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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Sura 6. Al-An'am Section 5 (Y. Ali Translation)
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42. Before thee We sent (Apostles) to many nations and We afflicted the
nations with suffering and adversity that they might learn humility.
43. When the suffering reached them from Us why then did they not learn
humility? On the contrary their hearts became hardened and Satan made
their (sinful) acts seem alluring to them.
44. But when they forget the warning they had received We opened to them
the gates of all (good) things until in the midst of their enjoyment of Our
gifts on a sudden We called them to account when lo! they were plunged in
despair!
45. Of the wrong-doers the last remnant was cut off. Praise be to Allah
the Cherisher of the worlds
46. Say: "Think ye if Allah took away your hearing and your sight and
sealed up your hearts who a god other than Allah could restore them to you?
See how We explain the Signs by various (symbols): Yet they turn aside.
47. Say: "Think ye if the punishment of Allah comes to you whether suddenly
or openly will any be destroyed except those who do wrong?"
48. We send the Apostles only to give good news and to warn: so those who
believe and mend (their lives) upon them shall be no fear nor shall they
grieve.
49. But those who reject Our Signs them shall our punishment touch for that
they ceased not from transgressing.
50. Say: "I tell you not that with me are the treasures of Allah nor do I
know what is hidden nor do I tell you I am an angel. I but follow what is
revealed to me." Say: "Can the blind be held equal to the seeing?" Will
ye then consider not?
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Sura 6. Al-An'am Section 5 (Y. Ali Commentary)
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42: No commentary available.
43: c. 861. Sorrow and suffering may (if we take them rightly) turn out to
be the best gifts of God to us. According to the Psalms (xciv. 12),
"Blessed is the man whom Thou chastenest, O Lord!" Through suffering we
learn humility, the antidote to many vices and the fountain of many
virtues. But if we take them the wrong way, we grumble and complain: we
become faint-hearted; and Satan gets his oppurtunity to exploit us by
putting forward the alluring pleasures of his Vanity Fair.
44: c. 862. Learning the inner truth of ourselves and the world presupposes
a certain advanced stage of sensitiveness and spiritual development. There
is a shallower stage, at which prosperity and the good things of life may
teach us sympathy and goodness and cheerfulness like that of Mr.
Cheeribyles in Dickens. In such cases the Message takes root. But there is
another type of character which is puffed up in prosperity. For them
prosperity is a trial or even a punishment from the higher point of view.
They go deeper and deeper into sin, until they are pulled up of a sudden,
and then instead of being contrite they merely become desperate.
45: c. 863. God's punishment of wrong-doers is a measure of justice, to
protect the true and righteous from their depredations and maintain His
righteous decrees. It is an aspect of His character which is emphasised by
the epithet "Cherisher of the Worlds."
46: c. 864. Cf ii. 7 and n.
47: c. 865. Suddenly=without warning. Openly=with many warnings, even to
the sinners, though they heed them not. As to those who understand and read
the signs of God, they could always tell that all wrong-doing must
eventually have its punishment. But it will affect the wrong-doers, not the
righteous. It is justice, not revenge.
48: c. 866. The Apostles are not sent to cancel man's limited free-will.
They are sent to preach and teach, - to preach hope to the repentant ("good
news"), and to warn the rebellious of the Wrath to come.
49: No commentary available.
50: c. 867. Literally it might mean that the men of God are not like vulgar
soothsayers, who pretend to reveal hidden treasures, or peer into future,
or claim to be something of a different nature from men. But the meaning is
wider: They deal out God's great treasures of truth, but the treasures are
not theirs, but God's; they have greater insight into the higher things,
but that insight is not due to their own wisdom, but to God's inspiration;
they are of the same flesh and blood with us, and the sublimity of their
words and teaching arises through God's grace- to them and to those who
hear them.
c. 868. Therefore compare not the men of God ("the seeing") with ordinary
men ("the blind"). The men of God, although they be but men, have the
higher light with them; therefore do not exact of them petty ephemeral
services. Though they are men, they are not as other men, and are entitled
to reverence.
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