, the (whole) earth full of gold will not be accepted from anyone of them

joe1982

This gives us an insight into the real motives behind the stubborn opposition to
Islam by the masters of Makkah. They were undoubtedly keenly aware that what
Muĥammad (peace be upon him) was calling for was not merely a matter of personal
conviction which demanded no more than a verbal assertion of God’s oneness and
Muĥammad’s prophethood, and a form of prayer addressed to God and not idols.
They realized that the new faith would establish a way of life which would cause the
very basis of their positions and interests to crumble. They were fully aware that the
new religion, by its very nature, did not admit any partnership or compromise with
any worldly concepts alien to its divine basis, and that it posed a mighty threat to all
jāhiliyyah values. This is why they launched their offensive, which continued in full
force both before and after the Muslims’ migration to Madinah. It was an offensive
launched to defend their way of life in its entirety, not only a set of concepts which
have no effect beyond individual acceptance and personal conviction.

Those, in any age or land, who attempt to prevent Islam from organizing and
ruling human life also recognize these essential facts. They know very well that the
pure and straightforward Islamic way of life endangers their unjust order, interests,
hollow structure and deviant practices. Indeed the tyrannical stinters — whatever
form their stinting takes and wherever it is, in money and finance, or in rights and
duties — are those who fear most the ascendancy of Islam and the implementation of
its just methods.

The representatives of the two Arabian tribes of Madinah, the Aws and the
Khazraj, who pledged their support and loyalty to the Prophet were also aware of all
this. Ibn Isĥāq, the Prophet’s biographer, wrote: `Āşim ibn `Umar ibn Qatādah told
me that when the Madinan Muslims came to give their pledge to the Prophet, al-
`Abbās ibn `Ubadah al-Anşārī, who belonged to the clan of Sālim ibn `Awf, said to
them: “You Khazraj! Do you know what your pledge to this man really means?”
They answered “Yes, we do.” His rejoinder was: “You are pledging to fight the rest
of mankind, white and black alike! So it would be better to leave him alone now if
you think you would give him up to his enemies in the event of your sustaining
material losses or losing your leaders. If you do such a thing you will bring upon
yourselves great humiliation both in this life and in the life hereafter. But if you feel
that you will honour your pledges despite any sacrifice in money and men, then go
ahead, because this will be best for you here and in the hereafter!” They said: “We
offer our loyalty and support and declare our readiness to sustain any sacrifice,
material or personal!” Turning to the Prophet, they asked him: “What will be our
reward if we honour our pledges?” He said: “Heaven.” They said: “Stretch out your
hand.” He did and they gave him their pledges of support.

These supporters, like the Makkan tyrants, were keenly aware of the nature of
Islam. They realized that it stands for absolute justice and fairness in the social order
it seeks to create. It accepts no tyranny, oppression, conceit, injustice or exploitation.
Hence it faces the combined forces of all forms of despotism, arrogance and
exploitation.

joe1982

Edit Post 20#

...
The Arabic term, way, used for ‘woe’ implies destruction and ruin. The
implication is the same whether we consider this verse as a statement of a future
eventuality or a curse, for a curse made by God has the same effect as that of a
statement about what is going to happen. The next two verses explain the meaning of
the ‘stinters’ or defrauders as intended in the sūrah. They are those “who, when others
measure for them, exact in full, but who, when they measure or weigh for others, defraud
them.” (Verses 2-3) They are those who want their merchandise complete and intact
when they buy, but who do not give the right amount when they sell. The following
three verses wonder at the defrauders, who behave as if they will not have to account
for what they gain in this life. “Do such people not think that they will be raised to life on a
great day, the day when all mankind shall stand before the Lord of all the worlds?”

joe1982

Tafseer Sayyid Qutb 7:113-114


“The sorcerers came to Pharaoh & said: ‘Surely there will be a handsome reward for us if
it is we who prevail.’ Answered [Pharaoh]: ‘Yes; and you will certainly be among those who
are close to me.’” (Verses 113-114)



The Qur’ānic account skips over all the measures taken by Pharaoh and his aides
in gathering all the sorcerers from every corner of the kingdom. The curtain falls after
the first scene to be raised again with the contest progressing in full view in order to
show this history as if it is happening now, in front of us. This is a characteristic of
the inimitable style of the Qur’ān.

“The sorcerers came to Pharaoh and said: ‘Surely there will be a handsome reward for us if
it is we who prevail.’ Answered [Pharaoh]: ‘Yes; and you will certainly be among those who
are close to me.’” (Verses 113-114) They are mere professionals. To them, both sorcery
and priesthood are professions. Their ultimate aim in carrying on with both
vocations is to enjoy a handsome financial reward. Being in the service of rulers and
overpowering tyranny is the task undertaken by professional clergy. Whenever the
general situation in a country or a community moves away from pure submission to
God, acknowledging all sovereignty to Him alone, and whenever a form of false,
arbitrary authority replaces God’s law, those exercising such an authority find
themselves in need of such professional clergy. The false authority is always ready to
remunerate such clergy for their services. It is a deal which serves the mutual
interests of both parties; the clergy acknowledge that false authority in the name of
religion, and those exercising power provide them with wages and give them high
positions.

Pharaoh assured them that they would be paid for their services, and promised
them positions in the circle closest to him to increase the temptation and to
encourage them to make their best efforts. Neither Pharaoh nor the sorcerers realized
that the situation did not call for any professional expertise, skill or deception. They
were placing themselves in confrontation with a miracle given by God who has
power over all things, and a message revealed by Him. No sorcerer or tyrant can
stand up to these.

Pharaoh’s sorcerers were reassured that they would have a generous reward, and
they looked forward to be in positions close to Pharaoh. They came ready for the
match, and began by an open challenge to Moses. Little did they realize that God was
storing for them something far better than their promised wages.

joe1982

Tafseer Sayyid Qutb 26:41-42


When the sorcerers arrived they said to Pharaoh: Will there be a [handsome]
reward for us if we are the ones to prevail?’ (41)
Said he: ‘Yes, indeed! And in that case you will be among those who are close to me.’ (42)



We then see the sorcerers in an audience with Pharaoh, prior to the match, making
sure that they will secure his reward if they win. He is ready with a promise of a very
handsome reward, and a position close to his throne: “When the sorcerers arrived they
said to Pharaoh: ‘Will there be a [handsome] reward for us if we are the ones to prevail?’ Said
he: ‘Yes, indeed! And in that case you will be among those who are close to me.’” (Verses 41-42)

Thus the whole thing involves nothing other than a mercenary group ready to use
their skills to help Pharaoh, the tyrant, in return for some pecuniary gain. There is no
question of faith or an issue of principle. It is all about personal gain and interest. It is
such people that are used by tyrants everywhere and throughout all periods of
history. Their eagerness betrays their reward motive, a reward they will receive for
their role in deluding the masses. Hence why Pharaoh promises them much more
than just pecuniary gain. He promises them a position close to his own.

joe1982

Tafseer Ibnu Katsir 17:26-27



(26...But spend not wastefully (your wealth) in the manner of a spendthrift.) (27. Verily, the spendthrifts are brothers of the Shayatin (devils), and the Shaytan is ever ungrateful to his Lord.)




(But spend not wastefully (your wealth) in the manner of a spendthrift.) When Allah commands spending, He forbids extravagance. Spending should be moderate, as stated in another Ayah:

﴿وَالَّذِينَ إِذَآ أَنفَقُواْ لَمْ يُسْرِفُواْ وَلَمْ يَقْتُرُواْ﴾

(And those who, when they spend, are neither extravagant nor stingy). ﴿25:67﴾ Then He says, to discourage extravagance:

﴿إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ﴾

(Verily, the spendthrifts are brothers of the Shayatin,) They have this trait in common. Ibn Mas`ud said: "This refers spending extravagantly when it is not appropriate.'' Ibn `Abbas said likewise. Mujahid said: "If a man spends all his wealth on appropriate things, then he is not a spendthrift, but if he spends a little inappropriately, then he is a spendthrift.'' Qatadah said: "Extravagance means spending money on sin in disobeying Allah, and on wrongful and corrupt things.'' Imam Ahmad recorded that Anas bin Malik said: "A man came from Banu Tamim to the Messenger of Allah and said: `O Messenger of Allah, I have a lot of wealth, I have a family, children, and the refinements of city life, so tell me how I should spend and what I should do.' The Messenger of Allah said:

«تُخْرِجُ الزَّكَاةَ مِنْ مَالِكَ إِنْ كَانَ، فَإِنَّهَا طُهْرَةٌ تُطَهِّرُكَ، وَتَصِلُ أَقْرِبَاءَكَ، وَتَعْرِفُ حَقَّ السَّائِلِ وَالْجَارِ وَالْمِسْكِين»

(Pay the Zakah on your wealth if any is due, for it is purification that will make you pure, maintain your ties of kinship, pay attention to the rights of beggars, neighbors and the poor.) He said: `O Messenger of Allah, make it less for me.' He ﴿recited﴾:

﴿وَءَاتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا ﴾

(And give to the kinsman his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully in the manner of a spendthrift.) The man said, `That is enough for me, O Messenger of Allah. If I pay Zakah to your messenger, will I be absolved of that duty before Allah and His Messenger' The Messenger of Allah said:

«نَعَمْ، إِذَا أَدَّيْتَهَا إِلَى رَسُولِي فَقَدْ بَرِئْتَ مِنْهَا وَلَكَ أَجْرُهَا، وَإِثْمُهَا عَلَى مَنْ بَدَّلَهَا»

(Yes, if you give it to my messenger, you will have fulfilled it, and you will have the reward for it, and the sin is on the one who changes it.)''

﴿إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ﴾

(Verily, the spendthrifts are brothers of the Shayatin,) meaning, they are their brothers in extravagance, foolishness, failing to obey Allah and committing sin. Allah said:

﴿وَكَانَ الشَّيْطَـنُ لِرَبِّهِ كَفُورًا﴾

(and the Shaytan is ever ungrateful to his Lord.) meaning, he is an ingrate, because he denied the blessings of Allah and did not obey Him, turning instead to disobedience and rebellion.

joe1982

Tafsir Quran 17:26-27


(...dan janganlah engkau menghambur-hamburkan[hartamu] secara boros).  
Sesungguhnya orang-orang yang boros itu adalah saudara-saudara Syaitan,dan Syaitan itu sangat ingkar kepada Tuhannya)




Allah melarang bersikap boros,(dan janganlah engkau menghambur-hamburkan[hartamu] secara boros). Tabzir/Boros artinya menghamburkan harta, sebagaimana menghamburkan benih secara serampangan tanpa memaksudkannya dengan tepat sasaran. Itu adalah pemborosan yang tercela & melampaui batas, yang dipandang buruk secara syarie dalam penggunaan harta. Atau menggunakan harta tidak secara hak walaupun hanya sedikit.

As Syafie berkata Tabzir/Boros adalah penggunaan harta bukan pada haknya & tidak ada Tabzir/Boros pada amal kebaikan.

Setelah mengemukakan pendapat As Syafie ini, al Qurtubi berkata "Ini pandangan jumhur"

Asyhub mengatakan dari Malik Tabzir/Boros artinya mengambil harta dari haknya & menggunakannya bukan pada haknya"

Maksudnya adalah pemborosan & itu diharamkan berdasarkan firmanNya (Sesungguhnya orang-orang yang boros itu adalah saudara-saudara Syaitan,) kerana kalimat ini sebagai alasan larangan Tabzir/Boros.

Maksud "Saudara" adalah penyerupaan yang sempurna sedangkan menjauhi penyerupaan dengan syaitan walaupun hanya satu karakter di antara karakter-karakternya adalah wajib, apalagi yang lebih umum, sebagaimana ditunjukkan oleh kemutlakan kata penyerupaan. Sikap boros menghambur-hamburkan[hartamu] termasuk perbuatan syaitan, maka bila seorang manusia melakukannya bererti dia telah mematuhi & mengikuti syaitan.

(dan Syaitan itu sangat ingkar kepada Tuhannya) maksudnya adalah banyak ingkar & besar pembangkangannya terhadap kebenaran, kerana disamping pengingkarannya, dia juga tidak melakukan hal lain selain keburukan serta tidak melakukan gangguan kecuali dengan sesuatu yang tidak mengandung kebaikan.

Ayat tersebut menyatakan bahwa para pemboros menyerupai syaitan, kemudian menyatakan bahwa jenis syaitan adalah sangat ingkar, maka ini menunjukkan keserupaan pemboros dengan syaitan, dan setiap yang menyerupai syaitan maka dihukumi syaitan, sedangkan setiap syaitan itu sangat ingkar, maka pemboros adalah sangat ingkar.

joe1982

Tafsir Qurtubi 2:124

2:124 "... He said, 'My contract does not include the wrongdoers"

Ibn Khuwayzimandad said, "As for taking stipends from unjust leaders, it falls into 3 categories.

1)If everything in their possession has been gathered according to the just demands of the Syariat,
it is permitted to take it and the Companions and Tabi'un took it from al-Hajjaj and others.
2) If the halal and unjust are mixed, as is the case of leader today, it is scrupulous to forgoit, but it is
permitted for the needy to take it. In this case the leader is like a thief who has both stolen property
and lawful property in his possession and gives something as charity to someone. The recipient is
permitted to accept it as charity.
3)If however, everything that is in his possession is clearly unlawful, then it is not permitted to accept his charity.

joe1982

Tafsir Quran 17:26-27


(...dan janganlah engkau menghambur-hamburkan[hartamu] secara boros).  
Sesungguhnya orang-orang yang boros itu adalah saudara-saudara Syaitan,dan Syaitan itu sangat ingkar kepada Tuhannya)

lafaz (saudara2) adalah bahwa Pemboros2 itu menjadi sama hukumnya dengan Syaitan, kerana Pemboros berusaha membuat kehancuran sebagaimana para Syaitan. Atau mereka melakukan apa2 yg dibuat indah oleh Syaitan. Atau Syaitan menemani mereka kelak di dalam neraka.

Ikhwan di sini adalah bentuk jamak dar Akh(saudara) dengan tanpa hubungan nasab. Yang demikian sebagaimana  “Sesungguhnya orang-orang beriman itu bersaudara. ....” (Al-Hujurat: 10)