Holy Quran. Verse 20 of Surat Al-Muzzamel (Chapter 73), whose word count is 78, which 7.8 times the

    average word count of each verse of Surat Al-Muzzamel. Verse 282 of Surat Al-Baqara (Chapter 2), is the

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    longest verse in the Holy Quran, and it consists of 128 words which is 6 times the average word count

    of each verse of Surat Al-Baqara.

    So, what does it mean that the word count for the first 19 verses of Surat Al-Muddathir is 57 (ie 19 x 3)

    and the word count for the first 30 verses is 95 ( ie 19 x 5)? W hat does it mean that the letter count

    from the beginning of Surat Al-Muddathir until the word ( on top of it or in addition to it)is 361(ie 19 x 19), and that this is followed immediately by the number 19? What does it mean that verse 31 -

    which points out the wisdom of specifying the number 19 and is relatively the longest verse in the whole

    Quran - consists of 193 words and is divided into (19 x 2) + 19 words. What does it mean that the

    number of words comprising it equal the number of words comprising the first 19 verses, and that this

    number is 19 times the number of words in (which means "on top of it (or in

    addition to it) is nineteen")? And why is it the last verse in the Quran consists of the number 19 and its

    multiples? What does it mean that the number 19 is mentioned in the first revelation of Apostlehood?

    What does it mean that this number is the only number in the Holy Quran that is discussed in detail? And

    what does it mean that Allah swears by the moon, the Earth and the sun, and the fact that we have

    discovered several astronomical links between these three based on the number 19? It seems that,indeed,This is but one of the mighty portents.74-1: Wahai orang yang berselubung!

    74-2: Bangunlah, lalu berilah peringatan!

    74-3: Dan Rab (Tuhan) engkau, agungkanlah!

    74-4: Dan pakaian engkau, bersihkanlah.

    74-5: Dan perbuatan dosa, tinggalkanlah.

    74-6: Dan janganlah engkau memberi kerana inginkan yang lebih banyak.

    74-7: Dan kerana Rab (Tuhan) engkau, bersabarlah.

    74-8: Maka apabila ditiup sangkakala.

    74-9: Maka demikianlah, pada hari itu adalah hari yang sulit.

    74-10: Bagi orang kafir tidaklah mudah.

    74-11: Biarkanlah Aku (Allah) dan orang yang Aku (Allah) ciptakan itu sendirian.

    74-12: Dan Aku (Allah) jadikan baginya harta yang banyak.

    74-13: Dan anak-anak yang selalu menyaksikan (hadir).

    74-14: Dan Aku (Allah) melapangkan baginya dengan selapang-lapangnya.

    74-15: Kemudian dia masih tamak, supaya Aku (Allah) menambahnya.

    74-16: Sekali-kali tidak! Sesungguhnya dia menentang ayat-ayat Kami (Allah).

    74-17: Aku (Allah) akan timpakan kepadanya seksaan yang berat.

    74-18: Sesungguhnya dia telah memikirkan dan menetapkan.

    74-19: Maka celakalah dia! Bagaimanakah dia menetapkan?

    74-20: Kemudian celakalah dia! Bagaimanakah dia menetapkan?

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    74-21: Kemudian dia memikirkan.

    74-22: Sesudah itu dia bermasam muka dan mengomel.

    74-23: Kemudian dia berpaling dan takbur (menyombongkan diri).

    74-24: Lalu dia berkata: "Ini tidak lain hanyalah sihir yang dipelajari.

    74-25: Ini tidak lain hanyalah perkataan manusia.

    74-26: Aku (Allah) akan memasukkannya ke dalam (neraka) Saqar.

    74-27: Adakah engkau mengetahui (neraka) Saqar itu?

    74-28: Ia tidak meninggalkan dan tidak membiarkan.

    74-29: Pembakar kulit manusia.

    74-30: Di atasnya ada sembilan belas.

    74-31: Dan tidak Kami (Allah) jadikan penjaga neraka itu melainkan daripada malaikat. Dan tidaklah

    Kami (Allah) menjadikan bilangan mereka itu melainkan sebagai ujian bagi orang kafir, supaya orang

    yang diberi kitab menjadi yakin dan supaya orang yang beriman bertambah imannya, dan supaya orangyang diberi kitab dan orang Mukmin itu tidak ragu-ragu, dan supaya orang yang dalam hatinya ada

    penyakit dan orang kafir (mengatakan): "Apakah yang dikehendaki Allah dengan perumpamaan ini?"

    Demikianlah Allah menyesatkan sesiapa yang Dia (Allah) kehendaki dan memberi petunjuk kepada

    sesiapa yang Dia (Allah) kehendaki. Dan tidak ada yang mengetahui tentera Rab (Tuhan) engkau

    melainkan Dia (Allah) sendiri. Dan tidaklah ia (Saqar) itu melainkan peringatan bagi manusia.

    74-32: Sekali-kali tidak! Demi bulan.

    74-33: Dan malam tatkala berlalu.

    74-34: Dan subuh tatkala terang.

    74-35: Sesungguhnya ia (Saqar) itu adalah salah satu bencana yang amat besar.

    74-36: Peringatan bagi manusia.

    74-37: Bagi sesiapa antara kamu yang berkehendakkan maju atau mundur.

    74-38: Tiap-tiap diri bertanggungjawab atas apa yang telah diperbuatnya.

    74-39: Kecuali golongan kanan.

    74-40: Dalam syurga, saling bertanya.

    74-41: Tentang orang yang berdosa.

    74-42: "Apakah yang memasukkan kamu ke dalam Saqar?"

    74-43: Mereka menjawab: "Kami tidak termasuk orang yang mengerjakan solat.

    74-44: Dan kami tidak memberi makan orang miskin.

    74-45: Dan kami memperolok-olokkan bersama orang yang memperolok-olokkan.

    74-46: Dan adalah kami mendustakan hari al-din (pembalasan).

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    74-47: Sehingga datang kepada kami kematian.

    74-48: Maka tidak berguna bagi mereka syafaat daripada orang yang memberikan syafaat.

    74-49: Maka mengapa mereka berpaling daripada peringatan?

    74-50: Seakan-akan mereka itu keldai liar yang terkejut.

    74-51: Lari daripada singa.

    74-52: Bahkan tiap-tiap orang daripada mereka berkehendak supaya diberikan lembaran-lembaran

    yang terbuka.

    74-53: Sekali-kali tidak! Bahkan mereka tidak takut kepada akhirat.

    74-54: Sekali-kali tidak! Sesungguhnya ia adalah peringatan.

    74-55: Maka sesiapa menghendaki, nescaya dia mengingatinya.

    74-56: Dan mereka tidak akan mengingatinya kecuali Allah menghendakinya. Dia (Allah) berhak kepada

    takwa, dan berhak memberi keampunan.

    CALL FOR PAPERS (Deadline: 25 March 2013)8th Singapore Graduate Forum on Southeast

    Asia StudiesOrganised by the Asia Research Institute, National University of SingaporeDate : 22 26 July 2013Venue

    : Faculty of Law, Block B, Level 4, 469 Bukit Timah Rd National University of Singapore @ Bukit Timah Campus

    Websit

    e : http://www.ari.nus.edu.sg/events_categorydetails.asp?categoryid=6&eventid=1404The Asia Research Institute (ARI) of the National University of Singapore (NUS) invites

    applications from postgraduate students who are engaged in research on Southeast

    Asia to attend the 7th Singapore Graduate Forum on Southeast Asian Studies on 22 26

    July 2013.This 3-day forum will be part of ARIs 5-day Graduate Development Institute and

    Forum, which in addition to the forum will include two full days of sessions aimedto develop graduate student understandings of academia and relevant skills,

    through roundtable discussions with faculty, focused practical seminars and

    breakout group discussions.

    This event coincides with the Asia Research Institutes Asian Graduate Student

    Fellowship Programme 2013, which brings some 35 graduate students to ARI for

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    a two and a half month period. These students will also participate in the

    Graduate Forum.Postgraduate students working on Southeast Asia are invited to submit abstracts

    based either on work in progress that is at an advanced stage (i.e. already

    completed data collection and analysis), or on completed work. NUS studentsare encouraged to take advantage of this unprecedented opportunity to

    interact and exchange ideas with students from ASEAN as well as those from

    other regions whose interests focus on Southeast Asia.This three-day forum, the seventh of an annual series of forums for graduate

    students who work on Southeast Asia, will be organised thematically. Themes

    broadly reflect (but are not limited to) the core research strengths of the Asia

    Research Institute, including the Asian dynamics of religion, politics, economy,

    gender, culture, language, migration, urbanism, science and technology,

    population and social change.

    In addition to student presentations, experts from the region will also be invited

    to give keynote speeches, sharing their insights on challenges and issues facing

    contemporary social science scholarship.Students whose proposals are selected for presentation at the forum will

    participate in the full 5 days of the Graduate Development Institute and Forum.

    Partial or full funding may be available for selected students. Funding will cover

    board and lodging for the duration of the forum, and in selected cases, air

    travel to Singapore by the most economical means.

    SUBMISSION OF PAPER PROPOSALGraduate students should submit a 300-400 words abstract of their proposed

    paper using the attached form to Mr Jonathan Lee

    [email protected] later than25 March 2013. Click here for

    theApplication Form.

    The abstract should clarify the substantive issues which your paper will address

    and be firmly grounded in your own research project. Please include informationon objectives, methods, and findings, as well as explain the original contribution

    the research makes to the field of study.One confidential letter of recommendation from a supervisor should also be

    forwarded along with your form by the same date. Successful applicants will be

    notified by15 April 2013.

    mailto:[email protected]:[email protected]://www.ari.nus.edu.sg/showfile.asp?eventfileid=739http://www.ari.nus.edu.sg/showfile.asp?eventfileid=739http://www.ari.nus.edu.sg/showfile.asp?eventfileid=739http://www.ari.nus.edu.sg/showfile.asp?eventfileid=739mailto:[email protected]
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    Those selected will have to submit full-length papers, of around 4,000-5,000

    words in length, by14 June 2013.Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

    As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

    6th Jumada al-Awwal 1434 (18th March 2013)

    Narrated Abdullah bin Qais (Radi-Allahu 'anhu):

    Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "In Paradise there isa pavilion made of a single hollow pearl sixty miles wide, in each cornerof which there are wives who will not see those in the other corners; andthe believers will visit and enjoy them. And there are two gardens, theutensils and contents of which are made of silver; and two other gardens,the utensils and contents of which are made of so-and-so (i.e. gold) andnothing will prevent the people staying in the Garden of Eden from seeingtheir Lord except the curtain of Majesty over His Face."

    Bukhari Vol. 6 : No. 402

    CONTACT DETAILS

    Convenors:Dr Michelle MILLER, Asia Research Institute, NUS (Chair)

    Dr Jonathan BENNEY, Asia Research Institute, NUSDr Johan LINDQUIST, Asia Research Institute, NUS

    Dr Kay MOHLMAN, Dept of Sociology, NUSDr Kumiko KAWASHIMA, Asia Research Institute, NUSDr LIANG Yongjia, Asia Research Institute, NUSDr Maria Wendy PLATT, Asia Research Institute, NUSDr Nausheen ANWAR, Asia Research Institute, NUSA/P Titima SUTHIWAN, Centre for Language Studies, NUS

    Dr ZHANG JUAN, Asia Research Institute, NUSThe Surah takes its name from the word al- muddaththirin the first verse.

    This also is only a name, not a title of its subject matter.Period of Revelation

    The first seven verses of this Surah belong to the earliest period at Makkah.Even according to some traditions which have been related in Bukhari,Muslim, Tirmidhi, Musnad Ahmad, etc., on the authority of Hadrat Jabir bin

    Abdullah, these are the very earliest verses of the Qur'an to be revealed to theHoly Prophet (upon whom be peace). But the Muslim Ummahalmostunanimously agreed that the earliest Revelation to the Holy Prophet (uponwhom be peace) consisted of the first five verses of Surah Al-Alaq(XCVI)However, what is established by authentic traditions is that after this first

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    Revelation, no Revelation came down to the Holy Prophet (upon whom bepeace) for quite some time. Then, when it was resumed, it started with themeverses of Surah Al- Muddaththir. Imam Zuhri has given the following details ofit:"Revelation to the Holy Prophet remained suspended for quite some time, and it wassuch a period of deep grief and distress for him that he started going early to the tops ofthe mountains to throw himself down from them. But whenever he stood on the edge ofa peak, the Angel Gabriel would appear and tell him that he was Allah's Prophet. Thiswould console him and restore to him full peace of mind." (Ibn Jarir).

    After this Imam Zuhri relates the following tradition on the authority of Hadrat Jabir binAbdullah:"The Ho]y Messenger of Allah describing the period offalrat al-wahi(break inrevelation) said: One day when I was passing on the way, I suddenly heard acall from heaven. I raised my head and saw that the same Angel who hadvisited me in the Cave of Hira was sitting on a throne between heaven andearth. This struck terror in my heart, and reaching home quickly, I said: 'Coverme up, cover me up'. So the people of the house covered me up with a quilt(or blanket). At that time Allah sent down the Revelation: Ya ayyuhal-Muddaththiru... From then on revelation became intense and continuous."(Bukhari, Muslim Musnad Ahmad, Ibn Jarir).The rest of the Surah (vv. 8-56) was revealed when the first Hajj season cameafter public preaching of Islam had begun in Makkah. This has been fully welldescribed in the Sirahby Ibn Hisham and we shall cite it below.Theme and Subject Matter

    As has been explained above, the earliest Revelation to the Holy Prophet (upon whombe peace) consisted of the first five verses of Surah Al-Alaq, in which it had been Said:"Read (O Prophet), in the name of your Lord, Who created: created man from a clot ofcongealed blood. Read: and your Lord is Most Generous, Who taught knowledge by thepen, taught man what he did not know."This was the first experience of Revelation met with suddenly by the Holy Prophet (uponwhom be peace). in this message it was not told what great mission he had beenentrusted with and what duties he had to perk form in future. He was only initiated into itand then left alone for a time so that the great strain this experience had caused shouldpass away and he should mentally become prepared to receive the Revelation andperform the prophetic mission in the future. After this intermission when Revelation Wasresumed, the first seven verses of this Surah Were revealed:In these he Was for thefirst time commanded to arise and warn the people of the consequences of the way of

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    life they were following and to proclaim the greatness of God in the world where otherswere being magnified without any right. Along with that he was given this instruction:The demand of the Unique mission that you have to perform, now is that your life shouldbe pure in every respect and you should carry out the duty of reforming your peoplesincerely irrespective of any worldly gain. Then, in the last sentence, he was exhorted to

    endure with patience, for the sake of his Lord, all the hardships and troubles that hemight have to face while performing his mission.In the implementation of this Divine Command when the Holy Messenger of Allah beganto preach Islam and recite the Qur'anic Surahs revealed successively, the people ofMakkah felt alarmed, and it provoked a great storm of opposition and hostility. A fewmonths passed in this state until the Hajj season approached. The people of Makkahfeared that if Muhammad (upon whom be Allah's peace) started visiting the caravans ofthe pilgrims coming from all over Arabia at their halting places and reciting the spellbinding and unique Revelations of the Qur'an in their assemblies on the occasion ofHajj, his message would reach every part of Arabia and influence countless people.

    Therefore, the Quraish chiefs held a conference and settled that they would start apropaganda campaign against the Holy Prophet (upon whom be peace) among thepilgrims as soon as they arrived.

    After they had agreed on this, Walid bin al-Mughirah said to the assembled people: "Ifyou said contradictory things about Muhammad (upon whom be Allah's peace andblessings), we all would lose our trust among the people. Therefore, let us agree uponone opinion, which we should all say without dispute.Some people said that they would call Muhammad (upon whom be Allah's peace andblessings) a soothsayer. Walid said: No, by God, be is not a soothsayer. We have seen

    the soothsayers: what they murmur and what they utter has no remote resemblancewith the Qur'an.Some other people said: Then we say he is possessed. Walid said: He is not apossessed one: we have seen mad and insane people; the way one talks disjointedlyand behaves foolishly in that state is known to all: who would believe that whatMuhammad (upon whom be peace) presented was the incoherent speech of amadman?The people said: Then we say he is a poet. Walid said: No, he is not a poet, for weknow poetry in all its forms, and what he presents conforms to no form of it. The people said: Then he is a sorcerer. Walid said: He is no sorcerer either: we haveseen sorcerers and we also know what methods they adopt for their sorcery. This alsodoes not apply to Muhammad.Then he said: "Whichever of these things you said about Muhammad, it would beknown to be a false accusation. By God, his speech is sweet, his root is deep and hisbranches are fruitful. At this Abu Jahl urging on Walid said: Your people will never be

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    pleased with you unless you say something about Muhammad. He said: Let me thinkover it awhile.Then, after prolonged thought and consideration, he said: The nearest thing to the truthis that you tell the Arabs that he is a sorcerer, who has brought a message by which he

    separates a man from his father; and from his brother, and from his wife and children,and from his family. They all agreed on what Walid had proposed.Then, according to a scheme the men of Quraish spread among the pilgrimsin the Hajj season and they warned everyone they met of the sorcery ofMuhammad (upon whom be peace) and of his stirring up divisions in thefamilies by it." But the result was that by their this plan the Quraish chiefsthemselves made the name of the Holy Messenger known throughout Arabia.(Ibn Hisham, pp. 288-289. That Walid had made this proposal on theinsistence of Abu Jahl has been related by Ibn Jarir in his Tafsiron theauthority of Ikrimah).

    Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the

    Qur'anThis same event has been reviewed and commented upon in the second section of thisSurah. The sequence of its contents is as follows: In vv. 8-10 the deniers of Truth have been warned, saying: "You will see the evil resultof what you are doing today on the Resurrection Day."In vv. 11-26, without naming Walid bin al-Mughirah, it has been told how Allah hadblessed him and how inimical he proved to be to true Faith. In this connection, hismental conflict has been portrayed, telling that, on the one hand, he was fully convincedof the truth of Muhammad (upon whom be Allah's peace and blessings) and the Qur'an,but, on the other, he did not want to risk his leadership and position among his people.Therefore, not only he did not believe himself but after a long-drawn-out conflict with hisconscience he also came out with the proposal that in order to restrain the people frombelieving the Qur'an should be branded as magic. After exposing his evil nature, it hasbeen said: "Notwithstanding such evil inclinations and misdeeds, this person desiresthat he should be further blessed, whereas he has now become worthy of Hell, andnever of further blessings."In vv. 27-48, the dreadfulness of Hell has been depicted and it has been explained as topeople of what character and morals really deserve it.In vv. 49-53, the root cause of the disbelievers' aversion has been pointed out, saying:"Since they are fearless of the Hereafter, and look upon this worldly life as an end initself, they flee from the Qur'an as though they were wild asses fleeing away from thelion: therefore, they propose unreasonable conditions for believing, whereas even if

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    each and every condition of theirs was fulfilled, they could not advance even an inch onthe way of Faith with their denial of the Hereafter."In conclusion, it has been explicitly stated: Allah does not stand in need of anybody'sfaith that He may fulfill his conditions. The Qur'an is an admonition that has been

    presented before the people openly; now whoever wills may accept it. Allah has a rightthat the people should fear His disobedience and He alone has the power to forgive theone who adopts piety and an attitude of God consciousness even though one may havecommitted many acts of disobedience in the past.[1-7] O you who lies wrapped up,1arise and warn2and proclaim the greatness

    of your Lord.3And keep your garments pure,4and avoid filth,5and do not favor(others) expecting to get more,6and be patient for the sake of your Lord.7

    [8-37] When the Trumpet is blown, it shall be a very hard Day,8not easy forthe disbelievers.9Leave Me and the person10whom I created alone.11I gave

    him ample wealth and sons to be present by his side,12and smoothed for himthe way to his leadership (and prosperity). Yet he desires that I should givehim more.13No, never! He is hostile to Our Revelations. I shall soon make himascend a hard ascent. He pondered and tried to devise a plan. May Goddestroy him: what he tried to devise! Yes, may God destroy him, what he triedto devise! Then he looked around, then he frowned and scowled, then heturned his back and showed arrogance. At last, he said, "This is nothing butmagic, handed down from the past; nothing but the word of a meremortal.14Very soon I shall cast him into Hell. And what do you know what Hellis? It leaves nothing and it spares none.15It scorches the skin.16Nineteenkeepers are appointed over it. We17have appointed only angels as thekeepers of Hell,18and have made their number a trial for the disbelievers,19sothat the people of the Book are convinced 20and the believers are increased intheir faith,21and the people of the Book and the believers may have no doubts,and the sick of the heart22and the disbelievers may say, "What could Allahmean by this strange parable?"23In this way Allah leads astray whom He willsand gives guidance to whom He wills,24and none knows the hosts of your Lordbut He Himself.25And Hell has been mentioned so that the people may takeheed.26No, never!27By the moon and by the night when it withdraws, and by

    the morning when it dawns, this Hell too, is one of the mighty things,28

    awarning to mankind, a warning to every one of you, who desires to go forward,or to lag behind.29

    [38-48] Every person is a pledge for his own deeds,30except the people of theright hand, who shall be in Gardens.31There they will ask the culprits,32"whathas brought you into Hell?" They will reply, "We were not of those who offeredthe salat,33and we did not feed the poor,34and we used to join with those who

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    indulged in idle talk against the Truth, and we used to belie the Day ofRecompense, till the inevitable overtook us."35At that time, no intercession ofthe intercessors shall avail them anything.36

    [49-56] What then is the matter with these people that they are turning away from this

    Admonition as though they were wild asses fleeing away from a lion?37Nay, each one ofthem desires that he should be sent open letters.38No, never! The fact is that they do notfear the Hereafter.39No, never!40This indeed is an Admonition. So, let him who wills, takeheed. But they will never take heed unless Allah so wills.41He alone is worthy that heshould be feared,42and He alone is worthy to forgive (those who fear Him).431A study of the background of the revelation of these verses given in the introduction

    above can help one understand why the Holy Prophet (upon whom be peace) on thisoccasion has been addressed with Ya ayyuhal-Muddaththiru instead of Ya ayyuhar-Rasulu (O Messenger), or Ya ayyuhan-Nabiyyu (O Prophet). As the Holy Prophethad been terrified when he had suddenly seen the Angel Gabriel (on whom be

    peace), sitting on a throne between heaven and earth, and had returned hastily homeand asked the people of the house to cover him up, so Allah addressed him with Yaayyuhal-Muddaththiru. From this fine way of address the meaning whichautomatically follows is: "O My dear Servant, why have you lain down thusenwrapped? You have been put under the. burden of a great mission: you must nowarise from your solitude to perform this mission with resolution and courage."

    2A command of this very nature had been given to the prophet Noah (peace be on him)while appointing him to the office of Prophet hood; "Warn the people of your nationbefore they are overtaken by a painful torment." (Nuh: 1) The verse means: "O youwho lies enwrapped, stand up and arouse the people who live in heedlessness

    around you: warn them of the fate which would certainly overtake them if theyremained involved in the same heedlessness, Warn them that they are not living in alawless kingdom where they are free to conduct themselves as they like and wherethey can do wherever they please without any fear or being called to account for it. "

    3This is the primary duty of a Prophet, which he has to perform in this world. Hisforemost duty is to refute the greatness of all those whom the ignorant people mightbe holding as great, and publicly proclaim that we greatness in this universe belongsto none but Allah alone. For this very reason the phrase Allahu Akbar has been Geldas of supreme importance in Islam. The adhan (call to prayer) begins with theproclamation of Allahu Akbar. The Muslim enters the Prayer itself with Allahu Akbar

    and repeats Allahu Akbar every time he sits or stands, He pronounces BismillahiAllahu Akbar also when slaughtering an animal. The slogan of Allahu Akbar hasbecome a most distinctive and prominent emblem of Muslims throughout the worldtoday, for the Prophet of this Ummah himself had embarked on his mission with themagnification and glorification of Almighty Allah.

    Here, there is another fine point, which must be understood well. As we have learnedfrom the background of the revelation of these verses, this was the first occasion

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    when the Holy Prophet (upon whom be peace) had been commanded to arise forperforming the duties of the great mission of Prophethood, and it was obvious thatthe city and society in which he was commanded to perform this mission, was thecenter of polytheism. Not only were the people around him polytheistic like thecommon Arabs but, more than that, the city of Makkah had become the most sacred

    place of pilgrimage for the polytheistic Arabs, and the Quraish were its attendants.Arising of a person in such a place all by himself and proclaiming the Oneness ofGod in the face of polytheism was full of risks. That is why the exhortation to"proclaim the greatness of your Lord" just after "arise and warn" contains thismeaning also: "Do not at all mind the terrifying and dreadful forces that seem to beobstructing and impeding your work and proclaim publicly that your Lord is thegreatest of all those who can hinder and resist you from giving your message. This isindeed the greatest encouragement for a person who embarks on a Divine mission.The one who has Allah's greatness and majesty deeply embedded in his heart willfeel no hesitation at all in facing and fighting the entire world by himself for the sakeof Allah.

    4These are very comprehensive words, which are full of meaning.

    They mean this: "Keep your garments free from every filth and impurity, for the purity ofthe body and garments and the purity of the spirit are inter-linked and inter-dependent. " A pure spirit and an impure body with impure garments cannot livetogether. The society in which the Holy Prophet (upon whom be peace) had arisenwith the invitation to Islam, was not only steeped in the evils of unbelief andimmorality, but was also devoid of even the most elementary concepts of purity andcleanliness, and the Holy Prophet's task was to teach its members cleanliness inevery way of life. Therefore he was instructed to establish and present a high

    standard of purity in his external life as well. Thus, it is the result of the sameinstruction that the Holy Prophet (upon whom be peace) gave mankind such detailedteaching about the cleanliness of the body and garments as is not possessed evenby the most civilized nations of today, not to speak of the Arabs of the pre-Islamicdays of ignorance. So much so that in most of the languages of the world there is noword synonymous with "taharat" ". On the contrary, in Islam every book of the Hadithand Fiqh begins with injunctions and instructions on taharat (purity), whichdistinguishes between purity and impurity and gives minute details about themethods and means of obtaining purity.

    The second meaning of these words is: "Keep your garments neat and clean." The

    criterion of religiosity given to the world by the monastic concepts was that a manwas holy to the extent he was unclean. If a person happened to put on neat clothes,he was looked upon as a worldly man, whereas the fact is that human nature abhorsfilth and uncleanness and even a person of ordinary fine taste loves to be associatedonly with a neat and clean person. On this very basis, for the one calling the peopleto Allah it was made imperative that externally also he should look so neat and cleanthat the people should regard him with esteem and his personality should not bestained in any way so as to repel others.

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    The third meaning of this Divine Command is: "Keep your garments free from moralevils: your dress should be neat and clean but it should bear no tinge of vanity andpride, display and exhibition, pomp and show. " The dress is the first thing thatintroduces the personality of a person to others. The kind of dress a person wearsmakes the people judge at first sight what kind of a man he is. The dresses of the

    rulers and princes, the dresses of the religious functionaries, the dresses of the vainand conceited people, the dresses of the mean and shallow people, the dresses ofthe evil-natured and characterless people, all represent the tastes and tempers ofthose who wear them. The temper of the one calling to Allah is naturally differentfrom all such people. Therefore, his dress also should necessarily be different fromall of them. He should wear such a dress as .should make everyone else feel that heis a noble and refined person, who is not involved in any evil of the self.

    Its fourth meaning is: Keep away from moral evils. Ibn `Abbas, Ibrahim Nakha`i, Sha`bi,`Ata', Mujahid. Qatadah, Sa`id bin Jubair, Hasan Basri and other majorcommentators have given this very meaning to this verse: keep yourself morally pure

    and avoid all that is blameworthy. In Arabic usage also when it is said: "So and so isclean in his garments", it implies that he is morally good and pure; on the contrary,when it is said: "He is filthy in his garments", it means that he is dishonest andfraudulent in his dealings: he is unreliable.

    5"Filth" implies every kind of filth, whether of belief and thought, of morals and deeds, ofthe body, dress or mode of life. The verse means: "Keep yourself free from the filth ofevils which are prevalent in society around you: no one should ever impute to you theblame that your own life itself is stained in some degree with the evils that you tellothers to avoid."

    6The words wa la tamnun tastakthir in the original are so vast in meaning that no onesentence can convey their full sense in translation.

    Their one meaning is: "Whomever you favor, you should favor him without any selfishmotive. Your bestowal of an endowment and donation, your generosity and goodtreatment should be only for the sake of Allah: there should be no trace in it of thedesire that you should receive any worldly gains in return for the favor done. In otherwords, do good to others for the sake of Allah, not for seeking any benefits."

    The second meaning is: "Although the mission of Prophethood that you are performingis a great favor in itself, for the people are obtaining true guidance because of it, do

    not remind the people of this favor, nor try to obtain any personal benefits from it."

    The third meaning is: "Although you are performing a great service, you should nevergloat over it, nor should ever have the idea that by performing your prophetic duties,at the risk of life, you are doing any favor to your Lord."

    7That is, "The task that is being entrusted to you is full of hazards: you will meet withgreat hardships and difficulties and troubles on this way: even your own people will

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    turn hostile to you and the whole of Arabia will become your enemy. Yet you shouldendure with patience, for the sake of your Lord, whatever you may have to face inthis way, and carry out all your duties firmly and resolutely. Fear, greed, friendship,enmity, love, all these will hinder your way, but you should stand your ground firmlyand steadfastly."

    These were the very preliminary instructions which Allah gave His Messenger (uponwhom be peace) at the time when He commanded him to arise and start the work ofProphethood. If a person ponders over these brief sentences and their meaning hisheart will testify that no better instructions could be given to a Prophet at thecommencement of his prophetic mission. In these he was told what he was requiredto do, what kind of life, morals and dealings he should adopt, and taught with whatintention, mentality and mode of thought he should go about his mission and alsoforewarned what kind of conditions he would meet with in the performance of hismission and how he would have to face and overcome them Today the people who,blinded by their prejudices, say that these words were. God forbid, uttered by the

    Holy Prophet (upon whom be peace) during epileptic fits, should study thesesentences carefully and judge for themselves whether these are the product of anyepileptic fits, or the instructions of a God, which He gave to His Servant whileappointing him to the mission of Apostleship.

    8As already explained in the introduction, this part of the Surah was sent down a fewmonths after the initial verses when at the beginning of the first ever Hajj season,after the advent of Islam, the Quraish chiefs decided in a conference to start apowerful propaganda campaign to dissuade the outsiders, who came to visit theKa`bah, from the Qur'an and the Holy Prophet Muhammad (upon whom be Allah'speace and blessings). In these verses, this very scheming of the Quraish has been

    reviewed, and the review has begun with the words, as if to say: "You they act as youplease, but even if you succeed in achieving your object by these devices in theworld, how will you save yourselves from your evil end on the Day when the Trumpetwill be sounded and Resurrection established?" (For explanation of the Trumpet, seeE.N. 47 of Al-An`am, E.N. 57 of Ibrahim, E.N. 78 of Ta Ha, E.N. 1 of Al-Hajj, E.N.'s46, 47 of Ya Sin, E.N. 79 of Az-Zumar, E.N. 52 of Qaf).

    9These words by themselves support the conclusion that that Day will be light for thebelievers, and its hardships will be specially intended only for the deniers of theTruth. Moreover, these words also contain the meaning that the severity of that Daywill be of an enduring and permanent nature for disbelievers it will not be a severity

    which might be expected to become mild with the passage of time.

    10The address is directed to the Holy Prophet (upon whom be peace) and it means: "OProphet, leave the case of the person (Walid bin al-Mughirah) to Me, who in thedisbelievers' conference proposed that you should be branded as a sorcerer amongthe pilgrims coming from different parts of Arabia; it is now for Me to deal with him;you need not bother yourself about it at all.

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    11This sentence can have two meanings and both are correct:

    (1) "That when I created him, he was not at that time born with any wealth and childrenand position of authority and chieftainship and

    (2) "that I alone was his Creator: those other gods whose godhead he is so ardentlytrying to keep established and is opposing your invitation to One God for the sameobject, were not My associates in creating him. "

    12Walid bin al-Mughirah had ten or twelve' sons of whom Hadrat Khalid bin Walidbecame most famous. For these sons the word shuhud has been used, which canhave several meanings:

    (1) That they do not have to run about and go abroad in search of their livelihood: theyhave enough provisions at home; therefore, they can always remain at the beck andcall of their father;

    (2) that all his sons are prominent and influential people: they sit in assemblies andconferences with him; and

    (3) that they are