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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Sura 5. Al-Maida Section 2 (Y. Ali Translation)
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7. And call in remembrance the favor of Allah unto you and His Covenant
which He ratified with you when ye said: "We hear and we obey": and fear
Allah for Allah knoweth well the secrets of your hearts.
8. O ye who believe! stand out firmly for Allah as witnesses to fair
dealing and let not the hatred of others to you make you swerve to wrong
and depart from justice. Be just: that is next to Piety: and fear Allah
for Allah is well-acquainted with all that ye do.
9. To those who believe and do deeds of righteousness hath Allah promised
forgiveness and a great reward.
10. Those who reject faith and deny our signs will be companions of hell-fire.
11. O ye who believe! call in remembrance the favor of Allah unto you when
certain men formed the design to stretch out their hands against you but
(Allah) held back their hands from you: so fear Allah. And on Allah let
believers put (all) their trust.
12. Allah did aforetime take a Covenant from the Children of Israel and We
appointed twelve captains among them and Allah said: "I am with you: if ye
(but) establish regular prayers practice regular charity believe in My
apostles honor and assist them and loan to Allah a beautiful loan verily I
will wipe out from you your evils and admit you to gardens with rivers
flowing beneath; but if any of you after this resisteth faith he hath truly
wandered from the path of rectitude."
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Sura 5. Al-Maida Section 2 (Y. Ali Commentary)
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7: c. 705. There is a particular and a general meaning. The particular
meaning refers to the solemn Pledge and Covenant taken by two groups of
people at 'Aqaba, a valley near Mina, the first about fourteen months
before the Hijra, and the second a little later. These were Pledges of
fealty to the Messenger of Allah, comparable to the Covenant under Mount
Sinai taken in the time of Moses (See 0. ii. 63 and n. 78). The general
meaning has been explained in n. 682 to v. 1: man is under a spiritual
obligation under an implied Covenant with Allah: Allah has given man
reason, judgment, the higher faculties of the soul, and even the position
of vicegerent on earth (ii. 30), and man is bound to serve Allah
faithfully-and obey His Will. That obedience begins with cleanliness in
bodily functions, food, etc. It goes on to cleanliness of mind and thought,
and culminates in purity of motives in the inmost recesses of his heart and
soul.
8: c. 706. Cf. iv. 135.
c. 707. To do justice and act righteously in a favourable or neutral
atmosphere is meritorious enough, but the real test comes when you have to
do justice to people who hate you or to whom you have an aversion. But no
less is required of you by the higher moral law.
9: No commentary available.
10: No commentary available.
11: c. 708. In the life-time of the Prophet it happened again and again
that the enemies of Islam stretched out their hands against him, his
people, and his teaching. The odds were, from a worldy point of view, in
their favour, but their hands were rendered inert and powerless because
they were fighting against the truth of Allah. So does it happen always,
now as it did then. True faith must take heart, and at the same time humbly
recognise Allah's favour and mercy, and be grateful.
12: c. 709. Cf. ii. 63 and n. 78, "Moses... called for the elders of the
people... and all the people answered together and said. 'All that the Lord
hath spoken we will do.' " (Exod. xix, 7-8). This was under the towering
height of Mount Sinai. The chieftains or elders or leaders of the people
were selected, one from each of the twelve tribes (see ii. 60 and n. 73).
For census purposes the names of the elders of the tribes are given in Num.
i. 4-16: they are called "every one the head of the house of his fathers".
Later, twelve other "heads of the Children of Israel" were selected to spy
out the land of Canaan: their names are mentioned in Num. xiii. 1-16. See
also, below, v. 20-26 and notes.
c. 710. Cf. ii. 245, n. 276. The phrase means "spending in the cause of
Allah". Allah in His infinite grace looks upon this as a loan, for which He
gives a recompense manifold.
c. 711. The path of rectitude: or the even way: see ii. 108. n. 109.
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