`Alif, lâm, râ`: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah. Les versets récités dans cette sourate sont les versets du Coran parfaitement achevé qui contient sagesse et jugements.
Álif. Lam. Ra’. La explicación sobre las letras inconexas fue expuesta anteriormente en la Sura La Vaca.
Elif Lâm Râ. Bunun bir benzeri Bakara suresinin başında geçmişti. Okunan bu ayetler, Kur'an'ın muhkem, kusursuz, hikmet ve hükümleri kapsayıcı ayetlerinin yer aldığı bir suredir.
1- Elif, Lâm, Râ. İşte bunlar, hikmet dolu Kitabın âyetleridir.
2- İçlerinden bir adama:“İnsanları uyar ve iman edenlere de Rableri katında onlar için kadem-i sıdk olduğunu müjdele!” diye vahiy göndermemiz, insanlar için şaşılacak bir şey mi? Ki o kâfirler:“Şüphesiz bu, apaçık bir büyücüdür” dediler.
(Mekke’de inmiştir, 109 âyettir)
1. Yüce Allah şöyle buyurmaktadır:“Elif, Lâm, Râ. İşte bunlar hikmet dolu Kitabın âyetleridir.” Bu Kitap, bütün ümmetin gönül hoşluğu ile kabul ve itaat etmek ve bağlanmakla yükümlü olduğu, ayetleri imanî hakikatlere, şer’î emir ve yasaklara delâlet eden, hükümleri ve hikmeti içeren Kur’ân’dır.
2. Bununla birlikte onların çoğu yüz çevirmektedir. Zira onlar, bilmeyen kimselerdir. Bu yüzden “İçlerinden bir adama: İnsanları” Allah’ın azabı ile “uyar” Allah’ın intikamından korkut, Allah’ın âyetlerini kendilerine hatırlat! Samimi olarak “iman edenlere de Rableri katında onlar için kadem-i sıdk” yani Rableri nezdinde önceden işlemiş oldukları samimi, doğru ve salih amelleri sebebi ile bol mükâfatlar “olduğunu müjdele! diye vahiy göndermemiz insanlar için şaşılacak bir şey mi?” Kâfirler, bu büyük insandan ve getirdiklerinden hayrete düştüler ve bu hayretleri onları, onu inkar etmeye itti. Bu yüzden de onlar onun hakkında:“Şüphesiz bu, apaçık bir büyücüdür, dediler.” Yani -güya- onun büyücülüğü besbellidir, hiçbir kimseye saklı değildir. Herkes bunu anlayabilir. Bu, onların akılsızlıklarından ve inatlarından kaynaklanan bir iddiadan başka bir şey değildir. Çünkü onlar, hiçbir şekilde hayret edilmemesi ve garip karşılanmaması gereken bir işe hayret edip şaşırdılar. Asıl hayret edilecek olan, onların bilgisizlikleri ve kendi faydalarını bilmeyişleridir. Zira onlar, Allah’ın kendi içlerinden gönderdiği ve gayet iyi tanıdıkları bu şerefli Rasûle iman etmediler, onun davetini reddettiler ve onun dinini çürütmeye gayret gösterdiler. Nasıl olur da böyle yaparlar?! Ne var ki Allah, kâfirler hoşlanmasa da nurunu tamamlayacektır.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Beneficent, the Most Merciful
تِلْكَ ءاَيَـتُ الْكِتَـبِ الْحَكِيمِ
(These are the verses of the Book (the Qur'an) Al-Hakim.) This indicates that these are verses of the Qur'an, in which the wisdom of judgment is clear.
The Messenger cannot be but a Human Being
Allah rebukes the attitude of the disbelievers with the words
أَكَانَ لِلنَّاسِ عَجَبًا
(Is it a wonder for mankind...) They have always found it strange that Allah would send Messengers to them from among mankind. Allah also tells us about other people from previous nations who said,
أَبَشَرٌ يَهْدُونَنَا
(Shall mere men guide us) (64:6) Hud and Salih said to their people:
أَوَ عَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَى رَجُلٍ مِّنْكُمْ
(Do you wonder that there has come to you a reminder from your Lord through a man from among you.) (7:63) Allah also told us what the disbelievers from Quraysh said:
أَجَعَلَ الاٌّلِهَةَ إِلَـهاً وَحِداً إِنَّ هَـذَا لَشَىْءٌ عُجَابٌ
(Has he made the gods into one God Verily, this is a curious thing!) (38:5) Ad-Dahhak reported Ibn `Abbas that he said: "When Allah sent Muhammad ﷺ as a Messenger, most of the Arabs denied him and his message and said: Allah is greater than sending a human Messenger like Muhammad ﷺ. " Ibn `Abbas said, "So Allah revealed:
أَكَانَ لِلنَّاسِ عَجَبًا
(Is it a wonder for mankind...)" Allah's statement;
أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ
(that they shall have with their Lord the rewards of their good deeds) Scholars have differed over the meaning of the reward for the good deeds in this Ayah:
وَبَشِّرِ الَّذِينَ ءامَنُواْ أَنَّ لَهُمْ قَدَمَ صِدْقٍ
(and give good news to those who believe that they shall have with their Lord the rewards of their good deeds.) `Ali bin Abi Talhah reported that Ibn `Abbas said about this Ayah, "Eternal happiness has been written for them." Al-`Awfi reported that Ibn `Abbas said: "It is the good reward for what they have done." Mujahid said: "It is their good deeds -- their prayers, fasting, charity, and glorification." He then said, "And Muhammad will intercede for them." Allah said:
قَالَ الْكَـفِرُونَ إِنَّ هَـذَا لَسَـحِرٌ مُّبِينٌ
((But) the disbelievers say: "This is indeed an evident sorcerer!") This means that the disbelievers said this although Allah has sent a Messenger from among themselves to them, a man of their own race as a bearer of good news and as a warner. But they are the liars in saying that.
Commentary
Surah Yunus is among the Makki Surahs. Three of its verses revealed after the Hijrah to Madinah have been called Madani.
In this Surah too, the proof of the basic objectives of Qur'an, and Islam, such as the Oneness of Allah, the mission of His Messenger and the inevitability of the Hereafter, has been provided. Since it has been presented in the background of the universe of our experience and observation, it becomes easy to comprehend. Along with it, some lesson-oriented historical accounts and stories have been introduced to warn people who do not pay heed to the open signs of Allah Ta` ala. As a corollary, the text refutes shirk whereby heedless people start ascribing partners to the pristine divinity of Allah - and also answers some related doubts. This is a gist of the subjects taken up in the Surah. A careful look at these will help us understand the interconnection between the previous Surah, At-Taubah, and the present one. Surah At-Taubah was making a strong statement when it opted for breaking through the powerful cordon of kufr and shirk to achieve the same objectives through material means by waging Jihad against deniers and disbelievers. And since the present Surah was revealed in Makkah before the injunctions of Jihad came, these objectives have been explained and proved only by arguments and evidences very much in accordance with the law of the Makkan period.
The Surah opens with the letters: Alif, Lam, Ra الر). Known as ` isolated letters.' Many Surahs of the Qur'an begin with these. Debates on investigations made into the meaning of letter combinations like الم (Alif, Lam, Mim), حٰمٓ(Ha, Mim) and عٓسٓقٓ(Ain, Sin, Qaf) by commentators are lengthy. But, we also have the authentic verdict of the Sahabah, the Tabi'in and the righteous elders of the community (salaf سَلَف) about these ` isolated letters.' According to them, these are secret symbols or signs. In all likelihood, the Holy Prophet ﷺ was confided with their meaning but he elected to disclose to his community only those areas of knowledge and insight which their minds could bear by and which, if remained unknown, would impede the normal living of his people. Nothing that Muslims must do is dependent upon knowing the secrets of such 'isolated letters,' nor do they have to miss anything by not knowing them. Therefore, the Holy Prophet ﷺ too did not tell his community about their meaning as being unnecessary for them. Therefore, we too should not go about digging into it - because, it is certain that had the knowing of their meaning been expedient for us, our master, who was mercy personified for the whole world, would have never hesitated in telling us about it.
In the first verse: تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ (These are verses of the Wise Book), the word: تِلکَ (tilka: these) points out to the 'ay at of this Surah which follow. 'The Book' refers to the Qur'an. To describe its attribute, the Qur'an has used the word: حَکِیم (hakim) at this place. It means the Book of Wisdom.
Alif, Lām, Ra. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah. Ayat-ayat yang dibaca di surat ini merupakan ayat-ayat Al-Qur`ān yang muhkam (pasti), akurat, dan berisi hikmah dan hukum.
Alif Lām Rā’ – the placement of such letters has been discussed at the beginning of Sūrah Al-Baqarah.
"Alif lam ra. Inilah ayat-ayat al-Qur`an yang mengandung hikmah. Patutkah menjadi keheranan bagi manusia bahwa Kami mewahyukan kepada seorang laki-laki di antara mereka, 'Berilah peringatan kepada manusia dan gembirakanlah orang-orang ber-iman bahwa mereka mempunyai kedudukan yang tinggi di sisi Rabb mereka.' Orang-orang kafir berkata, 'Sesungguhnya orang ini (Mu-hammad) benar-benar adalah tukang sihir yang nyata'." (Yunus: 1-2).
Makkiyah
(1) Allah تعالى berfirman, ﴾ الٓرۚ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡحَكِيمِ ﴿ "Alif lam ra. Ini-lah ayat-ayat al-Qur`an yang mengandung hikmah." Ia adalah al-Qur`an yang berisi hikmah dan hukum, ayat-ayatNya menunjukkan haki-kat-hakikat iman, larangan-larangan dan perintah-perintah syar'i yang wajib diterima dengan kerelaan dan sambutan serta ketun-dukan oleh seluruh umat.
(2) Meskipun demikian, kebanyakan mereka berpaling, maka mereka tidak mengetahui, mereka heran, ﴾ أَنۡ أَوۡحَيۡنَآ إِلَىٰ رَجُلٖ مِّنۡهُمۡ أَنۡ أَنذِرِ ٱلنَّاسَ ﴿ "bahwa Kami mewahyukan kepada seorang laki-laki di antara mereka, 'Be-rilah peringatan kepada manusia," terhadap azab Allah, takut-takutilah mereka dengan siksaNya dan ingatkanlah mereka dengan ayat-ayat Allah, ﴾ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓاْ ﴿ "dan gembirakanlah orang-orang beriman", dengan iman yang benar, ﴾ أَنَّ لَهُمۡ قَدَمَ صِدۡقٍ عِندَ رَبِّهِمۡۗ ﴿ "bahwa mereka mempunyai ke-dudukan yang tinggi di sisi Rabb mereka." Maksudnya mereka mem-punyai balasan yang melimpah dan pahala yang tersimpan di sisi Allah karena amal-amal shalih yang benar yang mereka kerjakan dahulu.
Orang-orang kafir merasa heran terhadap orang agung ini dengan keheranan yang membuat mereka mengingkarinya. ﴾ قَالَ ٱلۡكَٰفِرُونَ ﴿ "Orang-orang kafir berkata," yaitu tentangnya ﴾ إِنَّ هَٰذَا لَسَٰحِرٞ مُّبِينٌ ﴿ "Sesungguhnya orang ini (Muhammad) benar-benar adalah tukang sihir yang nyata." Yakni dengan sihir yang jelas, tidak samar bagi siapa pun menurut mereka. Ini adalah kebodohan dan pengingkaran mereka. Mereka merasa heran terhadap suatu perkara yang tidak layak dianggap suatu keheranan dan keanehan. Padahal seharus-nya yang dianggap suatu yang mengherankan itu justru kebodohan mereka terhadap kemaslahatan mereka, bagaimana (mungkin bisa terjadi) mereka tidak beriman kepada Rasulullah yang mulia yang diutus oleh Allah dari kalangan mereka sendiri. Mereka benar-benar mengenalnya, akan tetapi menentang dakwahnya dan berusaha membatalkan agamanya. Allah akan tetap menyempurnakan caha-yaNya meskipun orang-orang kafir membencinya. 9
Ælif, Lǣ-ǣm, Rā الٓرۚ Vi sono lettere simili all'inizio della Surat Al-Baqarah. I versetti qui recitati appartengono al Corano, il testo perfetto, che contiene saggezza e giudizio.
Alif. Lam. Ra. Những chữ cái mở đầu như thế này đã được nói trước đây ở đầu chương Al-Baqarah. Những câu Kinh trong chương này là những câu Kinh của Qur'an mạch lạc, chính xác, chứa đựng sự khôn ngoan và các giáo luật.
O kur'anskim skraćenicama govorili smo na početku sure el-Bekara. Ovi ajeti, koji se uče u ovoj suri, dio su časnog Kur'ana, koji je savršen i koji sadrži mudrosti i propise.
Alif. Lām. Rā’. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah. Ang mga talatang binibigkas na ito sa kabanatang ito ay mga talata ng Qur'ān na tahasan, na hinusayan, na naglalaman ng karunungan at mga patakaran.
Zar je ljudima čudno to što spuštamo Objavu čovjeku koji je jedan od njih, naređujući mu da ih upozori na Allahovu kaznu?! Poslaniče, obavijesti vjernike u Allaha i kaži im ono što će im sreću donijeti, odnosno da im pripadaju visoki položaji, kao nagrada za dobra djela koja su radili. Nevjernici su govorili da je taj čovjek koji je donio ajete, ustvari, očiti čarobnjak i sihirbaz.
Phải chăng thiên hạ lại ngạc nhiên khi Allah mặc khải Kinh Sách cho người phàm xuất thân từ họ hay sao? Họ được lệnh phải cảnh báo thiên hạ về sự trừng phạt của Allah. Và Ngươi - hỡi Thiên Sứ - hãy thông báo cho những ai tin tưởng nơi Allah về tin mừng dành cho họ, quả thật rằng họ có một vị trí cao nơi Allah, một phần thưởng cho việc họ đã làm từ những việc làm ngoan đạo. Nhưng những kẻ không có đức tin lại nói: Quả thật người đàn ông đã mang đến những câu Kinh này chỉ là một tên phù thủy.
Naging isang motibo ba para sa mga tao sa pagtataka-taka na nagpababa ng pagkakasi sa isang lalaking kabilang sa lahi nila habang nag-uutos sa kanya na magbigay-babala sa kanila laban sa pagdurusa mula kay Allāh? Magpabatid ka, O Sugo, sa mga sumampalataya kay Allāh ng magpapatuwa sa kanila, na ukol sa kanila ay antas na mataas bilang ganti sa ipinagpauna nila na gawang maayos sa ganang Panginoon nila – kaluwalhatian sa Kanya. Nagsabi naman ang mga tagatangging sumampalataya: "Tunay na itong lalaking naghatid ng mga talatang ito ay talagang isang manggagaway na hayag ang panggagaway."
La gente si meraviglia del fatto che ciò che abbiamo rivelato sia stato affidato a un uomo della loro stessa specie, ordinandogli di avvertirli della punizione di Allāh?! Informa, o Messaggero, coloro che hanno creduto in Allāh di ciò che li compiace: Un alto rango, come ricompensa per le buone azioni compiute, presso il loro Dio, gloria Sua. Dissero i miscredenti: "In verità quest'uomo che è giunto con questi versetti è un mago che pratica evidente stregoneria".
Est-ce un motif d’étonnement pour les gens que d’avoir fait descendre la Révélation sur un homme de la même race qu’eux, à qui Nous avons ordonné d’avertir son peuple contre le châtiment d’Allah? Ô Messager, annonce à ceux qui croient en Allah une nouvelle qui les réjouira: Ils seront élevés à un haut rang auprès de leur Seigneur, en rétribution des œuvres pieuses qu’ils ont accomplies. Les mécréants dirent lorsqu’ils entendirent cela: Cet homme qui a apporté ces versets est assurément un sorcier.
A prophet’s call is always based on sound and strong reasoning. Thanks to his extraordinary manner of expression, he is himself proof of his speaking on behalf of God. In spite of this, people of every period have rejected the prophets. The reason for this is man’s passion for external appearances. In the eyes of his contemporaries, a prophet is an ordinary man like other ordinary men. The glories of history, which later on become attached to his name, have not yet gathered around him. So, his contemporaries overlook him, considering him to be an ordinary man. They are unable either to look at the prophet as one deputed by God or to appreciate him in view of the history that is going to take shape in future. Yet the fact remains that everyone will be compelled to realise his prophetic greatness in due course. A prophet’s call is entirely miraculous and leaves its hearers bereft of any argument. It is quite spell-binding. Finding themselves helpless in the field of arguments, the prophet’s hearers start maligning his message. In this way they cast doubts upon the veracity of his words. Thinking like simpletons, they scorn the call as nothing but makebelieve. They call it verbal witchcraft and as such of no consequence. The real mission of a prophet is warning others (inzar) and giving good news (tabshir). That is, warning people of God’s retribution and giving good news of Paradise to those who are ready to live in the world in fear of God. The prophet appears in the world in order to make people aware of the fact that man is not free and all-powerful in this world and that the story of his life is not going to end with his death. Indeed, there is eternal life after death and man should take the utmost care to prepare for this. One who is unmindful of this or adopts an attitude of insolence, will reach the world after death in such a condition that nothing will await him there except agony and misery. One for whom outward appearance is all-important thinks that honour and glory attach to those who are in possession of worldly power, who are the possessors of worldly wealth. The Prophet says that this is deceptive; that such honour and glory exist only amongst fellow-human beings in this ephemeral worldly life. Real honour and glory are to be achieved in the eternal life in the presence of God; only such honour and glory are both real and eternal.
Are the people amazed that Allah has sent revelation to a man like themselves, instructing him to warn them about the punishment of Allah, and telling those who have faith in Allah the good news that they will have a high rank with their Lord, glory be to Him, as a reward for the good actions they did? The disbelievers said that this man who came with these verses was clearly a magician.
Patutkah manusia merasa heran bahwa Kami menurunkan wahyu kepada salah seorang dari bangsa mereka seraya memerintahkannya memberi peringatan kepada mereka tentang siksa Allah?! Sampaikanlah kabar gembira -wahai Rasul- kepada orang-orang yang beriman kepada Allah bahwa mereka akan mendapatkan tempat yang tinggi di sisi Tuhan mereka, sebagai balasan atas amal saleh yang telah mereka kerjakan. Orang-orang kafir berkata, "Sesungguhnya orang yang membawa ayat-ayat ini adalah seorang penyihir yang sangat nyata sihirnya."
The second verse refers to a doubt expressed by the Mushriks, and provides its answer. In a nutshell, these people had, out of their ignorance, somehow decided that a Messenger or Prophet who comes from Allah Ta ala should not be a human being (al-bashar), instead, he should be an angel. The Qur'an has refuted this absurd idea of theirs on several occasions from different angles. In one such verse, it was قُل لَّوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاءِ مَلَكًا رَّسُولًا ﴿95﴾ said: (Say, Had there been angels walking in peace on the Earth, We would have certainly sent to them from the heavens an angel-messenger!" - 17:95). In sum, the mission of a messenger cannot be accomplished unless there is a mutual homogeneity between this messenger and those to whom he is sent. Angels are homogenous to angels and human beings to human beings. If the purpose is to send a messenger for human beings, only a human being has to be made a messenger.
The same subject has been taken up in this verse in a different manner. The text sees no reason why would people wonder that a human being was made a messenger? Why was a human being entrusted with the mission of warning the disobedient ones against the punishment of Allah? Why was the task of heralding the good news of His re-wards to the obedient ones assigned again to a human being? This kind of wondering deserves a counter-wonder, for sending a human messenger to the human race is perfect commonsense.
Good news to believers has been given in this verse by saying: قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ (that they will have a perfect place with their Lord). The initial meaning of the word: قَدَم (qadam) used here is ` step' as in English. Since 'qadam' is the medium of a person's effort, and advancement in its wake, therefore, a higher rank is called a 'qadam' in a figurative sense. Then, by attributing 'qadam' (high rank, place of honor) to صِدق ` sidq' (perfect as being true, certain, abiding, everlasting), it was emphasized that the high rank they were to get was real, certain, established, abiding and everlasting. This was not something like the ranks and offices of the mortal world. To begin with, it is never certain that one would get these at all. If, as a result of some extra effort, one does get one of these, their continuity cannot be certain. In fact, what is certain is that these will vanish in time. Sometimes, this could happen within one's lifetime. But, when comes the time to die, one goes empty-handed. All ranks, offices, blessings remain behind. So, the word: (sidq) includes the sense of certainty, and also that of being perfect and everlasting in it. Therefore, the sentence means: 0 Proph-et, give believers the good news that they will have a perfect place with their Lord, an asset that is certain and lasting.
Some commentators have said: Through the introduction of the word sidq at this place, an indication has been given that these high ranks can be achieved only through truth and absolute sincerity. Mere verbal claims of having faith and a formal recital of the Kalimah of 'Iman is not enough, until one embraces the faith, truly and duly, verbally and emotionally and intellectually. It will invariably result in adherence to good deeds and avoidance of the evil ones.
Kendi soylarından bir adama: İnsanları Allah'ın azabı ile uyar diye ona emretmemiz insanları şaşırmaya mı itti ? -Ey Peygamber!- Allah'a iman edenleri kendilerini sevindirecek olan şey ile müjdele! Yaptıkları salih amellere karşılık olarak onlar için Rableri katında yüce makamlar vardır. Kâfirler: "Şüphesiz bu ayetleri getiren adam sihri apaçık olan bir sihirbazdır." dediler.
¿Acaso les sorprende que Al-lah le haya enviado Su revelación a un hombre como ustedes, en la que se le ordena que les advierta sobre el castigo de Al‑lah, y que les anuncie a los que tienen fe en Al-lah las buenas nuevas acerca del alto rango que tendrán ante su Señor como recompensa por las buenas obras que hicieron? Los incrédulos afirmaron que el hombre que vino con estas aleyas no era más que un hechicero.
"Sesungguhnya Rabbmu ialah Allah Yang menciptakan langit dan bumi dalam enam hari, kemudian Dia bersemayam di atas Arasy untuk mengatur segala urusan. Tiada seorang pun yang akan memberi syafa'at kecuali sesudah ada izinNya. (Dzat) yang demi-kian itulah Allah, Rabbmu, maka sembahlah Dia. Maka apakah kamu tidak mengambil pelajaran? Hanya kepadaNya-lah kamu se-muanya akan kembali, sebagai janji yang benar dari Allah, sesung-guhnya Allah menciptakan makhluk pada permulaannya kemudian mengulanginya (menghidupkannya) kembali (sesudah berbangkit), agar Dia memberi pembalasan kepada orang-orang yang beriman dan yang mengerjakan amal shalih dengan adil. Sedangkan orang-orang kafir mendapatkan minuman air yang panas dan azab yang pedih disebabkan kekafiran mereka." (Yunus: 3-4).
(3) Allah تعالى berfirman menjelaskan rububiyah, uluhiyah dan kebesaranNya, ﴾ إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ﴿ "Sesungguhnya Rabbmu ialah Allah Yang menciptakan langit dan bumi dalam enam hari," padahal Dia mampu menciptakannya dalam sekejap, akan tetapi (hal itu Dia lakukan) karena Dia mempunyai hikmah ilahiyah di dalamnya, dan karena Dia lembut dalam perbuatanNya. Dan di antara hikmahNya padanya adalah bahwa Dia menciptakannya dengan kebenaran dan untuk kebenaran, dan agar Dia dikenal de-ngan nama-nama dan sifatNya, serta diesakan dengan ibadah, ﴾ ثُمَّ ﴿ "kemudian" setelah penciptaan langit dan bumi. ﴾ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ ﴿ "Dia bersemayam di atas Arasy", dengan bersemayam yang sesuai dengan kebesaranNya ﴾ يُدَبِّرُ ٱلۡأَمۡرَۖ ﴿ "untuk mengatur segala urusan", di langit dan di bumi, berupa menghidupkan dan mematikan, menurunkan rizki, memutar hari di antara manusia, mengangkat kesulitan dari orang-orang yang tertimpa kesulitan, menjawab permohonan orang-orang yang memohon kepadaNya. Segala macam penataan turun dariNya dan naik kepadaNya. Seluruh makhluk tunduk kepada keperkasaanNya, patuh kepada kebesaran dan kekuasaanNya.
﴾ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعۡدِ إِذۡنِهِۦۚ ﴿ "Tiada seorang pun yang akan memberi syafa'at kecuali sesudah ada izinNya." Tiada seorang pun dari mereka berani memberi syafa'at meski dia adalah makhluk terbaik sehingga Allah mengizinkannya, dan Dia tidak mengizinkan kecuali kepada orang yang diridhaiNya, dan Dia tidak ridha kecuali kepada ahli tauhid dan keikhlasan kepadaNya. ﴾ ذَٰلِكُمُ ﴿ "(Dzat) yang demikian itulah", yang keadaanNya seperti ini adalah ﴾ ٱللَّهُ رَبُّكُمۡ ﴿ "Allah, Rabbmu." Dia-lah Allah yang memiliki sifat ilahiyah yang meliputi seluruh sifat-sifat kesempurnaan dan sifat rububiyah yang meliputi seluruh sifat-sifat perbuatan. ﴾ فَٱعۡبُدُوهُۚ ﴿ "Maka sembahlah Dia." Esakanlah da-lam segala bentuk ibadah yang kamu mampu. ﴾ أَفَلَا تَذَكَّرُونَ ﴿ "Maka apakah kamu tidak mengambil pelajaran?" dari dalil-dalil yang menun-jukkan bahwa hanya Dia yang berhak disembah, dipuji, pemilik kebesaran dan kemuliaan?
(4) Manakala Dia menyebutkan hukumNya yang bersifat Qadari yaitu penataan yang umum dan hukumNya yang bersifat diniyah yaitu syariatNya di mana kandungan dan maksudnya ada-lah ibadah kepadaNya semata, tidak ada sekutu bagiNya, maka Dia menyebutkan hukum jaza'i yaitu pembalasanNya terhadap amal sesudah mati. Dia berfirman, ﴾ إِلَيۡهِ مَرۡجِعُكُمۡ جَمِيعٗاۖ ﴿ "Hanya kepadaNya-lah kamu semuanya akan kembali." Maksudnya Dia akan mengumpulkan sesudah matimu pada hari pertemuan yang ditentukan. ﴾ إِنَّهُۥ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ ﴿ "Sesungguhnya Allah menciptakan makhluk pada permulaannya kemudian mengulanginya (menghidupkannya) kembali (sesudah berbang-kit)." Dzat yang mampu menciptakan makhluk dari permulaan pas-tilah mampu mengembalikannya. Orang yang melihat penciptaan dari permulaan kemudian mengingkari pembangkitan makhluk kembali adalah orang yang tak berakal, dia mengingkari satu dari dua hal yang sama persis dengan menetapkan sesuatu yang lebih layak daripadanya. Ini adalah dalil aqli yang jelas atas hari kebang-kitan.
Kemudian Allah menyebutkan dalil naqli, maka Dia berfir-man,[1] ﴾ وَعۡدَ ٱللَّهِ حَقًّاۚ ﴿ "Sebagai janji yang benar dari Allah." Maksudnya janjiNya adalah benar, ia pasti disempurnakan, ﴾ لِيَجۡزِيَ ٱلَّذِينَ ءَامَنُواْ ﴿ "agar Dia memberi pembalasan kepada orang-orang yang beriman", dengan hati mereka kepada sesuatu yang diperintahkan oleh Allah untuk diimani, ﴾ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "dan yang mengerjakan amal shalih", meliputi yang wajib dan yang dianjurkan dengan anggota badan mereka ﴾ بِٱلۡقِسۡطِۚ ﴿ "dengan adil." Yakni dengan iman dan amal mereka sebagai balasan yang telah Dia jelaskan dan sampaikan kepada hamba-ham-baNya bahwa ia adalah kenikmatan yang rahasianya tidak diketahui oleh jiwa. ﴾ وَٱلَّذِينَ كَفَرُواْ ﴿ "Sedangkan orang-orang kafir", kepada ayat-ayat Allah dan mendustakan rasul-rasul Allah, ﴾ لَهُمۡ شَرَابٞ مِّنۡ حَمِيمٖ ﴿ "me-reka mendapatkan minuman air yang panas", yang membakar wajah dan menghancurkan isi perut, ﴾ وَعَذَابٌ أَلِيمُۢ ﴿ "dan azab yang pedih", berupa berbagai macam bentuk azab ﴾ بِمَا كَانُواْ يَكۡفُرُونَ ﴿ "disebabkan kekafiran mereka", maksudnya disebabkan kekafiran dan kezhaliman mereka, Allah tidak menzhalimi mereka, akan tetapi merekalah yang menzhalimi diri mereka sendiri.
Truly, your Lord is Allah, Who created the heavens in their greatness and the earth in its vastness in six days, and then established Himself on the Throne. Why do they wonder that a man from amongst them should be sent to them? Allah alone determines whatever He wills and no one can plead with Him on behalf of anyone unless Allah gives permission and is pleased with the one who pleads. That is Allah, your Lord, so devote your worship to Him alone being sincere to Him. Will you not then consider all of these proofs evidences that there is no god but He. Whoever heeds this reminder will know it to be true, and believe in Him.
Ey hayrete düşen kimseler! Şüphesiz sizin Rabbiniz, bu azametiyle gökleri altı günde, yeri de genişliğiyle altı günde yaratan ve sonra arşa yükselendir. Nasıl olur da sizin içinizden bir adamı size göndermesine hayret ediyorsunuz! Geniş mülkünde tek başına dilediği hükmü verip gerçekleştiren O'dur. O'nun katında bir kimsenin herhangi bir hususta şefaatçi olması iznine bağlıdır. İşte bu sıfatlara sahip olan sizin Rabbiniz Allah'tır. O halde ibadetinizi sadece O'na yapın. O'nun birliğine ve tek olduğuna delalet eden bu kanıtlardan ve delillerden öğüt almaz mısınız? Kim azıcık öğüt almış ise onu bilir ve iman eder.
3- Şüphesiz ki Rabbiniz, gökleri ve yeri altı günde yaratan, sonra Arş’ın üzerine istivâ eden Allah'tır. O, işleri yerli yerince yönetir. O’nun izni olmadıkça hiç kimse şefaatçi olamaz. İşte Rabbiniz olan Allah budur. O halde O’na ibadet edin. Hâla düşünmeyecek misiniz?
4- Hepinizin dönüşü yalnızca O’nadır. Bu, Allah’ın hak vaadidir. Zira O, ilkin yaratır, sonra da (kıyamet günü) tekrar yaratacaktır. Bu, iman edip salih ameller işleyenleri adaletle mükâfatlandırması içindir. Kâfirlere gelince onlar için küfürlerinden ötürü kaynar sudan bir içecek ve can yakıcı bir azap vardır.
3. Yüce Allah, rubûbiyetini, ulûhiyetini ve azametini beyân ederek şöyle buyurmaktadır:“Şüphesiz ki Rabbiniz, gökleri ve yeri altı günde yaratan” halbuki bir anda yaratmaya muktedirdir, ancak bu şekilde yaratmasında ilâhi birtakım hikmetler vardır ve O, fiillerinde de rıfk sahibidir. Bu hikmetlerden birisi de O’nun bunları hak ile ve hak için, isimleri ve sıfatları ile tanınıp yalnızca O’na ibadet edilmesi için yaratmış olmasıdır. “Sonra” yani gökleri ve yeri yarattıktan sonra “Arş’ın üzerine” azametine layık bir şekilde “istivâ eden Allah'tır. O,” öldürmek, hayat vermek, rızık indirmek, günleri insanlar arasında döndürüp durmak, sıkıntılıların sıkıntılarını açıp gidermek, dua edenlerin duasını kabul etmek gibi şekillerle ulvi ve sufli alemde “işleri yerli yerince yönetir.”Bütün işlerin idaresi, O’ndan iner ve O’na yükselir. Bütün mahlukat O’nun izzetinin önünde itaatle boyun eğer. Azamet ve egemenliği karşısında boyun büker.“O’nun izni olmadıkça hiç kimse şefaatçi olamaz.”Yaratılmışların en faziletlisi olsa dahi Allah izin vermedikçe aralarından hiç kimse şefaate kalkışamaz. Allah da ancak razı olduğu kimselere izin verir ve O, ancak kendisine ihlas ile bağlanan ve O’nu hakkıyla tevhid eden kimselerde razı olur.“İşte Rabbiniz olan Allah budur.” O Allah, kemal sıfatlarının tümünü içeren ulûhiyet sıfatına ve bütün fiili sıfatları ihtivâ eden rububiyet sıfatına tek başına sahip olandır. “O halde O’na ibadet edin.” Gücünüzün yettiği her türlü ibadeti yalnızca O’na yapın. “Hala” övülmeye layık mabudun, celâl ve ikrâm sahibi olanın yalnızca O olduğuna dair deliller üzerinde “düşünmeyecek misiniz?”
4. Yüce Allah önce bütün işleri çekip çevirmek demek olan kaderî hükmünü, sonra da muhtevası ve maksadı hiçbir şeyi ortak koşmaksızın sadece Allah’a ibadet etmek demek olan ve şeriatını kapsayan dinî hükmünü söz konusu ettikten sonra burada da ölümden sonra amellerin karşılıklarını vermek demek olan cezaî hükmünü söz konusu ederek şöyle buyurmaktadır:“Hepinizin dönüşü yalnızca O’nadır.” Ölümünüzden sonra hepinizi vaadesi belli bir günde toplayıp bir araya getirecektir. “Bu, Allah’ın hak vaadidir” doğrudur ve tahakkuku kaçınılmaz bir şeydir. “Zira O, ilkin yaratır, sonra da (kıyamet günü) tekrar yaratacaktır” Çünkü varlıkları yoktan var etmeye kadir olan, onları tekrar yaratmaya da kadirdir. Yüce Allah’ın ilkin varlıkları yoktan var ettiğini kabul etmekle birlikte yaratmayı tekrarlayacağını (dirilteceğini) inkâr eden bir kimse elbetteki akılsızdır. Böyle bir kimse kabul edilmesi daha güç olanı kabul etmesine rağmen birbirine denk iki şeyin ikincisini kabul etmemektedir. Bu, varlıkların tekrar yaratılmasına dair çok açık aklî bir delildir. Daha önce de naklî delil zikredilmişti ki o da “Bu, Allah’ın hak vaadidir”buyruğudur.“Bu,” kalpleri ile Allah’ın emrettiklerine “iman edip” azaları ile de farz ve müstehab türünden “salih ameller işleyenleri adaletle mükâfatlandırması içindir.” Yani iman ve amelleri karşılığında onlara kullarına açıkladığı mükafatı verecektir ki O, onlara hiçbir kimsenin bilmediği, gözleri aydınlatacak mükâfaatlar hazırlandığını haber vermiştir.
Allah’ın âyetlerini inkâr eden ve Allah’ın peygamberlerini yalanlayan “kâfirlere gelince onlar için küfürlerinden ötürü” yani kafirlikleri ve zulümleri sebebi ile “kaynar sudan” yüzleri kavuran ve bağırsakları paramparça eden “bir içecek ve” çeşitli türlerden “can yakıcı bir azap vardır.” Allah bu ceza ile onlara zulmiş olmayacaktır; aksine onlar (dünyada iken) kendi kendilerine zulmediyorlardı.
Sesungguhnya Tuhan kalian -wahai orang-orang yang merasa heran- adalah Allah yang telah menciptakan langit yang demikian besarnya dan menciptakan bumi yang begitu luasnya dalam enam masa, kemudian Dia bersemayam di atas Arasy. Jadi, bagaimana mungkin kalian merasa heran ketika Dia mengangkat seorang laki-laki dari bangsa kalian menjadi utusan-Nya?! Padahal Dialah satu-satunya yang berhak membuat keputusan dan ketentuan di dalam kerajaan-Nya yang luas ini. Tidak ada seorang pun dapat memberikan syafaat di sisi-Nya dalam masalah apa pun tanpa izin dan restu dari-Nya terhadap peminta syafaat. Pemilik sifat-sifat yang demikian itu ialah Allah, Tuhan kalian. Oleh karena itu, beribadahlah kalian hanya kepada-Nya. Mengapa dengan adanya bukti-bukti dan argumen-argumen itu kalian tidak mengambil pelajaran akan keesaan-Nya? Padahal siapa pun yang mengambil pelajaran terkecil darinya pasti dia akan menyadari hal itu dan beriman kepada-Nya.
Ciertamente, su Señor es Al-lah, Quien creó los cielos en su grandeza y la Tierra en su inmensidad en seis días, y luego se estableció en el Trono. ¿Se asombran porque un hombre de su pueblo les ha sido enviado? Únicamente Al-lah determina lo que Él quiere y nadie puede interceder por otra persona ante Él, a menos que Al-lah se lo permita y se complazca con aquel que intercede. Ese es Al-lah, su Señor, por lo tanto, dediquen su adoración únicamente a Él y sean sinceros con Él. ¿No considerarán entonces todas estas pruebas que evidencian que no hay Al-lah sino Él? Quien preste atención a este recordatorio sabrá que es verdad y creerá en Él.
Ô vous qui vous étonnez, votre Seigneur est Allah. Il est Celui qui créa les Cieux malgré leur immensité et la Terre malgré son étendue en neuf jours, puis Il s’éleva et s’établit au-dessus du Trône. Pourquoi vous étonnez-vous donc qu’Il ait envoyé un homme de la même race que vous? Il est le Seul à juger et décréter dans Son large Royaume et il n’appartient à personne d’intercéder au sujet de quoi que ce soit si ce n’est avec Sa permission et que l’intercesseur obtienne Son agrément. Celui qui possède ces caractéristiques est Allah votre Seigneur. Adorez-Le donc exclusivement. Ne tirez-vous pas avantage de toutes les preuves et arguments de Son Unicité? Car celui qui en tire avantage devient convaincu et se met à croire.
In the third verse, the Oneness of Allah (Tauhid) has been proved through the undeniable reality that there is no associate or partner to Allah Ta` ala when it comes to the creation of the heavens and the earth and then to the management and operation of this entire universal system. When this reality stands established, how could someone else be made an associate or partner in His pristine Divinity or in worship for Him and in obedience to Him? In fact, doing so is the highest conceivable injustice.
It was said in this verse that Allah Ta'ala has created the heavens and the earth in six days. But, the day as we know it denotes the time from sunrise to sunset - and it is obvious that the sun did not exist be-fore the creation of the heavens, earth and stars. How then could sunrise and sunset be calculated? Therefore, intended here is the measure of time utilized in between sunrise and sunset.
Making this huge world composed of the heavens, the Earth, the planets and the universe as a whole, ready and functional (a virtual turn-key job, so to say), can only be attributed to the Being who is the purest of the pure and exercises power that is absolute. When He in-tends to create, He needs no raw materials in advance or any staff to assist. Such is the station and degree of His perfect power that He, as and when He intends to create what He wills, creates instantly, with-out any raw materials or personnel or technical support. The time duration of these six days has only been chosen in consideration of His particular wisdom. Otherwise, it was also within His power that He could have created the heavens and the Earth and what it contained in a single instant.
After that it was said: ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ (then He took a straight position on the Throne). That which stands proved from the Qur'an, and Hadith is that the Arsh عَرش (Throne) of the Rahman رَحمٰن (the All-Merciful Allah) is some created object which encompasses the entire heavens and the Earth and the whole universe thereof. Thus, seen conversely, all that there is fits into the room inside it. Knowing anymore about its reality is beyond any human effort. No doubt, scientific knowledge in our time is at its zenith. Man is getting ready to reach planets comparatively nearer with mixed measures of success. However, scientists still confess that the distant planets are so far away from us that information about these through available instrumentation cannot be relied upon as a mirror of reality. Then, there are stars in the firmament even light from where has not yet reached our Earth - even though, as we know, the speed of light is 1, 86, 000 miles per second. When this is the graph of human limitations in scaling planets and stars, how could human efforts to find out what we know as the heavens farther and higher from stars and planets be taken as credible (or even reasonable). And finally, what is believed to be the ` Arsh of the Rahman - encompassing all there is, even above what is termed as the seventh heaven - is a reality seeking access to which through technical ingenuity needs no comment.
So, up to this point, the third verse has told us that Allah Ta` ala created the heavens and the earth and the whole system of the universe in six days, and ` after that He took a position on the Throne'. (The last sentence is a word arrangement in English for the words of the text: ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ [ thumma 's-tawa ala 'l-'arsh ] which should be understood in the light of the comments appearing below).
This is certain, and evident enough that Allah, the high and the true, is above and beyond the human concepts of body and mass and of all attributes and characteristics they may have. Neither does His existence relate to any direction or form, nor is His stay in a place like the staying of the things of the world where they belong. Now then, how are we to explain the nature, mode or manner of His staying, establishing or positioning on the ` Arsh or Throne? This can be explained only by saying that these are from what is called ` mutashabihat' (statements of hidden meaning) in the terminology of Qur'an, a phenomena that cannot be comprehended by human reason. Therefore, about it, says the Qur'an: وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّـهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ (no one knows its interpretation except Allah. And those [ who are ] well-grounded in knowledge say: "We believe therein; - 3: 7) - and just do not bother to go digging out its reality. Therefore, there is a standard approach in all such matters where the attribution of Allah Ta` ala has been made to a place or form, or where words, such as hand, face and shank, have appeared in the Qur'an for Allah Ta` ala. The ` Aqidah (belief) of the majority of the ` Ulama of the Muslim Ummah is that one believes these words to be true in their place, and believes what Allah Ta` ala means by them is correct, and believes that the concern to know about its nature and reality should be set aside as being beyond one's ability to comprehend it.
As for the later day ` Ulama who have suggested some meanings to these things, they have done it only in a degree of probability, even in their own sight. They simply suggest - perhaps, it may mean this. They never say that the meanings they have given are certain. As obvious, probabilities disclose no reality. Therefore, the only simple and straight creed (maslak مَسلَک) is that of the Sababah (Companions), the Tabi` in (Successors to Companions) and the Salaf (the righteous and worthy forebears and elders of the Faith). They were satisfied to live with the approach of entrusting the reality of such matters with Di-vine Knowledge.
This brings us to the next statement: يُدَبِّرُ الْأَمْرَ (He manages all matters). It means that, positioned on the Throne, He Himself manages all universes by virtue of His power. Then, comes the succeeding sentence: مَا مِن شَفِيعٍ إِلَّا مِن بَعْدِ إِذْنِهِ translated as: ` There is no intercessor except after His permission.' It tells us that such is the majesty of Allah Ta'ala that even a Prophet and Messenger cannot intercede on behalf of anyone, on their own, before Him - unless Allah Ta` ala Himself grants them the permission to intercede, without which even they could not do that.
In verità il vostro Dio – o voi che vi meravigliate – è il Dio che creò i Cieli, nonostante la loro immensità, e la Terra, nonostante la sua vastità, in sei giorni, e si innalzò e si sollevò sul Trono: come potete meravigliarvi che abbia inviato un uomo della vostra specie ?! È Lui solo a comandare e decretare nel Suo vasto Regno, e non vi è intercessore che possa intercedere presso di Lui in nulla, se non col Suo permesso ed il Suo compiacimento. Colui che possiede tali caratteristiche è Allāh, il vostro Dio: siate sinceri nell'adorare Lui solo. Non ve ne convincete, nonostante tutti questi chiari segni che provano la Sua Unicità? Colui che ne è anche minimamente persuaso crede in Lui.
Quả thật, Thượng Đế của các ngươi - hỡi những ai cảm thấy kinh ngạc - chính Allah là Đấng đã tạo ra các tầng trời với sự vĩ đại của nó, và trái đất với sự thênh thang của nó chỉ trong sáu ngày, rồi Ngài thăng lên an vị trên Ngai Vương của Ngài. Thế tại sao các ngươi lại ngạc nhiên khi Ngài gửi một người phàm xuất thân từ họ?! Duy chỉ Ngài là Đấng quyết định và có khả năng trên tất cả các tạo vật bằng vương quyền bao la của Ngài, và không một ai có thể can thiệp với Ngài trong bất cứ điều gì ngoại trừ Ngài cho phép và hài lòng, Thượng Đế của các ngươi là Allah, Ngài sở hữu những thuộc tính như thế đấy, do đó các ngươi hãy chỉ thờ phụng riêng Ngài. Chẳng lẽ các ngươi không suy nghĩ về tất cả những bằng chứng và lập luận về sự độc tôn của Ngài hay sao? Và ai có thể tiếp cận cảnh báo thì sẽ nhận thức điều đó và sẽ tin tưởng nơi Ngài.
O vi koji se čudite, vaš Gosopodar je stvorio nebesa, koja su ogromna, i Zemlju, koja je prostrana, u roku od šest dana, a onda se iznad Arša uzvisio. Kako se pored toga čudite kada pošalje čovjeka koji je vaše vrste? On jedini upravlja i određuje u Svome prostranom posjedu i carstvu, i niko se kod Njega neće moći zauzimat bez njegove dozvole i zadovoljstva onim ko se zagovara. Onaj ko je opisan ovakvim svojstvima jest Allah, vaš Gospodar, pa samo Njemu iskreno ibadet činite. Zar nećete uzeti pouku iz ovih argumenata i na osnovu njih spoznati Njegovu jednoću? Onaj ko ima i najmanju želju da izvuče pouku, znat će da je to tako i povjerovat će.
Tunay na ang Panginoon ninyo, O mga nagtataka, ay si Allāh na lumikha ng mga langit, sa kabila ng kadambuhalaan ng mga ito, at ng lupa, sa kabila ng pagkalawak nito, sa anim na araw. Pagkatapos pumaitaas Siya at umangat Siya sa Trono. Kaya papaano kayong nagtataka sa pagsusugo Niya ng isang lalaking kabilang sa lahi ninyo? Siya lamang ay ang nagtatadhana at nagtatakda sa kaharian Niyang malawak. Hindi ukol sa isa na mamagitan sa Kanya sa anuman malibang matapos ng pahintulot Niya at pagkalugod Niya sa tagapamagitan. Ang nailalarawang iyon sa mga katangiang ito ay si Allāh, na Panginoon ninyo, kaya magpakawagas kayo sa Kanya sa pagsamba – tanging sa Kanya. Kaya hindi ba kayo napangangaralan sa pamamagitan ng mga patotoo at mga katwirang ito sa kaisahan Niya? Ang sinumang mayroong pinakamababang pagkapangaral ay nakaalam niyon at sumampalataya sa Kanya.
Allah is the Creator Who arranges the Affairs of the Universe
Allah tells us that He is the Lord of the entire existence. He tells us that He created the heavens and the earth in six days. It was said: "Like these days (meaning our worldly days)." It was also said: "Every day is like a thousand years of what we reckon." Later, this will be discussed further.
ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
(and then rose over (Istawa) the Throne.)" The Throne is the greatest of the creatures and is like a ceiling for them. Allah's statement:
يُدَبِّرُ الاٌّمْرَ
(arranging the affair of all things.) means that He controls the affairs of the creatures.
لاَ يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِى السَّمَـوَتِ وَلاَ فِى الاٌّرْضِ
(Not even the weight of a speck of dust escapes His Knowledge in the heavens or in the earth.) (34:3) No affair distract' Him from other affairs. No matter troubles Him. The persistent requests of His creatures do not annoy Him. He governs big things as He governs small things everywhere, on the mountains, in the oceans, in populated areas, or in wastelands.
وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا
(And no moving creature is there on earth but its provision is due from Allah.) (11:6)
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) (6:59) Ad-Darawardi narrated from Sa`d bin Ishaq bin Ka`b bin `Ujrah that he said: "When this Ayah was revealed,
إِنَّ رَبَّكُمُ اللَّهُ الَّذِى خَلَقَ السَمَـوَتِ وَالاٌّرْضَ
(Surely, your Lord is Allah Who created the heavens and the earth) they met a great caravan whom they thought should be Arabs. They said to them: `Who are you' They replied: `We are Jinns. We left Al-Madinah because of this Ayah."' This was recorded by Ibn Abi Hatim. Allah said:
مَا مِن شَفِيعٍ إِلاَّ مِن بَعْدِ إِذْنِهِ
(No intercessor (can plead with Him) except after He permits.) This is similar to what is in the following Ayat:
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
(Who is he that can intercede with Him except with His permission) (2:255) and,
وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.)(53:26), and;
وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ
(Intercession with Him profits not except for him whom He permits. )(34:23). Allah then said:
ذلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ
(That is Allah, your Lord; so worship Him (alone). Then, will you not remember) meaning worship Him alone with no partners.
أَفَلاَ تَذَكَّرُونَ
(Then will you not remember) meaning "O idolators, you worship gods with Allah while you know that He alone is the Creator," as He said:
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(And if you ask them who created them, they will surely say: "Allah.")(43:87),
قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ
("Say: "Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne They will say: "Allah." Say: "Will you not then have Taqwa") (23:86-87), Similar is mentioned in the Ayah before this Ayah and after it.
The fourth verse describes the ` Aqidah of 'Akhirah (Belief in the Hereafter) إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا (Towards Him is the return of you all). The announcement is asserted by saying: وَعْدَ اللَّـهِ حَقًّا (a real [ and true ] promise from Allah). That it must be as promised has been explained through the simple logic of: إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ (Surely, He originates the creation, then He will bring it again). The sentence is telling us that there is nothing surprising about it and that there is no sense in worrying about as to how this entire universe would start pulsating with life after it has been eliminated. The reason is that the Sacred Power who has the mastery to create something the first time, without any pre-existing matter and without any prototype of form and shape, should hardly find any difficulty in creating once again everything He had made then unmade.
Tungo sa Kanya lamang ang pagbabalik ninyo sa Araw ng Pagbangon upang gumanti Siya sa inyo sa mga gawa ninyo. Nangako si Allāh sa mga tao niyon ayon sa isang pangakong tapat na hindi Siya sisira roon. Tunay na Siya ay nakakakaya niyon. Nagsisimula Siya ng pagpapairal sa nilikha ayon sa walang naunang kahalintulad. Pagkatapos nag-uulit Siya nito matapos ng kamatayan nito. [Ito ay] upang gumanti Siya – kaluwalhatian sa Kanya – sa mga sumampalataya sa Kanya at gumawa ng mga gawang maayos ayon sa katarungan sapagkat hindi Siya nagbabawas mula sa mga magandang gawa nila at hindi Siya nagdaragdag sa mga masagwang gawa nila. Ang mga tumangging sumampalataya kay Allāh at sa mga sugo Niya ay magkakaroon ng isang inumin mula sa tubig na pinalabis-labis ang init na magpuputul-putol sa mga bituka nila, at magkakaroon ng isang pagdurusang nakasasakit dahilan sa kawalang-pananampalataya nila sa Kanya at sa mga sugo Niya.
Tất cả các ngươi sẽ được đưa trở về gặp Ngài vào Ngày Phán Xét Cuối Cùng, để thưởng, phạt cho những việc làm của các ngươi. Lời hứa của Allah là sự thật không thể bị phá vỡ, vì quả thật Ngài thừa khả năng cho việc đó. Ngài khai tạo vạn vật không cần dựa vào hình mẫu có sẵn, rồi Ngài lại khôi phục tất cả sống lại sau khi đã chết để tưởng thưởng những ai có đức tin nơi Ngài và những ai làm việc thiện bằng sự công bằng tuyệt đối. Ngài không giảm bớt những điều tốt đẹp của họ và cũng không thêm vào tội lỗi của họ. Còn những ai phủ nhận Allah và Sứ Giả của Ngài thì sẽ uống một loại nước cực kỳ nóng, nó sẽ cắt đứt ruột gan của họ và họ sẽ phải chịu một hình phạt rất đau đớn vì họ đã phủ nhận Allah và Sứ Giả của Ngài.
Na Sudnjem danu samo ćete se Njemu, Jednom Jedinom, vratiti kako bi vam dao odgovorajuću plaću za vaša djela. Ovo obećanje ljudima dato je kao istinito, i Allah ga neće prekršiti, On sve može učiniti. On je otpočeo stvaranje stvorenja bez prethodnog primjera za to, a nakon smrti će ih ponovo u život vratiti, kako bi one koji su vjerovali u Allaha i činili dobra djela pravedno nagradio, bez umanjivanja dobrih djela koja su činili i bez dodavanja loših. A onima koji su bili nevjernici u Allaha i Njegova Poslanika, pripada uzavrelo piće koje će kidati njihove utrobe i njih čeka žestoka kazna jer su bili nevjernici u Allaha i Poslanika.
A Lui solo sarà il vostro ritorno nel Giorno della Resurrezione, per ricompensarvi della vostre azioni. Allāh promise ciò alla gente, ed è una promessa sincera, che non verrà mancata; in verità Egli ne è capace. Egli dà inizio alla creazione della creatura, senza precedenti, poi la riporta in vita dopo la sua morte, così da ricompensare, gloria Sua, coloro che hanno creduto in Allāh e hanno compiuto buone azioni, con giustizia: non verrà sottratto nulla alla ricompensa delle loro buone azioni, e non verrà aggiunto nulla ai loro peccati. Mentre coloro che non hanno creduto in Allāh e nel Suo Messaggero otterranno una bevanda di acqua caldissima che strapperà le loro viscere, e otterranno una punizione dolorosa a causa della loro miscredenza nei confronti di Allāh e del Suo Messaggero.
The Return of Everything is to Allah
Allah tells us that the return of the creatures on the Day of Resurrection is to Him. He will not leave anyone of them without bringing everyone into being as He brought them in the beginning. Then Allah states that He is going to bring all the creatures into being.
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
(And He it is Who originates the creation, then He will repeat it (after it has perished); and this is easier for Him.) (30:27),
لِيَجْزِىَ الَّذِينَ ءامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ بِالْقِسْطِ
(that He may reward with justice those who believed and did deeds of righteousness.) meaning, the reward will be with justice and complete recompense.
وَالَّذِينَ كَفَرُواْ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْفُرُونَ
(But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve.) meaning, because of their disbelief they will be punished on the Day of Resurrection by different forms of torment, such as fierce hot winds, boiling water, and the shadow of black smoke.
هَـذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ - وَءَاخَرُ مِن شَكْلِهِ أَزْوَجٌ
(This is so! Then let them taste it; a boiling fluid and dirty wound discharges. And other (torments) of similar kind all together!) (38: 57-58)
هَـذِهِ جَهَنَّمُ الَّتِى يُكَذِّبُ بِهَا الْمُجْرِمُونَ - يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(This is the Hell which the criminals denied. They will go between it (Hell) and the fierce boiling water!) (55:43-44)
You will return to Him alone on the Day of Judgement, when He will repay you for what you have done. Allah’s promise to humankind about this is a true. He is well capable of that. He made people from clay without precedent. He will bring them back again after their death to reward with justice those who had faith in Allah and did good actions, neither subtracting from their good actions nor increasing their bad actions. As for those who disbelieved in Allah and His Messenger, they will have a drink of boiling water which will affect their insides and for them is a painful punishment because of their disbelief in Allah and His Messenger.
Studies indicate that the appearance of the many different kinds of natural phenomena in the universe did not occur at one time, but gradually over a period. The Quran divides this phase—the divine creation into six periods. This proves that the creation of the universe was done according to a conscious plan. Then, the study of the universe shows that it is running according to hard and fast laws. Everything behaves in exactly the manner in which it is required to behave, in consideration of overall requirements. This is clear proof of the fact that this universe is made to function by an Active and Alive Planner who directly controls it at all times. This wonderfully regulated system of the universe itself makes the powerful statement that its Lord is so Perfect and so Great that there is no question of any recommendation being useful to Him. The universe reflects the image of its Creator in the mirror of its amazing characteristics. The system of justice (qist) prevails throughout the universe. Here, whatever one does, one is confronted with commensurate results; everyone is rewarded according to whatever he has done. This is true of material results; but in the matter of moral outcome, the picture of the world seems to be entirely different. A man performs righteous deeds, but he does not receive the fruits of his righteousness. A man indulges in arrogance, and his arrogance goes on unpunished. Why is it that God’s will, which is operative in the case of His other creatures, does not seem to be operative in the case of human beings? The reason for this is that the manifestation of godly justice in the life of human beings has been deferred by God till the life Hereafter. The first life has been given to man for the performance of deeds. The second life will be given to him so that he may be requited for his deeds; and the possibility of the occurrence of the second life (the life of the hereafter) is as certain as that of the first life.
C’est vers Lui Seul que vous retournerez le Jour de la Résurrection afin qu’Il vous rétribue pour vos œuvres. Allah fit cette promesse véridique à laquelle Il ne manquera pas et Il en a le pouvoir. Il commence par faire exister une créature à partir de rien puis Il la fait ressusciter après sa mort afin qu’Il rétribue ceux qui croient en Allah et en Ses Messagers et accomplissent des œuvres pieuses avec justice. Il ne soustraira alors rien de leurs bonnes actions et n'ajoutera rien à leurs mauvaises. Quant à ceux qui mécroient en Allah et en Ses Messagers, on leur servira un breuvage fait d’une eau intensément chaude qui déchiquètera leurs entrailles. Ils auront droit, en plus de cela, à un châtiment douloureux pour avoir mécru en Allah et en Ses messagers.
Yaptığınız amellerin karşılığını vermesi için kıyamet günü dönüşünüz O'nadır. Allah, insanlara vaadinden dönmeyeceği bir söz vermiştir (ki O, asla vaadinden dönmez). O, buna kadirdir. O, daha önce hiçbir örneği görülmemiş şekilde mahlukatı yaratan sonra da ölümünden sonra yeniden diriltendir. Bu, iman edip salih ameller işleyenlere iyiliklerinden hiçbir şey eksiltilmeden, kötülüklerinden hiçbir şey arttırmadan yaptıkları amellerinin karşılığını adaletli bir şekilde vermesi içindir. Allah'ı ve peygamberlerini inkâr eden kâfirlere gelince, kâfirlik yaptıkları için onlara son derece sıcak bir içecek vardır. Bağırsaklarını parçalar. Allah'ı ve peygamberlerini inkâr etmeleri sebebi ile acıklı azap da onlar içindir.
Hanya kepada Dialah kalian akan kembali pada hari Kiamat agar Dia memberikan balasan yang setimpal dengan amal perbuatan kalian. Allah menjanjikan hal itu kepada manusia dengan sebenar-benarnya dan Dia tidak akan mengingkarinya. Sesungguhnya Dia mampu melakukan hal itu. Dia menciptakan mahkluk tanpa ada contoh sebelumnya, kemudian Dia akan mengembalikan wujudnya setelah kematiannya agar Dia memberikan balasan yang setimpal kepada orang-orang yang beriman kepada Allah dan beramal saleh. Dia memberikan balasan itu secara adil; tidak mengurangi kebajikan mereka dan tidak menambah keburukan mereka. Sebaliknya, bagi orang-orang yang kafir kepada Allah dan para rasul-Nya akan disediakan minuman sangat panas yang dapat mencabik-cabik isi perut mereka. Mereka mendapatkan azab yang sangat pedih karena kekufuran mereka kepada Allah dan para rasul-Nya.
Cada uno de ustedes regresará ante Él en el Día del Juicio, cuando Él les pagará por lo que hayan hecho. Esta promesa de Al-lah a la humanidad es verdadera. No cabe duda de que Él puede hacerlo. Él hizo personas de barro sin precedentes. Después de su muerte, Él los regresará para recompensar con justicia a quienes tuvieron fe en Él e hicieron buenas acciones, sin restar de sus buenas acciones ni aumentar sus malas acciones. En cuanto a los que no creen en Al-lah y en Su Mensajero, se les dará a beber agua hirviendo que dañará sus entrañas y recibirán un castigo doloroso por su incredulidad en Al-lah y Su Mensajero.
Il est Celui qui a fait en sorte que le soleil émette et diffuse de la lumière, que la lune soit un astre dont on tire profit de la lueur, et détermina que la lune ait une course constituée de vingt-huit phases, une phase représentant la distance parcourue en une journée et une nuit. Ceci, afin, ô gens, que le soleil vous permette de savoir calculer le nombre de jours et que la lune vous permette de savoir calculer le nombre de mois et d’années. Allah ne créa les Cieux et la Terre qu’en toute vérité, afin d’exposer Son pouvoir aux gens. Allah n’expose les preuves claires et les arguments évidents de Son Unicité qu’à des gens qui savent s’en servir à bon escient.
5- Güneşi ışık (kaynağı), ayı aydınlık kılan ve aya konak yerleri belirleyen O’dur. Bu, yılların sayısını ve (vakitlerin) hesabını bilmeniz içindir. Allah, bunları ancak hak ile yaratmıştır. O, bilen bir topluluk için âyetleri geniş geniş açıklar.
6- Şüphesiz gece ve gündüzün değişkenliğinde, Allah’ın göklerde ve yerde yarattığı her şeyde korkup sakınan bir topluluk için pek çok âyetler vardır.
5-6. Yüce Allah rubûbiyet ve ulûhiyetini vurgulayıp açıkladıktan sonra, hem buna hem de O’nun isim ve sıfatlarının kemaline delil olan aklî ve afakî (dış dünyadaki) delilleri yani güneş, ay, gökler, yer ve bunlarda yaratmış olduğu diğer bütün mahlukat çeşitlerini söz konusu etmekte ve bunların “bilen bir topluluk” ile “korkup sakınan bir topluluk” için birtakım âyetler, deliller ve işaretler içerdiğini haber vermektedir. Çünkü bilgi, onlarda bulunan delalet yollarını bilmeye götürür ve bu delilleri en uygun şekilde kullanma yöntemine ulaştırır. Korkup sakınmak (takvâ) ise kalpte hayra karşı bir arzu, şerden yana da bir korku meydana getirir ve bunlar da delillerden, belgelerden, ilim ve yakînden neş’et edip ortaya çıkar.
Özetle anlatılmak istenen şudur: Bu nitelikleri ile bunca yaratıkların yaratılmış olması bile tek başına Yüce Allah’ın kudretinin ve ilminin kemaline, hayat sıfatına sahip olduğuna ve her an her şeyin idaresini elinde tuttuğuna delildir. Bunlardaki sağlamlık, mükemmel yapı, harikulâde güzellik de Yüce Allah’ın hikmetinin kemaline, yaratmasının güzelliğine ve ilminin genişliğine delildir. Bu varlıklardaki türlü menfaat ve maslahatlar -örneğin zorunlu ihtiyaçları sağlamak üzere güneşin bir ışık, ayın da aydınlık kılınması vb. gibi faydalar- Yüce Allah’ın rahmetine, kullarına ihtimam gösterdiğine, iyilik ve ihsanının genişliğine delildir. Bunları belirli özelliklerde yaratması da Yüce Allah’ın meşîetine ve etkin iradesine delildir.
Bütün bunlar da Yüce Allah’ın tek ve yegane ma’bud, sevilen, hamdedilen; celâl, ikrâm ve yüce sıfatların sahibi olduğuna delildir. Öyle ki O’ndan başkasından herhangi bir şeyin beklenmemesi ve O’ndan başkasından korkulmaması gerekir. İhlaslı dualar yalnızca O’na yapılmalıdır. Bunlardan herhangi biri O’nun dışında kendileri de bütün hallerinde Allah’a muhtaç olan yaratılmışlara yöneltilmemelidir.
Bu âyet-i kerimelerde Allah’ın yarattıkları üzerinde düşünüp bunlara ibret gözü ile bakmak teşvik edilmektedir. Çünkü böylelikle basiret ufku genişler, iman ve akıl artar, zihin güç kazanır. Bunun ihmal edilmesi ise Allah’ın emrettiği bir hususu önemsememektir. İmanın artışının önünü kapatmak, zihni ve fikri dondurmaktır.
The sun is at the most appropriate distance from our earth. That is why it has been a treasure-like source of light and heat for us. If a difference were to occur in this alignment, the sun would not be the sun for us: it would become the fire of hell. Instead of being the messenger of life, it would be the messenger of death. The moon rotates in its orbit in a precise, mathematical way. In spite of its being devoid of its own light, it not only gives us cool light, reflected from the sun, but also provides us with a natural calender of months and days. These astronomical signs prove that there is strong purposefulness in the universe, and the fate of the purposeful universe cannot be purposeless. Then, the appearance of day after night indicates, in the language of symbolism, the moral fact that, according to the law prevailing in this world of ours, light should prevail after the reign of darkness; the brightness of light should follow upon darkness. Where, before, human rights had been trampled upon, there will now ensue a sytem whereby rights will be honoured. Divine justice will dominate in place of human arrogance. Such a time is destined to come, when the prevalence of evil will come to an end and the recognition of truth will prevail everywhere.
"Dia-lah yang menjadikan matahari bersinar dan bulan ber-cahaya dan Dia menetapkan manzilah-manzilah (tempat-tempat) bagi perjalanan bulan itu, supaya kamu mengetahui bilangan tahun dan perhitungan (waktu). Allah tidak menciptakan yang demikian itu melainkan dengan haq. Dia menjelaskan tanda-tanda (kebesaran-Nya) kepada orang-orang yang mengetahui. Sesungguhnya pada pertukaran malam dan siang itu dan pada sesuatu yang diciptakan Allah di langit dan di bumi, benar-benar terdapat tanda-tanda (kekuasaanNya) bagi orang-orang yang bertakwa." (Yunus: 5-6).
(5-6) Manakala Allah menetapkan rububiyah dan uluhiyah-Nya, maka Dia menjelaskan dalil-dalil aqli dan ufuki yang menun-jukkan hal itu, dan menunjukkan kesempurnaanNya dalam nama-nama dan sifat-sifatNya, berupa matahari, rembulan, langit dan bumi serta segala sesuatu yang Dia ciptakan padanya dalam bentuk berbagai macam makhluk, lalu Dia menyatakan bahwa itu adalah tanda-tanda kebesaranNya ﴾ لِقَوۡمٖ يَعۡلَمُونَ ﴿ "bagi kaum yang mengetahui", dan ﴾ لِّقَوۡمٖ يَتَّقُونَ ﴿ "bagi kaum yang bertakwa." Sesungguhnya ilmu membimbing kepada pengetahuan tentang indikasi padanya dan bagaimana mengambil kesimpulan dari indikasi tersebut dengan jalan yang paling mudah. Takwa memunculkan keinginan di dalam hati kepada kebaikan dan rasa takut kepada keburukan yang mun-cul dari dalil-dalil dan bukti-bukti, serta dari ilmu dan keyakinan.
Hasil dari itu adalah bahwa hanya dengan penciptaan makh-luk-makhluk dengan kriteria seperti ini saja telah menunjukkan kesempurnaan kodrat Allah, ilmuNya, kehidupanNya, dan keman-dirianNya, sedangkan sesuatu yang dikandungnya berupa kebaikan, ketepatan, kecanggihan dan kerapian adalah menunjukkan kesem-purnaan hikmah Allah, kebaikan penciptaanNya dan keluasan ilmuNya, sedangkan sesuatu yang dikandung di dalamnya berupa berbagai macam manfaat dan kemaslahatan -seperti menjadikan matahari bersinar, bulan bercahaya yang dengannya terwujud ke-gunaan mendasar seperti yang telah terwujud-, itu menunjukkan rahmat Allah, perhatianNya kepada hamba-hambaNya, keluasan kebaikanNya. Sedangkan sesuatu yang dikandung di dalamnya berupa kekhususan-kekhususan yang menunjukkan kehendak Allah yang pasti terjadi, hal itu menunjukkan bahwa hanya Dia yang di-sembah yang dicintai yang dipuji, pemilik keagungan, kemuliaan dan sifat-sifat yang agung yang mana tidak sepatutnya ada cinta dan takut kecuali kepadaNya. Doa murni tidak diberikan secara tulus kecuali kepadaNya bukan kepada makhluk yang dipelihara yang memerlukan Allah dalam seluruh urusannya.
Ayat-ayat ini mengandung dorongan dan ajakan untuk me-renungkan makhluk-makhluk Allah, melihatnya untuk mengambil pelajaran, karena dengan itu bashirah bisa meluas, iman dan akal bertambah dan daya pikir menguat. Tidak melakukan itu berarti meremehkan apa yang diperintahkan oleh Allah, menutup pintu bertambahnya iman, menyebabkan kebekuan akal dan pikiran.
It is He Who made the sun radiate light and made the moon a light illuminated by it, determining its progression through twenty-eight phases – a phase being the change it goes through every twenty-four hours – so that people would know the number of days by the sun and the number of months and years by the moon. Allah did not create the heavens and the earth and what is in them except with the truth, revealing His power and might to people. Allah makes clear these obvious signs and evidence that there is no god but Him for a people who know how to draw conclusions from such facts.
Dialah yang telah membuat matahari memancarkan dan menyebarkan sinar, membuat bulan menjadi cahaya yang dapat digunakan untuk penerangan, dan menetapkan peredarannya berdasarkan tempat orbitnya yang berjumlah 28 orbit. Yang dimaksud dengan tempat orbit itu ialah jarak yang ditempuhnya dalam sehari-semalam. Hal itu supaya kalian -wahai manusia- dapat mengetahui hitungan hari berdasarkan putaran matahari dan mengetahui hitungan bulan dan tahun berdasarkan putaran bulan. Tidaklah Allah menciptakan langit dan bumi beserta isinya melainkan dengan kebenaran untuk menunjukkan kekuasaan dan kebesaran-Nya kepada manusia. Allah menjelaskan dalil-dalil dan bukti-bukti yang secara nyata menunjukkan keesaan-Nya kepada orang-orang yang mengetahui cara menggunakan dalil-dalil tersebut.
Everything is a Witness to the Power of Allah
Allah tells us about the signs He created that are indicative of His complete power and great might. He made the rays that come forth from the bright sun as the source of light, and made the beams that come forth from the moon as light. He made them of two different natures so they would not be confused with one another. Allah made the dominion of the sun in the daytime and the moon in the night. He ordained phases for the moon, where it starts small then its light increases until it completes a full moon. Then it begins to decrease until it returns to its first phase at the conclusion of the month. Allah said:
وَالْقَمَرَ قَدَّرْنَـهُ مَنَازِلَ حَتَّى عَادَ كَالعُرجُونِ الْقَدِيمِ - لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ
(And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) (36:39-40) And He said:
وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً
(And the sun and the moon for counting) And in this Ayah He said:
وَقَدَّرَهُ
(and measured) that is the moon, Allah said:
مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ
(And measured out for it stages that you might know the number of years and the reckoning. ") The days are revealed by the action of the sun, and the months and the years by the moon. Allah then stated
مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ
(Allah did not create this but in truth.) He didn't create that for amusement but with great wisdom and perfect reasoning. With a similar meaning, Allah said:
وَمَا خَلَقْنَا السَّمَآءَ وَالاٌّرْضَ وَمَا بَيْنَهُمَا بَـطِلاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُواْ فَوَيْلٌ لِّلَّذِينَ كَفَرُواْ مِنَ النَّارِ
(And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!) (38:27) He also said:
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ - فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
("Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us" So Exalted be Allah, the True King: None has the right to be worshipped but He, the Lord of the Supreme Throne!) 23:115-116 Allah said:
يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(He explains the Ayat in detail for people who have knowledge.) In other words, He explained the signs and proofs for people who know. Allah further stated:
إِنَّ فِى اخْتِلَـفِ الَّيْلِ وَالنَّهَارِ
(Verily, in the alternation of the night and the day) The day and the night alternate, when one arrives, the other goes, and so on, with no errors. This is similar to the meaning indicated in the following Ayat:
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا
(He brings the night as a cover over the day, seeking it rapidly...).
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ
(It is not for the sun to overtake the moon.) 36:40, and
فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً
((He is the) Cleaver of the daybreak. He has appointed the night for resting). 6:96 Allah continued:
وَمَا خَلَقَ اللَّهُ فِى السَّمَـوَتِ وَالاٌّرْضِ
(and in all that Allah has created in the heavens and the earth) meaning the signs that indicate His greatness. This is similar to Allah's statements:
وَكَأَيِّن مِّن ءَايَةٍ فِى السَّمَـوَتِ وَالاٌّرْضِ
(And how many a sign in the heavens and the earth...) 12:105,
قُلِ انظُرُواْ مَاذَا فِى السَّمَـوَتِ وَالاٌّرْضِ وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ
("Say: "Behold all that is in the heavens and the earth," but neither Ayat nor warners benefit those who believe not.)10:101
أَفَلَمْ يَرَوْاْ إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِّنَ السَّمَآءِ وَالاٌّرْضِ
(See they not what is before them and what is behind them, of the heaven and the earth.) 34:9.
إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ
(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.) 3:190 means intelligent men. Allah said here,
لآيَـتٍ لِّقَوْمٍ يَتَّقُونَ
(Ayat for those who have Taqwa.) meaning fear Allah's punishment, wrath and torment.
Commentary
These two verses mention some signs openly visible in the universe of our experience. They are evidences of the perfect power and eloquent wisdom of the most exalted Allah. They prove that the Lord Almighty is fully capable of bringing about the end of this universe, reducing it to particles, then reassembling the particles and bringing everything back to life, all anew, making everyone account for one's deeds and get punishment or reward as enforced. And when He does that, it will be nothing but reasonable and wise. Thus, these two verses are an extension of what was said briefly in verse 3. Mentioned there was the creation of the heavens and the earth in six days, the positioning on the Throne and the management of matters. The later proved that He did not, after having created the universe, abandon it to survive on its own, instead, He manages, directs and controls everything, all the time, every moment.
The opening statement of verse هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا firm (He is the One who has made the sun a glow and the moon a light) is a part of this very system and its management. Both words: ضِيَاءً (diya' ) and نُورً (nur) mean glow and light, therefore, many master lexicographers have taken these as synonyms. ` Allamah al-Zamakhshari, al-Tibi, beside some others, said: Though the sense of light is common to both words, but نُور nur is general. Whether strong or weak, dim or clear, every light is referred to as nur, while ضُوء و ضِیَاء (daw' and diya' ) refer to light that is strong and clear. One needs both kinds of light. For the usual business of life, the sharp and clear light of the day is required, while the com-paratively dim light of the night is preferred for ordinary chores. If the day had nothing but the pale light of the moon, business will be affected adversely, and if the sun were to keep shining also during the night, sleep and chores that must be taken care of at that time alone would be disturbed. Therefore, nature made arrangements to provide both kinds of light by giving sunlight the degree of daw' ضُوء and diya' ضِیَاء and let it manifest itself at the time when people are busy in business, vocation or other avenues of livelihood. And the moonlight was made to be gentle, pale and pleasing and the night was appointed to be the time of its manifestation.
The Holy Qur'an has differentiated the lights of the sun and the moon variously at several places. In Surah Nuh, it was said: وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ﴿16﴾ I (And made the moon a light therein and made the sun, a lamp - 71:16). Again, in Surah al-Furqan, it was said: وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا 1f (and placed in it [ the sky ] a lamp, and a shining moon - 25:61). 'Siraj' means lamp and since the light from a lamp is its own and not borrowed from somewhere else, therefore, some commentators have said that ضیا (diya' ) is the intrinsic light of something while (nar) is extrinsic light derived from something else. This semantic approach appears to be influenced by Greek thought, otherwise it has no lexical basis and the Qur'an too has not given any categorical verdict about it.
Zajjaj takes diya' to be the plural of daw'. Perhaps, this may be indicative of the Sun being a compendium of the seven colours of light which show up in the post-rain rainbow. (Al-Manar)
Another manifestation of Divine power related to the system of the sun and the moon appears in the second sentence of verse وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ` and determined for it stages, so that you may know the number of years and the calculation (of time).' The word قَدَّرَهُ ('qaddara' ) is a derivation from تَقدِیر (taqdir) which means to maintain something at the level of a particular quantity and measure in terms of time or place or attributes. To keep the timings of the night and the day at a particular measure, the Holy Qur'an has said: وَاللَّـهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ (And Allah determines [ the measure on the night and the day - 73:20). That spatial and travel distances have been kept at a particular measure finds mention elsewhere. In Surah Saba,' it was said about the habitations lying in between Syria and Saba': وَقَدَّرْنَا فِيهَا السَّيْرَ(and We determined between them the [ distance on journey - 34:18). And about quantitative measures in general, it was said: وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (and created everything then determined a measure for it, determining precisely - Surah a1-Furgan, 25:2).
The word: مَنَازِل (manazil) in the verse under study is the plural form of مَنَزِل (manzil) which essentially means the place one arrives at on a journey, its stage or destination. Allah Ta` ala has appointed specific limits for the movement of the Sun and the Moon, each of which is called مَنَزِل manzil or stage. Since the Moon completes its orbit of the Earth every month, the count of its stages comes to thirty or twenty nine. However, since the Moon is not visible at least for a day, therefore, its stages are usually known as twenty- eight. The orbit of the Sun is complete in a year and it has 360 or 365 stages. During the Arab Jahiliy-ah, and by astronomers and mathematicians as well, particular names were given to these stages as borrowed from stars located in their proximity. Being above such technical nomenclatures, the Holy Qur'an has simply referred to the distances the Sun and the Moon cover in specified number of days.
In the verse under discussion, the words: قَدَّرَهُ مَنَازِلَ (and determined for it stages) have been used with a pronoun in the singular form - although, being referred to here are the stages of both the Sun and the Moon. Therefore, some commentators say that, no doubt, what has been mentioned here is in the singular form, but in terms of the reference to each single one, it includes both. Examples of this usage abound in the Qur'an, and Arabic idiom.
Some other commentators have said, ` though, Allah Ta` ala has determined stages for the Sun and the Moon both but, at this place, the purpose is to describe the stages of the Moon only. Therefore, the pro-noun in قَدَّرَهُ (qaddarahu: determined for it) refers back to the Moon. The reason for this specification is that one cannot find out the stages of the Sun without the help of relevant instruments and calculations. Sunrise and sunset follow the same pattern every day throughout the year. A simple observation cannot tell anybody in what stage the Sun is on a given day. This is contrary to the case of the Moon. It’ s states are different every day. By the end of the month, it is just not visible. By observing such changes, even uneducated people can figure out the dates. For example, let us say the date today is March 8. Now, by just looking at the Sun, nobody can tell whether it is the 8th or the 21st. The case of the Moon is different. One can find out the date even by looking at it.
In the cited verse, the purpose is to tell people that man's own interest is also tied to these great signs of Allah Ta` ala since the count of years, months and its dates can be kept through them. No doubt, this calculation can be made from the Sun and the Moon both. Years and months, both Solar and Lunar, are universally known. Then, the Qur'an has also mentioned in Surah al-'Isra' (Banu Isra'il):
وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ ۖ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ
And We made the night and the day two signs. Then made the sign of the night disappear, and put the sign of the day with the light to see, so that you may seek bounty from your Lord, and that you may come to know the number of years, and the count (of time) - (17:12).
Here, ` the sign of the night' means the Moon and ` the sign of the day,' the Sun. It is only after having mentioned both that it was said that you can find out the number of years and the dates of the months from these. And in Surah Ar-Rahman it was said: which tells us that we can calculate the date, the month and the year through the Sun and the Moon both.
But, the calculation of month and date through the Moon is based on observation and experience. On the contrary, when done through the Sun, the calculations are so complex that no one other than regular mathematicians would understand them. Therefore, after having mentioned both the Sun and the Moon in this verse, when the Qur'an talks about having determined their stages, it elects to say: قَدَّرَهُ (qaddarahu: determined for it) using the pronoun in its singular form, whereby mentioned there were the stages of the Moon only.
Since great attention is paid in the injunctions of Islam, practically in all situations, to ensure that abiding by them is easy for everyone - educated or uneducated, urbanized or rustic - therefore, reliance has usually been placed on lunar year, month and dates in its laws. Thus, it is the lunar calendar that operates in all matters of Islamic obligations and duties, such as, Salah, Sawm, Zakah, ` Iddah etc.
This does not mean that using the Solar Calendar is impermissible. In fact, one can choose to use the Lunar Calendar in the case of Salah, Sawm, Hajj, Zakah and ` Iddah in accordance with the Shari’ ah, but use the Solar Calendar in commercial and vocational activities. However, this is subject to the condition that the Lunar Calendar must continue to be in use among Muslims on a collective basis, so that the occasions and timings of religious obligations such as Ramadan and Hajj are in common knowledge at all times. This is to avoid the terrible situation in which Muslims just know no other months but January, February etc. Muslim jurists, may the mercy of Allah be on them, have placed the responsibility of keeping the Lunar Calendar alive and functional on Muslims as Fard al-Kifayah (collective obligation).
And there is no doubt about it that the Calendar used in the Tradition of the blessed prophets and in the Sunnah of the Last among them, the Holy Prophet ﷺ and in the practice of his rightly-guided Khulafa' was no other but this very Lunar Calendar. Using it, following in their footsteps, is certainly an effective cause of blessings and rewards for modern day Muslims as well.
In short, the verse points out to the perfect power and wisdom of Allah who created two inexhaustible treasure troves of light so harmoniously synchronized with the rest of the creation. And then, He determined ideal measures of their movement which help us find the time frame we are in, the year, the month, the day and its hours right up to every second. Neither does their movement vary, nor do they go ahead or remain behind, nor do these God-made marvels of what we call machines need any workshop appointments for repairs, nor greasing, nor replacement of worn-out parts. Someone in eternity had asked them to move and be good. This they are doing even today.
For added warning, it was said at the end of the verse (5): مَا خَلَقَ اللَّـهُ ذَٰلِكَ إِلَّا بِالْحَقِّ ۚ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ (Allah has not created all this but for something right. He elaborates the signs for a people who understand). It means that Allah did not create all these things in vain. There is great wisdom behind it, and certainly numerous are the benefits they bring for human beings. These are elaborated signs. They are loud and clear. They are telling the truth to people who are blessed with reason and insight.
Él es Quien hizo que el Sol irradiara luz e hizo que la Luna iluminara con su luz, determinando su progresión a través de veintiocho fases (una fase es el cambio que atraviesa cada veinticuatro horas) para que la gente pudiera calcular el número de días por el Sol y el número de meses y años por la Luna. Al-lah creó los cielos y la Tierra y lo que hay en ellos con la verdad, revelando Su fuerza y poderío a las personas. Al-lah explica esta evidencia y signos que aclaran que no hay Al-lah fuera de Él a personas capaces de sacar conclusiones a partir de esos hechos.
O (Allah), güneşi ışık saçan ve ışığı yayan bir varlık olarak yarattı. Ayı ise, kendisi ile aydınlanılan bir nur/aydınlık kılmıştır. Aya, 28 konaklama yeri takdir etti. Bir konaklama yerinin mesafesi bir gün ve gecedir. -Ey insanlar!- Böyle takdir etmiştir ki, insanlar güneş ile günlerin sayısını ay ile de ayların ve yılların sayılarını bilsinler. Allah'ın, kudretini ve yüceliğini insanlara göstermek için göklerde ve yerde yarattığı ne varsa bunların hepsi bir haktır. Yüce Allah, kendisinin birliğine delalet eden açık delilleri ve bariz kanıtları, delil getirmeyi bilen bir toplum için işte böyle açıklar.
On je Taj Koji je dao da Sunce širi svoje zrake, a Mjesec je učinio da njime bude osvijetljeno. Odredio mu je putanju prema broju položaja kojih je dvadeset osam i put koji pređe svaki dan i noć. To je, o ljudi, učinio da biste pomoću Sunca znali broj dana, a pomoću Mjeseca broj mjeseci i godina. Allah je nebesa i Zemlju stvorio s istinom, da bi ispoljio Svoju snagu i veličinu pred ljudima. Allah kroz ove jasne i vidljive argumente te znamenja ukazuje na Svoju jednoću onima koji u tome umiju raspoznati dokaz i znak.
È Lui che fece splendere il sole e diffuse la luce, e che rese la luna una luce utilizzata come illuminazione; e che stabilì il suo percorso secondo le ventotto fasi, che compie ogni giorno e notte, affinché, o gente, teniate il computo dei giorni attraverso il sole, e dei mesi e degli anni tramite la luna; e creò i Cieli e la Terra, e ciò che vi è tra di essi, con verità, al fine di mostrare la Sua Potenza e Grandezza alla gente. Allāh mostra queste chiare ed evidenti prove della Sua Unicità alla gente che le riconosce.
Siya ang gumawa sa araw na sumisinag ng tanglaw at nagkakalat nito at gumawa sa buwan bilang liwanag na ipinanliliwanag. Nagtakda Siya sa pag-inog ng buwan ng bilang ng mga yugto nito na dalawampu't walo. Ang yugto ay ang distansiyang tinatahak nito sa bawat araw at gabi. [Ito ay] upang malaman ninyo, O mga tao, sa pamamagitan ng araw ang bilang ng mga araw at sa pamamagitan ng buwan ang bilang ng mga buwan at mga taon. Hindi lumikha si Allāh ng mga langit at lupa at ng anumang nasa pagitan ng mga ito kundi ayon sa katotohanan upang lumitaw ang kakayahan Niya at ang kadakilaan Niya sa mga tao. Naglilinaw si Allāh nitong mga patunay na maliwanag at mga patotoong hayag sa kaisahan Niya para sa mga taong umaalam sa pagpapatunay roon sa pamamagitan ng mga ito.
Chính Ngài đã làm cho mặt trời chói rọi tỏa ánh sáng khắp nơi, và Ngài làm cho mặt trăng chiếu sáng, và quy định cho nó những vị trí mọc lặn, tròn khuyết là hai mươi tám địa điểm khác nhau, và mỗi địa điểm là một ngày đêm, để các ngươi - hỡi con người - với mặt trời có thể biết được số ngày và với mặt trăng có thể biết được số tháng và năm. Allah không tạo hóa những tầng trời, trái đất và những gì giữa các tầng trời và trái đất ngoại trừ là vì chân lý, và để thể hiện quyền năng và sự vĩ đại của Ngài cho nhân loại, Allah đã trình bày cho thấy những bằng chứng rõ ràng và xác thực về tính độc tôn của Ngài để những người có hiểu biết có thể suy luận bởi những bằng chứng đó.
Tunay na sa pagkakasunuran ng gabi at maghapon sa mga tao, anumang isinasama niyon na dilim at tanglaw at ikli ng isa sa dalawa at haba nito, at mga nilikhang nasa mga langit at lupa ay talagang may mga palatandaang nagpapatunay sa kakayahan ni Allāh para sa mga taong nangingilag magkasala sa Kanya sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya.
Quả thật, trong sự luân chuyển giữa ban đêm và bàn ngày mà đám bầy tôi của Ngài chứng kiến, và ai là chủ nhân của bóng tối và ánh sáng, và khoảng thời gian dài hay ngắn giữa chúng ngày và đêm. Những tạo hóa của Ngài trong các tầng trời và trái đất đều là dấu hiệu về quyền năng siêu việt của Allah cho những người kính sợ Ngài mà tuân theo những mệnh lệnh và tránh xa những điều Ngài cấm.
Smjena dana i noći i ono što ih prati, poput tame i svijetlosti, kratkoće i duljine dana i noći, te stvorenja koja se nalaze na nebesima i na Zemlji, predstavljaju znamenja koja ukazuju na Allahovu moć onima koji su bogobojazni tako što izvršavaju vjerske naredbe i sustežu se od vjerskih zabrana.
In verità nell'alternarsi della notte e del giorno sui sudditi, e nell'oscurità e la luce che li accompagnano, e nell'alternarsi della loro durata, e nelle creature che sono in cielo e in terra, vi sono segni evidenti della Potenza di Allāh rivolti alla gente che teme Allāh e che obbedisce ai Suoi ordini e rispetta i Suoi divieti.
Dans la succession des jours et de la nuit, dans ce qui s’en ensuit comme obscurité et clarté, dans la longueur de l’un par rapport à l’autre ainsi que dans les créatures vivant dans les Cieux et la Terre, il y a assurément des signes du pouvoir d’Allah adressés à des gens qui craignent Allah, se conforment à Ses commandements et délaissent Ses interdits.
En la sucesión de la noche y el día, y la oscuridad y la luz que los acompañan, y la brevedad de uno y la duración del otro, y en las cosas creadas en los cielos y la Tierra, hay signos que muestran el poder de Al-lah para un pueblo que es piadoso, que sigue lo que Él indica y se mantiene alejado de lo que Él ha prohibido.
Similarly, it was said in the second verse (6) that there are signs in the coming of the night after the day and the day after the night, and in everything Allah has created in the heavens and the earth. These are open proofs (of the Oneness of Allah and the inevitability of the Hereafter) for those who fear Allah.
That they are proofs of the Oneness of Allah (Tauhid) is not difficult to see. He has the power to make things happen. He makes things as no one can. He creates everything without the help of materials, personnel and prototype, and has the mastery to operate them under a system that never breaks or must be replaced.
And they are proofs of the 'Akhirah (Hereafter) because Allah is a great creator. He created, in His infinite wisdom, objects of such pro-portion and efficiency for the benefit of human beings. Then, He made them follow a remarkably stable system. Now, it is not possible that He would have created human beings, who are the served ones in this universe, just for nothing, or just to eat and drink, or in some other nonchalant manner without assigning any duties to them. When it stands settled that some restrictions must apply to the served one of this universe, it also becomes necessary that those who observe or do not observe these restrictions should face an accounting of what they have done, sometime, somewhere. Naturally, those who do observe these shall be rewarded and those who do not shall be punished. Then, it is also obvious that things do not work like this in the present world of our experience. Here, reward and punishment do not follow that pattern. It is quite likely that a criminal here may be living better as compared to someone God-fearing, righteous and innocent. Therefore, it is necessary to have a day for the accounting of deeds, rewards and punishments. This is what Qiyamah (The Last Day) and 'Akhirah (Hereafter) are.
God has revealed the realities of the Hereafter by means of symbols. Similarly, in the present world, God reveals Himself in the form of arguments, and not as a tangible manifestation. So, we can find God only in the manner and shape in which He reveals Himself and not in any other form. In this world, God has offered mankind His guidance. But only those who are ready to follow it according to the godly plan, are destined to receive this guidance. Only those who are ready to understand the truth presented in the language of reason and accept it will be inspired to tread the right path. Those who do not bow down before true argument fail to bow down, as it were, before God; it is like not accepting God. Such people may expect nothing but Hell as their reward. In the heavens and on the earth, there are countless signs which become the elements of a lesson for those who are God-fearing. Fear, or apprehension, is a thing which makes a man serious. Unless a man is serious, he will not pay full attention to matters of importance and will not understand their various aspects. The whole universe is held together in a creative balance. This is a clear indication of the fact that the Lord of the universe is One who has absolute power over man. Similarly, the initial life which we are now experiencing provides clear proof of the fact that a second life is also possible. The appearance of material results in the present world and the non-appearance of moral results warrants the taking shape of another world where the moral results will be clearly in evidence. This is an unassailable truth, but this can be grasped only by one who looks at life in fear and apprehension.
Sesungguhnya pada pergantian malam dan siang, kondisi gelap dan terang yang menyertainya, pendek dan panjangnya, dan segenap makhluk yang ada di langit dan bumi benar-benar terdapat tanda-tanda yang menunjukkan kekuasaan Allah bagi orang-orang yang bertakwa kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya.
Gece ile gündüzün birbiri ardınca gelişinde, karanlık ile aydınlığın birbirine eşlik etmesinde, gece ile gündüzden birinin kısa ve uzun olmasında, göklerde ve yerdeki mahlukatta, emirlerini yerine getirip yasaklarından kaçınmak suretiyle Allah'tan hakkıyla sakınan kimseler için Allah'ın kudretine delalet eden deliller/ayetler vardır.
In the succession of the night and day, and the darkness and light that accompany this, and the shortness of one and length of the other, and in the created things in the heavens and the earth, are signs showing the power of Allah for a people who are Mindful, following what He instructs and staying away from what He has prohibited.
Les mécréants sont ceux qui ne s’attendent pas à rencontrer Allah, ne Le craignent pas ni n’ont d’espérance en Lui. Ce sont ceux qui se sont satisfaits de la vie éphémère de ce bas monde, la préfèrent à la vie éternelle de l’au-delà, ont des âmes qui sont apaisées par cette vie d’ici-bas, se détournent des signes et des indices d’Allah et y sont inattentifs.
Sesungguhnya orang-orang kafir yang tidak membayangkan akan berjumpa dengan Allah sehingga mereka tidak merasa takut maupun mengharapkan perjumpaan itu, mereka juga merasa puas dengan kehidupan dunia yang sementara daripada kehidupan akhirat yang kekal, dan merasa tenang dan gembira dengan kehidupan dunia, serta orang-orang yang berpaling dan lalai dari ayat-ayat Allah dan dalil-dalil-Nya.
7- Bize kavuşacaklarını ummayanlar, dünya hayatına razı olup onunla tatmin olanlar ve âyetlerimizi görmezden gelenler var ya…
8- İşte onların kazandıkları yüzünden varıp kalacakları yer ateştir.
7. Yüce Allah şöyle buyurmaktadır:“Bize kavuşacaklarını ummayanlar” yani umut besleyenlerin en büyük umudu, şiddetle istekte bulunanların en üstün dileği olan Allah’a kavuşmayı ummayanlar, aksine bundan yüz çeviren, hatta onu yalanlayanlar, âhireti bırakıp “dünya hayatına razı olup ona bağlananlar”ona meyleden, varacakları en son nokta ve maksatlarının nihaî hedefi olarak onu kabul edenler, böylelikle dünya için çalışan, dünyevî zevk ve arzulara kapılan, hangi yolla olursa olsun onu elde etmeye çalışan, nereden karşılarına çıkarsa onlara çabucak yönelen, iradelerini de niyetlerini de amellerini de ona yöneltmiş olanlar… İşte böyleleri sanki dünyada kalmak için yaratılmış gibidirler. Sanki dünya gelip geçici değilmiş, öncekilerin de sonrakilerin de kendisine doğru yol aldıkları, ilâhi tevfike mazhar olanların bütün gayretleri ile nimet ve lezzetine yöneldikleri kalıcı ebedî yurda gitmek üzere azıklarını hazırladıkları bir geçiş yurdu değilmiş gibidir onlar için.“ve âyetlerimizi görmezden gelenler var ya…” hem Kur’anî âyetlerle hem de afakî ve enfusî âyetlerle yararlanmayan, delillerden yüz çevirdikler için onların gösterdiği maksattan da yüz çevirip gafil kalanlar…
8. “İşte onların” zikri geçen özelliklere sahip olanların “kazandıkları yüzünden” küfür, şirk ve türlü masiyetleri sebebi ile “varıp kalacakları yer” başka bir yere gitmeleri söz konusu olmamak üzere karar kılacakları ve barınacakları yer “ateştir.”
Yüce Allah bunların cezasını söz konusu ettikten sonra itaatkâr kulların da mükâfatını söz konusu ederek şöyle buyurmaktadır:
Allah'a kavuşmayı ummayan ve kalıcı olan ahiret hayatı yerine geçici olan ve nefislerinin de kendisi ile huzur bulduğu dünya hayatına razı olan kâfirler var ya işte onlar, Allah'ın ayetlerinden ve delillerinden yüz çevirmişlerdir. Bunu umursamazlar.
Commentary
In the previous verses, by mentioning the heavens and the earth and the Moon and the Sun, prominent manifestations of Allah's perfect power and wisdom, the belief in the Oneness of Allah and the Hereafter was proved eloquently. The first three of the present verses tell us that, despite such open signs and evidences spread out in this universe, human beings split up in two groups. One of the two groups was of those who paid just no heed to these Divine signs, failed to recognize their creator and master and failed to recognize even themselves. It never occurred to them that they were no animal like other animals. They never discovered that their Almighty Lord had blessed them with intelligence, reason and commonsense in a degree much higher than that of the animals. Their Lord had put the entire resources of Divine creation at their doorsteps. Everything was as if commissioned to serve them. This should have made them realize that there has to be something their Lord would want them to do, some duty or obligation or charge. If that had to be the case, they would have to ac-count for whatever they had been asked to do. And for this it would be necessary that there should be a day fixed for ultimate reckoning and recompense - known as the day of Qiyamah or al-Hashr (Doomsday, Resurrection) in the terminology of the Qur'an. But, such people did nothing like that, instead, preferred to live their lives at the level of common animals. In the first two verses, after giving the signs and marks of these people, the text mentions the punishment they would receive in the Hereafter. The first thing the text tells is that such people did not think that they would meet their Lord. They have forgotten all about the inevitability of their life in the Hereafter and have become pleased and content with their worldly life alone.
Then, they are sitting there, so satisfied and so content, as if they just do not have to go anywhere else from here. This, to them, was the end of the line and this was where they have to live forever. It never occurs to them that everyone has to bid farewell to this world. This is so open a truth that no one can go about doubting it. And when going away from here is certain, then, some preparation has to be made for the place one is going to.
And then, they are continuously heedless to Allah's verses and signs. Had they pondered over the marvel of the heavens and the earth and what was created in between them and, for that matter, over what was in the their own person, they would have understood the reality behind everything and they would have thus come out of their fatal negligence.
The punishment of people whose signs have been given above is the fire of Jahannam that waits for them in the Hereafter - and this punishment is nothing but the outcome of their own deeds.
How regrettable that the signs of disbelievers and deniers pin-pointed by the Qur'an are no different as far as our own present condition as Muslims is concerned. By looking at our way of life and the pattern of our activities and thoughts, no one can come to the conclusion that we have some other concern bothering us except the concerns of this world under our noses. Yet, despite all that, we sit comfortably believing that we are Muslims, as staunch and true as they come. The hard reality is that the kind of staunch and true Muslims our worthy forbears were has become unimaginable for us. They were the ones a look at whose faces would remind one of God and transmit unmistakably that they feared someone above them and their hearts throbbed with the concern of being accountable to Him. Not to say more about these wonderful people, even the Holy Prophet ﷺ despite being protected from sins (ma` sum مَعصُوم), lived his blessed life in that state. It appears in Shama'il al-Tirmidhi that the Holy Prophet ﷺ looked sad and concerned fairly often.
The disbelievers who do not prepare themselves for their meeting with Allah, not fearing it or desiring it, who are satisfied with the life of the world, which is passing, instead of the eternal life of the Afterlife, feeling themselves at home in this world and content with it, and who do not consider Allah’s signs –
"Sesungguhnya orang-orang yang tidak mengharapkan (tidak percaya akan) pertemuan dengan Kami, dan merasa puas dengan kehidupan dunia serta merasa tenteram dengan kehidupan itu dan orang-orang yang melalaikan ayat-ayat Kami, mereka itu tempat-nya ialah neraka, disebabkan apa yang selalu mereka kerjakan." (Yunus: 7-8).
(7) Allah تعالى berfirman, ﴾ إِنَّ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا ﴿ "Sesungguhnya orang-orang yang tidak mengharapkan (tidak percaya akan) pertemuan dengan Kami." Maksudnya tidak ingin bertemu Allah yang meru-pakan keinginan terbesar yang diinginkan oleh orang-orang yang ingin, harapan tertinggi yang diharapkan oleh orang-orang yang berharap, mereka justru berpaling darinya bahkan mendustakannya, ﴾ وَرَضُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا ﴿ "dan merasa puas dengan kehidupan dunia", sebagai ganti kehidupan akhirat, ﴾ وَٱطۡمَأَنُّواْ بِهَا ﴿ "serta merasa tenteram dengan kehidupan itu", maksudnya mereka bersandar kepadanya, menja-dikannya sebagai target dan sasaran akhir mereka, maka mereka berusaha untuknya, tenggelam di dalam kenikmatan dan syahwat-nya, dengan cara apa pun dia mendapatkannya, dari arah mana pun ia muncul, maka dengan segera ia disambarnya. Mereka memfokus-kan keinginan, niat, pikiran dan pekerjaan mereka kepadanya, se-akan-akan mereka diciptakan agar kekal di dalamnya, seakan-akan ia bukanlah alam singgahan yang mana orang-orang musafir ber-bekal darinya menuju kampung yang kekal yang mana orang-orang terdahulu dan yang datang kemudian berangkat kepada kenikmatan dan kelezatannya. Orang-orang yang diberi taufik menyingsingkan lengan baju (untuk mendapatkannya). ﴾ وَٱلَّذِينَ هُمۡ عَنۡ ءَايَٰتِنَا غَٰفِلُونَ ﴿ "Dan orang-orang yang melalaikan ayat-ayat Kami," mereka tidak mengambil manfaat dari ayat-ayat al-Qur`an, tidak pula dari ayat-ayat yang ada di dalam diri dan cakrawala, padahal berpaling dari dalil berarti berpaling dan lalai dari apa yang menjadi maksud dari dalil itu.
(8) ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itu", dengan sifat-sifat tersebut ﴾ مَأۡوَىٰهُمُ ٱلنَّارُ ﴿ "tempatnya ialah neraka." Yakni tempat tinggalnya untuk selama-lamanya yang tidak mereka tinggalkan ﴾ بِمَا كَانُواْ يَكۡسِبُونَ ﴿ "disebab-kan apa yang selalu mereka kerjakan", berupa kekufuran, kesyirikan dan berbagai macam kemaksiatan.
Manakala Dia menyebutkan hukuman mereka, maka Dia me-nyebutkan pahala orang-orang yang taat, Dia berfirman,
Los incrédulos que no se preparan para su encuentro con Al-lah, que no tienen temor de Él ni lo esperan, se complacen con la vida de este mundo, que es pasajera, en lugar de la vida eterna del Más Allá, se sienten cómodos en este mundo y satisfechos con él, y no consideran los signos de Al-lah.
In verità i miscredenti che non attendono l'incontro con Allāh, così da temerlo o da sperare di ottenere qualcosa da Lui, e che accettano la vita di questo mondo effimero invece della vita duratura dell'Aldilà, e ne sono soddisfatti, e quanti sono avversi ai Segni di Allāh e che non se ne curano,
Tunay na ang mga tagatangging sumampalataya ay hindi umaasa sa pakikipagkita kay Allāh para mangamba sila sa Kanya o mag-asam sila nito. Nalugod sila sa buhay na pangmundong maglalaho sa halip ng buhay na pangkabilang-buhay na mananatili. Natiwasay ang mga sarili nila rito bilang pagkatuwa rito. Ang mga pabaya sa mga tanda ni Allāh at mga patunay Niya ay mga umaayaw sa mga ito, na mga nalilingat.
Quả thật, những kẻ phủ nhận, không mong gặp Allah, không kính sợ Ngài và Không khao khát được gặp Ngài, họ đã hài lòng về cuộc sống ngắn ngủi của trần tục này thay vì cuộc sống vĩnh viễn ở Đời Sau, họ vui thích định cư nơi đó cùng với những kẻ không lưu ý đến những dấu hiệu của Allah.
The Abode of Those Who deny the Hour is Hell-Fire
Allah describes the state of the wretched who disbelieved in the meeting with Allah on the Day of Resurrection and did not look forward to it, who were well-pleased with the life of this world and at rest in it. Al-Hasan said: "They adorned it and praised it until they were well pleased with it. Whereas they were heedless of Allah's signs in the universe, they did not contemplate them. They were also heedless of Allah's Laws, for they didn't abide by them. Their abode on the Day of Return is Fire, a reward for what they have earned in their worldly life from among their sins and crimes. That is beside their disbelief in Allah, His Messenger and the Last Day."
Nevjernici koji ne očekuju susret sa Allahom, koji Ga se ne boje i ne nadaju Mu se, koji su zadovoljni ovim prolaznim životom i uzeli su ga umjesto vječnog svijeta, te su se ovom svijetu predali i raduju se boravku na njemu, i koji se od Allahovih znamenja i dokaza okreću jer su nemarni.
per coloro che possiedono tali caratteristiche, il loro destino sarà il Fuoco, a causa della loro miscredenza e della loro rinnegazione del Giorno della Resurrezione
Những kẻ với những mô tả đó, vào Ngày Phán Xét Cuối Cùng chỗ cư ngụ của họ chính là Hỏa Ngục bởi những gì họ đã làm như phủ nhận và dối trá.
Ang mga nailalarawang iyon sa mga katangiang ito, ang tuluyan nilang kakanlungan nila ay ang Apoy dahilan sa kinamit nilang kawalang-pananampalataya at pagpapasinungaling sa Araw ng Pagbangon.
Oni koji su opisani spomenutim osobinama idu ka svome stalnom prebivalištu džehennemu, jer su to zaradili nevjerovanjem i poricanjem Sudnjeg dana.
For whom is hell meant? It is for those who have forgotten that they will have to face God; those who have contented themselves with the temporary amenities of this world as opposed to the eternal bounties of the Hereafter; those who are satisfied with the things that purely as a matter of trial they have received in this world; those who attach themselves to ungodly things to such an extent that they become completely unmindful of the realities revealed by God. All this amounts to treading the path of hell in the eyes of God, and those who adopt the way of hell will not arrive anywhere except in hell.
Ceux qui possèdent ces caractéristiques, l’endroit dans lequel ils seront envoyés sera le Feu en raison de leur mécréance et de leur négation de l’existence du Jour de la Résurrection.
Orang-orang yang memiliki sifat-sifat seperti itu tempat kembali mereka untuk menetap adalah neraka, disebabkan kekafiran mereka dan sikap mereka yang mendustakan adanya hari Kiamat.
İşte bu nitelikler ile vasıflanmış olan kimselerin barınaklarının ateş olmasının sebebi, onların kıyamet gününü yalanlama ve inkâr suçunu işlemeleridir.
Their dwelling place on the Day of Judgement will be the fire of Hell, because of what they earned through their disbelief and rejection.
Su morada en el Día del Juicio será el fuego del Infierno, que es lo que ganaron por su incredulidad y rechazo.
9- İman edip salih ameller işleyenlere gelince Rableri, imanları sebebi ile onları (dünya ve ahirette cennete götüren yola) iletir. Nimet dolu cennetlerde altlarından ırmaklar akar.
10- Oradaki duaları:“Allah’ım, seni tenzih ederiz” sözüdür. Oradaki selamlaşma sözleri ise “Selâm”dır. Dualarının sonu da: “Alemlerin Rabbi olan Allah'a hamdolsun” sözüdür.
9. “İman edip salip ameller işleyenlere” yani hem imanı hem de onunla birlikte onun gereği ve sonucu olan kalbî ve bedenî amelleri içine alan salih amelleri ihlâs ve peygambere tâbi olarak yerine getirenlere “gelince Rableri, imanları sebebi ile” yani sahip oldukları imandan ötürü “onları (dünya ve ahirette cennete götüren yola) iletir.” Allah, onları en mükemmel mükâfaat olan doğru yola iletilmekle yani hidâyet ile mükâfaatlandırır. Onlara kendilerine fayda verecek şeyleri öğretir. Bu hidâyetten neş’et eden amelleri lütfeder. Âyetleri üzerinde dikkatle düşünme yolunu gösterir. Bu dünya yurdunda dosdoğru yola ilettiği gibi amellerin karşılığının görüleceği âhiret yurdunda da onları nimetlerle dolu cennetlere ulaştıran yola iletir. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:“Nimet dolu cennetlerde” sürekli olarak “altlarından ırmaklar akar.” Yüce Allah’ın burada cennetleri nimetlere izafe etmesi, bu cennetlerin eksiksiz ve mükemmel nimetleri içermesinden dolayıdır. Yani sevinç, neşe, zevk, Rahman’ın görülmesi, kelâmının işitilmesi, O’nun rızasına ve yakınlığına nail olunması, kardeşlerle, sevilenlerle bir araya gelinip hoş vakit geçirilmesi, neşelendirici seslerin ve coşturucu nağmelerin işitilmesi, sevince gark eden manzaraların görülmesi gibi hem kalbî nimetler; hem de çeşitli yiyecek, içecek, zevceler ve benzerleri ile kimsenin bilmediği, kimsenin hatırına gelmeyen yahut da nitelendirenlerin nitelendirmekten aciz kalacağı daha pek çok bedenî nimetlerin dolup taştığı mükemmel nimetler oradadır...
10. “Oradaki duaları: Allah’ım seni tenzih ederiz, sözüdür.”Yani o cennetlerde Allah’a ibadetlerinin başı bu şekilde Yüce Allah tesbih ve eksikliklerden tenzih etmek, sonu ise Allah’a hamd-u senâ etmek olacaktır. Çünkü amellerin karşılığının görüleceği o yurtta mükellefiyetler kaldırılmış olacaktır. Geriye sadece -onlara en lezzetli yiyeceklerden bile daha lezzetli gelen- en mükemmel lezzet kalacaktır. Bu da kalpleri huzura kavuşturan ve ruhları sevince gark eden Allah’ın zikridir. Allah’ı zikretmek de onlar için -herhangi bir külfet ve zorluk söz konusu olmaksızın- nefes alıp vermek gibi kolay olacaktır.“Oradaki selamlaşma sözleri” karşılaşmaları ve ziyaretleşmeleri esnasında birbirlerine selamlaşmak üzere söyleyecekleri söz “ise Selâm” olacaktır. Yani her türlü boş ve anlamsız ifadeden, günahtan uzak, “selâm” niteliğine sahip bir söz olacaktır.
Yüce Allah’ın:“Oradaki duaları: Allah’ım seni tenzih ederiz, sözüdür” buyruğundan itibaren âyetin, tümünün tefsiri ile ilgili olarak şöyle de denilmiştir: Cennetlikler yiyecek, içecek ve benzeri şeylere ihtiyaç duyacakları takdirde:“Seni tenzih ederiz, Allah’ım”, derler ve derhal bu istedikleri huzurlarına getirilir. Bu ihtiyaçlarının karşılanması bittikten sonra “Alemlerin Rabbi olan Allah'a hamdolsun” derler.
Sesungguhnya orang-orang yang beriman kepada Allah dan mengerjakan amal saleh Allah karuniai mereka petunjuk untuk beramal saleh yang akan mengantarkan mereka kepada rida-Nya, disebabkan keimanan mereka. Kemudian kelak di hari kiamat Allah akan memasukkan mereka ke dalam surga-surga yang dipenuhi kenikmatan abadi, yang di bawahnya mengalir sungai-sungai.
A aquellos que tienen fe en Al-lah y hacen buenas acciones, Al-lah los guiará por medio de su fe a otras buenas acciones que lleven a Su Complacencia. Entonces, en el Día del Juicio, Al-lah los hará entrar en jardines de dicha eterna bajo los que fluyen ríos.
Allah, iman edip salih amel işleyenleri rızasına ulaştıran salih amelleri işlemeleri için doğru yola hidayet ederek rızıklandırır. Bu, onların iman etmeleri sebebiyledir. Sonra Allah, onları kıyamet günü daimî olan ve altlarından ırmaklar akan Naim cennetlerine girdirecektir.
Those who have faith in Allah and do good actions, Allah will guide them because of their faith to doing more good actions that lead to His Pleasure. Then on the Day of Judgement, Allah will enter them into gardens of eternal bliss with rivers flowing beneath them.
"Sesungguhnya orang-orang yang beriman dan mengerjakan amal-amal shalih, mereka diberi petunjuk oleh Rabb mereka karena keimanannya, di bawah mereka mengalir sungai-sungai di dalam Surga yang penuh kenikmatan. Doa mereka di dalamnya ialah, 'Subhanakallahumma', dan salam penghormatan mereka ialah, 'Salam.' Dan penutup doa mereka ialah, 'Alhamdulillahi Rabbil alamin'." (Yunus: 9-10).
(9) Allah تعالى berfirman, ﴾ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "Sesung-guhnya orang-orang yang beriman dan mengerjakan amal-amal shalih." Maksudnya, mereka menggabungkan antara iman dan pelaksanaan terhadap amal shalih yang merupakan konsekuensi dan tuntutannya yang mencakup amal hati dan anggota badan dengan keikhlasan dan mengikuti tuntunan Rasul, ﴾ يَهۡدِيهِمۡ رَبُّهُم بِإِيمَٰنِهِمۡۖ ﴿ "mereka diberi pe-tunjuk oleh Rabb mereka karena keimanannya." Maksudnya karena keimanannya, maka Allah membalas mereka dengan pahala yang besar yaitu hidayah. Dia mengajarkan kepada mereka sesuatu yang berguna bagi mereka, memberi mereka nikmat dengan amal yang timbul dari hidayah, memberi petunjuk kepada mereka untuk meng-kaji ayat-ayatNya, memberi mereka petunjuk di alam ini kepada jalan yang lurus dan pada saat berada di jalan yang lurus serta (petunjuk) di alam pembalasan kepada jalan yang mengantarkan kepada Surga kenikmatan. Oleh karena itu, Dia berfirman, ﴾ تَجۡرِي مِن تَحۡتِهِمُ ٱلۡأَنۡهَٰرُ ﴿ "di bawah mereka mengalir sungai-sungai", yang terus me-nerus mengalir ﴾ فِي جَنَّٰتِ ٱلنَّعِيمِ ﴿ "di dalam Surga yang penuh kenikmatan." Allah menisbatkannya kepada kenikmatan karena ia mengandung kenikmatan yang sempurna; kenikmatan hati dengan kebahagiaan, kesenangan, kelezatan, melihat Allah, menyimak FirmanNya, ber-bangga dengan ridhaNya dan kedekatan kepadaNya, bertemu saudara-saudara dan orang-orang terkasih, berkumpul dengan mereka, mendengar suara yang menyenangkan, alunan yang merdu dan pemandangan yang menenangkan. Juga nikmat jasmani de-ngan berbagai macam minuman, makanan, pernikahan dan lain-lain yang tidak diketahui oleh jiwa dan tidak terlintas di benak siapa pun atau ada yang mampu untuk menyifatinya.
(10) ﴾ دَعۡوَىٰهُمۡ فِيهَا سُبۡحَٰنَكَ ٱللَّهُمَّ ﴿ "Doa mereka di dalamnya ialah, 'Subha-nakallahumma', maksudnya ibadah mereka di dalamnya kepada Allah yang pertama adalah tasbih dan menyucikan Allah dari keku-rangan, dan yang terakhir adalah tahmid kepada Allah. Beban taklif gugur dari mereka di alam pembalasan. Yang tersisa bagi mereka adalah kenikmatan yang sempurna, yang lebih lezat bagi mereka daripada makanan yang lezat yaitu dzikrullah yang dengannya hati menjadi tenang, dan ruh menjadi bahagia. Ia bagi mereka sama dengan bernafas tanpa usaha dan kesulitan. ﴾ و َ ﴿ "Dan," adapun penghormatan mereka dalam perkara di antara mereka pada saat saling berkunjung dan bertemu adalah salam, yaitu ucapan yang bebas dari dosa dan hal yang tak berguna yang disifati bahwa ia adalah ﴾ سَلَٰمٞۚ ﴿ "salam".
Ada yang menafsirkan Firman Allah, ﴾ دَعۡوَىٰهُمۡ فِيهَا سُبۡحَٰنَكَ ٱللَّهُمَّ ﴿ "Doa mereka di dalamnya ialah, 'Subhanakallahumma'… dan seterusnya," bahwa jika penduduk Surga menginginkan makanan, minuman dan lain-lain lalu mereka mengucapkan subhanakallahumma, maka ia dihadirkan saat itu juga, jika mereka selesai, maka mereka meng-ucapkan, ﴾ ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ ﴿ "Segala puji hanya bagi Allah Rabb alam semesta."
Ceux qui croient en Allah et accomplissent de bonnes œuvres, Allah les amènera à accomplir plus de bonnes œuvres, ce qui les conduira à être agréés par Lui pour avoir cru en Lui. Puis le Jour de la Résurrection, Il les fera entrer dans les vergers des délices éternels et sous eux couleront des ruisseaux.
The Good Reward is for the People of Faith and Good Deeds
In these two Ayat, Allah promises the happy blessings for those who believed in Allah and His Messengers. And for those that have complied with what they were commanded to follow. The promise is that He will guide them because of their faith, or it may mean through their faith. As to the first interpretation, the meaning is that Allah will guide them on the Day of Resurrection to the straight path until they pass into Paradise because of their faith in this world. The other meaning is that their faith will assist them on the Day of Resurrection as Mujahid said:
يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ
(Their Lord will guide them through their faith) meaning "Their faith will be a light in which they will walk."
دَعْوَهُمْ فِيهَا سُبْحَـنَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَءَاخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(Their way of request therein will be: "Glory to You, O Allah!" And Salam (peace, safety from evil) will be their greetings therein! And the close of their request will be: "All praise is due to Allah, the Lord of all that exists.") meaning this is the condition of the people of Paradise. This is similar to what is found in the following Ayat:
تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَـمٌ
(Their greeting on the Day they shall meet Him will be "Salam Peace!") 33:44,
لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً
(No Laghw (dirty, false, evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: Salam! Salam!!") 56:25-26,
سَلاَمٌ قَوْلاً مِّن رَّبٍّ رَّحِيمٍ
((It will be said to them): "Salam" -- a Word from the Lord, Most Merciful.) 36:58,
وَالمَلَـئِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِّن كُلِّ بَابٍسَلَـمٌ عَلَيْكُمُ
(And angels shall enter unto them from every gate (saying): "Salamun `Alaykum (peace be upon you)!") 13:23-24 In Allah's statement,
وَءَاخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(And the close of their request will be: All praise is due to Allah, the Lord of all that exists.") There is an indication that Allah Almighty is the Praised One always, the Worshipped at all times. This is why He praised Himself at the beginning and the duration of His creation. He also praised Himself in the beginning of His Book and the beginning of its revelation. Allah said:
الْحَمْدُ لِلَّهِ الَّذِى أَنْزَلَ عَلَى عَبْدِهِ الْكِتَـبَ
(All the praises and thanks be to Allah, Who has sent down to His servant the Book (the Qur'an).) 18:1,
الْحَمْدُ للَّهِ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ
(All praise is due to Allah, Who (alone) created the heavens and the earth,) 6:1, and many other citations with this meaning. The Ayah also indicates that Allah is the Praised One in this world and in the Hereafter and in all situations. In a Hadith recorded by Muslim:
«إِنَّ أَهْلَ الْجَنَّةِ يُلْهَمُونَ التَّسْبِيحَ وَالتَّحْمِيدَ كَمَا يُلْهَمُونَ النَّفَس»
(The people of Paradise will be inspired to glorify Allah and praise Him as they instinctively breath.) This will be their nature because of the increasing bounties of Allah upon them. These bounties are repeated and brought back again and increased with no limit or termination. So praise be to Allah for there is no God but He and no Lord save He.
Quả thật, những ai tin tưởng vào Allah và làm việc thiện thì Allah sẽ ban cho họ sự hướng dẫn đến với những việc làm tốt đẹp đưa họ đến với sự hài lòng của Ngài. Và với đức tin của họ, rồi đầy vào Ngày Phán Xét Allah sẽ cho họ vào Thiên Đàng hạnh phúc bên dưới có các dòng sông chảy. Họ sẽ sống mãi mãi trong đó.
In verità, coloro che hanno creduto in Allāh e hanno compiuto buone azioni, Allāh li guiderà a compiere le opere buone che portano al Suo compiacimento, in seguito alla loro fede. Dopodiché Allāh li introdurrà, nel Giorno del Giudizio, nei Paradisi della beatitudine eterna, sotto i quali scorrono i fiumi.
One koji vjeruju u Allaha i čine dobra djela Allah će opskrbiti uputom ka dobrim djelima koja vode Njegovom zadovoljstvu, zbog njihovog vjerovanja, a zatim će ih na Sudnjem danu uvesti u vječne džennetske vrtove, ispod kojih rijeke teku.
Mentioned in the third verse (9) are those fortunate people who pondered over the signs of the most exalted Allah. Thereby, they recognized Him, believed in Him and, by acting in accordance with the dictates of their faith, became duty-bound to say and do what was good and right (al-a` mal as-salihah: good deeds).
The good return and reward made due by the Holy Qur'an for these wonderful people has been mentioned in a particular manner. It was said: يَهْدِيهِمْ رَبُّهُم بِإِيمَانِهِمْ (their Lord will guide them by virtue of their belief), that is, ` take them to their destination, the Jannah [ Paradise ], where rivers shall be flowing in the Gardens of Bliss.'
The well known meaning of the word: ھِدَیَہ (hidayah) used here is to tell or show the way. Then, on occasions, it is also used in the sense of taking someone all the way to the desired destination. At this place, this is the meaning intended. As for the desired destination, it means Jannah that stands clarified by the words appearing later.
It will be recalled that the punishment of the first group was the outcome of their own misdeeds. Here, similar to that, it was said about the reward of the second group (of believers), that they have been blessed with this reward by virtue of their belief. And since, belief has been bracketed with good deeds earlier, therefore, 'Iman or belief mentioned at this place will mean belief that is supported by good deeds (al-a` mal as-salilhah). The return for belief and good deeds is Jannah, the place of unimaginable and unparalleled bliss.
Tunay na ang mga sumampalataya kay Allāh at gumawa ng mga gawang maayos ay nagtutustos sa kanila si Allāh ng kapatnubayan tungo sa gawang maayos na nagpapaabot sa kaluguran Niya dahilan sa pananampalataya nila. Pagkatapos magpapasok sa kanila si Allāh sa Araw ng Pagbangon sa mga hardin ng kaginhawahang mamamalagi habang dumadaloy mula sa ilalim nila ang mga ilog.
Lời cầu nguyện của họ trong Thiên Đàng sẽ là lời táng dương Allah và tôn vinh Ngài, và lời chào của Allah dành cho họ và lời chào của những Thiên Thần với họ và lời chào giữa họ với nhau đều là Salam (cầu xin bằng an cho quí vị). Cuối cùng là lời cầu nguyện của họ sẽ là ca tụng Allah Thượng Đế của toàn vũ trụ và muôn loài.
Dove njihove u džennetu bit će veličanje i slavljenje Allaha, a Allahov pozdrav za njih i njihov pozdrav jednih drugima i pozdrav meleka bit će selam, a posljednje u dovi koju će uputiti bit će pohvala Gospodara svih stvorenja.
Ang dalangin nila sa Paraiso ay ang pagluluwalhati kay Allāh at ang pagbabanal sa Kanya. Ang pagbati ni Allāh sa kanila, ang pagbati ng mga anghel, at ang pagbati ng isa't isa sa kanila ay kapayapaan. Ang pangwakas sa dalangin nila ay ang pagpapapuri kay Allāh, ang Panginoon ng mga nilikha sa kabuuan ng mga ito.
La loro invocazione, nel Paradiso, sarà la lode e la glorificazione di Allāh; e il saluto di Allāh nei loro confronti, e quello degli angeli, e il loro saluto reciproco sarà: "Pace"; e al termine della loro invocazione, glorificheranno Allāh, Dio di tutto il Creato.
Literally, ‘On account of their faith, God will lead them towards the goal of Paradise.’ This shows that Faith is guidance for man; it prevents him from taking wrong paths and makes him tread the right way until it leads him to the real goal. Faith is discovery of God. The thread of knowledge comes within the grasp of one who is blessed with faith. He becomes capable of starting his thinking from the right place on all matters. Never allowing his thoughts to err, he attains correctness in his thinking. Furthermore, belief in God is not simply acceptance of a bookish philosophy; it is belief in God Who is alive and Who is going to finally assemble all human beings before Him to take a final reckoning. In this way, Faith inculcates in man a sense of anxiety or apprehension about his future fate and this makes him extremely serious. He is forced to look at all his actions in the light of their being right or wrong, so that he may adopt only the right direction. In this way, Faith provides man with the right way of thinking as well as the power to distinguish between right and wrong, which acts as his permanent practical guide. The Paradise of the Hereafter is for those who have, in this world, proved themselves to be deserving of it. The Hereafter is a place where one will directly experience and become directly immersed in the glories of God. So, the opportunity to live in Paradise will be given only to those who, in this world, had immersed themselves in the indirect manifestations of the glories of God. In the Hereafter, human hearts will be full of well-wishing and peace-desiring for each other. So, only those who, in this world had proved that in their hearts they had only such feelings for others, will find their abode in Paradise.
Les invocations qu’ils prononceront dans le Paradis seront des glorifications et des éloges d’Allah. Le salut que leur adressera Allah, celui que leur adresseront les anges et celui qu’ils échangeront entre eux sera: salâm (paix). Et ils clôtureront leur invocation en louant Allah le Seigneur de toutes les créatures.
Their prayer in Paradise will be the glorifying of Allah; and the greeting of Allah to them and the angels and their greeting to each other will be ‘Peace’ and the end of their prayer will be praising Allah, the Lord of all creation.
Doa yang mereka panjatkan di dalam surga ialah ucapan yang mensucikan Allah, sedangkan ucapan salam yang diucapkan oleh Allah dan para malaikat serta mereka ucapkan satu sama lain ialah: "Salām". Adapun penutup doa mereka ialah pujian kepada Allah, Tuhan segenap makhluk.
Onların cennetteki duaları; Allah’ı tespih ve takdis etmek, Allah'ın, meleklerin ve onların birbirlerine olan selamlaşmaları selam sözüdür. Dualarının sonu ise bütün mahlukatın Rabbi olan Allah'ı övmektir.
Some particular states in which the people of Jannah shall find themselves after their arrival there have been spelt out in the fourth verse (10). First of all: دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّـهُمَّ :(their prayer therein will be, "Pure are you, 0 Allah" ). Here, the word: دَعوی (da` wa) should not be taken in its well known sense of claim, something a plaintiff does against the responding party. Instead of that, da` wa has been used here in the sense of du'a' (prayer, supplication). It means that the du'a' of the people of Jannah, after they have reached Jannah, will be in the form that they will be saying: سُبْحَانَكَ اللَّـهُمَّ (Pure are You, 0 Allah), that is, they will be glorifying the exalted majesty of Allah (known as Tasbih in the religious terminology of Islam).
This raises a question for du` a', as commonly recognized, is the act of asking for something or the seeking of what one would like to have. The words: سُبْحَانَكَ اللَّـهُمَّ (subhanaka 'l-lahumma: Pure are You, 0 Allah) have no element of asking or seeking in them. Then, what was the basis of calling it 'du` a'?
The answer is that the expression used here is there to communicate something relevant to the great occasion. Is it not that the people of Jannah will have the most comprehensive bliss which will include everything they could wish for almost automatically as they would have wished? So, there will be no asking or seeking. As a replacement of the popular mode of du` a, what they would be able to say would be nothing more than the tasbih of Allah in total submission. That too would not be something like an obligatory act of worship they used to do in their mortal lives (whether or not they enjoyed doing so). In fact, they would savor the taste of saying these words of glorification and say سُبْحَانَكَ اللَّـهُمَّ subhanaka 'l-lahumma on their own, gratefully delighted. In addition, reports a Qudsi Hadith that Allah Ta` ala said, ` a servant of Mine who remains busy glorifying Me all the time, so much so that he finds no time even to ask what was to be asked, then, I shall give him the best of what is asked by all those who ask, that is, take care of what he needs to be done without his having to ask for it.' If so, the expression: subhanaka 'l-lahumma that has been translated as ` Pure are You, 0 Allah' could also be called a du` a ' (prayer).
It is in terms of this sense that a Hadith in the Sahih of al-Bukhari and Muslim reports that the Holy Prophet ﷺ used to make the following du'a' when in pain or anxiety:
لا إلہ إلا اللہ اَلعَظِیم اَلحَلِیم، لا إلہ إلا اللہ رَبُّ العَرشِ العَظِیم، لا إلہ إلا اللہ رَبُّ السَمٰوٰتِ و رَبُّ الاَرضِ وَ رَبُّ العَرشِ الکَرِیم
There is no god but Allah, the Great, the Forbearing; there is no god but Allah, the Lord of the Great Throne; there is no god but Allah, the Lord of the Heavens and the Lord of the Earth and the Lord of the Generous Throne.
Imam al-Tabari said: The worthy forbears of the Muslim Community (al-salaf al-salihun) used to call it the prayer of pain (the du` a of karb کَرب ). Whenever in intense pain, anxiety or distress, they would recite these words and pray to Allah for relief. (Tafsir Qurtubi)
There is yet another Hadith report carried by Imam Ibn Jarir, Ibn Mundhir and others that the people of Jannah, when they wish to have something, will say سُبْحَانَكَ اللَّـهُمَّ subhanaka 'l-lahumma. Hearing this, the angels will instantly present what they wished before them - as if, the words: سُبْحَانَكَ اللَّـهُمَّ subhanaka 'l-lahumma will serve as a password or access code for the people of Jannah through which they will articulate their wish, and the angels, doing their duty, will fulfill it every time. (Ruh al-M for the people of Jannah through which they will articulate their wish, and the angels, doing their duty, will fulfill it every time. (Ruh al-Ma'ani and Qurtubi) From that angle, we can also call the statement: subhanaka 'l-lahumma, a du'a.
Describing the second state of the life of the people of Jannah, it was said: تَحِيَّتُهُمْ فِيهَا سَلَامٌ (and their greeting therein will be "Salam" ). In customary usage, تَحِیَّہ (tahiyyah) is the word used to greet someone coming in or met elsewhere, for example ahlan wa sahlan, as the Arabs say, or good morning, good evening, nice to see you, hello, hi as used in English with varying degrees of formality or informality. This verse tells us that the people of Jannah will be greeted with the word: سلام salam from Allah Ta'ala or from the angels. It would mean, ` good news to you that you now stand protected against everything painful or unpleasant.' This 'salam' greeting could also be from Allah Ta'ala Himself as in Surah Ya Sin: سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ ﴿58﴾ ("Salam" [ peace ], a word from a merciful Lord - 36:58). And it could also be from the angels as said elsewhere: وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ سَلَامٌ عَلَيْكُم "and angels will come to them from every gate [ saying ] 'salamun 'alaikum' [ may you be in peace and security ] - 13:23, 24." By the way, there is no contradiction in the two sayings. There could be the time when salam greeting comes directly from Allah Ta'ala and there could be the time when it comes from the angels. Though, the salam greeting is actually a du'a (prayer) in the mortal world but, once in Jannah where one would have everything one needs or wishes to have, therefore, this word will not retain its sense of prayer there, instead, will become a complement of glad tidings. (Ruh al Ma’ ani)
Describing the third state of the life of the people of Jannah, it was said: آخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ (And the end of their call will be, 'praise be to Allah, the Lord of the worlds' ).
The essential aim of the statement is to indicate that the people of Jannah, once there, will start knowing Allah Ta'ala better. The spiritual master Shahabuddin Suhrawardi, said, 'after having reached Jannah, the people of Jannah as a whole will be blessed with a station of knowledge and wisdom which is occupied by 'Ulama in the mortal world. The 'Ulama would rise to the station the prophets have here. The prophets would rise to the station occupied by Sayyidna Muhammad al-Mustafa ﷺ the foremost among them in this world.
And he, blessings and peace on him, will occupy the highest station of nearness to Allah in Jannah. It is possible that this may be the celebrated place called ` the praised station' (al-maqam al-mahmud), a place referred to in the du` a' to be recited after adhan where Muslims pray that their Prophet may be blessed with ` the praised station,' a prayer he had himself taught them to make.
In short, the initial du` a of the people of Jannah will be: سُبْحَانَكَ اللَّـهُمَّ (subhanaka 'l-lahumma: Pure are You, 0 Allah) and the last du` a will be: الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ (alhamdu li '1-la-hi rabbi 'l alamin: praise be to Allah, Lord of the worlds). Pointed to here are two kinds of attributes of Allah Ta` ala. One: The attributes of being the most exalted which show that He is free from and beyond any shortcoming or evil. Two: The attributes of being the noblest which show honor, greatness, magnanimity and perfection. In the last verse of Surah ar-Rahman both kinds have been named by saying: تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ ﴿78﴾ (Blessed is the name of your Lord, the Possessor-par-Excellence of Majesty and Honor - 55:78). If we were to ponder a little, we will see that absolute purity of Allah Ta` ala forms part of His attribute of Majesty. And that He de-serves being praised is one of His attributes of Honor. Since the attributes of Majesty and Honor follow in that order, therefore, the people of Jannah will first recount His Majesty by saying: subhanaka ` llahumma: Pure are You, 0 Allah. Then, they will mention the words: الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ (alhamdu li 'l-lahi rabbi 'l ` alamin: Praise be to Allah, Lord of the worlds) being a tribute to His Honour, something they are engaged in all the time.
And according to the natural order of these three states, when the people of Jannah will say subhanaka 'l-lahumma, in response to which, they will receive the greeting of salam from Allah Ta` a1a, as a result of which, they will say: الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ ' (praise be to Allah, the Lord of the worlds). (Ruh a1-Ma` ani)
Injunctions and Rulings
Al-Qurtubi has said in Ahkam al-Qur'an: According to this conduct of the people of Jannah, Sunnah in eating and drinking, and in everything else we do, is that one starts with Bismillah and ends at Alhamdulillah. The Holy Prophet ﷺ said, It is liked by Allah Ta` ala that His servant, when he eats or drinks something, starts with Bismillah (بسم اللہ) and, when he is finished with it, says Al-hamdulillah' ۔ (الْحَمْدُ لِلَّـهِ )
It is recommended (mustahabb) that a person making du'a also says: وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ and our prayer at the end is that praise be to Allah, Lord of the worlds) at the end of it. AI-Qurtubi adds to that by saying: Along with it, it is better to also recite the following last verses of Surah As-Saffat:
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ ﴿180﴾ وَسَلَامٌ عَلَى الْمُرْسَلِينَ ﴿181﴾ وَالْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ ﴿182﴾
Pure is your Lord, Lord of all might, above from what they ascribe to Him. And salam (peace and security) be on the Messengers. And praise be to Allah, Lord of the worlds - 37:180-182.
Su oración en el Paraíso será la glorificación de Al-lah, y el saludo de Al-lah hacia ellos y los ángeles, así como el saludo entre ellos, será: “¡Paz!”, y al final de sus oraciones alabarán a Al-lah, el Señor de toda la creación.
Commentary
The first of the seven verses cited above relates to people who deny 'Akhirah (Hereafter, life to come). For this reason, when they are warned against the punishment of 'Akhirah, they mockingly say, ` if you are telling the truth, bring this punishment now' or say something like, ` why would this punishment not come soon enough?' This was like what Nadr ibn Harith had said, ` O Allah, if this thing is true, let stones rain down upon us from the heavens, or send some other severe punishment.'
It has been answered in the same verse by saying that Allah Ta` ala is, after all, powerful over everything. He can send the promised punishment instantly, right now. But, in His infinite wisdom and mercy, He prefers not to do so. When people like these wish to have evil and hardship sent upon them, they do not realize what they were doing. Had Allah Ta` ala been granting their curses on themselves as soon as they wished - similar to how He would answer their positive prayers fairly often - all of them would have been destroyed to the last man.
From here we learn that it is the customary practice of Allah Ta` ala that He would answer prayers for one's good fairly often and if, on one or the other occasion, a prayer is not answered due to some wise consideration, it would not be contrary to the general rule. But, the case of a person who, because of his ignorance, or anger, or grief, falls into the error of hurling on himself or his family a curse in the fair name of prayer is different. Similar to this is the unfortunate one who invites Divine punishment, due against those who reject the truth of a Here-after, to fall on him, as if playing a game with God. Allah Ta` ala does not accept these prayers promptly, instead, gives them respite so that the denier gets the time to think and abstain from his denial. Or, if the curse has been invoked because of some sudden grief, anger or desperation, then one gets the lease of time to sort out his conduct, avoid what is bad about it and try to stay away from it thereafter.
Ibn Jarir on the authority of Qatadah and al-Bukhari and Muslim on the authority of Mujahid report that, at this place, the invoking of curse refers to what an angry person sometimes does when he breaks into supplicating adversely to the effect that his children, wealth or property be destroyed. Even if the person were to blurt out words of curse on these, it will stand included therein. Allah Ta` ala, in His infinite mercy, does not hasten to answer such prayers. Imam al-Qurtubi, on the authority of a Hadith narrative, reports that the Holy Prophet ﷺ said, ` I have prayed to Allah jalla thana'uh imploring Him not to answer the curse invoked by a friend or relative upon another friend or relative.' Shahr ibn Hawshab says, ` I have read that angels appointed to take care of human needs have been instructed by Allah Ta` ala, in His mercy, that they should not write down what His servant says in grief or anger.' (Qurtubi)
Despite what has been said here, there are occasions when comes that moment of Divine approval in which what one is saying on the spot gets to be accepted instantly. Therefore, the Holy Prophet ﷺ said, ` never pray that evil may fall on your children or things you own - lest, that time be the time the prayer is to be accepted - and the curse so invoked may stand answered (and activated) all of a sudden (causing you remorse afterwards).' This Hadith on the authority of Sayyidna Jabir ؓ appears in the Sahih of Muslim under the event of the battle of Buwat.
The outcome of all these Hadith reports is as follows. As obvious, the main address in the verse under reference concerns the deniers of 'Akhirah who demanded an instant punishment. But, in view of its universality, it includes Muslims as well, who may also break into invoking a curse on themselves or on their belongings and children under some fit of grief or anger. Such is the customary practice of Allah Ta` ala, because of His grace and compassion, that he deals with both of them in the same manner. He does not allow such invocations for curses to be actualized and implemented instantly so that the erring person gets the opportunity to think it out and rescind.
Si Al-lah se apresurara en responder a las personas que oran por el mal sobre sí mismos, sus hijos o su riqueza cuando están enojados, de la manera en que Él les responde cuando oran por el bien, serían destruidos. Pero Al-lah les da tiempo. Él abandona a quienes no esperan encontrarse con Él, porque no temen las consecuencias de sus acciones, ni esperan una recompensa, y los deja vacilantes e indecisos, escépticos acerca del Día del Juicio.
Si Allah hâtait l’exaucement des invocations formulées par les gens à l’encontre de leurs propres personnes, de leurs enfants ou de leurs biens comme Il hâte l’invocation qu’ils font en faveur de leurs propres personnes, de leurs enfants et de leurs biens, ils seraient anéantis. Seulement, Allah leur accorde un délai et laisse ceux qui ne s’attendent pas à Le rencontrer – puisqu’ils ne redoutent pas de punition ni n’espèrent de récompense– incertains, désemparés et confus à propos du Jour de la Rétribution.
Allah does not respond to the Requests for Evil like He does with the Requests for Good
Allah tells us about His Forbearance and Benevolence with His servants. He does not respond to them when they pray with evil intentions against themselves, their wealth or their children during times of grief or anger. He knows that they do not truly intend evil for themselves so He doesn't respond to them. This is in reality kindness and mercy. On the other hand, He responds to them when they pray for themselves, wealth and money, with good, blessing and growth. Allah has said,
وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ
(And were Allah to hasten for mankind the evil as He hastens for them the good then they would have been ruined.) This means that if He had responded to all of their evil requests, He would have destroyed them. However, people should avoid praying for evil as much as they can. Abu Bakr Al-Bazzar recorded in his Musnad that Jabir said, "Allah's Messenger ﷺ said:
«لَا تَدْعُوا عَلَى أَنْفُسِكُمْ، لَا تَدْعُوا عَلَى أَوْلَادِكُمْ، لَا تَدْعُوا عَلَى أَمْوَالِكُمْ، لَا تُوَافِقُوا مِنَ اللهِ سَاعَةً فِيهَا إِجَابَةٌ فَيَسْتَجِيبَ لَكُم»
(Do not pray against yourselves, do not pray against your children, do not pray against your wealth, for your prayer may coincide with a time of response from Allah and Allah will respond to you.) This Hadith was also recorded by Abu Dawud. This is similar to what is understood from the following Ayah:
وَيَدْعُ الإِنْسَـنُ بِالشَّرِّ دُعَآءَهُ بِالْخَيْرِ
(And man invokes (Allah) for evil as he invokes (Allah) for good. )17:11 In regard to the interpretation of this Ayah,
وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ
(And were Allah to hasten for mankind the evil as He hastens for them the good) Mujahid said: "It is the man saying to his son or money when he is angry, `O Allah don't bless him (or it) and curse him (or it).' Should Allah respond to this man in this request as He responds to him with good, He would destroy them."
"Dan kalau sekiranya Allah menyegerakan keburukan bagi manusia sebagaimana permintaan mereka untuk menyegerakan kebaikan, pastilah diakhiri umur mereka. Maka Kami biarkan orang-orang yang tidak mengharapkan pertemuan dengan Kami, bingung di dalam kesesatan mereka." (Yunus: 11).
(11) Ini termasuk kasih sayang dan kebaikan Allah kepada hamba-hambaNya bahwa seandainya Dia menyegerakan keburukan dan hukuman kepada mereka jika mereka melakukan sebab-sebab-nya sebagaimana Dia menyegerakan kebaikan kepada mereka jika mereka melakukan sebab-sebabnya ﴾ لَقُضِيَ إِلَيۡهِمۡ أَجَلُهُمۡۖ ﴿ "pastilah diakhiri umur mereka." Yakni hukuman itu akan membinasakan mereka, akan tetapi Allah memberi tempo kepada mereka dan tidak melalaikan mereka, Dia memaafkan banyak hak-hakNya, seandainya Dia meng-hukum manusia karena kezhalimannya, pastilah Dia tidak mem-biarkan seorang pun di muka bumi, termasuk dalam hal ini adalah bahwa seorang hamba jika dia marah kepada anak-anaknya atau keluarganya atau hartanya bisa saja dia mendoakan tidak baik yang mungkin saja jika dikabulkan pastilah mereka binasa, dan hal itu sangat merugikannya, akan tetapi Allah Mahabijaksana dan Maha-lembut.
FirmanNya, ﴾ فَنَذَرُ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا ﴿ "Maka Kami biarkan orang-orang yang tidak mengharapkan pertemuan dengan Kami," yakni tidak beriman kepada akhirat, oleh karena itu dia tidak bersiap-siap un-tuknya dan melakukan apa yang menyelamatkan mereka dari azab Allah. FirmanNya ﴾ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ ﴿ "bingung di dalam kesesatan mereka", yakni kebatilan di mana mereka melebihi batas-batas kebenaran. ﴾ يَعۡمَهُونَ ﴿ "bingung", mondar-mandir kebingungan, tidak mengetahui jalan, tidak dibimbing kepada jalan yang lurus. Hal itu sebagai hu-kuman kepada mereka atas kezhaliman dan kekufuran mereka kepada ayat-ayat Allah.
11- Eğer Allah, insanlar hayrı istediklerine çabucak verdiği gibi şerri de çabucak verseydi elbette onların ecelleri(nin bitimi)ne hükmedilirdi. (Ama) biz, bize kavuşmayı ummayanları azgınlıkları içinde bocalar bir halde bırakırız.
11. Yüce Allah, insanlar hayrın sebeplerini yerine getirdikleri takdirde hayrı onlara çabucak verdiği gibi, yine sebeplerini yerine getirmeleri halinde yaptıkları kötülüğe karşılık da hemen ceza verseydi “elbette onların ecelleri(nin bitimi)ne hükmedilirdi.” Yani ceza onları helak ederdi. Ama Allah kullarına olan lütuf ve ihsanı dolayısı ile onlara -cezalarını ihmal etmemekle birlikte- mühlet verir. Haklarının birçoğunu affeder. Zira Allah zulümleri sebebi ile insanları cezalandıracak olsaydı yeryüzünde canlı tek bir varlık bırakmazdı. Şu husus da bu kapsama girmektedir:Kul, meselâ çocuklarına, aile halkına veya malına kızdığı kimi zamanlarda bedduada bulunur. Eğer bu bedduası kabul edilse helâk olurlar. Bu da kişiye çok zararlı olur. Ancak Yüce Allah yumuşak huyludur ve hikmeti sonsuzdur.“(Ama) biz, bize kavuşmayı ummayanları” âhirete iman etmeyen ve bundan dolayı da âhiret için gerekli şekilde hazırlanmayan, Allah’ın azabından kendilerini kurtaracak şeyleri işlemeyen kimseleri “azgınlıkları” hakkı ve haddi aşmalarına sebep olan batılları “içinde bocalar bir halde bırakırız.” Tereddütler içerisinde ne yapacaklarını şaşırırlar, doğru yolu bulamazlar, doğru delile sarılma başarısını elde edemezler. Bu da zulümlerine ve Allah’ın âyetlerini inkâr etmelerine karşılık olan bir cezadır.
Eğer Allah -Subhânehu ve Teâlâ-, insanların kızgınlık anında kendi nefislerine, evlatlarına ve malları aleyhine yaptıkları dualarını (beddualarını) kabul etmekte onların hayrı istedikleri dualarını kabul etmesinde acele ettiği gibi acele etseydi onlar helak olurlardı. Fakat yüce Allah, onlara mühlet verir ve O'na kavuşmayı ummayanları kendi hallerine bırakır. Çünkü onlar Allah'ın cezalandırmasından korkmazlar ve O'nun vereceği sevabı da ummazlar. İşte yüce Allah, onları hesap günü kararsızlar, şaşırmışlar ve şüpheciler olarak (bırakıp) terk eder.
It is the law of God that when an individual performs a praiseworthy deed, it is immediately included in the record of his deeds. But if he commits an act which warrants punishment, God gives him respite so that better counsel should prevail, and he may at some point reform himself. This law of God is a great mercy to human beings; otherwise man is a great transgressor and is always ready to perform evil deeds, and if people were immediately seized upon for their evil deeds, their lives would very soon come to an end and the face of the earth would become devoid of human existence. Those who lead their lives as if they are not required to face God after death, live with arrogance in this world. They are those who lead their lives free of the fear of God’s scourge, thinking that they are at liberty to practice as much deceit and spread as much chaos as they like. The fact is that man should realise that there is one Power over and above all powerful ones—every man is helpless before Him— He will one day seize upon all human beings and everybody will be compelled to accept His verdict.
If Allah responded quickly to people who pray for evil upon themselves, their children, or their wealth when they are angry, in the way He responds to them when they pray for good, they would have been destroyed. But Allah gives them time. He abandons those who do not expect to meet Him, because they do not fear the consequences of their actions, or hope for a reward, leaving them wavering and uncertain, sceptical about the Day of Judgement.
Seandainya Allah -Subḥānahu- segera mengabulkan doa jahat yang diucapkan oleh manusia untuk kebinasaan diri mereka sendiri, anak-anak dan harta benda mereka ketika mereka marah, sebagaimana Allah mengabulkan doa baik mereka, niscaya mereka sudah binasa. Akan tetapi, Allah memberikan tenggang waktu kepada mereka. Allah membiarkan orang-orang yang tidak menunggu perjumpaan dengan-Nya karena mereka tidak takut terhadap hukuman-Nya dan tidak mengharapkan ganjaran-Nya, Allah membiarkan mereka mondar-mandir dalam kebingungan dan kebimbangan terhadap hari penghitungan amal (hari Kiamat).
Se Allāh si affrettasse, gloria Sua, ad esaudire le maledizioni della gente contro loro stessi, i loro figli e i loro beni, quando sono in preda alla rabbia, come quando Egli esaudisce le loro invocazioni benefiche, sarebbero stati distrutti; tuttavia Allāh concede loro tregua, e lascerà quelli che non attendono il Suo incontro, poiché non temono la punizione e non si aspettano alcuna ricompensa, nell'incertezza e nel dubbio, nel giorno del Rendiconto.
Kung sakaling ipamamadali ni Allāh – kaluwalhatian sa Kanya – ang pagtugon sa panalangin ng mga tao ng kasamaan laban sa mga sarili nila, mga anak nila, at mga yaman nila sa sandali ng galit, tulad ng itinutugon Niya sa kanila sa panalangin nila ng kabutihan, talaga sanang napahamak sila. Subalit si Allāh ay nagpapalugit sa kanila kaya hinahayaan Niya ang mga hindi naghihintay sa pakikipagkita sa Kanya dahil sila ay hindi nangangamba sa isang parusa at hindi nag-aasam-asam ng isang gantimpala. Iniiwan Niya sila habang mga nag-aatubili, na mga nalilito, na mga nag-aalinlangan sa Araw ng Pagtutuos.
Kada bi se Allah odazivao molbama koje ljudi čine kada su u ljutnji protiv sebe, svoje djece i imetaka, kao što se odaziva kada ga mole za dobro, oni bi bili uništeni. Allah ostavlja one koji ne očekuju susret sa Njime, jer se oni ne boje kazne i ne nadaju se nagradi. Ostavlja ih zbunjenim i sumnjičavim kada je u pitanju Dan obračuna.
Và nếu Allah vội vã chấp nhận lời cầu xin của con người để hại bản thân, hại con cái và hại tài sản của họ mỗi khi giận, cũng như vội vã chấp nhận lời cầu xin của họ về điều tốt thì tất cả họ đã bị diệt vong mất rồi, nhưng Allah đã cố tình trì hoãn nó. Vì vậy Ngài bỏ mặc những kẻ không màng đến việc gặp Ngài ở Đời Sau - bởi vì họ không sợ sự trừng phạt cũng như họ không hy vọng được phần thưởng tốt đẹp gì cả - Ngài bỏ mặc những kẻ luôn nghi ngờ, không tin tưởng vào Ngày Phán Xét Cuối Cùng.
Kapag tumama sa taong tagapagmalabis sa sarili niya ang isang karamdaman o ang isang kasagwaan ng kalagayan ay dumadalangin siya sa Amin habang nagpapakaabang nagsusumamo habang nakahiga sa tagiliran niya o nakaupo o nakatayo, sa pag-asang maalis ang taglay niyang kapinsalaan. Ngunit noong tumugon Kami sa panalangin niya at nag-alis Kami sa taglay niyang kapinsalaan ay nagpatuloy siya sa kung ano ang dating nasa kanya na para bang hindi siya dumalangin sa Amin ng pagpawi sa kapinsalaang tumama sa kanya. Kung paanong ipinaakit para sa umaayaw na ito ang pagpapatuloy sa pagkaligaw niya, ipinaakit sa mga lumalampas sa mga hangganan dahil sa kawalang-pananampalataya nila ang dati nilang ginagawa na kawalang-pananampalataya at mga pagsuway kaya hindi sila nag-iiwan nito.
Và khi con người gặp phải những chuyện không tốt đến với bản thân họ như bệnh hoạn hay hoạn nạn, họ van vái TA (Allah) một cách khiêm nhường, nài nỉ, ở mọi tư thế lúc nằm, lúc ngồi hoặc lúc đứng với hi vọng sẽ được Ngài giải nạn cho họ. Nhưng khi TA chấp nhận lời cầu xin của họ và giải cứu họ khỏi cơn nguy khốn thì họ bước đi dửng dưng làm như họ chẳng hề cầu xin TA giải cứu họ khi gặp hoạn nạn bao giờ. Với thái độ vong ơn nó đã tô điểm làm đẹp cho những kẻ phạm tội tiếp tục trên con đường tội lỗi của mình và vượt quá giới luật về mặt vô đức tin, tội lỗi.
An eloquent approach has been made in the second verse (12) to convince those who denied that Allah was One (Tauhid) and that there was a life to come ('Akhirah). It was said: When conditions are normal, people would find time to engage in debating the nature and existence of God and the Hereafter. They would feel free to ascribe all sorts of partners and associates to His pristine divinity and look forward to them in the hope that they would respond at their hour of need. But, as soon as some major distress overtakes them, even these very people, disappointed by the entire range of their false gods they pinned their hopes on, do nothing but call Allah for help, not simply once but repeatedly, lying, sitting, standing. They have no choice. They must invoke Him for help. However, along with this attitude, certainly terrible is their ingratitude. When Allah Ta` ala removes their distress, they forget all about Him becoming so disconnected and indifferent to Him as if they had never called Him and never sought His help in their hour of need. This tells us that those who associate anyone or anything else with Allah Ta` ala in His exclusive domain as the Dispenser of all that is needed by His creation do themselves get to experience the demolition of this belief of theirs. But, because of their hostility and obstinacy, they keep glued to their false notion.
Se una persona che non si cura di se stessa viene colpita da una malattia o dalla miseria, ci invoca umilmente e con insistenza, sdraiato, coricato, seduto o in piedi, in attesa di essere liberato dal male, quando esaudiamo la sua richiesta e lo liberiamo da ciò che lo affliggeva, è come se non avesse mai implorato di essere liberato da ciò che lo affliggeva. Così come venne abbellita a questo trasgressore la perseveranza nella perdizione, essa venne abbellita a coloro che trasgrediscono i limiti imposti da Allāh tramite la miscredenza e i peccati: essi non vi rinunciano.
Kada čovjeka koji sebi nanosi zlo zadesi bolest ili loše stanje, on Nas doziva, ponizno i skrušeno, ležeći na boku, sjedeći ili stojeći, te se nada otklanjanju zla koje ga je zadesilo. Međutim, kada mu se odazovemo i otklonimo zlo i nedaću koji su ga pogodili, on nastavi da se ponaša kao i ranije, kao da Nas nije ni molio da tu nedaću od njega otklonimo. Kao što je takvoj osobi lijepim prikazano da ustraje u zabludi, isto tako je uljepšano nevjerovanje i griješenje onima koji granice prelaze u nevjerovanju i grijehu i ustrajavaju na tom putu, ne ostavljajući ga.
When those who transgress suffer from an illness or misfortune, they call on Allah, humbling themselves and invoking Him, lying on their sides, or sitting or standing, wanting Him to remove the misfortune from them; but when Allah answers their prayers, removing their suffering, they continue doing what they had been doing before, as if they had never called on Allah to remove their misfortune. Just as continuing in their error is made to look attractive to them, the disbelief and disobedience of the person who oversteps the limits is made to look attractive to them, so they do not give it up.
Apabila orang yang melampaui batas itu menderita sakit atau mengalami situasi yang buruk, ia memanjatkan do'a kepada Kami seraya merendahkan dan menundukkan dirinya, sambil berbaring, duduk atau berdiri, dengan harapan bahwa kesulitan yang sedang dihadapinya itu dihilangkan. Kemudian setelah Kami mengabulkan do'anya dan menghilangkan kesulitan yang dihadapinya, ia kembali seperti sedia kala. Seolah-olah ia tidak pernah memanjatkan do'a kepada Kami untuk dihilangkan kesulitannya. Sebagaimana orang yang berpaling dari kebenaran itu tergoda untuk mempertahankan kesesatannya, begitu pula orang-orang yang melampuai batas dengan kekafirannya pun tergoda untuk mempertahankan kekafiran dan kemaksiatan mereka dan tidak mau meninggalkannya.
Man remembers Allah at Times of Adversity and forgets Him at Times of Prosperity
Allah tells us about man and how he becomes annoyed and worried when he is touched with distress.
وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَآءٍ عَرِيضٍ
(but when evil touches him, then he has recourse to long supplications.)41:51 `Long supplications' also means many supplications. When man suffers adversity he becomes worried and anxious. So he supplicates more. He prays to Allah to lift and remove the adversity. He prays while standing, sitting or laying down. When Allah removes his adversity and lifts his distress, he turns away and becomes arrogant. He goes on as if nothing were wrong with him before.
مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَى ضُرٍّ مَّسَّهُ
(He passes on as if he had never invoked Us for a harm that touched him!) Allah then criticized and condemned those who have these qualities or act this way, so He said:
كَذلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُواْ يَعْمَلُونَ
(Thus it is made fair seeming to the wasteful that which they used to do.) But those on whom Allah has bestowed good guidance and support are an exception.
إِلاَّ الَّذِينَ صَبَرُواْ وَعَمِلُواْ الصَّـلِحَاتِ
(Except those who have patience believe and do righteous good deeds.) 11:11 The Prophet said:
«عَجَبًا (لِأَمْرِ) الْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ ضَرَّاءُ فَصَبَرَ كَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ فَشَكَرَ كَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِن»
(How wonderful is the case of a believer; there is good for him in everything and this is not the case with anyone except a believer. If prosperity attends him, he expresses gratitude to Allah, and that is good for him. And if adversity befalls him, he endures it patiently and that is also good for him.)
Cuando los transgresores sufren una enfermedad o desgracia, invocan a Al-lah, se humillan y le suplican a Él, recostados, sentados o de pie, para que Él los libre del infortunio; pero cuando Al-lah responde sus oraciones y quita su sufrimiento, ellos continúan haciendo lo que hacían antes, como si nunca hubieran invocado a Al-lah para que los librara de su desgracia. Así como les parece atractivo persistir en su error, la incredulidad y desobediencia de la persona que sobrepasa los límites parece atractiva ante sus ojos, por lo tanto, no la abandonará.
The system of this world is so designed that from time to time man is hit by some calamity or accident. He begins to realise that he is absolutely helpless against external forces. At that time he spontaneously starts calling upon God; he admits his humbleness compared to God’s Power. But, he is humble only so long as he is in trouble. The moment he gets relief from trouble, he becomes as negligent and arrogant as he was earlier. God does not accept the obeisance of such people, because only that obeisance is acceptable which is offered in a free atmosphere. Obeisance offered under the pressure of compelling circumstances has no value in the eyes of God. Man is a creature who likes justification. He seeks justification for every action of his. If a man chooses to be arrogant, his mentality will be inclined towards that. He will, in practice indulge in arrogance, and his mind will provide him with beautiful words in order to prove his arrogance justified. This is known as taz’in. Man expresses his misdeeds in beautiful words and is satisfied that he is in the right. But, this is like a man holding a burning lump of coal in his hand and thinking that it will not burn him simply because he calls it a red flower.
Lorsqu’un être humain injuste envers lui-même est éprouvé par une maladie ou une adversité, il Nous invoque humblement et religieusement, qu’il soit couché sur le côté, assis ou debout, espérant que ce qui l’éprouve disparaisse. Puis lorsque Nous exauçons son invocation et faisons disparaître le mal dont il souffre, il retourne à ce qu’il était comme s’il ne Nous avait jamais invoqués pour que disparaisse le mal qui l’éprouvait. Tout comme la persistance dans son égarement est embellie à cet homme, la mécréance et les actes de désobéissance sont embellis à ceux qui, par mécréance, franchissent les limites d’Allah et finissent par ne plus pouvoir s’en défaire.
"Dan apabila manusia ditimpa bahaya, maka dia berdoa kepada Kami dalam keadaan berbaring, duduk atau berdiri, tetapi tatkala Kami hilangkan bahaya itu darinya, dia (kembali) melalui (jalannya yang sesat), seolah-olah dia tidak pernah berdoa kepada Kami untuk (menghilangkan) bahaya yang telah menimpanya. Be-gitulah dijadikan terasa indah bagi orang-orang yang melampaui batas itu apa yang selalu mereka kerjakan." (Yunus: 12).
(12) Ini adalah penjelasan tentang tabiat dasar manusia, bahwa jika ditimpa kesulitan berupa penyakit atau musibah, maka dia bersungguh-sungguh berdoa, memohon kepada Allah di setiap keadaannya dalam keadaan berdiri, duduk dan berbaring, dia terus menerus berdoa agar Allah mengangkat kesulitannya. ﴾ فَلَمَّا كَشَفۡنَا عَنۡهُ ضُرَّهُۥ مَرَّ كَأَن لَّمۡ يَدۡعُنَآ إِلَىٰ ضُرّٖ مَّسَّهُۥۚ ﴿ "Tetapi tatkala Kami hilangkan bahaya itu darinya, dia (kembali) melalui (jalannya yang sesat), seolah-olah dia tidak pernah berdoa kepada Kami untuk (menghilangkan) bahaya yang telah menimpanya." Maksudnya terus dalam kelalaiannya, berpaling dari Rabbnya seolah-olah dia tidak ditimpa kesulitan yang telah Allah hilangkan. Kezhaliman mana yang lebih besar daripada ini? Dia meminta kepada Rabbnya agar mewujudkan maksudnya, lalu ketika Dia memberikannya, maka hamba itu tidak memperhatikan hak Rabbnya seolah-olah Rabbnya tidak memiliki hak atasnya. Ini ada-lah bentuk pemberian rasa indah dari setan, dia menjadikan apa yang buruk dan busuk menurut akal dan fitrah sebagai sesuatu yang baik. ﴾ كَذَٰلِكَ زُيِّنَ لِلۡمُسۡرِفِينَ ﴿ "Begitulah dijadikan terasa indah bagi orang-orang yang melampaui batas itu", yaitu yang melanggar aturan-aturan Allah, ﴾ مَا كَانُواْ يَعۡمَلُونَ ﴿ apa yang selalu mereka kerjakan."
12- İnsana bir sıkıntı gelip çattığında yanı üzere (yatarken), otururken veya ayakta iken bize dua eder. Fakat sıkıntısını giderdiğimiz zaman sanki başına gelen sıkıntı için bize dua etmemiş gibi geçip gider. İşte haddi aşanlara işledikleri böylece süslü gösterilmiştir.
12. Yüce Allah, bu buyruğu ile bize insan tabiatına dair bir haber vermektedir. Şöyle ki insana hastalık yahut musibet gibi herhangi bir sıkıntı gelip çatacak olursa, bütün gayreti ile duaya yönelir. Ayakta iken, otururken, yanı üzere yatarken bütün hallerinde Allah’tan istekte bulunur. Allah’ın bu sıkıntısını gidermesi için ısrarla dua eder durur. “Fakat sıkıntısını giderdiğimiz zaman sanki başına gelen sıkıntı için bize dua etmemiş gibi geçip gider.” Sanki kendisine bir zarar gelmemiş ve Allah da onun o sıkıntısını gidermemişçesine Rabbinden yüz çevirerek gafletini sürdürür. Peki, bu zulümden daha büyük zulüm ne olabilir? Yüce Allah’tan maksadını gerçekleştirmesini ister, O da bunu ona ihsan ettiği vakit Rabbinin üzerindeki hakkına hiç aldırış etmez. Sanki Allah’ın, üzerinde bir hakkı yokmuş gibi davranır. İşte bu, şeytanın bir süslemesidir. Şeytan ona akıl ve fıtrat gözünde oldukça çirkin ve kötü olan şeyleri süslü göstermiştir:“İşte haddi aşanlara işledikleri böylece süslü gösterilmiştir.”
Haddi aşarak kendi nefislerine zulmeden insana bir hastalık yahut kötü bir hal isabet ettiğinde yan yatarak, oturarak yahut da ayakta olduğu halde bu durumun kendisinden kaldırılması için yalvarıp yakarır. Duasını kabul edip ondaki kötü durumu ortadan kaldırdığımızda ise sanki içinde bulunduğu o darlığın kendisinden kaldırılması için daha önce bize hiç dua edip yalvarmamış gibi eski haline geri döner. İşte, sapıklığında devam eden (haktan) yüz çeviren bu kimseye yaptığı şey süslü kılındığı gibi küfür ve isyan üzerine yaptıkları amelleri ile haddi aşan, inkâr eden ve günah işleyen ve bunları terk etmeyen kimselere de yaptıkları şey süslü kılındı.
Ciertamente destruí comunidades que los precedieron, porque rechazaron a los mensajeros de Al-lah y cayeron en pecado. Aunque sus mensajeros vinieron a ellos con pruebas claras que evidenciaban la verdad de lo que trajeron de su Señor, no estaban dispuestos a creer y por ello Al-lah los abandonó. Así es como Al-lah retribuyó a aquellas comunidades desobedientes, y lo hace en cada época y lugar.
The prophets addressed their communities with clear arguments, (baiyinat), but they did not accept them. This shows that the missionary call—given on behalf of God—rests on the basis of reasoning. People have to recognize the prophet at the level of arguments and reasoning. Those who want to find him basking in outward glories surrounded with huge numbers of supporters will never be able to find him, because he will not be there at all. The prophet does not perform miracles, but engages rather in the process of argument. At the stage of the missionary call, all work is done on this basis. Individuals and groups transgress in not recognizing the Divine call appearing in the form of arguments or reasoning. They reject it, not having found it in accordance with their self-devised standards. Due to this behaviour, such people are punished by the law of God. The communities of the past which had incurred God’s retribution for their rejection of the prophets, were not actually total rejectors of prophethood. All these communities had accepted some prophet or the other of earlier periods, but they rejected the prophet of their own times. In the case of the earlier prophets, the corroborative historical facts had accumulated to back them. They had become objects of national prestige, and public predilections favoured them, while the contemporary prophet was as yet devoid of all such additional attributes. They recognised that past prophet who had as a result of tradition over the generations, become their national prophet, and connecting with him was synonymous with linking themselves with a tower of greatness. They recognised their national prophet as such, and rejected that prophet who could be recognised only through his reasoning and arguments. In the eyes of God, this was such a serious crime that those who were declared to be rejecters of the prophet were destroyed.
-Ey müşrikler!- Allah'ın resullerini yalanlamaları ve işledikleri günahlar sebebiyle sizden önceki ümmetleri helak ettik. Kendilerine göndermiş olduğumuz elçilerimizin ve onların Rableri katından getirdiklerinin doğruluğuna dair açık delillerimiz geldiği halde iman etmeye hazır olmadıkları için onlar iman üzere olamadılar. Bundan dolayı yüce Allah onları rezil rüsva etti. Onları iman etmeye muvaffak kılmadı. Zalim ümmetleri cezalandırdığımız gibi her zaman ve mekânda onlar gibi olan ümmetleri de cezalandırırız.
13- Andolsun ki sizden önceki nesilleri, peygamberleri kendilerine apaçık deliller getirdikleri halde zulme sapıp da iman etmeyecekleri kesinleşince helâk ettik. İşte günahkârlar topluluğunu biz böyle cezalandırırız.
14- Sonra onların arkalarından neler yapacağınızı görelim diye sizi yeryüzünde halifeler yaptık.
13. Yüce Allah, geçmiş ümmetleri küfür ve zulümleri sebebi ile helâk ettiğini haber vermektedir. Halbuki onlara peygamberler aracılığı ile apaçık deliller gelmiş ve hak onlara açıklanmıştı. Ancak bu açıklamalara rağmen delillere boyun eğmediler ve iman etmediler. Bundan dolayı da Yüce Allah, haramları cüretkârca işleyen her günahkârdan geri çevrilmesi söz konusu olmayan cezasını üzerlerine indirdi. İşte O’nun bütün ümmetlerdeki sünneti/kanunu budur.
14. “Sonra” ey muhataplar! “onların arkalarından neler yapacağınızı görelim diye sizi yeryüzünde halifeler yaptık.” Sizden önce geçenlerin hallerinden ibret ve öğüt alır, Allah’ın âyetlerine uyar, peygamberlerini tasdik ederseniz, dünyada da âhirette de kurtulursunuz. Sizden önceki zalimlerin yaptıklarını yaparsanız, onların başına gelenler sizin de başınıza gelir. Tehlikeyi uyarıp haber veren mazurdur, üzerine düşeni yapmıştır.
Kami benar-benar telah membinasakan umat-umat sebelum kalian -wahai orang-orang musyrik- karena mereka mendustakan rasul-rasul mereka dan gemar berbuat maksiat. Sungguh telah datang kepada mereka rasul-rasul mereka yang Kami utus kepada mereka dengan membawa bukti-bukti dan dalil-dalil yang jelas dan nyata menunjukkan bahwa ajaran yang mereka bawa benar-benar berasal dari Tuhan mereka. Namun, mereka tidak tertarik untuk beriman karena mereka tidak memiliki kesiapan untuk beriman. Oleh sebab itu, Allah pun menghinakan mereka dan tidak membimbing mereka ke jalan iman. Sebagaimana Kami telah memberikan balasan kepada umat-umat yang zalim itu, Kami pun akan memberikan balasan kepada orang-orang semacam itu kapan pun dan di mana pun.
Ô polythéistes, Nous avons anéantis les peuples qui vous ont précédés pour avoir démenti les messagers d’Allah et avoir commis des actes de désobéissance, alors que les messagers que Nous leur avions envoyés leur avaient apportés des preuves claires prouvant que ce qu’ils leurs apportaient provenait de leur Seigneur. Seulement, ils ne crurent pas en eux car ils n’étaient pas disposés à avoir la foi. Par conséquent, Allah les abandonna et ne leur facilita pas de devenir des croyants. A l’image de la rétribution que Nous avons réservée à ces peuples injustes, Nous rétribuons leurs semblables en tous lieux et en toutes époques.
And indeed I destroyed communities before you, because they rejected the messengers of Allah and fell to sin. Though their messengers came to them with clear proofs showing the truth of what they brought from their Lord, they were not keen to believe and so Allah abandoned them. Just as Allah repaid those previous, disobedient communities, He repays those who are like them in every time and place.
"Dan sesungguhnya Kami telah membinasakan umat-umat yang sebelum kamu, ketika mereka berbuat kezhaliman, padahal rasul-rasul mereka telah datang kepada mereka dengan membawa keterangan-keterangan yang nyata, tetapi mereka sekali-kali tidak hendak beriman. Demikianlah Kami memberi pembalasan kepada orang-orang yang berbuat dosa. Kemudian Kami menjadikanmu sebagai pengganti-pengganti (mereka) di muka bumi sesudah mereka, supaya Kami memperhatikan bagaimana kamu berbuat." (Yunus: 13-14).
(13) Allah memberitahukan bahwa Dia membinasakan umat-umat yang telah lampau karena kezhaliman dan kekufuran mereka setelah datangnya keterangan yang jelas kepada mereka melalui tangan para rasul untuk menjelaskan kebenaran, tetapi me-reka menolak tunduk kepadanya dan tidak beriman, maka Allah menurunkan siksanya yang tidak bisa ditolak yang menimpa semua pendosa yang berani melanggar batasan-batasan Allah. Ini adalah sunnatullah pada seluruh umat.
(14) ﴾ ثُمَّ جَعَلۡنَٰكُمۡ ﴿ "Kemudian Kami menjadikanmu." Yaitu, orang-orang yang ayat ini ditujukan kepadanya. ﴾ خَلَٰٓئِفَ فِي ٱلۡأَرۡضِ مِنۢ بَعۡدِهِمۡ لِنَنظُرَ كَيۡفَ تَعۡمَلُونَ ﴿ "Sebagai pengganti-pengganti (mereka) di muka bumi sesudah mereka, supaya Kami memperhatikan bagaimana kamu berbuat." Jika ka-mu mengambil pelajaran dan nasihat dari orang-orang sebelummu, mengikuti ayat-ayat Allah, membenarkan rasul-rasulNya, niscaya kamu selamat di dunia dan akhirat. Jika kamu berbuat seperti apa yang diperbuat oleh orang-orang zhalim sebelummu, niscaya Dia menurunkan kepadamu azab yang telah Dia turunkan kepada me-reka, dan siapa yang memberi peringatan maka dia telah memiliki (alasan) udzur (di hadapan Allah).
Distruggemmo popoli prima di voi, o idolatri, per aver rinnegato i messaggeri di Allāh e per aver commesso peccato quando giunsero i loro messaggeri, che inviammo loro con prove chiare che mostrarono la loro veridicità rispetto a ciò che comunicarono da parte del loro Dio. Essi non accettarono di credere in loro, poiché non erano pronti alla fede; così Allāh li abbandonò e non li guidò a Lui. Così come punimmo i popoli ingiusti, puniamo quelli che sono simili a loro in ogni epoca e in ogni luogo.
The subject of verse 12 has been emphasized from a different angle in verse 13. It has been said: Let no one miscalculate that punishment cannot come in this world just because Allah Ta` ala gives respite to those who deny and disbelieve. The history of past peoples shows that different kinds of punishments have visited them because of their contumacy and disobedience right here in this world. It is a different matter that Allah Ta` ala has promised that no mass punishment will come upon the Muslim ummah in consideration of the honor of Sayyidna Muhammad al-Mustafa ﷺ the foremost among prophets. But, it is in the face of this very merciful indulgence of Almighty Allah that people have become audacious enough to come forward and invite, even demand, Divine punishment. On the contrary, it is necessary to remember that indifference to Divine punishment is not proper under any condition even for them (Muslims). The reason is that the promise of not sending mass punishment upon the Muslim ummah, or the world as a whole, certainly stands there, but the coming of such punishment on particular individuals and nations is possible even now.
O mnogobošci, mi smo uništili narode prije vas, jer su poricali istinitost Allahovih poslanika i činili grijehe. Poslanici koje smo slali, dolazili su im i donosili jasne dokaze i argumente koji su ukazivali da je istina sve ono što prenose od svog Gospodara. Međutim, oni nisu povjerovali jer nisu bili spremni da vjerovanje prihvate, pa ih je Allah bez podrške i upute ostavio. Kao što smo kaznili te nepravedne narode, tako ćemo kažnjavati i njima slične, u svakom vremenu i na svakom mjestu.
The Admonition held in the Destruction of the Previous Generations
Allah tells us about what happened to past generations when they belied the Messengers ﷺ and the clear signs and proofs the latter brought to them. Allah then made this nation successors after them. He sent to them a Messenger to test their obedience to Him and following His Messenger. Muslim recorded that Abu Nadrah reported from Abu Sa`id that he said: "Allah's Messenger ﷺ said:
«إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ، وَإِنَّ اللهَ مُسْتَخْلِفُكُمْ فِيهَا، فَنَاظِرٌ كَيْفَ تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ، فَإِنَّ أَوَّلَ فِتْنَةِ بِنَي إِسْرَائِيلَ كَانَتْ فِي النِّسَاء»
(The world is indeed sweet and green; and verily Allah is going to install you generations after generations in it in order to see how you act. So safeguard yourselves against the world and avoid (the trial caused by) women. For the first trial of the Children of Israel was due to women..) Ibn Jarir reported from `Abdur-Rahman from Ibn Abi Layla that `Awf bin Malik said to Abu Bakr: "In a dream, I saw a rope hanging from the sky and Allah's Messenger ﷺ was being raised. The rope was suspended again and Abu Bakr was raised. Then people were given different measurements around the Minbar, and `Umar was favored with three forearm measurements." `Umar said: "Keep your dream away from us, we have no need for it." When `Umar succeeded, he called for `Awf and said to him, "Tell me about your dream" `Awf said: "Do you need to hear about my dream now Did you not scold me before" He then said, "Woe unto you! I hated for you to announce it to the successor of Allah's Messenger ﷺ himself." So `Awf related his dream until he got to the three forearms, he said: "One that he was Khalifah, second he did not -- for the sake of Allah -- fear the blame of blamers, and third he was a martyr." Allah said:
ثُمَّ جَعَلْنَـكُمْ خَلَـئِفَ فِى الاٌّرْضِ مِن بَعْدِهِم لِنَنظُرَ كَيْفَ تَعْمَلُونَ
(Then We made you successors after them, generations after generations in the land, that We might see how you would work.)(10:14) Then he said: "Son of the mother of `Umar, you have been appointed as Khalifah, so look at what you will do! About not fearing the blame of blamers, that is Allah's will. About becoming a martyr, how can `Umar reach that when the Muslims are in support of him"
Talaga ngang nagpahamak si Allāh sa mga kalipunan bago pa ninyo, O mga tagapagtambal, dahil sa pagpapasinungaling nila sa mga sugo ni Allāh at pagkagawa nila ng mga pagsuway samantalang dumating na sa kanila ang mga sugo sa kanila na isinugo Niya sa kanila kalakip ng mga patotoong maliwanag na nagpapatunay sa katapatan ng mga ito sa inihatid ng mga ito mula sa ganang Panginoon ng mga ito. Ngunit hindi naging matuwid sa kanila na sumampalataya sila dahil sa kawalan ng paghahanda nila sa pananampalataya kaya nagtatatwa sa kanila si Allāh at hindi Siya nagtuon sa kanila doon. Kung paanong gumanti Kami sa mga kalipunang tagalabag sa katarungang iyon, gaganti Kami sa mga tulad nila sa bawat panahon at pook.
Quả thật, TA đã tiêu diệt những cộng đồng trước các ngươi - hỡi những kẻ đa thần - vì họ đã phủ nhận những sứ giả của Allah và làm điều sai quấy, quả thật những Sứ Giả đã đến với họ được TA gửi đếncùng với những bằng chứng rõ ràng xác thực, nhưng họ vẫn không tin tưởng vì họ vốn không có đức tin.Bởi thế, Allah đã bỏ rơi họ và Ngài cũng không phù hộ. Tương tự, TA đã trừng phạt những cộng đồng làm đều tội lỗi ở khắp mọi nơi, mọi thời đại.
Zatim smo vas, o ljudi, učinili nasljednicima ovih naroda koji su poricali istinu i bili uništeni, kako bismo vidjeli šta će te raditi i kako ćete se ponašati, odnosno hoćete li raditi dobra djela i biti nagrađeni, ili ćete svojim zlom zaslužiti kaznu?
In verse 14, it was said: ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِن بَعْدِهِمْ لِنَنظُرَ كَيْفَ تَعْمَلُونَ ﴿14﴾ (Then We made you vice-regents on the earth, in order to see how you would act), that is, ` after the destruction of past peoples, We made you successors to them giving you the vice-regency of the earth. But, let this not give you any false idea that this vice-regency of the earth has been given to you so that you could have a good time. In fact, this honor has been bestowed on you to test you and to see how you would act - would you learn your lesson from the history of past peoples or would you lose your head drunk with power and wealth?'
This tells us that worldly power is not something to be proud of or arrogant about. This is responsibility at its toughest, a charge very heavy and very fragile to handle.
Rồi TA đã bổ nhiệm các ngươi - hỡi loài người - trở thành cộng đồng tiếp theo thay thế cho cộng đồng giả dối mà TA đã tiêu diệt trước đây, để TA xem các ngươi cư xử như thế nào. Nếu các ngươi làm tốt thì sẽ được khen thưởng xứng đáng còn nếu các ngươi gây tội lỗi sẽ bị trừng phạt thích đáng.
Così vi rendemmo, o gente, eredi dei popoli rinnegatori che vi precedettero e che distruggemmo, per osservare il vostro comportamento: farete del bene così da ottenere una ricompensa, o farete del male, e per questo sarete puniti?
Pagkatapos gumawa Kami sa inyo, O mga tao, bilang kahalili sa mga kalipunang tagapasinungaling na ipinahamak Namin upang tumingin Kami kung papaano kayong gagawa. Gagawa ba kayo ng kabutihan para gantimpalaan kayo dahil dito o gagawa ba kayo ng kasamaan para parusahan kayo dahil dito?
Then He made you successors to these communities who rejected the truth and who were destroyed, to see what you would do, and whether you would do good, for which you would be rewarded; or do evil, which you would have to face the consequences of.
Kemudian Kami jadikan kalian -wahai manusia- sebagai pengganti umat-umat kafir yang telah Kami binasakan itu. Kami hendak melihat bagaimana kalian berbuat. Apakah kalian akan berbuat baik sehingga kalian akan mendapatkan ganjarannya, ataukah kalian akan berbuat jahat sehingga kalian akan dihukum karenanya?
Al-lah los hizo a ustedes sucesores de estas comunidades que rechazaron la verdad y que fueron destruidas a fin de observar sus obras; si harían el bien, por el cual serían recompensados, o si harían el mal, por el cual enfrentarían las consecuencias.
Sonra -ey insanlar!- Nasıl amel edeceğinizi görmek için helak ettiğimiz yalanlayıcı ümmetlerden sonra sizleri o ümmetlerin halefi yaptık. Bakalım sizler, hayırlı ameller işleyip bu amellere karşılık sevap mı alacaksınız yoksa kötü ameller işleyip bundan dolayı cezalandırılacak mısınız?
Ô gens, Nous avons fait de vous les successeurs de ces peuples dénégateurs que Nous avons anéantis afin que Nous voyions comment vous agirez: agirez-vous en bien pour ensuite être rétribués ou agirez-vous en mal pour ensuite être punis?
‘Then We made you their successors (khala’if, sing. khalifah) in the land.’ The real meaning of khalifah is ‘one who comes afterwards’. This word ‘successor’ is specially used for coming into power after another. This succession is in relation to human beings and not in relation to God. In the Quran, wherever the word khilafah has been used, it is in connection with succession to some creature and not in connection with succession to God. Making somebody a successor is solely for the purpose of putting him to the test and is not meant to confer any honour. Making somebody a successor means giving one an opportunity to work after another; it is placing one community in the arena of testing in place of another community. For example, in India, the native Rajas were replaced by Mughals. Then they were removed and the Britishers were made their successors. Later, they (the British) were made to leave the country, making way for the majority community. In all these cases, the ‘one coming afterwards’ was the successor (khalifah) of the earlier one.
15- Âyetlerimiz onlara apaçık deliller halinde okunduğu zaman bize kavuşmayı ummayanlar:“Ya bundan başka bir Kur’ân getir yahut da onu değiştir” dediler. De ki:“Onu kendiliğimden değiştirmem benim için olacak şey değildir. Ben ancak bana vahyolunana uyarım. Eğer Rabbime isyan edersem, şüphesiz büyük bir günün azabından korkarım.”
16- De ki:“Eğer Allah dileseydi ben onu size okumazdım ve O da onu size bildirmezdi. Ben bu (Kur'ân’ı size okumadan) önce aranızda bir ömür geçirdim. Hâlâ aklınızı kullanmayacak mısınız?”
17- Bir yalanı Allah’a iftira edenden yahut O’nun âyetlerini yalanlayandan daha zalim kim olabilir? Şüphe yok ki günahkârlar iflah olmazlar.
15. Yüce Allah, Rasûlü Muhammed’i sallallahu aleyhi ve sellem’i yalanlayanların işi yokuşa sürmek istediklerini, Kur’ân-ı Kerim’deki kendilerine hakkı açıklayan Allah’ın âyetleri okunduğu zaman onlardan yüz çevirdiklerini, çeşitli şekillerde inatlaşıp haksızlık ederek ve küstahlaşarak:“Ya bundan başka bir Kur’ân getir yahut da onu değiştir” dediklerini dile getirmektedir. Allah onları kahretsin, Allah’a karşı bu ne cüretkârlık! Bundan daha ileri bir zulüm, Allah’ın âyetlerinin bundan daha ileri derecede reddi söz konusu olamaz!
O büyük Peygamber’e Allah, şöyle demesini emretmektedir:“De ki: Onu kendiliğimden değiştirmem benim için olacak şey değildir.” Bana böyle bir şey yakışmaz, böyle bir şey de yapamam. Çünkü ben sadece bir Rasûlüm ve bu konuda benim elimde olan bir şey yoktur. “Ben ancak bana vahyolunana uyarım.”Başka bir şey yapma hakkım yoktur, ben emre itaat etmekle yükümlü bir kulum.“Eğer Rabbime isyan edersem, şüphesiz büyük bir günün azabından korkarım.” İnsanların en hayırlısının söylediği söz ve Rabbinin emir ve vahyine karşı takındığı edebi işte budur. Peki, bu bilgisizliği, sapıklığı, zulmü, inadı, işi yokuşa sürmeyi, alemlerin Rabbini güya âciz düşürme gayretini bir arada işleyen bu sapkın akılsızlara ne oluyor? Bunlar o büyük günün azabından korkmuyorlar mı? Eğer bu sözleri ile gösterilmesini istedikleri âyet ve mucizelerle hakkın kendileri için açık seçik ortaya konması maksadını güttüklerini ileri sürecek olurlarsa şüphesiz bu konuda yalan söylemiş olurlar. Çünkü Yüce Allah, zaten âyetleri insanların iman etmelerini gerektirecek şekilde iyice açıklamıştır. Zira bu âyetleri Rabbânî hikmeti ve kullarına rahmetine bağlı olarak dilediği şekilde türlü türlü, geniş geniş açıklayan O’dur.
16. Yani ben, bu Kur’ân’ı size okumadan ve sizin de onu bilmenizden önce “aranızda” uzunca “bir ömür geçirdim.” Ama böyle bir şey hatırıma gelmedi ve böyle bir şeyi düşünmedim de. “Hâlâ aklınızı kullanmayacak mısınız?” Aranızda geçirdiğim bu ömrüm boyunca size böyle bir şey okumadığımı ve bunu yapmak istediğime dair delil olabilecek herhangi bir şeyin de benden sadır olmadığını görmüyor, aklınıza getirmiyor musunuz? Bu durumda nasıl olur da bunca yıl sonra böyle bir şeyi uydurabilirim? Aranızda uzunca bir ömür geçirdim. Bu süre içinde benim gerçek durumumu, benim kimseden ders almamış, kimseden bir şey öğrenmemiş, okuma-yazma bilmeyen bir ümmi olduğumu biliyorsunuz. İşte size fesahat erbabını âciz bırakan, ilim adamlarını çaresizliğe düşüren muazzam bir Kitap getirdim. Şimdi, bu Kitabı kendiliğimden uydurmuş olmama imkân var mı? Bu durum bu Kitabın hikmeti sonsuz, her türlü hamde layık olan Yüce Allah tarafından indirilmiş olduğuna kesin bir delil değil midir? Eğer sizler aklınızı kullanacak ve düşünecek olursanız benim durumumu ve bu Kitab’ın vaziyetini tetkik edecek olursanız, en ufak bir tereddüde yer olmayacak kesin bir kanaat ile bu Kitab’ın doğruluğuna, gerçeğin ta kendisi olduğuna, onun ötesinde sapıklıktan başka bir şey bulunmadığına kesin karar verirdiniz. Fakat sizler yalanlamaktan ve inat etmekten başka bir yol izlemeyi kabul etmediniz. Öyleyse sizler gerçek zalimlersiniz.
17. Eğer Allah adına yalan uyduran bir kimse olsaydım, elbetteki insanların en zalimi olurdum, iflah olmazdım ve benim bu durumum da size gizli kalmazdı. Ne var ki ben, sizlere Allah’ın âyetlerini getirdim, siz ise onları yalanladınız. O halde sizin zalim olduğunuz kesinleşmiştir. Şüphesiz sizin bu haliniz bir gün son bulacaktır ve şüphesiz siz bu halinizi sürdürdüğünüz müddetçe de asla iflah olmayacaksınız.(15. âyet-i kerimede geçen): “Bize kavuşmayı ummayanlar” buyruğu, şuna delildir: Onları böyle bir inatlaşmaya iten şey, Allah’a kavuşacaklarına iman etmeyişleri, böyle bir kavuşmayı ummayışlarıdır. Allah’a kavuşacağına iman eden bir kimsenin Allah’ın Kitabına itaat etmesi, ona iman etmesi kaçınılmazdır. Çünkü böyle birisinin iyi niyetli olur.
If the clear ayahs of the Qur’ān are recited to them proving the Oneness of Allah, those who deny the resurrection and who do not expect a reward or fear any consequences tell Muhammad to bring a different Qur’ān other than this Qur’ān which attacks the worship of idols, or to change it, substituting some or all of it for what agrees with their desires. Allah told Muhammad to say to them that it is not up to him to change anything himself, and what is more, he would not be able to come with something else. Rather, it is Allah alone Who changes what He wills of it, and the Messenger only follows what Allah reveals to him, fearing that if he went against Allah, by doing as they asked him to, he would be punished for it on a mighty day, the Day of Judgement.
"Dan apabila dibacakan kepada mereka ayat-ayat Kami yang nyata, maka orang-orang yang tidak mengharapkan pertemuan dengan Kami berkata, 'Datangkanlah al-Qur`an yang lain dari ini atau gantilah ia.' Katakanlah (wahai Muhammad), 'Tidaklah patut bagiku menggantinya dari pihak diriku sendiri. Aku tidak mengikuti kecuali apa yang diwahyukan kepadaku. Sesungguhnya aku takut jika mendurhakai Rabbku kepada siksa hari yang besar (Kiamat).' Katakanlah (wahai Muhammad), 'Jikalau Allah menghendaki, niscaya aku tidak membacakannya kepadamu, dan Allah tidak (pula) memberitahukannya kepadamu.' Sesungguhnya aku telah tinggal bersamamu beberapa lama sebelumnya (al-Qur`an turun). Maka apakah kamu tidak memikirkannya? Maka siapakah yang lebih zhalim daripada orang yang mengada-adakan kedustaan terhadap Allah atau mendustakan ayat-ayatNya? Sesungguhnya, tiadalah beruntung orang-orang yang berbuat dosa." (Yunus: 15-17).
(15) Allah menyebutkan penentangan orang-orang yang mendustakan RasulNya, Muhammad bahwa jika ayat-ayat Allah yang ada di dalam al-Qur`an yang menjelaskan kebenaran dibacakan kepada mereka, maka mereka berpaling darinya, mereka menun-jukkan penentangan, dengan keberanian dan kezhaliman mereka berkata, ﴾ ٱئۡتِ بِقُرۡءَانٍ غَيۡرِ هَٰذَآ أَوۡ بَدِّلۡهُۚ ﴿ "Datangkanlah al-Qur`an yang lain dari ini atau gantilah ia." Semoga Allah menimpakan keburukan kepada mereka, betapa beraninya mereka kepada Allah, betapa besarnya kezhaliman dan penolakan mereka terhadap ayat-ayatNya. Maka Allah memerintahkan Rasulullah yang agung agar menjawab me-reka, ﴾ قُلۡ مَا يَكُونُ لِيٓ ﴿ "Katakanlah (wahai Muhammad), 'Tidaklah patut bagiku", yakni tidak pantas dan tidak layak ﴾ أَنۡ أُبَدِّلَهُۥ مِن تِلۡقَآيِٕ نَفۡسِيٓۖ ﴿ "meng-gantinya dari pihak diriku sendiri." Aku hanya seorang Rasul murni, aku tidak memiliki sesuatu hak pun dari perkara ini,﴾ إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَيَّۖ ﴿ "aku tidak mengikuti kecuali apa yang diwahyukan kepadaku." Aku tidak memiliki (hak) selain itu karena aku hanyalah seorang hamba yang tunduk. ﴾ إِنِّيٓ أَخَافُ إِنۡ عَصَيۡتُ رَبِّي عَذَابَ يَوۡمٍ عَظِيمٖ ﴿ "Sesungguhnya aku takut jika mendurhakai Rabbku kepada siksa hari yang besar (Kiamat)." Ini ada-lah ucapan dan adab makhluk terbaik kepada wahyu dan perintah Rabbnya. Lalu bagaimana dengan orang-orang bodoh yang sesat yang mengumpulkan antara kebodohan, kesesatan, kezhaliman, penentangan, pengingkaran dan pelemahan terhadap Rabbul 'alamin. Apakah mereka tidak takut azab hari yang besar? Jika mereka meng-klaim bahwa maksud mereka adalah agar tersibak kebenaran dengan ayat-ayat yang mereka tuntut maka mereka telah berdusta dalam hal ini, karena Allah telah menjelaskan ayat-ayat yang semestinya membuat orang beriman, Dia-lah yang mengaturnya bagaimana Dia berkehendak yang mengikuti kepada hikmah Rabbaniyah dan rahmatNya kepada hamba-hambaNya.
(16) ﴾ قُل لَّوۡ شَآءَ ٱللَّهُ مَا تَلَوۡتُهُۥ عَلَيۡكُمۡ وَلَآ أَدۡرَىٰكُم بِهِۦۖ فَقَدۡ لَبِثۡتُ فِيكُمۡ عُمُرٗا ﴿ "Katakanlah (wahai Muhammad), 'Jikalau Allah menghendaki, niscaya aku tidak membacakannya kepadamu dan Allah tidak (pula) memberitahu-kannya kepadamu.' Sesungguhnya aku telah tinggal bersamamu beberapa lama." Dengan waktu yang cukup panjang ﴾ مِّن قَبۡلِهِۦٓۚ ﴿ "sebelumnya (al-Qur`an turun)." Yakni sebelum membacakannya dan sebelum kamu mengetahuinya sementara aku sendiri tidak terlintas di benakku dan tidak terpikir di pikiranku.
﴾ أَفَلَا تَعۡقِلُونَ ﴿ "Maka apakah kamu tidak memikirkannya?" Bahwa aku tidak mengada-adakannya seumur hidupku dan tidak pula bersumber dariku apa yang menunjukkan hal itu, lalu bagaimana mungkin aku mengada-adakannya sesudah itu, sementara aku te-lah hidup lama di lingkunganmu, kamu mengenal keadaanku yang sebenarnya bahwa aku adalah ummi tak membaca, tak menulis, tak belajar dari siapa pun, lalu aku hadir kepadamu dengan kitab yang agung yang melemahkan orang-orang yang fasih dan melelahkan para ulama. Apakah dengan itu masih mungkin bahwa ia adalah bersumber dariku sendiri? Atau justru ia adalah dalil yang pasti bahwa ia adalah diturunkan dari Dzat Yang Mahabijaksana lagi Mahaterpuji? Jika kamu memakai pikiran dan akalmu, kamu me-renungkan keadaanku dan keadaan kitab ini niscaya kamu pasti memastikan tanpa keraguan bahwa ia adalah benar, bahwa ia ada-lah kebenaran yang tidak ada (sesuatu) setelahnya melainkan ke-sesatan, akan tetapi kamu hanya menginginkan pendustaan dan penentangan, tanpa ragu kamu adalah orang-orang yang zhalim.
(17) Dan ﴾ مَن أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِـَٔايَٰتِهِۦٓۚ ﴿ "siapakah yang lebih zhalim daripada orang yang mengada-adakan kedustaan terha-dap Allah atau mendustakan ayat-ayatNya?" Kalau aku mengada-ada, maka aku adalah orang yang paling zhalim, keberuntungan lenyap dariku dan keadaanku pun tidak samar bagimu, akan tetapi aku datang kepadamu dengan ayat-ayat Allah lalu kamu mendustakan-nya maka kezhaliman terpastikan ada padamu, perkaramu harus lenyap dan kamu tidak akan mendapatkan keberuntungan selama kamu sebagaimana demikian. Firman Allah, ﴾ قَالَ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا ﴿ "Orang-orang yang tidak berharap pertemuan dengan kami berkata", me-nunjukkan bahwa faktor pendorong penentangan yang bersumber dari mereka adalah kekufuran mereka kepada pertemuan dengan Allah dan tidak mengharapkannya, dan bahwa siapa yang beriman kepada pertemuan dengan Allah, maka dia pasti tunduk kepada kitab ini, beriman kepadanya, karena tujuannya baik.
Kendilerine Allah'ın tevhidine (birliğine) delalet eden apaçık Kur'an ayetleri okununca yeniden dirilmeyi ve sevabı ummayan ve cezayı da inkâr edenler: "-Ey Muhammed!- Putlara ibadeti ve diğerlerini lanetlemeyi ihtiva eden bu Kur'an'ı değiştir yahut Kur'an'ın bir kısmını ya da tamamını bizim arzularımıza uyan şeyler ile değiştir." dediler. -Ey Peygamber!- Onlara de ki: "Benim Kur'an'ı değiştirmem doğru olmaz ve benim size, O'ndan gayrısını da getirmeye gücüm yok. Oysa tek olan ve hiçbir ortağı olmayan yüce Allah dilerse o Kur'an'dan dilediği şeyi değiştirir. Ben, Allah'ın bana vahyettiği şeyden başkasına asla tabi olmam. Sizin benden istediğiniz şeye uyarak Allah'a isyan etmekten ve o büyük günün azabından korkarım ki o gün, kıyamet günüdür."
Obstinance of the Chiefs of the Quraysh
Allah tells us about the obstinance of the disbelievers of the Quraysh, who were opposed to the message and denied Allah. When the Messenger ﷺ read to them from the Book of Allah and His clear evidence they said to him: "Bring a Qur'an other than this." They wanted the Prophet to take back this Book and bring them another book of a different style or change it to a different form. So Allah said to His Prophet :
قُلْ مَا يَكُونُ لِى أَنْ أُبَدِّلَهُ مِن تِلْقَآءِ نَفْسِى
(Say: "It is not for me to change it on my own accord;) This means that it is not up to me to do such a thing. I am but a servant who receives commands. I am a Messenger conveying from Allah.
إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَىَّ إِنِّى أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍ
(I only follow that which is revealed unto me. Verily, I fear the torment of the Great Day (the Day of Resurrection) if I were to disobey my Lord.)
The Evidence of the Truthfulness of the Qur'an Muhammad ﷺ then argued with supporting evidence to the truthfulness of what he had brought them:
قُل لَّوْ شَآءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلاَ أَدْرَاكُمْ بِهِ
(Say: "If Allah had so willed, I should not have recited it to you nor would He have made it known to you...") This indicates that he brought this only with the permission and will of Allah for him to do so. The proof of this was that he had not fabricated it himself and that they were incapable of refuting it, and that they should be fully aware of his truthfulness and honesty since he grew up among them, until Allah sent the Message to him. The Prophet was never criticized for anything or held in contempt. So he said,
فَقَدْ لَبِثْتُ فِيكُمْ عُمُراً مِّن قَبْلِهِ أَفَلاَ تَعْقِلُونَ
(Verily, I have stayed among you a lifetime before this. Have you then no sense) Which meant "don't you have brains with which you may distinguish the truth from falsehood" When Heraclius, the Roman king, asked Abu Sufyan and those who were in his company about the Prophet , he said: "Have you ever accused him of telling lies before his claim" Abu Sufyan replied: "No." Abu Sufyan was then the head of the disbelievers and the leader of the idolators, but he still admitted the truth. This is a clear and irrefutable testimony since it came from the enemy. Heraclius then said: "I wondered how a person who does not tell a lie about others could ever tell a lie about Allah." Ja`far bin Abu Talib said to An-Najashi, the king of Ethiopia: "Allah has sent to us a Messenger that we know his truthfulness, ancestral lineage, and honesty. He stayed among us before the prophethood for forty years."
Si se les recitan las aleyas claras del Corán que prueban la Unicidad de Al-lah, aquellos que niegan la resurrección y que no esperan una recompensa ni temen consecuencia alguna, le piden a Mujámmad r que traiga un Corán diferente a este Corán que se opone al culto de ídolos, o que lo modifique, sustituyendo todo o parte de él por lo que coincida con sus deseos. Al-lah le ordenó a Mujámmad r que les dijera que no le corresponde a él modificarlo, y que él no podía traerles algo diferente. Al-lah es Quien modifica lo que Él quiere, y el Mensajero solo sigue lo que Al-lah le revela, ya que teme que si él fuera en contra de Al-lah, al acceder a lo que ellos piden, él sería castigado por ello en el Día del Juicio.
Apabila dibacakan kepada mereka ayat-ayat Al-Qur`ān yang dengan jelas menunjukkan keesaan Allah maka orang-orang yang ingkar kepada hari kebangkitan yang tidak mengharapkan ganjaran dan tidak takut akan hukuman berkata, "Datangkanlah -wahai Muhammad- Al-Qur`ān lain selain Al-Qur`ān yang ini yang berisi caci maki terhadap tradisi menyembah berhala, atau ubahlah Al-Qur`ān ini dengan mengganti beberapa bagiannya atau keseluruhannya dengan hal-hal yang sesuai dengan selera kami." Katakanlah -wahai Rasul- kepada mereka, "Aku tidak berhak mengubahnya, apalagi mendatangkan Al-Qur`ān yang lain. Hanya Allahlah yang berhak mengganti bagian mana yang dikehendaki-Nya. Aku tidak bisa berbuat apa pun selain mengikuti apa yang diwahyukan Allah kepadaku. Sesungguhnya aku takut -jika aku durhaka kepada Allah dan menuruti permintaan kalian- akan azab di hari yang agung, yaitu hari Kiamat."
Lorsque leur sont récités les versets clairs du Coran qui témoignent de l’Unicité d’Allah, ceux qui nient la Ressuscitation, n’espèrent pas être récompensés et ne redoutent pas d’être punis disent: Ô Muħammad, apporte un Coran autre que celui-là. Un Coran qui ne réprouve pas l’adoration des idoles et autres, ou abroge de celui-ci une partie ou la totalité afin qu’il soit conforme à notre passion. Ô Messager, réponds-leur: Il ne convient pas que ce soit moi qui le modifie et je ne peux, à plus forte raison, en apporter un autre. C’est plutôt Allah Seul qui en modifie ce qu’Il veut. Je ne fais donc que suivre ce que me révèle Allah et je redoute le châtiment d’un Jour Terrible –le Jour de la Résurrection-, si je venais à répondre favorablement à ce que vous demandez.
Kapag binibigkas sa kanila ang mga talatang pang-Qur'ān na maliwanag na nagpapatunay sa paniniwala sa kaisahan ni Allāh ay nagsasabi ang mga tagakaila ng pagkabuhay na muli na hindi nag-aasam ng isang gantimpala at hindi nangangamba sa isang parusa: "Magdala ka, O Muḥammad, ng isang Qur’ān na iba sa Qur'ān na ito, na naglalaman ng panlalait sa pagsamba sa mga anito o ng iba pa sa mga ito, sa pamamagitan ng pagpapawalang-bisa sa isang bahagi nito o kalahatan nito, na umaayon sa mga pithaya namin." Sabihin mo sa kanila, O Sugo: "Hindi natutumpak na magbago ako mismo nito. Hindi ako nakakakaya – higit lalo pa – ng paghahatid ng iba pa rito, bagkus si Allāh lamang ay ang magpapalit nito ng loloobin Niya, sapagkat ako ay hindi sumusunod maliban sa isinisiwalat ni Allāh sa akin. Tunay na ako ay nangangamba, kung sumuway ako kay Allāh dahil sa pagtugon ko sa inyo sa hiniling ninyo, sa pagdurusa sa isang araw na sukdulan, ang Araw ng Pagbangon."
Se vengono loro recitati i chiari versetti del Corano, che mostrano chiaramente l'Unicità di Allāh, coloro che rinnegano la Resurrezione e che non si aspettano ricompensa e che non temono la punizione, dicono: "Porta, o Muħammed, un Corano diverso da questo, poiché esso contiene insulti nei confronti dei nostri idoli, oppure modificalo, eliminandone parte o tutto, secondo ciò che è in accordo con i nostri desideri". Di' loro, o Messaggero: "Non è lecito che io lo modifichi, non posso farlo; come posso portarne un altro! Solo Allāh può cambiarlo, se vuole. Io seguo solo ciò che mi viene ispirato da Allāh. Temo, se disobbedissi ad Allāh, esaudendo le vostre richieste, la punizione di un Giorno terribile: Il Giorno del Giudizio".
In the last three verses (15-17), there is the refutation of a false notion entertained by the deniers of Akhirah and also the rejection of an inappropriate request made by them. They were a people who did not know much about God or Revelation or Prophets sent by Him. They took them to be like common human beings having nothing special about them. Think of the Holy Qur'an, which reached the world through the Prophet of Islam. Even this, they thought, was spoken and written by him. It was under this frame of mind that they told the Holy Prophet ﷺ ` as for this Qur'an, it is against our beliefs and ideas.' These idols our forefathers have been worshipping since ever as providers of their needs are, according to the Qur'an, totally false and ineffectual. There are things we have been using and transactions we have been making all along. The Qur'an says that they are all unlawful. And then, the Qur'an tells us that we have to live again after we are dead and that we have to account for everything we have done. All these things make no sense to us. We are not ready to accept them. Therefore, you do one of the two things we are asking you to do. Either you replace this one with another Qur'an which does not have these things, or at the least, amend this very Qur'an and expunge those (undesirable) things from there.'
Rejecting their false notion first, the Qur'an instructs the Holy Prophet a1JI to tell those people that the Qur'an was not his Word, nor could he change it on his own. He only followed what was revealed to him by Allah. If he were to make the least change in it on his own and by his choice, he would be committing a grave sin, and that he feared the punishment that falls upon those who disobey Allah, therefore, he could not do that.
Then he was asked to tell them that he did everything under Divine orders. Had it been the will of Allah Ta` ala that this Word should not be recited to them, neither would he have recited that to them, nor would He have let them know about that. Now that it was the very will of Allah Ta` ala that they should be made to listen to precisely that Word, who can dare make any addition or deletion therein?
Kada im se uče kur'anski ajeti koji ukazuju na Allahovu jednoću, oni koji negiraju proživljenje i ne očekuju nagradu, niti se boje kazne, govore: "O Muhammede, donesi neki drugi Kur'an mimo ovog koji sadrži osudu obožavanja kipova ili neki drugi u kojem će biti dokinuto, djelimično ili potpuno, ono što ne odgovara našim prohtjevima." O Poslaniče, reci im da nisi ti taj koji može izmijeniti Kur'an, a pogotovo ne možeš donijeti drugi, nego je samo Allah taj koji mijenja šta hoće. Ja mogu da slijedim samo ono što Allah objavljuje i bojim se velike kazne na Sudnjem danu, ako se odazovem vašem pozivu, te na takav način pogriješim prema Allahu.
Và khi xướng đọc cho họ nghe những lời mặc khải từ Thiên Kinh Qur'an với những bằng chứng rõ ràng chứng minh thuyết độc thần của Allah thì những kẻ phủ nhận Ngày Phục Sinh vốn không màng đến hình phạt nói rằng: Này Muhammad, Ngươi hãy mang cho bọn ta một quyển khác quyển Qur'an này không bao gồm lời phỉ báng sự thờ phượng bục tượng hoặc xóa bỏ một phần của quyển Kinh này hoặc thay thế cả quyển phù hợp với sở thích của bọn ta. Ngươi hãy bảo họ - hỡi Sứ Giả - Ta không có thẩm quyền thay đổi Nó, và tất nhiên Ta không thể mang đến quyển khác, chỉ Allah duy nhất mới có thể thay đổi những gì Ngài muốn, Ta chỉ biết tuân theo điều đã được Allah mặc khải cho Ta, Ta sợ mình phải bị cực hình của Allah trong Ngày Vĩ Đại, đó là Ngày Tận Thế, nếu làm theo nguyện vọng của các ngươi.
Dì, o Messaggero di Allāh: "se Allāh avesse voluto che non vi recitassi il Corano, non lo avrei fatto, e non ve lo avrei comunicato; e se Allāh avesse voluto, non vi avrebbe informato del Corano tramite la mia lingua. Sono stato tra di voi per molto tempo, quarant'anni. Non leggo e non scrivo, e non ho mai desiderato né cercato di farlo. Non ragionate con le vostre menti sul fatto che ciò che vi ho comunicato proviene, in verità, da Allāh, e che non dipende da me”?
After that, the fact that the Qur'an was from Allah and that it was His Word was driven home with an open argument by saying: فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِّن قَبْلِهِ (Then I have lived among you for years before it). In effect, he was saying, ` just think for a moment. Is it not that, much before the revelation of the Qur'an, I have spent a long period of forty years of my life among you? During this period, you have never heard me composing and reciting poetry or writing essays in prose. Had I been proficient in saying something like this Word of Allah, I would have naturally said at least some of it during this period of forty years. In addition to that, you have a direct experience of my character and conduct, particularly of my truth and honesty, during these long forty years of my life among you. You know that I have never lied then. How and why would I start lying now after all those forty years?' This clearly proves that the Holy Prophet ﷺ is true and trustworthy. Whatever there is in the Qur'an is the Word of Allah Ta` ala and has come from Him.
Important Note
No doubt, this argument of the Qur'an provides a perfect proof of its veracity as the Word of Allah. But, it has also given us a standing rule of conduct in matters of common interest where we must be able to separate the genuine from the counterfeit and the true from the false. When an office or rank of responsibility has to be given to a per-son, it becomes necessary to assess the qualification and capability of the incumbent. To do that, the best rule is to go through the record of his past life. If the person concerned is found to be true and trustworthy, the same can be expected from him in the future as well. And if, there is no evidence to prove his honesty and truth in that person's past life, trusting him for the future just because of what he says or claims is not a wise thing to do. In our time, finding the right person for an office of responsibility has become a nightmare. All sorts of errors (of intent, background research and decision making) are being committed and errors are compounded by widespread disorders (in social and governmental institutions). The real reason why all this is happening is the abandonment of this natural principle in favor of what is customary, formal (or straight dishonest).
Reci, o Poslaniče, da Allah nije htio da vam učim Kur'an, ja ga ne bih ni učio niti bih vam ga dostavio. Da je Allah htio, ja vas njemu, preko svoga jezika, ne bih ni poučio. Među vama sam boravio mnogo vremena (četrdeset godina), nisam ništa ni čitao i pisao, niti sam to tražio i istraživao. Zar ne možete shvatiti vašim razumom da je ono što sam donio od Allaha i da to nije od mene.
Sabihin mo, O Sugo: "Kung sakaling niloob ni Allāh na hindi ko bumigkas ng Qur'ān sa inyo ay hindi sana ako bumigkas nito sa inyo at hindi sana ako nagpaabot nito sa inyo. Kung sakaling niloob Niya ay hindi Niya sana ipinaalam sa inyo ang Qur'ān ayon sa dila ko. Namalagi nga ako sa gitna ninyo nang isang mahabang panahon – apatnapung taon – na hindi ako nagbabasa, hindi ako nagsusulat, hindi ako humihiling ng kalagayang ito, at hindi ako naghahanap nito. Kaya hindi ba kayo nakatatalos sa pamamagitan ng mga isip ninyo na ang inihatid ko sa inyo ay mula sa ganang kay Allāh at walang kinalaman sa akin hinggil doon?"
Ngươi - hỡi Thiên Sứ - hãy bảo họ: Nếu Allah không muốn Ta đọc Qur'an này thì Ta đã không đọc cho các ngươi nghe rồi, và Ta cũng sẽ không truyền đạt Nó đến các ngươi, và nếu Allah muốn Ngài đã không cho các người biết về Qur'an này từ chiếc lưỡi của Ta qua việc xướng đọc Nó. Thật sự ta đã sống giữa các ngươi khoảng thời gian rất dài - đến bốn mươi năm - với các ngươi, Ta vốn mù chữ không biết đọc cũng không biết viết, Ta không yêu cầu hay tìm kiếm để có được Nó. Không lẽ các ngươi không nhận ra rằng những gì Ta mang đến đều từ Allah chứ Ta không phải là kẻ bịa đặt ra Nó.
Diles, Mensajero r: si Al-lah hubiera querido, yo no les habría recitado el Corán y no se los habría transmitido. Y si Al-lah hubiera querido, no habrían conocido este Corán por mi boca. Porque he vivido entre ustedes durante mucho tiempo (durante cuarenta años, sin leer ni escribir, y no busqué ni pedí este tipo de conocimiento). ¿No pueden razonar y comprender que lo que les he traído proviene de Al-lah y que no es un invento?
Katakanlah -wahai Rasul-, "Sekiranya Allah menghendaki agar aku tidak membacakan Al-Qur`ān kepada kalian, pasti aku tidak akan membacakannya kepada kalian dan tidak menyampaikannya kepada kalian. Sekiranya Allah menghendaki pasti Dia tidak akan memberitahukan perihal Al-Qur`ān kepada kalian melalui lisanku karena aku telah tinggal di tengah-tengah kalian dalam kurun waktu yang lama -yaitu 40 tahun-, sementara aku tidak bisa membaca dan menulis, dan aku pun tidak pernah menuntut dan mencari masalah ini. Tidakkah kalian bisa mengerti dengan akal sehat kalian bahwa apa yang kubawa ke hadapan kalian ini berasal dari Allah dan tidak ada campur tangan sedikit pun dariku?"
Say to them O Messenger (peace and blessings be upon him): If Allah had willed I would not have recited the Qur’ān to you, and it would not have been conveyed to you. And if Allah had willed, you would not have come to know this Qur’ān from my mouth. For I have lived among you for a long time- for forty years, not reading or writing, nor did I seek this type of knowledge or search for it. Can you not reason and realise that what I have brought you is from Allah, and not invented by myself?
Ô Messager, dis: Si Allah avait voulu que je ne vous récite pas le Coran, je ne vous l’aurais pas récité ni ne vous l’aurais transmis. Si Allah avait voulu, je ne l’aurais pas psalmodié et vous n’en auriez jamais eu connaissance. En effet, j’ai vécu une longue période parmi vous –quarante ans– sans lire ni écrire. En outre, je n’ai jamais demandé à être un prophète ni n’ai recherché à l’être. Votre raison ne vous fait-elle pas parvenir à la conclusion que ce que j’apporte provient d’Allah et que je n’ai pas mon mot à dire sur cette Révélation?
-Ey Peygamber!- De ki: Eğer Allah, Kur'an'ı size okumamamı dilemiş olsaydı onu size okuyamaz ve bildirmezdim. Eğer Allah dileseydi Kur'an'ı size benim dilim ile bildirmezdi. Ben, okumaz ve yazmaz bir halde sizin aranızda uzun bir zaman -kırk sene- kaldım. Ben bu işi istemedim ve araştırmadım. Sizler, benim size getirdiklerimin benim yaptığım bir şey olmadığını ve bunların Allah katından olduğunu akıl etmiyor musunuz?
Allah adına yalan uydurandan daha zalim kim olabilir? Ben nasıl olur da Kur'an'a iftira atarak değiştirebilirim? İftira ederek Allah'ın sınırlarını aşan kimseler, istedikleri şeyde asla başarıya ulaşamayacaklardır.
Personne n’est plus injuste que celui qui invente un mensonge sur Allah. Comment pourrais-je donc modifier le Coran en attribuant mensongèrement cette modification à Allah? La vérité est que ceux qui franchissent les limites d’Allah en inventant des mensonges sur Lui n’obtiennent pas ce qu’ils désirent.
There is no greater wrongdoer then he who makes up a lie about Allah, so how could I make a change in this Qur’ān, inventing a lie about it as you want me to? Those who overstep the limits of Allah by inventing lies about Him will not succeed.
No hay mayor pecador que quien inventa una mentira acerca de Al-lah, por lo tanto, ¿cómo podría yo modificar este Corán y decir mentiras sobre Él, tal y como ustedes quieren que haga? Aquellos que transgreden los límites de Al‑lah al inventar mentiras acerca de Él no triunfarán.
Tidak ada seorang pun yang lebih zalim dari orang yang membuat kebohongan atas nama Allah. Jadi, bagaimana mungkin aku mengganti Al-Qur`ān ini secara dusta atas nama Allah?! Sesungguhnya orang-orang yang melampaui batas-batas Allah dengan cara membuat kebohongan atas nama-Nya tidak akan berhasil mendapatkan apa yang mereka inginkan.
The Quraysh of Makkah believed in God and the Prophet. They claimed to be the followers of the cult of Abraham (Ibrahim). So much so that many of the religious terms of Islam, for example, salat (prayers), sawm (fasting), zakat (alms-giving), hajj (pilgrimage), etc. are the same as had already been prevalent among them. In spite of this, why did they insist that they would accept the Quran only if it were replaced or amended? The reason for this was that the Quran enshrined God’s pure religion, while the Quraysh had adopted an adulterated variant of it in the name of God’s religion. A blow was dealt to their polytheistic concept of God by the Quranic principle of the oneness of God. In the light of the Quranic concept of prayer and obeisance to God, their prayer appeared to be simply child’s play. They had made the prophet the sign of national prestige, while the Quran wanted them to accept and follow a prophet who had to be given the status of a guide in all practical matters. They had taken it for granted that their service to the Ka‘bah was the greatest proof of their righteousness, whereas the Quran said that righteousness prevails when a man has the fear of God in his heart and, keeping the Hereafter in view, acts accordingly. A man mouths pious sounding words but ignores the Truth. The reason for this is that, at heart, he has no scruples. If a man is scrupulous enough to realise that he is answerable to God for all his utterances and deeds, he will immediately become serious, and a person who is serious will look at matters realistically. He cannot ignore moral questions or look at them in a superficial manner.
Nessuno è più ingiusto di colui che fabbrica menzogne nei riguardi di Allāh. Come posso modificare il Corano dicendo menzogne riguardo Allāh? In verità, coloro che trasgrediscono i limiti di Allāh, calunniandolo, non raggiungeranno i loro scopi.
The last verse (17) emphasizes the subject conclusively by warning that attributing any statement to Allah Ta` ala that was not His Word, or denying what actually was, were crimes deserving severe punishment.
Niko ne čini veću nepravdu od onoga ko o Allahu izmišlja laži, pa kako onda da ja mijenjam Kur'an i izmišljam na Njega. Oni koji prelaze Allahove granice i izmišljaju laži, neće imati uspjeha i niti će svoj cilj ostvariti.
Kaya walang isang higit na tagalabag sa katarungan kaysa sa sinumang lumikha-likha laban kay Allāh ng isang kasinungalingan kaya papaanong ukol sa akin na magpalit ako ng Qur'ān bilang isang paggawa-gawa laban sa Kanya? Ang punto ay na ang mga lumalampas sa mga hangganan ni Allāh sa pamamagitan ng paggawa-gawa laban sa Kanya ay hindi nagtatamo ng hinihiling nila.
Không một ai có thể bất công hơn người nói dối rồi đổ thừa cho Allah, thế thì làm sao Ta có thể tự ý thay đổi Qur'an rồi nói dối là từ Ngài. Quả thật, những kẻ vượt quá giới luật của Allah bằng cách vu khống cho Ngài thì không bao giờ thắng được những gì họ muốn.
Và những người đa thần tôn thờ ngoài Allah những thần linh do chính họ bịa đặt trong khi chúng không mang lại lợi ích cũng chẳng làm hại họ được gì. Còn Thượng Đế đích thực có thể cứu giúp hoặc trừng phạt bất cứ khi nào Ngài muốn, vậy mà họ biện minh nói: Những vị này là trung gian để can thiệp giùm chúng tôi với Allah để Ngài không trừng phạt chúng tôi vì những tội lỗi của chúng tôi. Ngươi - hỡi Thiên Sứ - hãy bảo họ: "Phải chăng các người muốn báo cho Allah, Đấng Am Tường rằng Ngài hiện còn có đối tác ngang hàng ư trong khi Ngài biết rõ là Ngài không có bất cứ đối tác nào cùng Ngài, không ở các tầng trời và cũng không ở dưới đất? Thật vinh quang và trong sạch thay Ngài, Ngài hoàn toàn vô can với mọi điều mà họ đã dối trá và bịa đặt cho Ngài.
Gli idolatri adorano presunte divinità all'infuori di Allāh, che non portano loro beneficio né possono liberarli dal male; mentre Colui che viene realmente adorato porta beneficio e libera dal male quando Egli vuole. Ed essi dicono riguardo i loro idoli: "Essi sono intercessori, chiederanno perdono per noi presso Allāh, così che non ci punisca per i nostri peccati". Di' loro, o Messaggero: "Voi informate forse Allāh, il Sapiente, del fatto che vi siano altri pari a Lui, mentre Lui è consapevole di non avere pari nei Cieli e in Terra?! Lungi Egli da ciò che dicono gli ipocriti; Egli è al di sopra delle loro falsità e menzogne"
Pored Allaha, oni obožavaju zamišljena božanstva koja im ne mogu ni nauditi niti im mogu kakvu korist pribaviti. Onaj ko se istinski obožava može i štetu i korist pribaviti kada god hoće. Oni govore o svojim božanstvima koja obožavaju: "Ovo su naši zagovornici kod Allaha i oni će se zauzimati za nas, pa nas On neće kazniti zbog naših grijeha." Reci, Poslaniče: "Zar da Allaha koji sve zna obavještavate da na nebesima i na Zemlji postoji Njemu suparnik a On to ne zna?! Uzvišen je On i vrlo visoko u odnosu na ono što o Njemu, laži iznoseći, govore mnogobošci."
Sumasamba ang mga tagapagtambal ng iba pa kay Allāh sa mga diyos na inaakala, na hindi nagpapakinabang at hindi nakapipinsala, samantalang ang sinasambang ayon sa karapatan ay nagpapakinabang at nakapipinsala kapag niloob Niya. Nagsasabi sila tungkol sa mga sinasamba nila: "Ang mga ito ay mga tagapagpagitnang namamagitan para sa amin sa ganang kay Allāh para hindi Niya kami pagdusahin sa mga pagkakasala namin." Sabihin mo sa kanila, O Sugo: "Nagpapabatid ba kayo kay Allāh, ang Maalam, na mayroon Siyang katambal at Siya ay hindi nakaaalam na mayroon Siyang katambal sa mga langit ni sa lupa? Pagkabanal-banal Siya at nagpakawalang-kaugnayan Siya sa anumang sinasabi ng mga tagapagtambal na kabulaanan at kasinungalingan."
What do the Idolators believe about Their Gods
Allah reproaches the idolators that worshipped others beside Allah, thinking that those gods would intercede for them before Allah. Allah states that these gods do not harm or benefit. They don't have any authority over anything, nor do they own anything. These gods can never do what the idolators had claimed about them. That is why Allah said:
قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لاَ يَعْلَمُ فِى السَّمَـوَتِ وَلاَ فِى الاٌّرْضِ
(Say: `Do you inform Allah of that which He knows not in the heavens and on the earth') Ibn Jarir said: "This means, `Are you telling Allah about what may not happen in the heavens and earth' Allah then announced that His Glorious Self is far above their Shirk and Kufr by saying:
سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ
(Glorified and Exalted is He above all that which they associate as partners (with Him)!)
Shirk is New
Allah then tells us that Shirk was new among mankind. It was not in existence in the beginning. He tells us that people were believers in one religion and that religion was Islam. Ibn `Abbas said: "There were ten centuries between Adam and Nuh. They were all on Islam. Then differences among people took place. They worshipped idols and rivals. So Allah sent extensive evidence and irrefutable proof with His Messengers."
لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَىَّ عَن بَيِّنَةٍ
(So that those who were to be destroyed (for rejecting the faith) might be destroyed after a clear evidence, and those who were to live might live after a clear evidence.)8:42 Allah's statement:
وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ
(And had not it been for a Word that went forth before from your Lord...) means that if Allah had not decreed He would not punish anyone until the evidence is established against them. And also that if He had not given creatures a respite until a defined term had passed, He would have judged among them in what they disputed. Then He would have caused the believers to be happy and delighted and the disbelievers to be miserable and wretched.
"Dan mereka menyembah selain dari Allah apa yang tidak dapat mendatangkan kemudaratan kepada mereka dan tidak (pula) kemanfaatan, dan mereka berkata, 'Mereka itu adalah pemberi syafa'at kepada kami di sisi Allah.' Katakanlah, 'Apakah kamu mengabarkan kepada Allah apa yang tidak diketahuiNya, baik di langit dan tidak (pula) di bumi?' Mahasuci Allah dan Mahatinggi dari apa yang mereka persekutukan (itu)." (Yunus: 18).
(18) Allah تعالى berfirman, ﴾ وَيَعۡبُدُونَ ﴿ "Dan mereka menyem-bah", yaitu orang-orang musyrik yang mendustakan Rasulullah ﴾ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمۡ وَلَا يَنفَعُهُمۡ ﴿ "selain dari Allah apa yang tidak dapat mendatangkan kemudaratan kepada mereka dan tidak (pula) kemanfaatan." Yakni ia tidak memiliki sedikit pun manfaat untuk mereka dan tidak menolak apa pun dari mereka. ﴾ وَيَقُولُونَ ﴿ "Dan mereka berkata", de-ngan ucapan kosong tanpa bukti, ﴾ هَٰٓؤُلَآءِ شُفَعَٰٓؤُنَا عِندَ ٱللَّهِۚ ﴿ "Mereka itu adalah pemberi syafa'at kepada kami di sisi Allah." Mereka menyembah-nya agar bisa mendekatkannya kepada Allah dan memberi syafa'at kepada mereka di sisiNya. Ini adalah ucapan yang mereka ada-ada-kan dari diri mereka sendiri, ucapan yang mereka buat-buat. Oleh karena itu, Allah berfirman membatalkan ucapan tersebut, ﴾ قُلۡ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعۡلَمُ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِۚ ﴿ "Katakanlah, 'Apakah kamu mengabarkan kepada Allah apa yang tidak diketahuiNya, baik di langit dan tidak (pula) di bumi?'" Maksudnya, Allah Maha Mengetahui dengan ilmu yang meliputi apa yang ada di langit dan di bumi, Dia telah mengabar-kan kepadamu bahwa Dia tidak memiliki sekutu dan bahwa tidak ada Rabb bersamaNya. Kamu wahai orang-orang musyrik meng-klaim bahwa Dia memiliki sekutu di alam ini, apakah kamu me-nyampaikan berita yang samar padahal kamu mengetahuinya? Siapa yang lebih tahu, Allah ataukah kamu? Adakah ucapan yang lebih batil daripada ucapan yang mengandung kesimpulan bahwa orang-orang bodoh lagi sesat itu lebih tahu daripada Allah Rabbul 'alamin? Cukuplah bagi orang yang berakal dengan hanya membayangkan pendapat ini, karena ia dipastikan batil dan rusak. ﴾ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ ﴿ "Mahasuci Allah dan Mahatinggi dari apa yang mereka perseku-tukan (itu)." Maksudnya, Mahasuci Allah, Dia tidak memiliki partner atau sekutu, akan tetapi Dia adalah Maha Esa, tempat bergantung para makhluk, tiada Rabb di langit dan di bumi melainkan Dia, se-mua yang disembah di langit dan di bumi selainNya adalah batil secara akal, syara' dan fitrah,
﴾ ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِۦ هُوَ ٱلۡبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِيُّ ٱلۡكَبِيرُ 62 ﴿
"(Kuasa Allah) yang demikian itu, adalah karena sesungguhnya Allah, Dia-lah (Rabb) Yang Haq, dan sesungguhnya apa saja yang mereka seru selain Allah, itulah yang batil. Dan sesungguhnya Allah, Dia-lah Yang Mahatinggi lagi Mahabesar." (Al-Hajj: 62).
18- Onlar, Allah’ın dışında kendilerine ne zarar ne de fayda veremeyecek şeylere tapıyor ve:“Bunlar, Allah katında bizim şefaatçilerimizdir” diyorlar. De ki:“Siz, Allah’a göklerde ve yerde bilmediği bir şeyi mi haber veriyorsunuz?” O, ortak tutmakta oldukları her şeyden münezzeh ve yücedir.
18. “Onlar” yani Allah Rasûlünü yalanlayan müşrikler, “Allah’ın dışında kendilerine ne zarar ne de fayda veremeyecek şeylere tapıyor” Tapındıkları mabudlar onlara zerre kadar bir fayda sağlayamadığı gibi, gelecek hiçbir kötülüğü de önleyemez “ve” herhangi bir delilleri bulunmaksızın: “Bunlar Allah katında bizim şefaatçilerimizdir, diyorlar.” Yani onlara kendilerini Allah’a yakınlaştırsınlar ve O’nun nezdinde kendilerine şefaatçi olsunlar diye tapınıyorlar. Bu ise kendiliklerinden uydurdukları bir sözdür. Bu yüzden Yüce Allah bu iddialarını çürüterek şöyle buyurmaktadır:“De ki: Siz Allah’a göklerde ve yerde bilmediği bir şeyi mi haber veriyorsunuz?”Yani göklerde ve yerde bulunan her şeyi ilmi ile kuşatan Yüce Allah, size kendisinin hiçbir ortağı bulunmadığını, kendisi ile birlikte hiçbir hak ilah olmadığını haber vermektedir. Siz ise ey müşrikler, bunlarda Allah’ın ortaklarının bulunduğunu iddia ediyorsunuz. O halde siz, Yüce Allah’a kendisi için gizli kalan fakat sizin bildiğiniz bir şeyi mi haber veriyorsunuz? Peki, siz mi daha iyi bilirsiniz, Allah mı? Acaba sapık, cahil ve beyinsiz bu kimselerin, alemlerin Rabbinden daha bilgili oldukları anlamına gelen bu sözden daha batıl, daha çürük bir iddia bulunabilir mi? Aklı başında olan bir kimse sadece bu söz üzerinde düşünmekle yetinecek olursa onun, bozuk ve batıl olduğuna kesin karar verecektir.“O, ortak tutmakta oldukları her şeyden münezzeh ve yücedir.” O’nun herhangi bir ortağının ya da denginin olmasından münezzehtir, çok yücedir. Aksine Allah, bir ve tektir, Sameddir (kimseye muhtaç değildir, her şey O’na muhtaçtır), göklerde ve yerde O’ndan başka hiçbir hak ilah da yoktur. Ulvi ve süfli alemde hak etmedikleri halde kendilerine tapınılan bütün mabudlar, aklen de dinen de fıtraten de batıldırlar:“Bu böyledir. Çünkü Allah hakkın ta kendisidir. O’ndan başka taptıkları ise bizatihi batıldır. Şüphesiz ki Allah en yücedir, en büyüktür.”(el-Hac, 22/62)
Les polythéistes adorent à la place d’Allah de prétendues divinités qui ne sont pour eux ni utiles ni nuisibles. Or une divinité méritant d’être adorée a le pouvoir d’être utile ou nuisible quand elle le veut. Par ailleurs, ils disent au sujet de leurs divinités: Ce sont des intermédiaires qui intercèdent en notre faveur auprès d’Allah afin qu’Il ne nous châtie pas pour nos péchés. Ô Messager, dis-leur: Informez-vous Allah l’Omniscient qu’Il a un associé alors qu’Il ne se connaît pas d’associé dans le Cieux et sur la Terre? Qu’Il soit sanctifié et élevé au-dessus du faux et du mensonge que les polythéistes répandent.
The idolaters worship what they claim to be gods beside Allah, which cannot benefit or harm them, while Allah can benefit and harm as He wills; and they say that the things they worship will plead with Allah on their behalf, so that they will not be punished for their sins. Ask them O Messenger, 'Would you inform Allah, the Knowing, that He has a partner, when He does not know of a partner for Himself in the heavens or the earth?!' Allah is divine and far above the falsehood and lies of the idolaters.
Orang-orang musyrik itu menyembah tuhan-tuhan palsu selain Allah yang tidak dapat mendatangkan manfaat maupun mudarat. Adapun Tuhan yang berhak disembah dapat mendatangkan manfaat dan mudarat kapan saja menurut kehendak-Nya. Mereka berkata tentang tuhan-tuhan yang mereka sembah, "Mereka itu adalah perantara yang membantu kepentingan kami di sisi Allah, sehingga kami tidak disiksa karena dosa-dosa kami." Katakanlah -wahai Rasul- kepada mereka, "Apakah kalian hendak memberitahu Allah Yang Maha Mengetahui itu bahwa Dia memiliki sekutu, dan Dia tidak tahu bahwa Dia memiliki sekutu di langit dan di bumi?!" Mahasuci Allah dari semua kebatilan dan kebohongan yang dikatakan oleh orang-orang musyrik itu."
The events that occur in this world of ours seem, outwardly, to be the result of certain material causes, but the reality is that God’s control and management have been the underlying factors in all these events. In this world nobody has any personal or intrinsic power at all. A man is a monotheist (believing in the oneness of God) if he goes beyond the outwardly apparent phenomena and reaches the invisible God through them. As opposed to this, he is a polytheist (believing in partners to God) if he can go no further than outwardly apparent phenomena and if he confers on created things the status of their Creator. In this world nobody except God has the power to grant benefits or to inflict harm. A person who realises this truth devotes all his attention to God. He worships only God; he fears only Him and reposes his hopes in Him alone; he makes the one and only God his all. Unlike him, those who are preoccupied by mere things, make somebody other than God their God, according to their inclinations, and attach to these false gods such hopes and fears as should have been directed towards the one and only God. One form of these wrongful ideas is the belief in ‘recommendation.’ People suppose that there are some superior beings among human beings and among creatures other than human beings, who are holy in the eyes of God; God hears their recommendation and on the basis of this, He takes a decision about granting worldly provision and salvation in the after-life. But this kind of belief is false; it amounts to an underestimation of God’s godliness. God is free of every kind of shirk (imputing partners to God). No such belief befits the image of the qualities of God as is introduced and projected by the immense universe created by Him. Any such belief would mean that God is not what He seems to be in the mirror of His creative attributes, or that there is a contradiction in His attributes. Obviously, neither of these alternatives is possible.
Müşrikler, ilah olduğunu iddia ettikleri, kendilerine de hiç bir zarar ve fayda vermeyen şeylere, Allah ile birlikte ibadet ederler. Oysa gerçek mabut dilediği zaman fayda ve zarar verendir. Yine ibadet ettikleri ilahları hakkında şöyle derler: "Onlar Allah katında bize şefaatçidirler. Allah günahlarımız sebebi ile bize azap etmez." -Ey Peygamber!- Onlara de ki: Siz, her şeyi hakkıyla bilen Allah'a, kendisinin bir ortağı olduğunu mu haber veriyorsunuz? Hâlbuki O, göklerde ve yerde bir ortağı olduğunu bilmemektedir. (Yani O'nun bir ortağı yoktur) Yüce Allah, müşriklerin batıl ve yalan söyledikleri şeylerden uzaktır ve münezzehtir.
Los idólatras adoran, aparte de Al-lah, a los que consideran como sus dioses, los cuales no pueden beneficiarlos ni perjudicarlos, mientras que Al-lah sí puede beneficiarlos y perjudicarlos según Su voluntad; y afirman que sus ídolos intercederán por ellos ante Al-lah, para que no sean castigados por sus pecados. Pregúntales, Mensajero: “¿Le informarán a Al-lah, el Conocedor, que Él tiene un copartícipe, cuando Él sabe que no existe nada que pueda ser Su copartícipe en los cielos o en la Tierra?” Al-lah es divino y está muy por encima de la falsedad y las mentiras de los idólatras.
Las personas conformaban una sola nación, creyente y unificada, luego discreparon: algunos de ellos todavía tenían fe, mientras que otros no creían. Si no hubiera sido por el decreto de Al-lah que no los juzgó por su discrepancia, habría sido puesto en evidencia quiénes de ellos eran guiados y quiénes eran los extraviados.
Commentary
Disbelievers and Believers are two separate nationalities: Nationality based on race and country is absurd
The statement: كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً (And people were but one community) in verse 19 means that the progeny of Sayyidna Adam (علیہ السلام) was essentially a single community of monotheists in the earlier stages of man's presence in the world. Shirk and Kufr were unknown as such. Then came up difference in the principle of pure monotheism that divided human beings in different nations and groups of people.
How long this period of a single community of believers last? Original sources of Islamic Tradition tell us that this situation prevailed up to the time of Sayyidna Nuh (علیہ السلام) (Noah). It was during his time that Shirk and Kufr showed up and he was the one who had to confront it first. (Tafsir Mazhari)
Then, it is also obvious that there is a long period of time between Sayyidna Adam and Sayyidna Nuh may peace be on them both. Human race had multiplied and population had spread out in the world. The presence of differences in color, ethnicity and social life styles was natural. That people had spread themselves out in different regions would have certainly generated differences on the basis of country and homeland. Then, it is also possible that spoken languages may have become somewhat different. But, the Holy Qur'an did not allow these natural genealogical or tribal differences or those of color and country to become impediments to the grand design of one community. In fact, it did not declare the progeny of Sayyidna Adam (علیہ السلام) to be different nations and communities because of these differences. Instead, it gave them the status of one community.
Of course, when Kufr and Shirk spread out and posed a threat to 'Iman or true belief, Kafirs and Mushriks were declared to be a separate community of people as indicated in: فَاخْتَلَفُوا (later, they differed). Another verse of the Holy Qur'an: هُوَ الَّذِي خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ is He who created you; yet there is among you a disbeliever and there is among you a believer - At-taghabun, 64:2) makes it more explicit. It tells that the thing that separates the progeny of Sayyidna Adam (علیہ السلام) created by Allah into different peoples is the deviation from 'Iman and Islam. Bonds of lineage or country do not make people separate. Bracketing human beings into different groups on the basis of language, homeland, color or race is ignorance dished out in the garb of enlightenment. It is new. But everything new is not necessarily true and wise. In fact, it might as well be the exact opposite of what is wise. Today, there are many educated people who have also fallen into the trap of this narrow concept of nationalism based on the factors enumerated above. Unfortunately, this approach towards ordering the social life of human beings is fraught with seeds of countless unseen disasters. May Allah keep Muslims safe from its evil effects.
İnsanlar, aslında, iman etmiş tevhit ehli tek bir ümmet idi. Fakat sonradan ayrılığa düştüler. Onlardan kimi Mümin olarak kaldı kimi ise kafir oldu. Eğer Allah tarafından onların aralarında çekiştikleri şeyler hakkında dünyada bir hüküm vermeyeceğine dair takdiri olmasaydı doğru yol üzere olan kimse sapık olan kimseden daha dünyada ayrılarak ortaya çıkardı. Ancak onlar hakkındaki hükmünü kıyamet günü verecektir.
Les gens n’étaient à l’origine qu’une seule communauté croyante et unie puis ils divergèrent. Certains restèrent croyants tandis que d’autres devinrent mécréants. Si Allah n’avait pas décrété qu’Il ne jugerait pas entre eux dans ce qui les opposent dans ce bas monde mais qu’Il le fera le Jour de la Résurrection, Il aurait jugé entre eux dans ce bas monde et le bien guidé aurait été différencié de l’égaré.
19- İnsanlar ancak tek bir ümmetti, sonradan ayrılığa düştüler. Eğer Rabbin tarafından önceden verilmiş bir söz olmasaydı hakkında ayrılığa düştükleri konuda aralarında hüküm verilmiş olurdu.
20- Onlar:“Ona Rabbinden bir mucize indirilmeli değil miydi?” derler. De ki:“Gayb ancak Allah’ındır. O halde bekleyedurun. Ben de sizinle birlikte beklemekteyim.”
19. “İnsanlar ancak” doğru din üzerinde ittifak halinde bulunan “tek bir ümmetti, sonradan ayrılığa düştüler.”Sonradan ayrılığa düşmeleri üzerine Yüce Allah, peygamberleri müjdeleyiciler ve uyarıcılar olmak üzere gönderdi ki insanlar arasında anlaşmazlığa düştükleri konularda hüküm versinler. Bunun için de beraberlerinde kitap indirdi.“Eğer Rabbin tarafından önceden verilmiş bir söz” isyankârlara mühlet verileceğine ve günahları sebebi ile onları çabucak cezalandırmayacağına dair ilâhi bir hüküm “olmasaydı hakkında ayrılığa düştükleri konuda aralarında hüküm verilmiş olurdu.” Mü’minleri kurtarma, yalanlayan kâfirleri de helâk etme ile hüküm verirdik, böylelikle onlar da kimin hak, kimin batıl üzere olduğunu bilirlerdi. Ancak Yüce Allah, kimin doğru kimin yalancı olduğunu ortaya çıkması için birbirleri ile sınayıp imtihan etmeyi murad etmiştir.
20. “Onlar” Yalanlayarak işi yokuşa sürmek isteyenler: “Ona Rabbinden bir mucize” bununla bizzat kendilerinin teklif ve tayin ettikleri bir mucizeyi kastetmektedirler. Nitekim:“Uyarıcı olmak üzere beraberinde bir melek indirilmeli değil miydi?”(el-Furkan, 25/7)“Dediler ki: Bize yeryüzünden bir pınar fışkırtmadıkça asla sana inanmayacağız...”(el-İsra, 17/90-93) buyruklarında da ne tür mucizler istedikleri bildirilmektedir.
Senden böyle bir âyet ve mucize istedikleri zaman de ki:“Gayb ancak Allah’ındır.”Kulların durumlarını ilmi ile kuşatan O’dur. O, onlar hakkındaki ilminin, çok üstün ve mükemmel hikmetinin gerektirdiği şekilde işlerini idare eder. Herhangi bir kimsenin herhangi bir hüküm, delil, hedef ve gerekçe ortaya koyma yetkisi söz konusu değildir.“O halde bekleyedurun. Ben de sizinle birlikte beklemekteyim.” Herkes karşısındaki için, layık olduğu şeyin başına gelmesini bekler. Bekleyin bakalım güzel akıbetin kimin olacağını göreceksiniz!
People were just one believing, unified nation, then they differed: some of them still had faith, while others disbelieved. If it had not been for the decree of Allah that He would not judge between them in what they differed about, then it would have been made clear which of them were guided and which of them were astray.
Tidaklah umat manusia ini dahulu melainkan satu umat yang beriman dan bertauhid. Kemudian mereka berselisih paham. Sebagian dari mereka tetap beriman dan sebagian lainnya berubah menjadi kafir. Sekiranya tidak ada ketentuan yang telah Allah tetapkan sebelumnya -bahwa Dia tidak akan memutus perselisihan mereka di dunia melainkan di hari Kiamat- pasti Dia telah memutus perselisihan mereka di dunia, sehingga dapat diketahui dengan jelas siapa yang berada di jalan yang benar dan siapa yang tersesat.
"Manusia dahulunya hanyalah satu umat, kemudian mereka berselisih. Kalau bukanlah karena suatu ketetapan yang telah ada dari Rabbmu dahulu, pastilah telah diberi keputusan di antara mereka, tentang apa yang mereka perselisihkan itu. Dan mereka berkata, 'Mengapa tidak diturunkan kepadanya (Muhammad) suatu keterangan (mukjizat) dari Rabbnya?' Maka katakanlah, 'Sesung-guhnya yang ghaib itu kepunyaan Allah, sebab itu tunggu (sajalah) olehmu, sesungguhnya aku bersamamu termasuk orang-orang yang menunggu'." (Yunus: 19-20).
(19) ﴾ وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةٗ وَٰحِدَةٗ ﴿ "Manusia dahulunya hanyalah satu umat", mereka bersepakat pada agama yang benar, akan tetapi (setelah itu) mereka berselisih.
﴾ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِۚ ﴿
"Maka Allah mengutus para nabi, sebagai pemberi kabar gembira dan pemberi peringatan, dan Allah menurunkan bersama mereka Kitab dengan benar, untuk memberi keputusan di antara manusia tentang per-kara yang mereka perselisihkan." (Al-Baqarah: 213).
﴾ وَلَوۡلَا كَلِمَةٞ سَبَقَتۡ مِن رَّبِّكَ ﴿ "Kalau bukanlah karena suatu ketetap-an yang telah ada dari Rabbmu dahulu", dengan memberikan tempo kepada orang-orang yang durhaka dan tidak menyegerakan azab kepada mereka, ﴾ لَقُضِيَ بَيۡنَهُمۡ ﴿ "pastilah telah diberi keputusan di antara mereka", dengan menyelamatkan orang-orang Mukmin dan mem-binasakan orang-orang kafir yang mendustakan, dan itu menjadi pembeda antara mereka ﴾ فِيمَا فِيهِ يَخۡتَلِفُونَ ﴿ "tentang apa yang mereka perselisihkan itu." Akan tetapi Dia ingin menguji sebagian dari me-reka dengan sebagian yang lain agar jelas mana yang benar dan mana yang dusta.
(20) ﴾ وَيَقُولُونَ ﴿ "Dan mereka berkata", yakni orang-orang yang mendustakan lagi menentang, ﴾ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۖ ﴿ "mengapa tidak diturunkan kepadanya (Muhammad) suatu keterangan (mukjizat) dari Rabbnya?" Mereka memaksudkan ayat-ayat yang mereka usulkan seperti ucapan mereka,
﴾ لَوۡلَآ أُنزِلَ إِلَيۡهِ مَلَكٞ فَيَكُونَ مَعَهُۥ نَذِيرًا 7 ﴿
"Mengapa tidak diturunkan kepadanya seorang malaikat agar malai-kat itu memberikan peringatan bersama-sama dengannya?" (Al-Furqan: 7).
Dan perkataan mereka,
﴾ وَقَالُواْ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا 90 ﴿
"Dan mereka berkata, 'Kami sekali-kali tidak percaya kepadamu hingga kamu memancarkan mata air dari bumi untuk kami'." (Al-Isra`: 90).
﴾ فَقُلۡ ﴿ "Maka katakanlah", kepada mereka jika mereka menun-tut ayat-ayat kepadamu, ﴾ إِنَّمَا ٱلۡغَيۡبُ لِلَّهِ ﴿ "sesungguhnya yang ghaib itu kepunyaan Allah." Maksudnya, Dia-lah yang ilmuNya meliputi sega-la keadaan manusia, Dia mengatur mereka sesuai dengan tuntutan ilmuNya dan hikmahNya yang indah, tak seorang pun memiliki hak mengatur hukum, dalil, tujuan akhir dan penjelasan alasan hu-kum. ﴾ فَٱنتَظِرُوٓاْ إِنِّي مَعَكُم مِّنَ ٱلۡمُنتَظِرِينَ ﴿ "Sebab itu tunggu (sajalah) olehmu, sesungguhnya aku bersamamu termasuk orang-orang yang menunggu." Maksudnya, masing-masing menunggu apa yang akan diperoleh oleh kawannya, lihatlah siapa pemilik akibat (baik).
God initially grounded human existence in the religion of nature. At that time, the religion of all humanity was one and the same. But, people had their differences and devised different forms of religions. The reason for this is the misuse of the freedom given to the people for the purpose of testing them. If God were to reveal Himself, human arrogance would come to an end on observing His powers, and suddenly unity would replace differences, because extremity of fear demolishes a multiplicity of opinions. But God will not intervene in this state of affairs before Judgement Day. God had created the present world for the sake of putting human beings to the test, and to maintain the atmosphere of testing, it is necessary to keep the reality concealed, so that people should have the opportunity to use their wisdom in both right and wrong directions.
Walang iba dati ang mga tao kundi nag-iisang kalipunang mananampalatayang naniniwala sa kaisahan [ni Allāh], saka nagkaiba-iba sila sapagkat mayroon sa kanila na nanatiling mananampalataya at mayroon sa kanila na tumangging sumampalataya. Kung hindi dahil sa nagdaang pagtatadhana ni Allāh na Siya ay hindi hahatol sa pagitan nila kaugnay sa ipinagkaiba-iba nila sa Mundo at hahatol lamang Siya sa pagitan nila hinggil doon sa Araw ng Pagbangon, kung hindi dahil doon ay talaga sanang humatol Siya sa pagitan nila sa Mundo kaugnay sa nagkakaiba-iba sila para luminaw ang napapatnubayan sa naliligaw.
La gente era un unico popolo, credente nel Monoteismo, dopodiché si divisero: Vi è colui che restò fedele, e colui che cadde nella miscredenza. Se non fosse per ciò che Allāh stabilì, avrebbe giudicato sulle loro discordie in vita; tuttavia, in verità, li giudicherà nel Giorno del Giudizio. Se non fosse per tale decreto riguardo le loro discordie, in questa vita, sarebbe stato chiarito chi percorre la Retta via e chi è in perdizione.
Và trước đây nhân loại là một cộng đồng thống nhất trong đức tin nhưng về sau họ bất đồng ý kiến với nhau. Trong số họ có nhóm vẫn còn là người tin tưởng và số khác là những kẻ phủ nhận. Nếu không vì một lời phán mà Allah đã tuyên bố trước đây, đó là Ngài không giải quyết những bất đồng của họ ở thế gian này mà Ngài sẽ giải quyết bất đồng giữa họ ở Ngày Tận Thế. Nếu không phải như vậy là Ngài đã giải quyết sự bất đồng của họ ở thế gian này, rồi Ngài sẽ chỉ rõ ai là người được hướng dẫn và ai là những kẻ lầm lạc.
Ljudi su bili jedna zajednica, svi su bili vjernici, pa su se razišli. Neki su ostali vjernici, a drugi su uznevjerovali. I da nije Allahove odredbe da On neće među njima presuditi na ovome svijetu, nego će među njima o tome presuditi na Sudnjem danu. Da nije toga, On bi im presudio na ovom svijetu u stvarima u kojima su se podijelili i na takav način bi se razdvojili upućeni od zabludjelih.
Nagsasabi ang mga tagapagtambal: "Bakit kasi walang pinababa kay Muḥammad na isang tanda mula sa Panginoon niya, na nagpapatunay sa katapatan Niya?" Kaya sabihin mo sa kanila, O Sugo: "Ang pagbaba ng mga tanda ay lingid na natatangi si Allāh sa kaalaman nito, kaya maghintay kayo ng iminungkahi ninyo na mga tandang pisikal; tunay na ako ay kasama sa inyo kabilang sa mga tagahintay sa mga ito."
Nhóm người đa thần bảo: "Tại sao không có một phép là nào được ban cho Muhammad từ Thượng Đế của Y để chứng minh Y là một vị Sứ Giả thật sự?" Ngươi - hỡi Thiên Sứ - hãy đáp lại họ: "Mặc khải một phép lạ là điều vô hình thuộc về kiến thức riêng của Allah. Nhưng thôi, các ngươi hãy chờ đợi lời đề nghị của các ngươi về một phép lạ, Ta sẽ cùng chờ đợi phép lạ đó với các ngươi."
Gli idolatri dicono: "Non viene rivelato a Muħammed un versetto, da parte del Suo Dio, che mostri la sua veridicità?" Di' loro, o Messaggero: "La rivelazione dei Segni è parte dell'Ignoto, solo Allāh ne è a conoscenza. Aspettate i Segni evidenti che avete richiesto, io li attendo assieme a voi".
Mnogobošci su govorili: "Zašto se Muhammedu od njegova Gospodara ne objavi neki dokaz i znak koji ukazuje na njegovu iskrenost?" Reci im, o Poslaniče: "Objava ajeta je stvar nevidljivog svijeta i o tome samo Allah ima znanje. Zbog toga, pričekajte da se ostvare ajeti koje ste predložili, tj. čekajte neki osjetilni znak i dokaz, a i ja ću s vama zajedno čekati."
Orang-orang musyrik berkata, "Mengapa tidak diturunkan kepada Muhammad suatu ayat dari Tuhannya yang menunjukkan kebenarannya?" Katakanlah kepada mereka -wahai Rasul-, "Turunnya ayat-ayat itu adalah perkara gaib yang hanya diketahui oleh Allah. Sebab itu, tunggulah ayat-ayat nyata yang kalian usulkan itu. Sesungguhnya aku pun menunggunya bersama kalian.
Los idólatras se preguntan por qué su Señor no le envía un signo a Mujámmad r para probar la verdad de lo que dice. Diles, Mensajero: “El envío de signos es únicamente de conocimiento de Al-lah, por lo tanto, esperen el signo que reclaman, porque yo también esperaré”.
Les polythéistes disent aussi: Pourquoi un miracle venant de son Seigneur ne descend-il pas sur Muħammad afin de prouver la véracité de ce qu’il avance? Ô Messager, réponds-leur: La descente de miracles relève de l’Invisible et Allah Seul en détient la connaissance exclusive. Attendez donc les miracles palpables que vous suggérez, j’attends avec vous.
Müşrikler şöyle diyorlar: Muhammed -sallallahu aleyhi ve sellem-'e O'nun doğru olduğuna dair bir mucize indirilmez mi? dediler. -Ey Peygamber!- Onlara de ki: Mucizeler (ayetler) gaybtır ve bunun ilmi Allah'a aittir. Sizler hissî ayetler hakkında dilediğinizi düşünerek bekleyin. Ben de sizinle birlikte onları bekleyenlerdenim.
The Idolators requested a Miracle
These stubborn, lying disbelievers said, "Why would not a sign be revealed to Muhammad ﷺ from his Lord." They meant a sign such as given to Salih. Allah sent the she-camel to Thamud. They wanted Allah to change the mount of As-Safa into gold or remove the mountains of Makkah and replace them with gardens and rivers. Allah is capable of doing all of that, but He is All-Wise in His actions and statements. Allah said:
تَبَارَكَ الَّذِى إِن شَآءَ جَعَلَ لَكَ خَيْراً مِّن ذلِكَ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ وَيَجْعَل لَّكَ قُصُوراً - بَلْ كَذَّبُواْ بِالسَّاعَةِ وَأَعْتَدْنَا لِمَن كَذَّبَ بِالسَّاعَةِ سَعِيراً
(Blessed be He Who, if He wills, will assign you better than (all) that -- Gardens under which rivers flow (Paradise) and will assign you palaces (in Paradise). Nay, they deny the Hour, and for those who deny the Hour, We have prepared a flaming Fire.)25:10-11 He also said:
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِالاٌّيَـتِ إِلاَّ أَن كَذَّبَ بِهَا الاٌّوَّلُونَ
(And nothing stops Us from sending the Ayat but that the people of old denied them.) 17:59 Allah's way of dealing with His creatures is that He would give to them if they asked things from Him. But if they then didn't believe He would expedite punishment for them. When Allah's Messenger ﷺ was given the choice of Allah giving the people what they requested but if they didn't believe they would be punished, or that their request would not be answered immediately, Allah's Messenger ﷺ chose the latter. Allah guided His Prophet to answer their question by saying:
فَقُلْ إِنَّمَا الْغَيْبُ للَّهِ
(Say: "The Unseen belongs only to Allah...") This Ayah means that the matter in its entirety is for Allah. He is well aware of the outcome of all matters.
فَانتَظِرُواْ إِنِّى مَعَكُم مِّنَ الْمُنتَظِرِينَ
("...so wait you, verily, I am with you among those who wait.") If you would not believe unless you witness that which you asked for, then wait for Allah's judgement for me, as well as for yourselves. Nonetheless, they had witnessed some of the signs and miracles of the Prophet , which were even greater than what they had asked for. In their presence, the Prophet pointed to the moon when it was full and it split into two parts, one part behind the mountain and the other before them. If they were seeking the guidance and firm knowledge by asking for signs, Allah would have known that and would have granted them what had been requested. But Allah knew that it was their obstinacy that was behind their request. Therefore Allah left them to suffer in their suspicion and doubt. Allah knew that none of them would believe. This is similar to Allah's statements:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ
(Truly, those, against whom the Word (Wrath) of your Lord has been justified, will not believe. Even if every sign should come to them.)10:96-97 and;
وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ الْمَلَـئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلاً مَّا كَانُواْ لِيُؤْمِنُواْ إِلاَّ أَن يَشَآءَ اللَّهُ
(And even if We had sent down unto them angels, and the dead had spoken unto them, and We had gathered together all things before their very eyes, they would not have believed, unless Allah willed.)6:111 This was in addition to their arrogance. As Allah said in another Ayah:
وَلَوْ فَتَحْنَا عَلَيْهِم بَاباً مِّنَ السَّمَاءِ
(And even if We opened to them a gate from the heaven.) 15:14 And He said:
وَإِن يَرَوْاْ كِسْفاً مِّنَ السَّمَآءِ سَـقِطاً
(And if they were to see a piece of the heaven falling down.)52:44 He also said:
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَـباً فِى قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ الَّذِينَ كَفَرُواْ إِنْ هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And even if We had sent down unto you (O Muhammad) a Message written on paper so that they could touch it with their hands, the disbelievers would have said: `This is nothing but obvious magic!')6:7 Such people don't deserve to have their requests answered, for there is no benefit in answering them. These people are obstinate and stubborn as a result of their corruption and immorality. Therefore Allah told His Messenger to say:
فَانتَظِرُواْ إِنِّى مَعَكُم مِّنَ الْمُنتَظِرِينَ
(So wait you, verily, I am with you among those who wait.)
The idolaters ask why a sign is not sent to Muhammad from his Lord to prove the truth of what he says. Say to them O Messenger, 'The sending down of signs is Allah’s knowledge alone, so wait for the sign you ask for, as I am also waiting along with you for it.'
Commentary
The word: مَک (رح) ر (makr) used in verse 21: قُلِ اللَّـهُ أَسْرَعُ مَكْرًا (Say, "Allah is more swift in making plans" ) means secret plan or move that could be good or bad. Wherever this word has become a part of the local language, care should be taken that it is not rendered as ` deception'. For instance, in Urdu, the original language of this Commentary, it means just this. It is obvious that Allah Ta` ala is free from it. (1)
(1) The English language has no such problems as the open sense of makr can be transmitted through ` plan' or ` move' (Translator)
Después que Al-lah hace que los idólatras experimenten algo de misericordia, como la lluvia y la abundancia después de la sequía y el sufrimiento, comienzan a idear planes y maquinaciones en rechazo a los signos de Al-lah. Mensajero, diles a estos idólatras que Al-lah puede idear planes contra ellos y aplicar Su castigo con mayor rapidez. Los ángeles registran sus maquinaciones, y nada se les escapa, entonces, ¿cómo podrían escapar a su Creador? Al-lah les retribuirá por sus maquinaciones.
Lorsque Nous octroyons aux mécréants le bienfait de la pluie et de la fertilité après qu’ils aient subis sécheresse et désolation, ils se mettent à railler et à démentir Nos versets. Ô Messager, dis à ces polythéistes: Allah est plus prompt à comploter et plus rapide à vous mener graduellement à votre perte et à vous punir. Les anges scribes consignent les stratagèmes que vous ourdissez et rien ne leur échappe. Comment pourraient-ils échapper à leur Créateur? Allah les rétribuera assurément pour les complots qu’ils fomentaient.
If Allah makes the idolaters experience some mercy, such as rain and abundance after drought and suffering, they start to plot and scheme in rejection of Allah’s signs. Say O Messenger to these idolaters, that Allah is quicker at plotting and in enticing and luring them, and quicker in dealing His Punishment. The angels record what they plan in the way of scheming, and nothing escapes them, so how could it escape their Creator? Allah will repay them for their scheming.
21- Başlarına gelen bir sıkıntının ardından insanlara bir rahmet tattırdığımız zaman bir de bakarsın ki âyetlerimiz hakkında bir tuzak peşindeler. De ki:“Allah’ın tuzağı daha çabuktur. Elçilerimiz de kurduğunuz tuzakları hiç şüphesiz yazıyorlar.”
21. “Başlarına gelen bir sıkıntının ardından insanlara” hastalıktan sonra sağlık, fakirlikten sonra zenginlik, korkudan sonra güvenlik gibi “bir rahmet tattırdığımız zaman” kendilerine isabet eden bu sıkıntıyı unuturlar da bolluk, rahatlık ve rahmete karşılık Allah’a şükretmezler. Aksine azgınlıklarını ve hilelerini sürdürür giderler. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:“…bir de bakarsın ki âyetlerimiz hakkında bir tuzak peşindeler.”Yani hakkı batıl ile çürütmek kastı ile batıl uğrunda koşuşturur dururlar.“De ki: Allah’ın tuzağı daha çabuktur.” Çünkü kötü tuzaklar ancak onu kuranların başına geçer. Maksatları kendi aleyhlerine döner ve sorumluluktan da kurtulamazlar. Aksine melekler onların yaptıklarını yazar, Allah da bu yaptıklarını tespit eder. Sonra da Yüce Allah onları en uygun şekilde cezalandırır.
Müşriklere isabet eden kuraklık ve fakirlikten sonra yağmur ve bolluk nimeti tattırdığımız zaman onlar, ayetlerimizle alay ederler ve ayetlerimizi yalanlarlar. -Ey Peygamber!- O müşriklere de ki: Allah, tuzağı en hızlı olan ve sizi cezalandırmakta en çabuk olandır. Meleklerden kaydedici olanlar, sizin kurduğunuz tuzakları yazarlar. Ondan hiçbir şey o meleklerden kaçamazken, sizi yaratandan nasıl kaçabilir! Allah, kurmuş olduğunuz tuzaklara karşılık olarak sizi cezalandıracaktır.
Apabila Kami memberikan suatu anugerah kepada orang-orang musyrik berupa hujan dan kesuburan setelah mereka ditimpa kekeringan dan kesulitan, tiba-tiba mereka mengolok-olok dan mendustakan ayat-ayat Kami. Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, "Allah lebih cepat tipu daya-Nya dan lebih cepat hukuman-Nya kepada kalian. Sesungguhnya para malaikat pencatat amal senantiasa mencatat setiap tipu daya yang kalian rencanakan tanpa kecuali. Jadi, bagaimana mungkin Rabb pencipta mereka tidak mengetahui kondisi mereka?! Allah akan membalas tipu daya kalian dengan balasan yang setimpal."
When the people of Makkah persisted in their rejections of the Truth, God caused them to be plagued by a famine which went on for seven years. At last it ended, but only after the the Prophet Muhammad had prayed for this. This was a sign from God from which they should have learned the lesson that on rejecting the Prophet, they would come within the ambit of God’s scourge. But their mindset was such that, as long as the famine continued, they kept lamenting and beseeching, but when the famine ended, they started saying, ‘These are the vagaries of the times which occur now and then to everybody. This has nothing to do with the acceptance or rejection of the Prophet.’ People make demands for signs or miracles from the Prophet. But the real question is not that of the occurrence of miracles, but that of learning the lesson that a sign is there for observation and not for compulsion. Even after the appearance of a sign, a man has the option of either accepting it or rejecting it. However, when God’s last sign appears, man will have no power against it. This last sign will appear as God’s retribution after the conclusive phase of the process of dawah and it will appear in different forms for different prophets. In the case of the last of the prophets, the Prophet Muhammad, on the basis of various considerations, this sign took the form of those who deny the truth being overcome and the believers being made to dominate them. When a man indulges in arrogance and this does not seem to cause any harm to him, he becomes more insolent. He thinks that he is beyond God’s grasp, though this is in accordance with God’s plan. God gives an arrogant man a long rope so that he may indulge in extremes of arrogance without any fear; and during this period, God’s agents, in concealment and silence, go on recording his utterances and deeds, until his time is up and the angel of death suddenly appears and catches hold of him in order to present him before God to be judged by Him.
Và Khi TA ban sự khoan dung cho những người đa thần bằng những cơn mưa và sự phì nhiêu, hưng thịnh sau sự khô cằn, hạn hán mà họ gặp phải, để rồi chúng chế nhạo và phủ nhận những dấu hiệu của TA. Ngươi - hỡi Thiên Sứ - hãy bảo với đám người đa thần: Allah mưu tính còn nhanh hơn các ngươi, và Ngài sẽ nhanh chóng đưa các ngươi đến với sự trừng phạt của Ngài. Quả thật, những Thiên Thần luôn ghi chép tất cả các kế hoạch mà các ngươi mưu định không bỏ sót một điều gì, làm sao các ngươi có thể qua mặt Đấng đã tạo ra các ngươi?! Và Allah sẽ tính sổ các ngươi về những mưu tính của các ngươi.
Man changes when He receives Mercy after Times of Distress
Allah tells us that when He makes men feel His mercy after being afflicted with distress,
إِذَا لَهُمْ مَّكْرٌ فِى ءايَـتِنَا
(They take to plotting against Our Ayat.) The coming of mercy after distress is like the coming of ease after hardship, fertility after aridity, and rain after drought. Mujahid said that man's attitude indicates a mockery and belying of blessings. The meaning here is similar to Allah's statement:
وَإِذَا مَسَّ الإِنسَـنَ الضُّرُّ دَعَانَا لِجَنبِهِ أَوْ قَاعِدًا أَوْ قَآئِمًا
(And when harm touches man, he invokes Us, lying on his side, or sitting or standing.)(10:12) Al-Bukhari recorded that Allah's Messenger ﷺ led the Subh (Dawn) prayer after it had rained during the night, then he said:
«هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمُ اللَّيْلَةَ؟»
(Do you know what your Lord has said last night) They replied, "Allah and His Messenger know better." He said:
«قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ فَذَاكَ مُؤْمِنٌ بِي كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا فَذَاكَ كَافِرٌ بِي مُؤْمِنٌ بِالْكَوْكَب»
(Allah said; "This morning, some of My servants have become believers and some disbelievers in Me. He who said: `We have had this rainfall due to the grace and mercy of Allah' is a believer in Me and a disbeliever in the stars. And he who said `we have had this rainfall due to the rising of such and such star' is a disbeliever in Me and a believer in the stars.) The Ayah:
قُلِ اللَّهُ أَسْرَعُ مَكْرًا
(Say: "Allah is more swift in planning!") means that Allah is more capable of gradually seizing them with punishment, while granting them concession of a delay until the criminals think that they would not be punished. But in reality they are in periods of respite, then they will be taken suddenly. The noble writers (meaning the angels who write the deeds) will write everything that they do and keep count of their deeds. Then they will present it before the All-Knowing of the seen and unseen worlds. The Lord will then reward them for the significant deeds and even the seemingly insignificant that may be as tiny as a spot on a date pit. Allah further states:
هُوَ الَّذِى يُسَيِّرُكُمْ فِى الْبَرِّ وَالْبَحْرِ
(He it is Who enables you to travel through land and sea...) which means that He preserves you and maintains you with His care and watching.
حَتَّى إِذَا كُنتُمْ فِى الْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُواْ بِهَا
(Till when you are in the ships, and they sail with them with a favorable wind, and they are glad therein...) meaning smoothly and calmly;
جَآءَتْهَا
(then comes (these ships))
رِيحٌ عَاصِفٌ
(a stormy wind)
وَجَآءَهُمُ الْمَوْجُ مِن كُلِّ مَكَانٍ
o(and the waves come to them from all sides, )
وَظَنُّواْ أَنَّهُمْ أُحِيطَ بِهِمْ
(and they think that they are encircled therein) meaning that are going to be destroyed.
دَعَوُاْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
(Then they invoke Allah, making their faith pure for Him (alone)) meaning that in this situation they would not invoke an idol or statue besides Allah. They would single Him out alone for their supplications and prayers. This is similar to Allah's statement:
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ فَلَمَّا نَجَّـكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الإِنْسَـنُ كَفُورًا
(And when harm touches you upon the sea, those that you call upon vanish from you except Him (Allah alone). But when He brings you safe to land, you turn away (from Him). And man is ever ungrateful.) 17:67 And in this Surah, He says:
دَعَوُاْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ لَئِنْ أَنْجَيْتَنَا مِنْ هَـذِهِ
(They invoke Allah, making their faith pure for Him (saying): "If You (Allah) deliver us from this (situation).")
لَنَكُونَنَّ مِنَ الشَّـكِرِينَ
("We shall truly, be of the grateful.") This means that we will not ascribe others as partners with You. We will later worship You alone as we are praying to You here and now. Allah states;
فَلَمَّآ أَنجَاهُمْ
(But when He delivers them) from that distress,
إِذَا هُمْ يَبْغُونَ فِى الاٌّرْضِ بِغَيْرِ الْحَقِّ
(behold! They rebel (disobey Allah) in the earth wrongfully...) meaning: they returned as if they had never experienced any difficulties and had never promised Him anything. So Allah said:
كَأَن لَّمْ يَدْعُنَآ إِلَى ضُرٍّ مَّسَّهُ
(He passes on as if he had never invoked Us for a harm that touched him!)10:12 Allah then said:
يأَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَى أَنفُسِكُمْ
(O mankind! Your rebellion (disobedience to Allah) is only against yourselves,) it is you yourselves that will taste the evil consequence of this transgression. You will not harm anyone else with it, as comes in the Hadith,
«مَا مِنْ ذَنْبٍ أَجْدَرَ أَنْ يُعَجِّلَ اللهُ عُقُوبَتَهُ فِي الدُّنْيَا مَعَ مَا يَدَّخِرُ اللهُ لِصَاحِبِهِ فِي الْآخِرَةِ مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِم»
(There is no sin that is more worthy that Allah hasten punishment for in this world -- on top of the punishment that Allah has in store for it in the Hereafter -- than oppression and cutting the ties of the womb.) Allah's statement:
مَّتَاعَ الْحَيَوةِ الدُّنْيَا
(a brief enjoyment of this worldly life...) means that you only have a short enjoyment in this low and abased worldly life.
ثُمَّ إِلَينَا مَرْجِعُكُمْ
(then (in the end) unto Us is your return...) meaning your goal and final destination.
فَنُنَبِّئُكُمْ
(and We shall inform you) of all your deeds. Then we shall recompense you for them. So let him who finds good (in his record) praise Allah, and let him who finds other than that blame no one but himself.
"Dan apabila Kami merasakan kepada manusia suatu rahmat, sesudah (datangnya) bahaya menimpa mereka, tiba-tiba mereka mempunyai tipu daya dalam (menentang) tanda-tanda kekuasaan Kami. Katakanlah, 'Allah lebih cepat pembalasannya (atas tipu daya itu).' Sesungguhnya malaikat-malaikat Kami mencatat tipu dayamu." (Yunus: 21).
(21) Allah تعالى berfirman, ﴾ وَإِذَآ أَذَقۡنَا ٱلنَّاسَ رَحۡمَةٗ مِّنۢ بَعۡدِ ضَرَّآءَ مَسَّتۡهُمۡ ﴿ "Dan apabila Kami merasakan kepada manusia suatu rahmat, sesudah (datang-nya) bahaya menimpa mereka", seperti kesembuhan setelah sakit, ke-kayaan setelah kemiskinan, rasa aman setelah rasa takut, mereka melupakan kesulitan yang menimpa, mereka tidak mensyukuri Allah atas rahmat dan kemakmuran, mereka justru terus berjalan di atas penyelewengan dan makar. Oleh karena itu, Dia berfirman, ﴾ إِذَا لَهُم مَّكۡرٞ فِيٓ ءَايَاتِنَاۚ ﴿ "Tiba-tiba mereka mempunyai tipu daya dalam (menen-tang) tanda-tanda kekuasaan Kami." Mereka berusaha membatalkan kebenaran dengan kebatilan. ﴾ قُلِ ٱللَّهُ أَسۡرَعُ مَكۡرًاۚ ﴿ "Katakanlah, 'Allah lebih cepat pembalasannya (atas tipu daya itu)'." Karena makar yang buruk hanya akan menimpa pemiliknya, senjata makan tuan, mereka tidak terbebas dari resiko buruk, para malaikat mencatat apa yang mereka kerjakan, lalu Allah menghitungnya atas mereka, kemudian Allah membalas mereka dengan balasan yang setimpal.
Nang nagpalasap Kami sa mga tagapagtambal ng isang biyaya ng ulan at katabaan ng lupa matapos ng isang tagtuyot at isang kahikahusang tumama sa kanila, biglang mayroon silang panunuya at pagpapasinungaling sa mga tanda Namin. Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Si Allāh ay higit na matulin sa panlalansi at higit na mabilis sa pagpapain sa inyo at sa pagpaparusa." Tunay na ang mga tagapag-ingat kabilang sa mga anghel ay nagsusulat ng anumang ipinapanukala ninyo na panlalansi. Walang nakalulusot sa kanila mula sa mga ito na anuman kaya papaanong makalulusot sila sa Tagapaglikha nila? Gaganti sa inyo si Allāh sa panlalansi ninyo.
Kada mnogobošcima dadnemo blagodat u obliku kiše i plodne zemlje, nakon suše, oni se izruguju i poriču naše ajete. O Poslaniče, reci mnogobošcima: "Allah je brži u lukavstvu, pripremajući kaznu za vas i vodeći vas postepeno u propast. Meleki čuvari pišu vaše lukavštine i ništa im neće promaći, pa kako onda da to promakne Tvorca? On će vam dati ono što vam pripada zbog vaših spletkarenja."
E se avessimo concesso agli idolatri una grazia, come pioggia e fertilità, dopo la carestia e la miseria che li afflisse, ecco che avrebbero deriso e smentito i Nostri Segni. Di', o Messaggero, a questi idolatri: "Allāh è più rapido nel tramare, e più rapido nel tentarvi e punirvi; in verità, gli angeli custodi annotano le astuzie che tramate: nulla sfugge loro, come può sfuggire al loro Creatore ?! Allāh vi punirà per le vostre trame.
Allah Ngài chính là Đấng giúp các ngươi - hỡi nhân loại - du lịch trên đất liền bằng đôi chân của các ngươi và bằng những con vật cưỡi của các ngươi, và Ngài cũng giúp các ngươi du lịch trên biển cả bằng những con tàu. Khi các ngươi ở trên tàu và gặp những cơn gió tốt lành làm cho các ngươi thuận buồm xuôi gió thì các ngươi vui thú. Nhưng khi một trận bão nổi lên và những cơn sóng khổng lồ vây bủa họ tứ phía, họ nghĩ rằng tất cả họ sẽ bị hủy diệt, họ tha thiết khẩn cầu chỉ riêng một mình Allah, không tổ hợp Ngài với bất cứ thứ gì, họ thưa rằng: "Nếu Ngài giải cứu bầy tôi thoát khỏi cơn nguy khốn này thì bầy tôi sẽ là những người biết ơn vì những gì Ngài đã ban cho bầy tôi".
Allah je Taj Koji vam, o ljudi, omogućava da kopnom pješke i na jahalicama putujete, i On je Taj koji vam omogućava da lađama morem putujete, pa kad ste u lađama, i kad one, uz blag povjetarac zaplove s putnicima, putnici se obraduju tome, i dok su oni u toj radosti naiđe silan vjetar i valovi navale na njih sa svih strana, pa oni povjeruju da će nastradati, tada se iskreno mole Allahu, i to samo Njemu, bez pripisivanja sudruga, govoreći: "Ako nas iz ove strašne nedaće izbaviš, sigurno ćemo Tebi biti zahvalni na blagodatima koje nam daješ."
Si Allāh ay ang nagpapahayo sa inyo, O mga tao, sa katihan gamit ang mga paa ninyo at gamit ang mga sasakyang hayop ninyo at ang nagpapahayo sa inyo sa karagatan sa mga sasakyang-dagat. Nang kayo ay nasa mga sasakyang-dagat sa karagatan at umusad ang mga ito lulan sila sa pamamagitan ng isang kaaya-ayang hangin, natuwa ang mga pasahero sa kaaya-ayang hanging iyon. Ngunit habang sila ay nasa pagkatuwa nila, dumating sa kanila ang isang hanging malakas ang pag-ihip at dumating sa kanila ang mga alon ng karagatan mula sa bawat dako. Nanaig sa pagpapalagay nila na sila ay mapapahamak. Dumalangin sila kay Allāh lamang at hindi sila nagtambal sa Kanya ng iba pa sa Kanya habang mga nagsasabi: "Talagang kung sasagipin Mo kami mula sa nakapagpapahamak na pagsubok na ito ay talagang kami nga ay magiging kabilang sa mga nagpapasalamat sa Iyo sa ibiniyaya Mo sa amin."
Allāh è Colui che vi fa percorrere la terra a piedi e tramite le cavalcature, ed è Lui che vi fa percorrere il mare con le navi, così che, quando siete nelle navi in mare, e sono mosse da un buon vento, i naviganti si rallegrano di quel buon vento; e mentre sono gioiosi, giunge loro un forte vento e onde da ogni parte, e pensano di essere spacciati: Invocano Allāh solo, e non associano a Lui nessuno, dicendo: "Se ci salvi da questa disgrazia mortale, ti saremo grati per le grazie che ci hai concesso!".
-Ey insanlar!- Sizleri karada ayaklarınızın ve bineklerinizin üzerinde yürüten O'dur. Denizde gemiler içerisinde sizleri götüren de O'dur. Öyle ki sizler, denizde gemide güzel bir rüzgâr ile mutlu bir şekilde akıp giderken yolcular bu güzel rüzgara sevindiler. Onlar sevinç içindeyken çok kuvvetli bir rüzgar gelir de her taraftan öyle dalgalar gelmeye başlar ki onlar bu dalgalar sebebi ile helak olacaklarını zannettiler. Dini yalnızca Allah'a halis kılıp O'na hiçbir şeyi ortak koşmayarak: Eğer bizi bu helak edici zorluktan kurtarırsan bize bahşettiğin nimetlerden dolayı mutlaka sana şükredenlerden olacağız" diye Allah'a dua ederek yalvarırlar.
"Dia-lah Rabb yang menjadikanmu dapat berjalan di daratan dan (berlayar) di lautan. Sehingga apabila kamu berada di dalam bahtera, dan meluncurlah bahtera itu membawa orang-orang yang ada di dalamnya dengan tiupan angin yang baik, dan mereka ber-gembira karenanya, lalu datanglah angin badai, dan (apabila) ge-lombang dari segenap penjuru menimpanya, dan mereka yakin bahwa mereka telah terkepung (bahaya), maka mereka berdoa kepada Allah dengan mengikhlaskan ketaatan kepadaNya semata-mata. (Mereka berkata), 'Sesungguhnya jika Engkau menyelamat-kan kami dari bahaya ini, pastilah kami akan termasuk orang-orang yang bersyukur.' Maka tatkala Allah menyelamatkan mereka, tiba-tiba mereka membuat kezhaliman di muka bumi tanpa (alasan) yang benar. Hai manusia, sesungguhnya (bencana) kezhalimanmu akan menimpa dirimu sendiri, (hasil kezhalimanmu) itu hanyalah kenikmatan hidup duniawi, kemudian kepada Kamilah kembalimu, lalu Kami kabarkan kepadamu apa yang telah kamu kerjakan." (Yunus: 22-23).
(22-23) Manakala Allah menetapkan kaidah umum ten-tang keadaan manusia pada saat mendapatkan kemudahan setelah kesulitan, kebahagiaan setelah kesedihan, maka Dia menyebutkan keadaan yang mendukung hal tersebut yaitu keadaan mereka di laut yang bergejolak dan ketakutan mereka terhadap akibatnya. Dia berfirman, ﴾ هُوَ ٱلَّذِي يُسَيِّرُكُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۖ ﴿ "Dia-lah Rabb yang menjadikan kamu dapat berjalan di daratan, dan (berlayar) di lautan." Dengan sebab-sebab yang Dia menunjukkannya kepadamu dan memudahkannya untukmu. ﴾ حَتَّىٰٓ إِذَا كُنتُمۡ فِي ٱلۡفُلۡكِ ﴿ "Sehingga apabila kamu berada di dalam bahtera", yaitu kapal laut, ﴾ وَجَرَيۡنَ بِهِم بِرِيحٖ طَيِّبَةٖ ﴿ "dan meluncurlah bahtera itu membawa orang-orang yang ada di dalamnya dengan tiupan angin yang baik", yang sesuai dengan keinginan mereka tanpa gejolak dan kesulitan, ﴾ وَفَرِحُواْ بِهَا ﴿ "dan mereka bergembira karenanya", dan mereka tenang kepadanya, manakala mereka dalam kondisi tersebut, tiba-tiba datang kepada mereka ﴾ رِيحٌ عَاصِفٞ ﴿ "angin badai", yang sangat kencang.
﴾ وَجَآءَهُمُ ٱلۡمَوۡجُ مِن كُلِّ مَكَانٖ وَظَنُّوٓاْ أَنَّهُمۡ أُحِيطَ بِهِمۡ ﴿ "Dan (apabila) gelombang dari segenap penjuru menimpanya, dan mereka yakin bahwa mereka telah ter-kepung (bahaya)." Maksudnya, mereka mengetahui bahwa itu adalah kematian, maka ketika itu terputus sudah ketergantungan mereka dengan makhluk. Mereka menyadari bahwa yang bisa menyelamat-kan mereka dari kesulitan ini hanyalah Allah semata, maka mereka memohon kepadaNya ﴾ مُخۡلِصِينَ لَهُ ٱلدِّينَ ﴿ "dengan mengikhlaskan ketaatan kepadaNya semata-mata." Mereka berjanji kepada diri mereka sendiri dengan pasti. ﴾ لَئِنۡ أَنجَيۡتَنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ 22 فَلَمَّآ أَنجَىٰهُمۡ إِذَا هُمۡ يَبۡغُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّۗ ﴿ "(Mereka berkata), 'Sesungguhnya jika Engkau menyelamatkan kami dari bahaya ini, pastilah kami akan termasuk orang-orang yang ber-syukur'. Maka tatkala Allah menyelamatkan mereka, tiba-tiba mereka mem-buat kezhaliman di muka bumi tanpa (alasan) yang benar." Maksudnya, mereka melupakan kesulitan dan doa tersebut serta apa yang me-reka wajibkan atas diri mereka sendiri, lalu mereka menyekutukan Allah dengan sesuatu yang dia sendiri mengakui bahwa dia tidak mampu menepis kesulitan dan mengangkat musibah. Mengapa mereka tidak mengikhlaskan ibadah kepada Allah dalam keadaan senang sebagaimana mengikhlaskannya dalam keadaan sulit? Akan tetapi akibat dari kezhalimannya akan kembali menimpa dirinya sendiri.
Oleh karena itu, Dia berfirman, ﴾ يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغۡيُكُمۡ عَلَىٰٓ أَنفُسِكُمۖ مَّتَٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ﴿ "Hai manusia, sesungguhnya (bencana) kezhalimanmu akan menim-pa dirimu sendiri, (hasil kezhalimanmu) itu hanyalah kenikmatan hidup duniawi." Maksudnya, paling-paling yang kamu harapkan dan kamu dapatkan dari kezhalimanmu dan penyimpanganmu dari keikhlasan kepada Allah hanyalah bagian kecil dari dunia dan kedudukannya yang rendah yang akan lenyap dengan cepat dan berlalu dengan segera lalu kamu pun meninggalkannya walaupun kamu tidak meng-inginkannya. ﴾ ثُمَّ إِلَيۡنَا مَرۡجِعُكُمۡ ﴿ "Kemudian kepada Kamilah kembalimu", pada Hari Kiamat ﴾ فَنُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ ﴿ "lalu Kami kabarkan kepadamu apa yang telah kamu kerjakan." Ini adalah peringatan keras kepada mereka agar tidak terus menerus berjalan di atas perbuatan mereka.
Es Al-lah Quien hace que las personas viajen por la tierra, a pie o montando, y es Él Quien hace que viajen por el mar. Ellos navegan en barcos con buenos vientos, lo que los hace felices. De pronto, los azota un viento fuerte y las olas del mar los sacuden por todos lados, hasta que, cuando están seguros de que serán destruidos, comienzan a invocar solo a Al-lah, sin asociar copartícipes con Él, diciendo: “Si nos salvas de esta situación mortal estaremos verdaderamente agradecidos con lo que Tú nos ha bendecido”.
Man is an extremely sensitive being. He cannot bear trouble. This is why he immediately becomes serious as soon as he faces a moment of difficulty. At that time, all artificial veils are removed from his mind. In times of adversity a man readily admits truths which he was reluctant to admit at a time when he had no worries. An example of this is a voyage by sea. When the sea is calm and the boat is sailing towards its destination, it is most pleasant at that moment for its passengers. This develops a false confidence in them. They think that everything is all right and nobody can cause any disturbance. Thereafter, strong sea-winds arise. High, mountain-like waves surround the boat from every side. In such conditions, even the biggest ship is tossed about like an ordinary plank of wood. To all appearances it seems that there is no alternative but destruction. At this point, those who deny the truth in God admit His existence, worshippers of false gods start calling on the one and only God, while those who rely on their own strength and devices leave aside everything else and also start remembering the one and only God. This is empirical proof based on experience that belief in the unity of God is the only natural belief. This experience shows that whatever philosophy a man might present for not accepting God, it is simply theorising born of a carefree atmosphere. If a man realises that opportunities have been given to him in the world only for the time being for the purpose of testing him, he will immediately become serious; all the artificial walls erected in his mind will fall down; and he will have no option left but to accept the one and only God. That time is fast approaching when man will start trembling on witnessing the majesty of God, and he will be compelled to admit the veracity of all godly matters. But, the wise man is one who is able to see in the experiences of his present life the realities of the coming life, and who will, of his own free will, accept today what he will be forced to accept tomorrow: accepting tomorrow under compulsion will be of no avail to him.
It is Allah Who makes people travel on the land, on foot or riding, and it is He Who makes them travel in ships on the sea. They sail in them with a good wind, which the people in them are glad about. Then a gale wind comes to them, and the waves of the sea come to them from every side, until when they are certain they will be destroyed they start to call upon Allah alone, not associating anything with Him, saying: 'If You save us from this deadly situation we will be truly thankful for what You have blessed us with.'
22- Sizi karada ve denizde gezdiren O’dur. Hatta siz gemilerde bulunduğunuz, o gemiler de içindeki yolcuları hoş bir rüzgarla alıp götürdüğü ve yolcular da bu rüzgar dolayısıyla sevindikleri sırada gemiye şiddetli bir fırtına gelip çatar. Dalgalar dört bir taraftan yolculara hücum eder ve onlar çepeçevre kuşatılıp (sonlarının geldiğini) anlarlar. İşte o vakit dini yalnızca Allah’a halis kılarak şöyle dua ederler:“Andolsun eğer bizi bu halden kurtarırsan kesinlikle şükredenlerden olacağız.”
23- Ama Allah onları kurtarınca bir de bakarsın ki yeryüzünde (yine) haksız yere taşkınlık ediyorlar. Ey insanlar! Taşkınlığınız ancak kendi aleyhinizedir. (Onunla sadece) dünya hayatının menfaatini elde edersiniz. Sonra dönüşünüz bize olacak ve biz de yaptıklarınızı size haber vereceğiz.
22. Yüce Allah, sıkıntıdan sonra rahmetin, zorluktan sonra kolaylığın gelmesi halinde insanların tavrı ile ilgili genel kuralı söz konusu ettikten sonra burada da bunu teyit eden bir durumu zikretmektedir. Bu da onların denizdeki şiddetli durum ve korkulu son karşısındaki halleridir. İşte yüce Allah şöyle buyurmaktadır:“Sizi karada ve denizde” bu ikisinde de sizin için kolaylaştırdığı sebepler ve size gösterdiği yollar ile kolaylık sağlayarak “gezdiren O’dur. Hatta siz” denizlerde yol alan “gemilerde bulunduğunuz, o gemiler de içindeki yolcuları” arzularına uygun, rahatsız etmeyen ve zorluk çıkarmayan “hoş bir rüzgarla alıp götürdüğü ve yolcular da bu rüzgar dolayısıyla sevindikleri” böylelikle de huzur içinde bulundukları bir “sırada gemiye şiddetli” esen “bir fırtına gelip çatar. Dalgalar dört bir taraftan yolculara hücum eder ve onlar çepeçevre kuşatılıp (sonlarının geldiğini) anlarlar” yani helâk olacaklarına inanırlar “İşte o vakit” bütün yaratıklarla olan bağları kesilir ve bu sıkıntıdan kendilerini yalnızca Allah’ın kurtaracağını anlarlar. O nedenle de “dini yalnızca Allah’a halis kılarak” ve mutlaka yerine getireceklerine dair bir söz vererek “şöyle dua ederler: Andolsun eğer bizi bu halden kurtarırsan kesinlikle şükredenlerden olacağız.”
23. “Ama Allah onları kurtarınca bir de bakarsın ki yeryüzünde (yine) haksız yere taşkınlık ediyorlar” Yani o sıkıntıyı da o yaptıkları duayı da kendileri adına verdikleri sözü de unutuverirler. Sıkıntılardan kendilerini kurtaramayacağını ve darlıkları önleyemeyeceğini itiraf ettikleri varlıkları Allah’a ortak koşarlar. Halbuki sıkıntılı hallerde ibadetlerini yalnızca Allah’a halis kıldıkları gibi, rahat ve bolluk hallerinde böyle bir ihlâs ile Allah’a ibadet etmeleri gerekmez mi?! Ancak bu azgınlığın, bu haddi aşmanın vebali onlara döner. Yüce Allah bunu da şöyle açıklamaktadır:“Ey insanlar! Taşkınlığınız ancak kendi aleyhinizedir. (Onunla sadece) dünya hayatının menfaatini elde edersiniz.”Sizin bu azgınlıkla ve Allah’a ihlastan kaçışınızla elde etmeyi umabileceğiniz en ileri şey, dünya hayatının çabucak geçen ve hepsi de yok olmaya mahkum değersiz menfaatinden ve önemsiz makamlardan başkası değildir. Sonra istemeseniz dahi bütün bunları bırakıp orayı terk edeceksiniz.“Sonra” kıyamet gününde “dönüşünüz bize olacak ve biz de yaptıklarınızı size haber vereceğiz.” Bu, davranışlarını sürdürmemeleri için ileri derecede bir uyarı ve sakındırmadır.
Ô gens, c’est Allah qui fait que vous vous déplaciez sur la terre ferme à pieds et sur vos montures. Il est aussi Celui qui fait que vous vous déplaciez en mer dans des bateaux. Quand vous êtes en mer sur des bateaux et qu’un vent favorable vous fait naviguer, les passagers se réjouissent de ce vent. Puis lorsqu’ils se retrouvent au milieu d’une forte tempête et que les vagues les entourent de toutes parts, ils implorent Allah Seul sans rien Lui associer en ces termes, parce qu’ils sont persuadés qu’ils vont périr: Si Tu nous sauves de cette dangereuse catastrophe, nous serons du nombre de ceux qui Te seront reconnaissants pour Tes bienfaits.
Allahlah yang membuat kalian -wahai manusia- bisa melaju di darat dengan berjalan kaki atau menggunakan kendaraan. Dia jugalah yang membuat kalian bisa melaju di laut dengan mengendarai kapal. Sampai ketika kalian sudah berada di dalam kapal di tengah laut dan kapal itu membawa kalian berlayar dengan hembusan angin yang baik maka para penumpang bersuka cita. Kemudian di saat mereka tengah bersuka cita tiba-tiba datang angin yang berhembus kencang, ombak lautan datang dari segala arah, dan mereka menduga kuat bahwa mereka semua akan celaka, maka mereka memanjatkan doa kepada Allah semata dan tidak menyekutukan-Nya dengan apa pun seraya berkata, "Sungguh, jika Engkau berkenan menyelamatkan kami dari cobaan maut ini, niscaya kami akan termasuk orang-orang yang bersyukur kepada-Mu atas nikmat yang telah Engkau anugerahkan kepada kami."
Kemudian setelah Allah mengabulkan doa mereka dan menyelamatkan mereka dari bencana itu, tiba-tiba mereka membuat kerusakan di muka bumi dengan melakukan perbuatan kufur, maksiat, dan dosa. Sadarlah wahai manusia! Sesungguhnya resiko dari perbuatan buruk kalian itu akan kalian tanggung sendiri karena Allah sama sekali tidak dirugikan oleh perbuatan buruk kalian. Kalian bisa menikmatinya di dunia yang fana ini, kemudian di hari Kiamat kelak kalian akan kembali kepada Kami. Lalu Kami akan memberitahukan kepada kalian perihal kemaksiatan-kemaksiatan yang telah kalian perbuat dan Kami akan memberikan balasan yang setimpal kepada kalian.
Puis quand Allah exauce leur invocation et les sauve de cette catastrophe, ils se mettent à enfreindre les lois sur Terre et se rendent coupables de mécréance, d’actes de désobéissance et de péchés. Ô gens, reprenez conscience: les conséquences néfastes des transgressions que vous commettez ne nuirons qu’à vous, et ne nuiront en rien à Allah. Vos transgressions vous permettent de profiter momentanément de ce bas monde et c’est auprès de Nous que vous retournerez ensuite le Jour de la Résurrection. Nous vous informerons alors des actes de désobéissance que vous commettiez et Nous vous rétribuerons en conséquence.
Allah, onların dualarını kabul edip de onları o sıkıntıdan kurtarınca, küfür, masiyet ve günah işleyerek yeryüzünde bozgunculuk yaparlar. -Ey insanlar!- Sizin taşkınlığınızın zararı sizedir. Sizin taşkınlığınız Allah'a bir zarar veremez. Sizler bu taşkınlığınız ile geçici dünya hayatında faydalanırsınız. Sonra kıyamet günü dönüşünüz bizedir. Size işlemiş olduğunuz günahlarınızı haber vereceğiz ve sizleri işlemiş olduklarınıza karşılık olarak cezalandıracağız.
Pero cuando Él responde a su oración y los salva de su angustia, siembran corrupción en la tierra con su incredulidad, injusticias y pecados. ¡Despierten y entiendan! Las malas consecuencias de sus pecados y transgresión solo recaen sobre ustedes y no perjudican a Al-lah de ninguna manera. Disfrutan de la vida de este mundo que es pasajera, pero luego regresarán a Al-lah en el día del Juicio, y Él les informará acerca de las malas acciones que solían hacer y se les retribuirá por ellas.
But when He answers their prayer, and saves them from their distress, they cause corruption in the earth, disbelieving and committing wrongdoing and sins. Wake up and realise O People! The evil consequences of your sins and transgression only falls upon yourselves and does not hurt Allah in any way. They enjoy it in the life of this world which is passing, and then they return to Allah on the day of Judgement, and He will inform them of the wrongdoing they used to do, and repay them for it.
Kada Allah usliši njihove molbe, te ih spasi od iskušenja, oni nakon toga čine nered na Zemlji, kroz nevjerovanje u Allaha i griješenje. O ljudi, grijesi koje činite, donose vam samo zlo, a Allahu ništa nećete naštetiti. Vi na ovome svijetu uživate, a on je prolazan, a zatim ćete se Nama vratiti na Sudnjem danu i Mi ćemo vas obavijestiti o grijesima koje ste činili te vam za njih adekvatnu naknadu dati.
Nhưng sau khi Ngài chấp nhận lời cầu xin của họ và giải cứu họ thoát khỏi nguy khốn thì chính họ lại là những kẻ phá hoại trên trái đất bằng sự phủ nhận và làm những điều bất công và tội lỗi. Hỡi loài người, hình phạt dành cho các ngươi là do việc làm xấu xa của các ngươi và Allah không hề bị ảnh hưởng một chút nào. Những lạc thú mà các ngươi hưởng thụ trên đời sống trần tục này chỉ là tạm thời, sau đó các ngươi sẽ được đưa về gặp TA vào Ngày Phán Xét Cuối Cùng rồi TA sẽ cho các ngươi biết về những tội lỗi mà các ngươi đã phạm và TA sẽ trừng phạt các ngươi về những tội lỗi đó.
The warning given in verse 23: إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنفُسِكُم (your rebellion is, in fact, against your own-selves) tells us that the curse of injustice is certain and, much before matters are settled in the Hereafter, one who is guilty of doing injustice must suffer from its evil consequences in this world as well.
The Holy Prophet ﷺ has said: ` Allah Ta` ala hastens to repay mercy shown to relatives and favour done to people (whereby its blessings start becoming visible in this world, much before the Hereafter). And He also hastens to repay injustices done and relationships severed (in that its consequences have to be faced within the life of this world).' (Reported by Tirmidhi and Ibn Majah with a hasan chain of narrators) In another Hadith narrated by Sayyidah ` A'ishah ؓ ، the Holy Prophet ﷺ said, ` there are three sins the curse whereof falls on the sinner himself: Injustice, breach of trust and deception.' (Reported by Abu ash-Shaykh and Ibn Marduwayh in Tafsir) (See Mazhari)
Quando esaudì la loro preghiera, e li salvò da quella disgrazia, eccoli tornare ad essere corruttori in terra, commettendo miscredenza e peccati di ogni tipo. Svegliatevi, o gente! In verità, il male che fate a voi stessi non può nuocere ad Allāh; godete di questa effimera vita terrena, poi a Noi tornerete nel Giorno della Resurrezione: Vi informeremo dei peccati che avete commesso e vi puniremo per essi.
Ngunit noong tumugon Siya sa panalangin nila at sumagip Siya sa kanila mula sa pagsubok na iyon biglang sila ay nagtitiwali sa lupa sa pamamagitan ng paggawa ng kawalang-pananampalataya, mga pagsuway, at mga kasalanan. Magkamalay kayo, O mga tao. Ang masamang kahihinatnan ng pananampalasan ninyo ay laban sa mga sarili ninyo lamang sapagkat si Allāh ay hindi napipinsala ng pananampalasan ninyo. Nagtatamasa kayo nito sa buhay na pangmundo gayong ito ay maglalaho. Pagkatapos tungo sa Amin ang pagbabalik ninyo sa Araw ng Pagbangon saka magpapabatid Kami sa inyo hinggil sa dati ninyong ginagawa na mga pagsuway at gaganti Kami sa inyo dahil doon.
Quả thật, đời sống trần tục mà các ngươi đang hưởng lạc, nó sẽ kết thúc rất nhanh giống như hình ảnh của cơn mưa rào khiến nước dung nạp với đất đai để làm mọc ra đủ loại hoa màu cung cấp thực phẩm cho loài người từ củ, hạt và quả, và cho muôn thú từ cây cỏ và những thứ khác. Cho đến lúc mặt đất khoác lên mình một màu tươi sáng và được trang hoàng bởi nhiều loại thực phẩm thì những người chủ của hoa mầu nghĩ rằng họ có khả năng toàn quyền gặt hái và thu hoạch toàn bộ số hoa mầu của họ. Nhưng định mệnh của TA bắt đầu có hiệu lực cho việc phá hủy toàn bộ sô hoa màu. Thế là TA tàn phá chúng toàn bộ giống như chúng chưa từng có những cây cối và thực phẩm trước đó. Như TA đã giải thích cho các ngươi tình trạng của đời sống trần tục và sự kết thúc nhanh chóng của nó. TA đã giải thích và đưa bằng chứng như thế cho những người biết suy ngẫm và cân nhắc.
In verità, questa vita di cui godete, nella sua brevità, è come la pioggia che cade sulle piante della terra con le quali si nutrono le persone, cereali e frutti, e di cui si nutre il bestiame, erba e altro; finché la terra non assume il suo maggiore splendore e si abbellisce di vari germogli, ed i suoi abitanti pensano di essere in grado di mietere e raccogliere i suoi frutti, e giunge il Nostro decreto di distruggerli, e la radiamo al suolo come se di recente non fosse stata piena di erba e piante; così come vi abbiamo chiarito le condizioni di questa vita, e la rapidità della sua fine, evidenziamo i chiari Segni a coloro che riflettono e si convincono.
Život na ovome svijetu u kojem uživate, kada je u pitanju brzina prolaska, sličan je kiši koja se pomiješa sa biljem i plodovima koje ljudi jedu, kao i sa biljem kojeg životinje jedu. Kada tlo dobije svoju boju i ukrasi se raznovrsnim biljem, a ljudi pomisle da to mogu požnjeti i ubrati, onda se desi Naša odredba da se sve to uništi, i Mi to učinimo golom ledinom, kao da nikada nije bilo drveća i bilja na njoj. Kao što vam pojašnjavamo stanje ovog svijeta i brzinu njegova nestanka, tako isto pojašnjavamo i dokaze onima koji razmišljaju i pouku uzimaju.
Ang paghahalintulad sa buhay na pangmundo, na nagtatamasa kayo rito, kaugnay sa bilis ng pagwawakas nito ay katulad lamang ng ulan na humalo rito ang mga halaman ng lupa, na mula sa mga ito kumakain ang mga tao ng kabilang sa mga butil at mga bunga at mula sa mga ito kumakain ang mga hayupan ng kabilang sa mga damo at iba pa rito. Hanggang sa nang kumuha ang lupa ng kulay nitong namumukadkad, nagpaganda ito dahil sa pinatutubo nito na mga uri ng mga halaman, at nag-akala ang mga naninirahan dito na sila ay mga nakakakaya sa pag-ani ng anumang pinatubo nito at pagpitas dito ay dumating naman dito ang pasya Namin sa pagpapahamak rito, saka gumawa Kami rito bilang inani, na para bang ito ay hindi naging puspos ng mga punong-kahoy at mga tanim sa isang panahong kamakailan. Kung paano Kaming naglinaw sa inyo ng kalagayan ng Mundo at ng bilis ng pagwawakas nito, naglilinaw Kami ng mga patunay at mga patotoo para sa mga nag-iisip-isip at nagsasaalang-alang.
Sesungguhnya permisalan tentang kecepatan berakhirnya kehidupan dunia yang kalian nikmati ini bagaikan air hujan yang mengenai tumbuh-tumbuhan di muka bumi yang biji-biji dan buah-buahnya biasa di makan oleh manusia atau rerumputan dan sejenisnya yang biasa di makan oleh binatang ternak. Sampai ketika bumi tampil dengan warnanya yang elok dan bersolek dengan aneka tanaman yang tumbuh di atasnya, dan penduduknya menyangka bahwa mereka akan memanen dan memetik hasilnya, tiba-tiba datang keputusan Kami untuk memusnahkannya. Lalu Kami jadikan tanam-tanaman itu laksana tanam-tanaman yang sudah dipanen, seolah-olah baru-baru ini tidak pernah tumbuh pepohonan dan tanam-tanaman di tempat itu. Selain menjelaskan kondisi kehidupan dunia dan kecepatan berakhirnya, Kami juga menjelaskan dalil-dalil dan bukti-bukti untuk orang-orang yang mampu berpikir dan mengambil pelajaran.
The life of this world is for the purpose of putting man to the test. Therefore, here man has been given complete freedom and all sorts of opportunities. Apparently, a man is free to do whatever he likes and to shape his own future in whatever way he likes. But in the midst of these preoccupations, certain events unfold which teach lessons to thoughtful persons and which indicate the fact that all this is temporary and will very soon be taken away from them. One such example is that of green vegetation on the earth. When there is rain, the earth becomes lush green with different kinds of vegetation. Man is pleased with this; he starts thinking that things are completely under his control and very soon he will be the owner of a rich crop. Exactly at the same time, some calamity suddenly befalls him, for example, a tornado strikes, there is snowfall or there is a plague of locusts and in this way the whole crop is destroyed in a moment. The same is true of man’s life. Man is born with a fine body. The worldly factors are in his favour and he shapes for himself a very successful and glorious life. Now he develops confidence in himself; he thinks that his affairs are under his control. But one day, or one night, he suddenly meets with death. A person who considers himself powerful, suddenly finds himself in a condition of total helplessness and powerlessness. If man keeps this reality in view, he will never be arrogant in this world; he will never be guilty of oppression or injustice.
The example of the life of this world, and the enjoyment in it, and how quickly it comes to an end, is that of the rain which is absorbed by the plants of the earth, from which people eat grains and fruits, and animals benefit from its vegetation. When the earth has taken on its bright colour and looks beautiful because of the different plants growing on it, and the people think that they will be able to harvest and gather what has grown, Allah’s command comes to destroy it, so as if it had been harvested and not been full of anything. This is how Allah makes clear the true reality of the wroldly life and how He expounds upon His verses and signs so you may think about them and take a powerful lesson.
"Sesungguhnya perumpamaan kehidupan duniawi itu, adalah seperti air (hujan) yang Kami turunkan dari langit, lalu karena air itu tumbuhlah tanaman-tanaman bumi dengan subur, di antaranya ada yang dimakan manusia dan binatang ternak. Hingga apabila bumi itu telah sempurna keindahannya, dan memakai (pula) per-hiasannya, dan pemilik-pemiliknya mengira bahwa mereka pasti menguasainya, tiba-tiba datanglah azab Kami kepadanya di waktu malam atau siang, lalu Kami jadikan (tanaman-tanamannya) lak-sana tanaman-tanaman yang sudah disabit, seakan-akan belum pernah tumbuh kemarin. Demikianlah Kami menjelaskan tanda-tanda kekuasaan (Kami) kepada orang-orang yang berpikir." (Yu-nus: 24).
(24) Ini adalah perumpamaan yang merupakan salah satu perumpamaan yang terbaik, pas dengan keadaan dunia, karena kenikmatan, syahwat, kedudukannya dan lain-lain menjadi indah –jika ia menjadi indah dalam waktu singkat-, jika ia telah lengkap dan sempurna maka ia terkikis dan terlepas dari pemiliknya atau pemiliknya terlepas darinya, maka kedua tangannya hampa, hati-nya penuh dengan kecemasan, kesedihan dan penyesalan karena-nya, hal itu seperti ﴾ كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ ﴿ "air (hujan) yang Kami turunkan dari langit, lalu karena air itu tumbuhlah tanaman-ta-naman bumi dengan subur." Maksudnya, tumbuh padanya dari segala jenis dan pasangan yang indah. ﴾ مِمَّا يَأۡكُلُ ٱلنَّاسُ ﴿ "Di antaranya ada yang dimakan manusia", seperti biji-bijian dan buah-buahan, ﴾ و َ ﴿ "dan" apa yang dimakan oleh ﴾ وَٱلۡأَنۡعَٰمُ ﴿ "binatang ternak." Seperti rerumputan dan daun-daunan yang beraneka ragam. ﴾ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ زُخۡرُفَهَا وَٱزَّيَّنَتۡ ﴿ "Hingga apabila bumi itu telah sempurna keindahannya, dan memakai (pu-la) perhiasannya." Maksudnya, indah pemandangannya, ia berhias dengan daun-daunnya maka ia menjadi kebahagiaan bagi orang-orang yang memandang, ketenangan bagi orang yang membuang penat dan tanda kebesaran Allah bagi orang-orang yang merenung-kan. Kamu pun melihat pemandangan yang unik, hijau, kuning putih dan lain-lain. ﴾ وَظَنَّ أَهۡلُهَآ أَنَّهُمۡ قَٰدِرُونَ عَلَيۡهَآ ﴿ "Dan pemilik-pemilik-nya mengira bahwa mereka pasti menguasainya." Maksudnya, mereka ingin itu berlangsung terus menerus karena memang itulah yang mereka cari dan inginkan, akan tetapi manakala mereka dalam kon-disi tersebut, datanglah keputusan Allah, ﴾ لَيۡلًا أَوۡ نَهَارٗا فَجَعَلۡنَٰهَا حَصِيدٗا كَأَن لَّمۡ تَغۡنَ بِٱلۡأَمۡسِۚ ﴿ "di waktu malam atau siang, lalu Kami jadikan (tanam-tanaman-nya) laksana tanam-tanaman yang sudah disabit, seakan-akan belum pernah tumbuh kemarin." Maksudnya, seolah-olah tak pernah ada. Ini ada-lah keadaan dunia, sama persis. ﴾ كَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ ﴿ "Demikianlah Kami menjelaskan tanda-tanda kekuasaan (Kami)." Maksudnya, Kami mene-rangkannya dengan mendekatkan makna-maknanya kepada akal dengan membuat perumpamaan ﴾ لِقَوۡمٖ يَتَفَكَّرُونَ ﴿ "kepada orang-orang yang berpikir", memakai akal mereka untuk yang bermanfaat bagi mereka. Adapun orang yang lalai dan berpaling, maka tanda-tanda kebesaran Allah tidak berguna baginya, keterangan tidak mengikis keraguannya.
Manakala Allah menyebutkan keadaan dunia dan hasil dari kenikmatannya, maka Dia menanamkan kecintaan manusia kepada alam akhirat yang kekal.
24- Dünya hayatının misali, ancak gökten indirdiğimiz su gibidir ki o su ile insanların ve hayvanların yedikleri yeryüzü bitkileri yetişip birbirine karışır. Nihayet yeryüzü, ziynetini takınıp süslendiği ve sahipleri de (onlardan faydalanmaya) kadir olduklarını zannettikleri bir sırada, gece yahut gündüz, ona emrimiz gelir de biz, onu sanki dün hiç yokmuş gibi kökünden biçilmişe çeviririz. İşte biz, düşünen bir toplum için âyetleri böyle geniş geniş açıklıyoruz.
24. Bu, dünya hayatına verilen misallerin en güzellerindendir ve dünyanın durumuna son derece uyumludur. Çünkü dünyanın zevkleri, arzuları, makam, mevkii vb. şeyleri sahibine kısa bir süre parlak, allı pullu olarak görünür. Daha sonra nihayetine kavuşup tamamlanacak olursa derhal yok olur ve sahibinin elinden çıkıp gider yahut da sahibi onu bırakır gider. Bunun sonucunda kişi elleri boş, kalbi de keder, üzüntü ve hasretle dolu bir halde kalıverir. İşte “Dünya hayatının misali, ancak gökten indirdiğimiz su gibidir ki o su ile” tahıl ve meyve gibi “insanların ve” çeşitli türleri ile otlar, yoncalar gibi “hayvanların yedikleri yeryüzü bitkileri yetişip birbirine karışır.” Her türden ve göz kamaştırıcı her çiftten bitkiler biter. “Nihayet yeryüzü, ziynetini takınıp süslendiği” yani yeryüzü görünüşü itibari ile süslenip zinetine büründüğü, bakanlara oldukça alımlı, seyredenlere dinlendirici, basiret sahibi olanlara da ilahî kudrete bir alamet olarak ortaya çıktığı vakit, sen yeryüzünün yeşil, sarı, beyaz ve sair renklerden oluşan hayret verici bir görünüme sahip olduğunu gördüğünde “ve sahipleri de (onlardan faydalanmaya) kadir olduklarını zannettikleri bir sırada” yani iradelerinin nihai hedefi o olduğundan ve bütün istekleri onunla sınırlı olduğundan dolayı bu halin devam edip gideceğini sanarak umutlarını ona bağladıkları bir sırada “gece yahut gündüz, ona emrimiz gelir de biz, onu sanki dün hiç yokmuş gibi kökünden biçilmişe çeviririz”İşte dünyanın durumu da aynen bunun gibidir.“İşte biz düşünen bir toplum için” yani kendilerine faydalı olacak şeyler hakkında düşüncelerini kullananlara “âyetleri böyle geniş geniş açıklıyoruz.” Anlamları bu şekilde anlaşılır hale getirerek ve örnekler vererek beyan ve izah ediyoruz. Gafil olup yüz çevirenlere ise bu âyetlerin herhangi bir faydası olmaz, yapılan açıklamalar şüphelerini gidermez.
Yüce Allah, dünya hayatının durumunu ve nimetlerinin nihaî hallerini söz konusu ettikten sonra ebedi yurda teşvik ederek şöyle buyurmaktadır:
The Parable of this Life
Allah the Almighty has set an example of the similitude of the life of this world, its glitter and the swiftness of its passage, likening it to the plant and vegetation that Allah brings out from the earth. This plant grows from the water that comes down from the sky. These plants are food for people, such as fruits and other different types and kinds of foods. Some other kinds are food for cattle such as clover plants (i.e. green fodder for the cattle) and herbage etc.
حَتَّى إِذَآ أَخَذَتِ الاٌّرْضُ زُخْرُفَهَا
(until when the earth is clad in its adornments ,)
وَازَّيَّنَتْ
(and is beautified ) meaning, it became good by what grows on its hills such as blooming flowers of different shapes and colors.
وَظَنَّ أَهْلُهَآ
(and its people think...) those who planted it and put it in the ground,
أَنَّهُمْ قَادِرُونَ عَلَيْهَآ
(that they have all the powers of disposal over it) to cultivate it and harvest it. But while they were in that frame of mind, a thunderbolt or a severe, cold storm came to it. It dried its leaves and spoiled its fruits. Allah said:
أَتَاهَآ أَمْرُنَا لَيْلاً أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا
(Our command reaches it by night or by day and We make it like a clean-mown harvest, ) it became dry after it was green and flourishing.
كَأَن لَّمْ تَغْنَ بِالاٌّمْسِ
(as if it had not flourished yesterday!) as if nothing existed there before. Qatadah said: "As if it had not flourished; as if it was never blessed." Such are things after they perish, they are as if they had never existed. Similarly, the Hadith,
«يُؤْتَى بِأَنْعَمِ أَهْلِ الدُّنْيَا، فَيُغْمَسُ فِي النَّارِ غَمْسَةً، فَيُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ مَرَّ بِكَ نَعِيمٌ قَطُّ؟ فَيَقُولُ: لَا، وَيُؤْتَى بِأَشَدِّ النَّاسِ عَذَابًا فِي الدُّنْيَا، فَيُغْمَسُ فِي النَّعِيمِ غَمْسَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ لَا»
(A person who led the most prosperous life in this world will be brought up and dipped once in the Fire. He will then be asked: `Have you ever found any good or comfort' He will reply: `No.' And a person who had experienced extreme adversity in this world will be brought up and dipped once in the bliss (of Paradise). Then he will be asked: 'Did you ever face any hardship or misery' He will reply: `No.') Allah said about those who were destroyed:
فَأَصْبَحُواْ فِى دِيَارِهِمْ جَـثِمِينَكَأَن لَّمْ يَغْنَوْاْ فِيهَآ
(So they lay (dead), prostrate in their homes; as if they had never lived there.)11:67-68 Allah then said:
كَذلِكَ نُفَصِّلُ الآيَـتِ
(Thus do We explain the Ayat. ..) We do explain the proofs, and evidences, in detail
لِقَوْمٍ يَتَفَكَّرُونَ
(for the people who reflect.) so they may take a lesson from this example in the swift vanishing of this world from its people while they are deceived by it. They would trust this world and its promises, and then it unexpectedly turns away from them. This world, in its nature, runs away from those who seek it but seeks those who run away from it. Allah mentioned the parable of this world and the plants of the earth in several Ayat in His Noble Book. He said in Surat Al-Kahf:
وَاضْرِبْ لَهُم مَّثَلَ الْحَيَوةِ الدُّنْيَا كَمَآءٍ أَنْزَلْنَـهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الاٌّرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّياحُ وَكَانَ اللَّهُ عَلَى كُلِّ شَىْءٍ مُّقْتَدِرًا
(And put forward to them the example of the life of this world: it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is able to do everything.) (18:45) He also gave similar examples in both Surat Az-Zumar 39:21 and Surat Al-Hadid 57:20.
Invitation to the Everlasting Gifts that do not vanish
Allah said:
وَاللَّهُ يَدْعُو إِلَى دَارِ السَّلاَمِ
(And Allah calls to the Abode of Peace) When Allah mentioned the swiftness of this world and its termination, He invited people to Paradise and encouraged them to seek it. He called it the Abode of Peace. It is the Abode of Peace because it is free from defects and miseries. So Allah said:
وَاللَّهُ يَدْعُو إِلَى دَارِ السَّلاَمِ وَيَهْدِى مَن يَشَآءُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ
(Allah calls to the Home of Peace and guides whom He wills to the straight path.) It was narrated that Jabir bin `Abdullah said: "Allah's Messenger ﷺ came out one day and said to us:
«إِنِّي رَأَيْتُ فِي الْمَنَامِ كَأَنَّ جِبْرِيلَ عِنْدَ رَأْسِي، وَمِيكَائِيلَ عِنْدَ رِجْلَيَّ، يَقُولُ أَحَدُهُمَا لِصَاحِبِهِ: اضْرِبْ لَهُ مَثَلًا، فَقَالَ: اسْمَعْ، سَمِعَتْ أُذُنُكَ، وَاعْقِلْ، عَقَلَ قَلْبُكَ، إِنَّمَا مَثَلُكَ وَمَثَلُ أُمَّتِكَ كَمَثَلِ مَلِكٍ اتَّخَذَ دَارًا، ثُمَّ بَنَى فِيهَا بَيْتًا، ثُمَّ جَعَلَ فِيهَا مَأْدَبةً، ثُمَّ بَعَثَ رَسُولًا يَدْعُو النَّاسَ إِلَى طَعَامِهِ، فَمِنْهُمْ مَنْ أَجَابَ الرَّسُولَ، وَمِنْهُمْ مَنْ تَرَكَهُ، فَاللهُ الْمَلِكُ، وَالدَّارُ الْإِسْلَامُ، وَالْبَيْتُ الْجَنَّةُ، وَأَنْتَ يَا مُحَمَّدُ رَسُولٌ، فَمَنْ أَجَابَكَ دَخَلَ الْإِسْلَامَ، وَمَنْ دَخَلَ الْإِسْلَامَ دَخَلَ الْجَنَّةَ، وَمَنْ دَخَلَ الْجَنَّةَ أَكَلَ مِنْهَا»
(I have seen in my sleep that it was as if Jibril was at my head and Mika'il at my leg. They were saying to each other: `Give an example for him.' He said: `Listen, your ear may listen. And fathom, your heart may fathom. The parable of you and your Ummah is that of a king who has built a house on his land. He arranged a banquet in it. Then he sent a messenger to invite the people to his food. Some accepted the invitation and others did not. Allah is the King and the land is Islam, the house is Paradise and you Muhammad are the Messenger. Whosoever responds to your call enters Islam. And whosoever enters Islam enters Paradise. And whosoever enters Paradise eats from it.) Ibn Jarir recorded this Hadith. It was also reported that Abu Ad-Darda' said that Allah's Messenger ﷺ said:
«مَا مِنْ يَوْمٍ طَلَعَتْ فِيهِ الشَّمْسُ إِلَّا وَبِجَنْبَيْهَا مَلَكَانِ يُنَادِيَانِ يَسْمَعُهُ خَلْقُ اللهِ كُلُّهُمْ إِلَّا الثَّقَلَيْنِ: يَا أَيُّهَا النَّاسُ هَلُمُّوا إِلَى رَبِّكُمْ، إِنَّ مَا قَلَّ وَكَفَى خَيْرٌ مِمَّا كَثُرَ وَأَلْهَى»
(Two angels descend every day in which the sun rises and say that which all Allah's creatures would hear except Jinn and humans: `O people! Come to your Lord! Anything little and sufficient is better than a lot but distractive.') And He sent this down in the Qur'an when He said:
وَاللَّهُ يَدْعُو إِلَى دَارِ السَّلاَمِ
("Allah calls to the Abode of Peace".) Ibn Abi Hatim and Ibn Jarir recorded this.
La vie de ce bas monde dont vous jouissez est semblable, dans sa brièveté, à une averse qui se mélange aux plantes de la terre, grains, fruits et herbes dont se nourrissent les hommes et les animaux. Quand la terre devient d’une couleur resplendissante, s’embellit par la diversité des plantes qui en sortent et que ses propriétaires croient qu’il est temps de cueillir et de récolter ce qu’elle a produit, Nous décidons de détruire ce qui en est sorti. Nous la rendons alors moissonnée comme si elle n’avait pas été, récemment encore, boisée d’arbres et de végétation. Tout comme Nous vous exposons ce qu’est ce bas monde et la rapidité de sa disparition, Nous exposons les preuves à ceux qui réfléchissent et en déduisent des enseignements.
La vida de este mundo, sus placeres y la rapidez con que termina, es como la lluvia que absorben las plantas de la tierra, de la cual la gente come granos y frutas, y los animales se benefician de su vegetación. Pero cuando la tierra ha adquirido un color brillante y luce hermosa debido a las diferentes plantas que crecen en ella, y las personas confían en que podrán cosechar y recoger sus frutos, la orden de Al-lah decreta su destrucción, como si hubiera sido segada sin dejar nada. A través de este ejemplo, Al-lah explica la verdadera realidad de la vida terrenal y es como Él expone Sus aleyas y signos para que puedan reflexionar sobre ellos y aprendan una lección importante.
Sizin kendisinden faydalandığınız çabucak sona eren dünya hayatının örneği, gökten indirdiğimiz su gibidir ki onunla insanların ve hayvanların yiyeceği taneler, ürünler ve bitkiler gürleşip birbirine girer. Yeryüzü tüm güzelliklerini takınıp, süslenip bezenir. Yeryüzünden çeşit çeşit bitkiler çıkar. İnsanlar da yetişen bu bitkileri hasat etmeye güç yetirdiklerini sandıkları bir anda, geceleyin veya gündüzleyin emrimiz gelir de onu sanki çok yakın zamanda yerinde yokmuş gibi kökünden biçilmiş bir hale getiririz. İşte dünya hayatının çabucak bitişini size açıkladığımız gibi deliller ve kanıtlar ile düşünen ve ibret alanlar için ayetleri böylece açıklıyoruz.
25- Allah, esenlik yurduna (Dârusselam’a) çağırır ve O, dilediğini dosdoğru yola iletir.
26- İhsanda bulunanlara en güzeli ve daha fazlası vardır. Yüzlerini de ne toz kaplar, ne de zillet. Onlar cennetliklerdir ve orada ebedi kalacaklardır.
25. Yüce Allah genel olarak bütün kullarını Dârusselâm’a çağırmakta ve hepsini ona teşvik etmekte, hidâyeti ise özel olarak seçmek istediği kimselere tahsis ettiğini bildirmektedir. Bu, Allah’ın bir lütuf ve ihsanıdır. Allah rahmeti ile lütfunu dilediği kimselere tahsis eder. Bu, O’nun adalet ve hikmetinin bir tecellisidir. Açıklamalardan ve peygamberleri gönderdikten sonra herhangi bir kimsenin O’na karşı ileri sürebileceği bir mazereti kalmaz. Yüce Allah cennete her türlü afet ve eksiklikten uzak olduğu için “Dârusselâm (esenlik yurdu)” adını vermiştir. Bunun sebebi, nimetlerinin her bakımdan mükemmel, eksiksiz, kalıcı ve güzel oluşudur.
26. Yüce Allah Dârusselâm’a davet edince sanki insanların canları Dârusselâm’a kavuşturacak ve oraya girmeyi sağlayacak amellerin ne olduğunu öğrenmeye arzu duymuş gibi olacağından Yüce Allah devamla bu amelleri şöyle haber vermektedir:“İhsanda bulunanlara en güzeli ve daha fazlası vardır.” Yaratıcıya ibadetlerini, kulluklarının O’nun tarafından görüldüğünü, O’nun gözetimi altında olduklarını bilerek en güzel şekli ile yaparak ihsan derecesinde ibadet eden ve Allah’ın kullarına da güç yetirebildikleri kadarı ile malî ve bedenî iyiliklerde bulunarak, iyiliği emredip kötülükten alıkoymaya çalışarak, bilgisizlere öğreterek, yüz çevirenlere öğüt vererek vb. çeşitli iyilik ve ihsan yolları ile güçlerinin yettiği kadar sözlü ve fiili iyiliklerde bulunan kimseler… işte bunlar, ihsanda bulunan kimselerdir. Onlar için “en güzeli” yani güzelliği kemâl derecesinde olan cennet vardır. Bir de “daha fazlası vardır” ki bu da Kerim olan Allah’ın yüzüne bakmak, sözünü işitmek, O’nun rızasına nail olup O’na yakın olmanın muazzam sevince gark olmaktır. Böylelikle onlar, temennilerde ve dileklerde bulunanların isteyebilecekleri en üstün şeyi elde etmiş olurlar.
Daha sonra Yüce Allah hoşlanılmayan ve arzu edilmeyen şeylerin onlardan uzak olduğunu söz konusu ederek:“Yüzlerini de ne toz kaplar, ne de zillet.” buyurmaktadır. Yani hiçbir şekilde hoşlanmayacakları bir şey gelip onları bulmayacaktır. Çünkü hoşlanılmayan bir şey insanın başına geldi mi bu, onun yüzünden belli olur. Yüzü değişir ve kederlenir. Bunların durumu ise Yüce Allah’ın haklarında buyurduğu gibi şöyledir:“O nimetlerin güzelliğini onların yüzlerinden anlarsın.”(el-Mutaffifin, 83/24)“Onlar cennetliklerdir” oradan ayrılmayacaklardır. Aksine “Orada ebedi kalacakalrdır.” Başka bir yere gitmezler, yok olmazlar ve hallerinde de herhangi bir değişiklik olmaz.
Allah mengajak seluruh umat manusia untuk menuju surga-Nya yang menjadi Dār as-Salām (negeri kesejahteraan). Di dalam surga itu manusia terbebas dari segala bentuk musibah dan kesedihan dan aman dari kematian. Allah membimbing hamba-hamba-Nya yang Dia kehendaki ke dalam agama Islam yang akan mengantarkan mereka ke dalam negeri kesejahteraan.
Allah appelle tous les gens à œuvrer afin d’hériter de Son Paradis qui est la Demeure de la Paix (dâru s-salâmi). C’est l’endroit où les gens n’éprouveront plus ni malheurs ni chagrins et où ils ne connaitront plus jamais la mort. Allah facilite aux serviteurs qu’Il veut d’embrasser l’Islam, la religion qui mène à cette Demeure de Paix.
Al-lah convoca a todas las personas a Su Paraíso, que es la Morada de la Paz, donde las personas estarán a salvo de las dificultades y preocupaciones, y de la muerte. Al-lah escoge a quien Él quiere de sus Siervos para que llegue al Islam, y lo guía y conduce a la Morada de la Paz.
Commentary
In the previous verse (24), the transitory nature of worldly life was likened to a field. Water came from the heavens and it became verdant with flowers and fruits and crops. Growers were happy to presume that this will take care of everything they needed. But, because of their acts of disobedience, some unforeseen Divine punishment descended during the time of the night or day. Everything stood wiped off - as if nothing had existed there. This was the state of worldly life. After that comes a description of the life-to-come as it would be (25).
It was said: وَاللَّـهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ (And Allah invites [ people ] to the Abode of Peace). It means a Home where absolute and eternal peace reigns, a Home that has neither pain and sorrow, nor the danger of disease, nor the concern of adverse change or sudden extinction.
` Daru's-Salam' means the Jannah or Paradise. One reason why it has been called Daru 's-Salam is that everyone will have ideal peace and security there. The second reason appears in some reports from Hadith. They say that Jannah has been given the name of Daru 's-Salam also because its dwellers shall always be receiving Salam greetings from Allah Ta` ala, and from the angels as well. In fact, the word سلام :Salam would itself be a sort of technical keyword used by the people of Jannah to express their wishes which the angels would fulfill. For details, please see the commentary on verse 10.
While explaining this verse, Yahya ibn Mu` adh has given some man-to-man advice to whomsoever it may reach:
` O son of Adam! Allah Almighty invited you to the Home of Peace (Daru 's-Salam). When and from which country would you take that right step in response to this Divine call? Understand, and mark it well. If you have started making efforts to say yes to this invitation (from your Lord) while you are still here in this world, you will succeed. You will reach the Home of Peace. And if you wasted the years of your life here, then landed in your grave, and then thought of following this call, you will be stopped. You will not move from there, not even one step - because, the place where you are is no Home of Deeds (Daru 'l-Amal).'
Sayyidna ` Abdullah ibn ` Abbas ؓ عنہما said, ` Daru 's-Salam is one of the seven names of Jannah.' (Tafsir al-Qurtubi)
This tells us that it is not proper to name a house in this world as Daru 's-Salam. Similarly, it is also not correct to give it names like Jannah or Firdaus (Paradise).
After that, it was said in the cited verse: وَيَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (and He brings whom He wills to a straight path - 25).
And Allah calls all people to His Paradise which is the Home of Peace, where people will be safe from difficulties and worries, and safe from death; and Allah enables whom He wills of His servants to come to Islam, guiding and leading them to this Home of Peace.
"Allah menyeru (manusia) ke Darussalam (Surga), dan menun-juki orang yang dikehendakiNya kepada jalan yang lurus (Islam). Orang-orang yang berbuat baik mendapatkan pahala yang terbaik (Surga) dan tambahannya. Dan muka mereka tidak ditutupi debu hitam dan tidak (pula) kehinaan. Mereka itulah penghuni Surga, mereka kekal di dalamnya." (Yunus: 25-26).
(25) Allah mengajak, mendorong dan menganjurkan hamba-hambaNya secara umum kepada Darussalam, dan Dia mengkhusus-kan hidayah kepada siapa yang Dia kehendaki untuk dipilih dan diangkatNya. Ini adalah karunia dan kebaikanNya, dan Allah meng-khususkan rahmatNya kepada hambaNya yang Dia kehendaki. Itu adalah keadilan dan hikmahNya, tidak ada seorang pun yang memiliki hujjah setelah adanya penjelasan dan diutusnya Rasul. Allah menamankan Surga dengan Darussalam karena ia selamat dari segala cacat dan kekurangan, dan hal itu karena kesempurnaan nikmatnya, kelengkapannya, kekekalannya dan keindahannya dari segala segi.
(26) Manakala Dia mengajak kepada Darussalam maka se-akan-akan jiwa itu berhasrat kepada amal perbuatan yang mengan-tarkan kepada surga, maka Dia menyampaikannya dengan Firman-Nya, ﴾ لِّلَّذِينَ أَحۡسَنُواْ ٱلۡحُسۡنَىٰ وَزِيَادَةٞۖ ﴿ "Orang-orang yang berbuat baik mendapatkan pahala yang terbaik (surga) dan tambahannya." Maksudnya, orang-orang yang berbuat baik dalam beribadah kepada Allah hendaklah beribadah kepadaNya dengan pijakan muraqabah (merasa diawasi), dan ketulusan dalam beribadah, serta melaksanakan apa yang dia mampu darinya. Mereka juga berbuat baik kepada hamba-hamba Allah dengan apa yang mereka mampu, berupa perbuatan baik yang bersifat perkataan, dan perbuatan: memberikan kebaikan materi, kebaikan jasmani, amar ma'ruf, nahi mungkar, mengajar orang-orang bodoh, memberi nasihat kepada orang-orang yang berpaling dan kebaikan-kebaikan yang lain. Orang-orang yang berbuat baik itulah yang mendapatkan kebaikan yaitu Surga yang sempurna kebaikannya dan sebuah tambahan yaitu melihat Wajah Allah yang mulia, mendengar FirmanNya, meraih ridhaNya, berbahagia dengan kedekatan kepadaNya. Dengan ini terwujudlah harapan tertinggi yang diharapkan oleh orang-orang yang berharap dan sesuatu yang dimohon oleh orang-orang yang memohon.
Kemudian Dia menyebutkan lenyapnya ketakutan mereka, Dia berfirman, ﴾ وَلَا يَرۡهَقُ وُجُوهَهُمۡ قَتَرٞ وَلَا ذِلَّةٌۚ ﴿ "Dan muka mereka tidak ditutupi debu hitam dan tidak (pula) kehinaan." Maksudnya, mereka tidak di-timpa sesuatu yang tidak diinginkan dari segi apa pun, karena jika sesuatu yang tidak diinginkan menimpa manusia, maka hal itu akan terbaca di wajahnya, ia akan kusut dan suram. Adapun mereka (yang beramal shalih), maka Allah berfirman tentang mereka,
﴾ تَعۡرِفُ فِي وُجُوهِهِمۡ نَضۡرَةَ ٱلنَّعِيمِ 24 ﴿
"Kamu dapat mengetahui dari wajah mereka kesenangan hidup mereka yang penuh kenikmatan." (Al-Muthaffifin: 24).
Mereka itu adalah penduduk surga yang tinggal kekal di dalamnya, tidak berpindah, tidak lenyap dan tidak akan berubah.
Allah, selamet yurdu olan cennetine (Dâru's-Selâm'a) çağırır. İnsanlar orada musibetlerden, endişelerden ve ölümden güvende olurlar. Allah, dilediği kullarını kendilerini selamet yurdu olan bu Cennetlere ulaştıran İslam dinine hidayet eder (iletir).
Si Allāh ay nag-aanyaya sa lahat ng mga tao tungo sa Paraiso Niya, na siyang Tahanan ng Kapayapaan. Maliligtas doon ang mga tao sa mga sakuna at mga alalahanin, at maliligtas sila mula sa kamatayan. Si Allāh ay nagtutuon sa sinumang niloob Niya kabilang sa mga lingkod Niya tungo sa Relihiyon ng Islām na nagpaparating sa Tahanang ito ng Kapayapaan.
Allāh invita tutta la gente nel suo Paradiso, che è La Dimora della Pace, dove le persone vengono liberate da ogni disgrazia e preoccupazione, e vengono salvate dalla morte. Allāh guida chi vuole dei Suoi servi alla religione dell'Islām, che porta a questa Dimora della Pace.
Allah poziva sve ljude u Svoj džennet, koji je kuća mira i spasa. U toj kući ljudi neće imati iskušenja i briga, neće umirati. Allah upuće koga hoće od Svojih robova ka vjeri islamu koja vodi do Kuće spasa.
Allah kêu gọi tất cả loài người đến với Thiên Đàng của Ngài và đó là ngôi nhà Bằng An, nơi mà mọi người sẽ được an lành không bị bất cứ tai họa hay buồn phiền nào và họ cũng sẽ không bao giờ phải chết nữa. Và Allah Ngài hướng dẫn cho bất kì ai Ngài muốn từ những bề tôi của Ngài đến với tôn giáo Islam để họ được đến với ngôi nhà Bằng An này.
The Reward of the Good-Doers
Allah states that those who do good in this world -- by having faith and performing righteous deeds -- will be rewarded with a good reward in the Hereafter. Allah said:
هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ
(Is there any reward for good other than good)(55:60) Then Allah said:
وَزِيَادَةٌ
(and even more.) the reward on the good deeds multiplied ten times to seven hundred times and even more on top of that. This reward includes what Allah will give them in Paradise, such as the palaces, Al-Hur (virgins of Paradise), and His pleasure upon them. He will give them what He has hidden for them of the delight of the eye. He will grant them on top of all of that and even better, the honor of looking at His Noble Face. This is the increase that is greater than anything that had been given. They will not deserve that because of their deeds, but rather, they will receive it by the grace of Allah and His mercy. The explanation that this refers to looking at Allah's Noble Face was narrated from Abu Bakr, Hudhayfah bin Al-Yaman, `Abdullah bin `Abbas, Sa`id bin Al-Musayyib, `Abdur-Rahman bin Abu Layla, `Abdur-Rahman bin Sabit, Mujahid, `Ikrimah, `Amir bin Sa`ad, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq, and others from the earlier and later scholars. There are many Hadiths that contain the same interpretation. Among these Hadiths is what Imam Ahmad recorded from Suhayb that Allah's Messenger ﷺ recited this Ayah,
لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ
(For those who have done good is the best and even more.) And then he said:
«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ نَادَى مُنَادٍ: يَا أَهْلَ الْجَنَّةِ إِنَّ لَكُمْ عِنْدَ اللهِ مَوْعِدًا يُريدُ أَنْ يُنْجِزَكُمُوهُ فَيَقُولُونَ: وَمَا هُوَ؟ أَلَمْ يُثَقِّلْ مَوَازِينَنَا؟ أَلَمْ يُبَيِّضْ وُجُوهَنَا وَيُدْخِلْنَا الْجَنَّــةَ وَيُجِرْنَا مِنَ النَّارِ؟ قَالَ فَيَكْشِفُ لَهُمُ الْحِجَابَ، فَيَنْظُرُونَ إِلَيهِ، فَوَاللهِ مَا أَعْطَاهُمْ اللهُ شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَيْهِ، وَلَا أَقَرَّ لِأَعْيُنِهِم»
(When the people of Paradise enter Paradise, a caller will say: `O people of Paradise, Allah has promised you something that He wishes to fulfill.' They will reply: `What is it Has He not made our Scale heavy Has He not made our faces white and delivered us from Fire' Allah will then remove the veil and they will see Him. By Allah, they have not been given anything dearer to them and more delightful than looking at Him.) Muslim and a group of Imams also related this Hadith. Allah then said:
وَلاَ يَرْهَقُ وُجُوهَهُمْ قَتَرٌ
(Neither darkness nor dust shall cover their faces. ..) meaning, no blackness or darkness will be on their faces during the different events of the Day of Judgment. But the faces of the rebellious disbelievers will be stained with dust and darkness.
وَلاَ ذِلَّةٌ
(nor any humiliating disgrace) meaning, they will be covered with degradation and disgrace. The believers, however will not be humiliated internally or externally, on the contrary, they will be protected and honored. For as Allah has said:
فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً
(So Allah saved them from the evil of that Day, and gave them Nadrah (brightness) and joy.) 76:11 meaning, light in their faces and delight in their hearts. May Allah make us among those by His grace and mercy.
One koji budu činili dobra djela i izvršavali obaveze koje im je Allah propisao, te budu ostavljali grijehe, čeka lijepa nagrada, a to je džennet. U džennetu će imati i više od toga, a to je gledanje u lice Plemenitog Allaha. Njihova lica neće biti prekrivena tamom niti brigom. Ko bude imao ovakva svojstva, tj. ko bude činio dobra djela, bit će vječno u džennetu.
The sense is that the invitation to the Abode of Peace (Daru 's-Salam) is universal, open to all human beings and, in terms of this sense, guidance too is open to all. But, there is a kind of guidance that is special. Here, a seeker is made to stand on the straight path and given the ability to move ahead on course. This is Taufiq at its best. Only fortunate people are blessed with it.
Compared in the first two verses (24, 25) were the two Abodes of the present world and the world-to-come. Mention was also made of the states in which their dwellers were. The next four verses (26-29) de-scribe the reward and punishment of both. Taken up first were the people of Paradise. About them it was said that those who opted for good, the greatest good was that of 'Iman (belief and faith) supplemented by staunch adherence to al-'amalu 's-Salih (good deeds). They will have the best of returns for what they do, not simply what is coming to them as due, but much more than it.
The tafsir of this verse was given by the Holy Prophet ﷺ himself. He explained it by saying, ` at this place, اَلحُسنیٰ :al-husna: the best [ of return ] means Jannah (Paradise) and (ziyadah: something more) means the visit to the most exalted Allah with which the people of Jannah shall be honored. (Tafsir al-Qurtubi on the authority of Sayyidna Anas ؓ .
As for the reality of Paradise, this much every Muslim knows that it is a place of bliss beyond human imagination now. And as for the visit to Allah Ta` ala, that is far superior to whatever blessings there are.
According to a narration of Sayyidna Suhayb ؓ appearing in the Sahih of Muslim, the Holy Prophet ﷺ has been reported to have said, ` when the people of Jannah would have entered Jannah, Allah Ta` ala will address them: "Do you need anything? If so, tell Us. We shall fulfill it." The people of Jannah will submit: "You made our faces radiant with delight. You let us be in Jannah. You delivered us from Jahannam. What else can we ask for?" That will be the time when the hi jab obstructing the view in between will be removed. The people of Jannah, one and all, will be blessed with seeing their true Lord. They will then discover that this was a blessing far more sub-lime than all other blessings of Jannah, something they had not even thought about, something the Lord of all the worlds bestowed upon them without their having to ask for it simply out of His infinite affection and mercy!'
Then, the text describes the state of the same people of Jannah by saying that their faces will remain free of any effects of distaste, pain or sorrow, nor will they have to be worried about any disgrace. These are conditions everyone faces in the mortal world one or the other time - and those who go to Jahannam will face it in the Hereafter.
In contrast, the state of the people of Jahannam has been described by saying that those who came with evil deeds in their record will have an equal return for each evil without any increase in it. They will have disgrace all over them. There will be no one to save them from the punishment of Allah. Dark will be their faces, so dark as if layers upon layers of a night have covered them up.
Ukol sa mga gumawa ng maganda sa pagsasagawa sa isinatungkulin ni Allāh sa kanila na mga pagtalima at pag-iwan sa ipinagbawal Niya sa kanila na mga pagsuway ay ang gantimpalang pinakamaganda, ang Paraiso. May ukol din sa kanila na isang karagdagan doon: ang pagtingin sa marangal na mukha ni Allāh. Walang tatakip sa mga mukha nila na alikabok at walang tatakip sa mga ito na isang pagkahamak at isang kahihiyan. Ang mga nailalarawang iyon sa paggawa ng maganda ay ang mga maninirahan sa Paraiso. Sila ay doon mga mamamalagi.
Coloro che hanno compiuto il bene, obbedendo a ciò che Allāh ha loro imposto, e allontanandosi dai peccati che Allāh ha vietato, otterranno una buona ricompensa, che è il Paradiso, e avranno altro ancora, ovvero poter vedere il volto di Allāh, Il Generoso; ed i loro volti non saranno ricoperti di cenere e non saranno delusi né tristi; coloro che possiedono queste buone caratteristiche sono la Gente del Paradiso e dimoreranno in esso.
Những ai làm tốt những nhiệm vụ bắt buộc mà Allah đã giao phó cho họ như sự tuân lệnh Ngài, và từ bỏ những điều cấm từ những việc làm sai trái, phần thưởng tốt đẹp nhất dành cho họ chính là Thiên Đàng và họ sẽ nhận được nhiều hơn nữa, đó là được ngắm nhìn khuôn mặt hồng phúc của Allah, và những khuôn mặt của họ sẽ không bị che phủ bởi bụi mờ, họ sẽ không bị xấu hổ và nhục nhã. Những người được giống như lời miêu tả tốt đẹp là những cư dân của Thiên Đàng và họ sẽ ở trong đó mãi mãi.
Man is deceived by the apparent conditions of the world. He considers a transient thing as a permanent one. He begins to think that a life of happiness and the comforts which he likes to have are within his reach in this present world itself. In reality, the world of human wishes is going to take shape in the Hereafter, but it will be available only to those who try to attain it in accordance with the method shown by God. Even supposing that a man manages to obtain everything he wants in the world, he still has no power to keep his life free of trouble and sorrow. Here some fear is attached to every happiness: every success here soon falls prey to some trouble; a life free of trouble and sorrow is that unique life which would be available to man only in the atmosphere of Paradise. Those who are able to discover this secret will be the ones who will follow the path to Paradise and ultimately reach the eternal heaven of God.
Aquellos que hacen el bien, incluso las obligaciones que Al-lah les impuso, y se mantienen alejados de los pecados que Al-lah ha prohibido, recibirán la mejor recompensa, que es el Paraíso, y aún más, contemplarán el noble rostro de Al‑lah. Ni el polvo, ni la humillación ni la desgracia cubrirán sus rostros. Aquellos que hacen el bien serán los compañeros del Paraíso, donde permanecerán por toda la eternidad.
Those who do good, including that which Allah made obligatory on them, and stay away from the sins that Allah has prohibited, will receive the best reward, which is Paradise, and even more, which is to see the noble face of Allah. Neither dust, nor humiliation nor disgrace will cover their faces. Such people who do good are the companions of Paradise, where they will remain eternally.
Allah'ın kendilerine farz kıldığı taatleri en güzel şekilde yerine getirip yasakladığı şeyleri terk eden kimselere güzel bir karşılık vardır. İşte bu karşılık cennettir. Bu karşılıktan daha fazlası da onlar içindir ki, bu Allah'ın kerim olan yüzüne bakmaktır. Onların yüzlerine toz ve zillet bulaşmaz. Onları alçaklık/zül ve rezillik kuşatmaz. İşte bunlar, ihsan (iyilik) sıfatı ile sıfatlanmış olan cennet ahalisidir ve onlar orada ebedî kalıcıdırlar.
A ceux qui ont été bienfaisants en accomplissant les actes d’obéissance qu’Allah leur a imposés et en délaissant les actes de désobéissance qu’Il leur a interdits, une récompense leur a été réservée: le Paradis. Ils recevront également, en plus de cette première récompense, la joie de contempler le Noble Visage d’Allah. En outre, leurs visages ne seront pas recouverts de poussière ni ne seront recouverts d’avilissement ou de déshonneur. Ceux qui ont comme qualité la bienfaisance seront des gens du Paradis où ils demeureront éternellement.
Orang-orang yang berbuat baik dengan cara melaksanakan apa yang diwajibkan Allah kepada mereka dan meninggalkan apa yang Allah haramkan kepada mereka akan mendapatkan ganjaran terbaik, yaitu surga dan mereka akan mendapatkan tambahan ganjaran, yaitu memandang wajah Allah Yang Mahamulia. Wajah mereka tidak diselimuti debu dan tidak diliputi kehinaan maupun kenistaan. Orang-orang yang baik tersebut adalah penghuni tetap surga.
"Dan orang-orang yang mengerjakan kejahatan (mendapat) balasan yang setimpal dan mereka ditutupi kehinaan. Mereka tidak memiliki seorang pelindung pun dari (azab) Allah, seakan-akan muka mereka ditutupi dengan kepingan-kepingan malam yang ge-lap gulita. Mereka itulah penghuni neraka, mereka kekal di dalam-nya." (Yunus: 27).
(27) Manakala Allah menyebutkan penduduk Surga, maka Dia menyebutkan penghuni Neraka, lalu Dia menyebutkan bahwa barang dagangan mereka yang mereka dapatkan di dunia adalah amal-amal buruk yang mengundang murka Allah berupa berbagai macam kekufuran, pendustaan dan kemaksiatan, maka balasan mereka adalah keburukan sepertinya yakni balasan yang menye-dihkan mereka menurut keburukan yang mereka lakukan sesuai dengan perbedaan keadaan mereka, ﴾ وَتَرۡهَقُهُمۡ ﴿ "Dan mereka ditutupi", maksudnya dinaungi ﴾ ذِلَّةٞۖ ﴿ "kehinaan" di hati mereka dan ketakutan terhadap azab Allah, tidak ada yang melindungi mereka darinya dan tidak ada yang membentengi. Kehinaan batin itu merembet kepada lahir mereka, maka wajah mereka menghitam,﴾ كَأَنَّمَآ أُغۡشِيَتۡ وُجُوهُهُمۡ قِطَعٗا مِّنَ ٱلَّيۡلِ مُظۡلِمًاۚ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "seakan-akan muka mereka ditutupi dengan kepingan-kepingan malam yang gelap gulita. Mereka itulah peng-huni Neraka, mereka kekal di dalamnya." Berapa (jauh) beda antara kedua golongan? Betapa jauhnya jurang antara keduanya.
﴾ وُجُوهٞ يَوۡمَئِذٖ نَّاضِرَةٌ 22 إِلَىٰ رَبِّهَا نَاظِرَةٞ 23 وَوُجُوهٞ يَوۡمَئِذِۭ بَاسِرَةٞ 24 تَظُنُّ أَن يُفۡعَلَ بِهَا فَاقِرَةٞ 25 ﴿
"Wajah-wajah (orang-orang Mukmin) pada hari itu berseri-seri. Kepada Rabbnya-lah mereka melihat. Dan wajah-wajah (orang-orang kafir) pada hari itu muram, mereka yakin bahwa akan ditimpakan kepadanya malapetaka yang amat dahsyat." (Al-Qiyamah: 22-25).
﴾ وُجُوهٞ يَوۡمَئِذٖ مُّسۡفِرَةٞ 38 ضَاحِكَةٞ مُّسۡتَبۡشِرَةٞ 39 وَوُجُوهٞ يَوۡمَئِذٍ عَلَيۡهَا غَبَرَةٞ 40 تَرۡهَقُهَا قَتَرَةٌ 41 أُوْلَٰٓئِكَ هُمُ ٱلۡكَفَرَةُ ٱلۡفَجَرَةُ 42 ﴿
"Banyak muka pada hari itu berseri-seri, tertawa dan gembira ria. Dan banyak (pula) muka pada hari itu tertutup debu, dan ditutup lagi oleh kegelapan. Mereka itulah orang-orang kafir lagi durhaka." ('Abasa: 38-42).
Ceux qui auront commis de mauvaises œuvres comme d’être mécréant ou d’avoir accompli des actes de désobéissance, auront de la part d’Allah pour rétribution de leurs mauvaises œuvres une punition équivalente dans l’au-delà. Leurs visages seront recouverts d’avilissement et de déshonneur et rien ni personne ne pourra repousser d’eux le châtiment d’Allah lorsqu’il s’abattra sur eux. Leurs visages seront tellement obscurs, qu’ils sembleront avoir été peints avec une noirceur sombre comme la nuit, et ils seront recouverts de fumée et de suie du Feu. Ceux qui possèdent ces caractéristiques sont les gens de l’Enfer où ils demeureront éternellement.
The life of comfort and happiness which is so favoured by man will be available to God’s loyal subjects in a perfect form in Paradise. But there is a still higher grade of comfort and happiness which is much higher than that commonly acknowledged; and that is the glimpse of the Lord of the Universe which will specially be available to the people of Paradise. God, Who is the Creator of comforts and pleasure is certainly the greatest treasure of all comforts and pleasure. It has been handed down in a hadith that when the people of Paradise have entered Paradise and when the people of Hell have entered Hell, a call-giver will give the call: ‘O, people of Paradise! There is one promise of God which remains to be fulfilled, and He wants to fulfil it now.’ On hearing this, the people of Paradise will say, ‘What is it? Haven’t our scales of virtue been made heavier? Haven’t our faces been brightened? Has not God admitted us to Paradise and saved us from the fire?’ Thereafter, the veil will be lifted away from them, and they will be able to see their Lord. So, by God! No bounty that had been granted them will be more pleasant or more favourable to them than the sight of God, and nothing else will cool their eyes more than this. (Tafsir ibn Kathir). There is no worse position that man can find himself in than being in a state of helplessness which is destined to be eternal; it is the equivalent of being plunged into a failure so absolute that it can never be turned back into success. Those who are condemned to be the inhabitants of hell in the Hereafter, shall have to face this condition. Man will be given punishment commensurate with his evil deeds, and his desperation at his eternal deprivation will be so severe that even his face will be blackened on account of it, as if immersed in layers of darkness.
Those who do bad actions – disbelieving and doing wrong – will receive equal repayment in the Afterlife for the sins they committed in this life. Their faces will be covered in humiliation and disgrace, and there will be no one to save them from the punishment that Allah will give them. It will be as if their faces were covered by patches of blackness of the dark night because of the great amount of smoke and blackness that will reach them from the fire of Hell. Such people are the companions of the fire of Hell, where they will live eternally.
In the two verses (27, 28) appearing next, there is a dialogue between the people of Jahannam and the idols or satans who had led them astray. The locale will be the plain of Resurrection. It was said: On that day, We shall gather everyone. Then, to the Mushriks We shall say that, ` you and your gods whom you had associated' with Us in Our divinity stay in your places where you are, so that you can find out the reality of your conviction.' After that, the connection between these people and their so-called gods as it existed in the mortal world will be disconnected. The result will be that their idols will speak up: ` you never worshipped us.' Making Allah their witness, they will say, ` as for us, we were certainly unaware of your worship' - because we have no senses, no movement and no intelligence to understand these matters.
Sebaliknya, orang-orang yang berbuat buruk, baik berupa kekafiran maupun kemaksiatan akan mendapatkan balasan buruk yang setimpal dengan perbuatan mereka, yaitu siksa Allah di akhirat dan wajah mereka akan diselimuti kenistaan dan kehinaan. Tidak ada seorang pun yang dapat melindungi mereka dari azab Allah manakala azab itu datang menimpa mereka. Seolah-olah wajah mereka memakai topeng hitam dari gelapnya malam akibat banyaknya asap hitam neraka yang menerpanya. Orang-orang tersebut adalah penghuni neraka yang akan menetap di sana untuk selama-lamanya.
The Reward of the Wicked Criminals
After Allah told us about the state of those happy people who have done right and He promised increase in reward, He continued to tell us about the unlucky, miserable ones. He told us about His justice with them. He will reward them with similar evil, without any increase
وَتَرْهَقُهُمْ
(and will cover them) meaning that their faces will be covered and overtaken by humiliation because of their sins and their fear from these sins. Similarly Allah said:
وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَـشِعِينَ مِنَ الذُّلِّ
(And you will see them brought forward to it, (Hell) made humble by disgrace.)42:45 He also said:
وَلاَ تَحْسَبَنَّ اللَّهَ غَـفِلاً عَمَّا يَعْمَلُ الظَّـلِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَـرُ مُهْطِعِينَ مُقْنِعِى رُءُوسِهِمْ
(Consider not that Allah is unaware of that which the wrongdoers do, but He gives them respite up to a Day when the eyes will stare in horror. (They will be) hastening forward with necks outstretched, their heads raised up (towards the sky).)14:42 - 43 Allah then said:
مَّا لَهُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ
(No defender will they have from Allah.) meaning, there will be no protectors to prevent them from punishment as Allah said:
يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ
(On that Day man will say: "Where (is the refuge) to flee" No! There is no refuge! Unto your Lord (alone) will be the place of rest that Day.)75:10-12 Allah's statement:
كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ
(Their faces will be covered as it were...) means that their faces will be dark in the Hereafter. This is similar to His statement:
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكْفَرْتُمْ بَعْدَ إِيمَـنِكُمْ فَذُوقُواْ الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ - وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِى رَحْمَةِ اللَّهِ هُمْ فِيهَا خَـلِدُونَ
(On the Day (the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): "Did you reject faith after accepting it Then taste the torment (in Hell) for rejecting faith." And for those whose faces will become white, they will be in Allah's mercy (Paradise), therein they shall dwell forever.)3:106-107 He also said:
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
(Some faces that Day will be bright, laughing, rejoicing at good news (of Paradise). And other faces that Day will be dust-stained. )80:38-40
27- Kötülük işleyenlere gelince bir kötülüğün cezası kendisi kadardır ve onları bir zillet kaplayacaktır. Onları Allah’tan kurtaracak hiçbir kimse yoktur. Yüzlerini sanki karanlık gecenin parçaları bürümüştür. İşte bunlar cehennemliktir ve orada ebedi kalacaklardır.
27. Yüce Allah cennetlikleri söz konusu ettikten sonra, cehennemlikleri de söz konusu etmekte ve onların dünya hayatında kazandıkları şeylerin, Yüce Allah’ı gazaplandıran çeşitli küfür, yalanlama ve türlü masiyetlerden oluşan kötü ameller olduğunu zikretmektedir. Onlaırn işledikleri “bir kötülüğün cezası kendisi kadardır.” Yani onlara verilecek ve hoşlarına gitmeyecek olan ceza -değişik hallerine uyun olarak- işledikleri kötülüklere göre olacaktır. “ve onları bir zillet kaplayacaktır.” Kalplerinde de Allah’ın azabından yana bir korku yer edecektir. Bu korkuyu onlardan hiç kimse uzaklaştıramayacak ve bu azaptan da kimse onları koruyamayacaktır. İçlerinde yer eden bu zillet dışlarına da yansıyacak ve yüzlerinde bir siyahlığa dönüşecektir. “Yüzlerini sanki karanlık gecenin parçaları bürümüştür. İşte bunlar cehennemliktir ve orada ebedi kalacaklardır.”
Bu iki kesim arasında ne kadar büyük bir fark vardır! Bunların derecelerinin arası ne kadar da uzaktır! “O günde yüzler var ki apaydınlıktır ve Rablerine bakarlar. O günde asık nice suratlar vardır ki kendilerine bel kemiklerini kıran çok belalı işler yapılacağını anlarlar.”(el-Kıyâme, 75/22-25)“O günde apaydınlık yüzler vardır, gülmekte, sevinmektedir. Yine o günde üzerlerini toz toprak kaplamış yüzler de vardır. Bunları da karanlık ve siyahlık kaplayacaktır. İşte bunlar kâfirlerin ve facirlerin ta kendileridir.”(Abese, 80/38-42)
Küfür ve masiyet gibi kötü ameller işleyen kimselere ise ahirette Allah tarafından işledikleri amellerin karşılığı kadar bir ceza vardır. Onların yüzlerini bir toz ve zillet bürümüştür. Allah'ın azabı onların üzerine indiğinde onlardan bu azabı savacak kimse de yoktur. Ateşin ve ateşin dumanının onlara çokça isabet etmesinden dolayı sanki onların yüzlerini gecenin karanlık parçaları kaplamış gibidir. İşte bu sıfatlar ile sıfatlanmış olan kimseler cehennem ahalisidir ve onlar orada ebedî kalıcıdırlar.
Aquellos que hicieron el mal (que no creyeron y cometieron injusticias) recibirán una recompensa equivalente en el Más Allá por los pecados que cometieron en esta vida. Sus rostros estarán cubiertos de humillación y desgracia, y no habrá nadie que los salve del castigo que Al-lah les dará. Será como si sus rostros estuvieran cubiertos por la oscuridad de la noche debido a que los alcanzará una gran cantidad de humo y oscuridad provenientes del fuego del Infierno.
Còn những ai chuyên làm những điều xấu xa gồm sự vô đức tin, tội lỗi, họ sẽ bị trừng phạt ngang bằng với những xấu xa mà họ đã phạm, đó là sự trừng phạt của Allah vào Ngày Sau. Và gương mặt của họ sẽ bị bao trùm bởi những điều nhục nhã, sẽ không có ai có thể giúp họ thoát khỏi hình phạt của Allah nếu Ngài trừng phạt họ. Gương mặt của họ sẽ đen đúa như màn đêm tăm tối bị phủ bởi lớp khói đen xì, những người vừa được miêu tả có những phẩm chất xấu xa này sẽ là cư dân của Hỏa Ngục, họ sẽ phải ở trong đó vĩnh viễn.
One koji budu nevjernici i budu činili loša djela čeka na onome svijetu odgovarajuća "nagrada", srazmjerna njihovim lošim djelima. Njihova lica prekrivena će biti poniženjem i brigama. Kada ih kazna stigne, niko ih od nje neće moći sačuvati. Njihova će lica biti takva kao da su dijelovi noćne tame na njih stavljena, zbog velike količine dima i crnila koje će ih obuhvatiti. Oni koji budu imali ovakve osobine vječno će u džehennemu boraviti.
Ang mga gumawa ng mga masagwang gawa kabilang sa kawalang-pananampalataya at mga pagsuway ay ukol sa kanila ang ganti sa masagwang gawa na ginawa nila katumbas sa tulad nito na parusa ni Allāh sa Kabilang-buhay. May tatakip sa mga mukha nila na isang kaabahan at isang pagkahamak. Hindi sila magkakaroon ng isang tagapagtanggol na magtatanggol sa kanila laban sa pagdurusang dulot ni Allāh kapag ibinaba Niya ito sa kanila. Para bang dinamitan ang mga mukha nila ng kaitiman mula sa gabing pinadilim dahil sa dami ng pagtatakip nito ng usok ng Apoy at kaitiman nito. Ang mga nailalarawang iyon sa mga katangiang iyon ay ang mga maninirahan sa Apoy. Sila ay doon mga mamamalagi magpakailanman.
E coloro che hanno compiuto azioni malvagie commettendo atti di miscredenza e peccati, otterranno la punizione per il male che hanno compiuto, puniti da Allāh nell'Aldilà in base a ciò che hanno compiuto, e i loro volti saranno colmi di umiliazione e afflizione; non avranno nessuno che li salvi dalla punizione di Allāh quando li colpirà, e i loro volti saranno cupi come se fossero immersi nella notte oscura, a causa della grande quantità di fumo, nel Fuoco, che li investirà, e a causa della sua oscurità. Coloro che possiedono tali infauste caratteristiche sono la Gente del Fuoco, in cui dimoreranno per l'eternità
O Poslaniče, spomeni Sudnji dan, u kojem ćemo sakupiti sva stvorenja, a zatim ćemo onima koji su Allahu na dunjaluku druga pripisivali kazati: "O mušrici, ostanite na svome mjestu, i vi i vaša božanstva koja ste obožavali pored Allaha." Napravićemo razliku i razdvojiti božanstava i one koji su ih obožavali, pa će se onda ta božanstva odreći njih, govoreći: "Vi nas niste na dunjaluku obožavali."
Banggitin mo, O Sugo, sa Araw ng Pagbangon kapag kakalap si Allāh sa lahat ng mga nilikha, pagkatapos magsasabi Siya sa mga nagtambal sa Kanya sa Mundo: "Manitili kayo, O mga tagapagtambal, sa lugar ninyo, kayo at ang mga sinasamba ninyo, na dati ninyong sinasamba bukod pa kay Allāh." Magbubukod Siya sa pagitan ng mga sinasamba at mga sumasamba. Magpapawalang-kaugnayan ang mga sinasamba sa mga sumasamba habang mga nagsasabi: "Hindi kayo dati sumasamba sa amin sa Mundo,
E rammenta, o Messaggero, quando, nel Giorno della Resurrezione, raduneremo tutte le creature, e poi diremo a coloro che hanno associato altri ad Allāh in vita: "Restate, o idolatri, al vostro posto, voi e i vostri idoli che adoravate all'infuori di Allāh. Abbiamo fatto distinzione tra gli adoratori e coloro che vengono adorati, e coloro che vengono adorati si dissociarono dagli adoratori, dicendo: "Non ci adoravate nella vita terrena".
Hãy ghi nhớ - hỡi Sứ Giả - vào Ngày Phán Xét Cuối Cùng khi TA tập trung tất cả tạo vật, rồi TA sẽ bảo những kẻ đã tổ hợp với Allah cùng những thần linh khác trên thế gian này: "Hỡi những kẻ đa thần và thần linh của các ngươi tôn thờ ngoài Allah, các ngươi hãy ở nguyên vị trí của các ngươi". Rồi TA tách biệt giữa những kẻ tôn thờ và những thần linh được tôn thờ, và khi những kẻ đa thần được tách ra khỏi những thần linh của họ thì các thần linh của họ sẽ bảo: "Các ngươi đâu có thờ phượng bọn ta trên thế gian".
Ô Messager, rappelle-toi du Jour de la Résurrection durant lequel Nous rassemblerons toutes les créatures, et que Nous dirons à ceux qui ont associé des divinités à Allah dans ce bas monde: Ô polythéistes, rejoignez vos places vous et les divinités que vous adoriez à la place d’Allah. Nous séparerons ensuite les adorés et les adorateurs, et les adorés se désavouerons des adorateurs en disant: Vous ne nous adoriez pas dans le bas monde.
-Ey Peygamber!- Hatırla! Kıyamet günü, mahlukatın tamamını toplarız ve sonra dünyada Allah'a şirk koşanlara: Ey müşrikler! (Ortak koşanlar!) Haydi siz ve Allah'tan gayrı ibadet ettikleriniz yerlerinizde kalınız deriz. Ve ibadet edilenler (ortak koşulanlar) ile ibadet edenlerin arasını ayırırız. Kendilerine ibadet edilenler (mabutlar), ibadet edenlerden beri olduklarını söyleyerek: "Siz, dünyada iken bize ibadet etmiyordunuz" derler.
And remember O Messenger, the Day of Judgement, when Allah will gather together all of creation, and will tell those who associated partners with Allah in the world to stay in their place – they and the ‘gods’ they used to worship beside Allah. Then He will separate those who were worshipped from those who worshipped them; and those who were worshipped will free themselves from those who worshipped them, saying, ‘It was not us you worshipped’.
"(Ingatlah) suatu hari (ketika itu) Kami mengumpulkan me-reka semuanya, kemudian Kami berkata kepada orang-orang yang mempersekutukan (Rabb), 'Tetaplah kamu dan sekutu-sekutumu di tempatmu itu.' Lalu Kami pisahkan mereka, dan berkatalah se-kutu-sekutu mereka, 'Kamu sekali-kali tidak pernah menyembah kami. Dan cukuplah Allah menjadi saksi antara kami dengan kamu, bahwa kami tidak tahu menahu tentang penyembahanmu (kepada kami).' Di tempat itu (Padang Mahsyar), tiap-tiap diri merasakan pembalasan dari apa yang telah dikerjakannya dahulu, dan mereka dikembalikan kepada Allah, Pelindung mereka yang sebenarnya dan lenyaplah dari mereka apa yang mereka ada-adakan." (Yunus: 28-30).
(28) Allah تعالى berfirman, ﴾ وَيَوۡمَ نَحۡشُرُهُمۡ جَمِيعٗا ﴿ "(Ingatlah) suatu hari (ketika itu) Kami mengumpulkan mereka semuanya." Maksudnya, kami mengumpulkan seluruh makhluk untuk pertemuan pada hari yang telah ditentukan, Kami hadirkan orang-orang musyrik dan tuhan yang mereka sembah selain Allah, ﴾ ثُمَّ نَقُولُ لِلَّذِينَ أَشۡرَكُواْ مَكَانَكُمۡ أَنتُمۡ وَشُرَكَآؤُكُمۡۚ ﴿ "kemudian Kami berkata kepada orang-orang yang mempersekutukan (Rabb), 'Tetaplah kamu dan sekutu-sekutumu di tempatmu itu'." Mak-sudnya, tetaplah di tempatmu agar bisa diambil keputusan antara dirinya dengan dirimu. ﴾ فَزَيَّلۡنَا بَيۡنَهُمۡۖ ﴿ "Lalu Kami pisahkan mereka", yakni Kami pisahkan mereka secara fisik dan hati, maka terjadilah di antara mereka permusuhan yang kuat setelah sebelumnya di dunia mereka memberikan cinta dan kasih yang tulus. Kecintaan dan pertemanan itu berubah menjadi permusuhan dan kebencian. Sekutu-sekutu mereka berlepas diri dari mereka dan berkata, ﴾ مَّا كُنتُمۡ إِيَّانَا تَعۡبُدُونَ ﴿ "Kamu sekali-kali tidak pernah menyembah kami", karena kami menyucikan Allah dari sekutu atau rekanan.
(29) ﴾ فَكَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنَنَا وَبَيۡنَكُمۡ إِن كُنَّا عَنۡ عِبَادَتِكُمۡ لَغَٰفِلِينَ ﴿ , "Dan cukuplah Allah menjadi saksi antara kami dengan kamu, bahwa kami tidak tahu menahu tentang penyembahanmu (kepada kami)." Kami tidak meme-rintahkanmu dengannya dan kami pun tidak mengajakmu kepa-danya. Kamu hanyalah menyembah makhluk yang mengajakmu kepada itu, yaitu setan sebagaimana Firman Allah تعالى,
﴾ أَلَمۡ أَعۡهَدۡ إِلَيۡكُمۡ يَٰبَنِيٓ ءَادَمَ أَن لَّا تَعۡبُدُواْ ٱلشَّيۡطَٰنَۖ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ 60 ﴿
"Bukankah Aku telah memerintahkan kepadamu hai Bani Adam supaya kamu tidak menyembah setan? Sesungguhnya setan itu adalah musuh yang nyata bagi kamu." (Yasin: 60).
Dan Allah تعالى berfirman,
﴾ وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعٗا ثُمَّ يَقُولُ لِلۡمَلَٰٓئِكَةِ أَهَٰٓؤُلَآءِ إِيَّاكُمۡ كَانُواْ يَعۡبُدُونَ 40 قَالُواْ سُبۡحَٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمۖ بَلۡ كَانُواْ يَعۡبُدُونَ ٱلۡجِنَّۖ أَكۡثَرُهُم بِهِم مُّؤۡمِنُونَ 41 ﴿
"Dan (ingatlah) pada hari (ketika) Allah mengumpulkan mereka semuanya kemudian Dia berfirman kepada para malaikat, 'Apakah mereka dahulu menyembah kepadamu?' Malaikat-malaikat itu menjawab, 'Maha-suci Engkau, Engkau-lah Pelindung kami, bukan mereka, bahkan mereka telah menyembah jin, kebanyakan mereka beriman kepada jin itu'." (Saba': 40-41).
Para malaikat yang mulia, para Nabi, para wali dan lain-lain pada Hari Kiamat berlepas diri dari siapa yang menyembahnya. Mereka tidak mengakui bahwa mereka telah mengajak manusia agar menyembahnya, dan mereka itu adalah orang yang benar lagi baik dalam hal itu.
(30) Pada saat itu, orang-orang musyrik menyesal dengan penyesalan yang tidak mungkin digambarkan. Mereka mengetahui kadar amal yang mereka lakukan dan sifat buruk yang mereka be-rikan. Pada hari itu jelaslah bagi mereka bahwa mereka adalah para pendusta dan bahwa mereka adalah orang-orang yang mengada-ada atas nama Allah. Ibadah mereka sesat, sesembahan mereka terkikis, segala sebab dan sarana telah terputus. Oleh karena itu, Allah تعالى berfirman, ﴾ هُنَالِكَ ﴿ "Di tempat itu", maksudnya pada hari itu ﴾ تَبۡلُواْ كُلُّ نَفۡسٖ مَّآ أَسۡلَفَتۡۚ ﴿ "tiap-tiap diri merasakan pembalasan dari apa yang telah dikerjakannya dahulu." Mereka mencari-cari amal perbuatan dan hasil usahanya lalu menantikan balasan. Ia dibalas dengan balasan yang sesuai, jika baik maka baik, jika buruk maka buruk.﴾ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ ﴿ "Dan lenyaplah dari mereka apa yang mereka ada-adakan." Yaitu ucapan mereka tentang kebenaran syirik yang mereka pegang, dan bahwa tuhan yang mereka sembah selain Allah memberi me-reka manfaat dan menangkis azab dari mereka.
Y recuerda, Mensajero, el Día del Juicio, cuando Al-lah reunirá a toda la creación y les dirá a los que asociaron copartícipes con Al-lah en el mundo que permanezcan en su lugar (ellos y los ‘dioses’ que solían adorar junto a Al-lah). Entonces Él separará a los que recibían adoración de aquellos que los adoraban, y los primeros se desligarán de quienes los adoraban, diciendo: “No era a nosotros a los que ustedes adoraban”.
Ingatlah -wahai Rasul- hari Kiamat di waktu Kami menghimpun seluruh makhluk, kemudian Kami berfirman kepada orang-orang yang menyekutukan Allah selama di dunia, "Tetaplah di tempat kalian -wahai orang-orang musyrik- bersama tuhan-tuhan selain Allah yang kalian sembah di dunia." Kemudian Kami pisahkan antara tuhan-tuhan yang disembah dan orang-orang yang menyembahnya. Lalu tuhan-tuhan yang disembah berlepas diri dari orang-orang yang menyembahnya seraya berkata, "Kalian tidak pernah menyembah kami di dunia."
The gods of the Idolators will claim Innocence from them on the Day of Resurrection
Allah said:
وَيَوْمَ نَحْشُرُهُمْ
(And the Day whereon We shall gather them) Allah will gather together all the creatures of earth, human and Jinn, righteous and rebellious. He said in another Ayah:
وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً
(and We shall gather them all together so as to leave not one of them behind.)18:47
ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُواْ مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ
(then We shall say to those who did associate partners: "Stop at your place! You and your partners.") He then will command the idolators to stay where they are and not to move from their destined places so they would be separated from the place of the believers. Similarly, Allah said:
وَامْتَازُواْ الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ
((It will be said): "And O you the criminals! Get you apart this Day (from the believers).)(36:59) Allah also said:
وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ
(And on the Day when the Hour will be established - that Day shall (all men) be separated (the believers will be separated from the disbelievers). )30:14 In the same Surah, Ar-Rum, Allah said:
يَوْمَئِذٍ يَصَّدَّعُونَ
(On that Day men shall be divided.) 30:43 means, they shall be divided in two. This is what will take place when Allah Almighty will come for Final Judgement. The believers intercede to Allah so the Final Judgement may come and they get rid of that state. The Prophet said,
«نَحْنُ يَوْمَ الْقِيَامَةِ عَلَى كُومٍ فَوْقَ النَّاس»
(On the Day of Resurrection, we will be in a visible place above the other people.) Allah tells us here what He is going to command the idolators and their idols to do on the Day of Resurrection
مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ
("Stop at your place! You and your partners." Then We shall separate them,) and that they would deny their worship and claim their innocence from them. Similarly, Allah said: `
كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ
(Nay, but they will deny their worship of them.)19:82,
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ
(When those who were followed declare themselves innocent of those who followed (them).)2:166, and;
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً
(And who is more astray than one who calls on (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies)46:5-6. This refers to the partners responding to those who worshipped them, Then Allah said:
فَكَفَى بِاللَّهِ شَهِيدًا بَيْنَنَا وَبَيْنَكُمْ
(So sufficient is Allah as a witness between us and you.) They say that we did not know or think that you were worshipping us. Allah is a Witness between us and you that we never called upon you to worship us. We never ordered you to worship us; neither did we accept your worship of us. Allah said:
هُنَالِكَ تَبْلُواْ كُلُّ نَفْسٍ مَّآ أَسْلَفَتْ
(There! Every person will know (exactly) what he had earned before) This will be the state of accounting on the Day of Resurrection. Every soul shall know all that it had sent forth, both good and evil. Similarly, Allah said:
يَوْمَ تُبْلَى السَّرَآئِرُ
(The Day when all the secrets will be examined.)86:9,
يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ
(On that Day man will be informed of what he sent forward (of deeds), and what he left behind.)75:13, and
وَكُلَّ إِنْسَـنٍ أَلْزَمْنَـهُ طَـئِرَهُ فِى عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَـمَةِ كِتَابًا يَلْقَـهُ مَنْشُوراً - اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
(. ..and on the Day of Resurrection, We shall bring out for him a book which he will find wide open. (It will be said to him): "Read your book. You yourself are sufficient as a reckoner against you this Day.") 17:13-14 Then Allah said,
وَرُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ
(and they will be brought back to Allah, their rightful Mawla.) All affairs and matters will be brought back to Allah, the Judge, the All-Just. He will judge everyone, and then admit the people of Paradise in Paradise and the people of Hell to Hell.
وَضَلَّ عَنْهُم
(and will vanish from them) meaning what the idolators worshipped,
مَّا كَانُواْ يَفْتَرُونَ
(what they invented) what they worshipped besides Allah that they invented.
28- O gün hepsini bir araya toplayacak sonra da şirk koşanlara:“Siz de Allah’a eş koştuklarınız da durun yerinizde!” diyeceğiz. Sonra onları tamamen birbirinden ayıracağız. O zaman ortak koştukları da:“Siz bize tapmıyordunuz ki!” diyecekler.
29- “Bizimle sizin aranızda şahit olarak Allah yeter. Sizin ibadetinizden bizim haberimiz bile yoktu.”
30- İşte orada herkes önceden ne gönderdi ise onun imtihanını verecektir. Artık onlar gerçek mevlâları olan Allah’a döndürülmüşlerdir ve uydurmakta oldukları da kaybolup gitmiştir.
28. “O gün hepsini bir araya toplayacak” Bütün mahlukatı belli bir günde bir araya toplayacak ve müşrikleri de Allah’tan başka tapındıklarını da huzura getirecek “sonra da şirk koşanlara: Siz de Allah’a eş koştuklarınız da durun yerinizde!” mahkemeleşmek ve sizinle onlar arasında ilahî hükmün verilmesi için yerinizden ayrılmayın “diyeceğiz.”“Sonra onları tamamen birbirinden ayıracağız.” Aralarında bedenen de kalben de uzaklık meydana getireceğiz. Böylelikle dünya hayatında iken tapındıkları varlıklara içten sevgi duymalarına, son derece samimiyetle bağlı olmalarına rağmen âhirette aralarında bu derece ileri bir düşmanlık meydana gelecektir. O sevgi ve bağlılık, nefret ve düşmanlığa dönüşecektir. “O zaman ortak koştukları da” kendilerini Allah'a eş koşanlardan uzak olduklarını belirterek: “Siz bize tapmıyordunuz ki, diyecekler.” Biz, Yüce Allah’ı herhangi bir ortağı veya dengi bulunmasından tenzih ederiz.
29. “Bizimle sizin aranızda şahit olarak Allah yeter. Sizin ibadetinizden bizim haberimiz bile yoktu.” Biz size böyle bir ibadeti emretmediğimiz gibi, böyle bir şeye de çağırmadık. Siz ancak sizi böyle bir ibadete çağırana ibadet etmiştiniz ki o da şeytandır. Nitekim Yüce Allah şöye buyurmaktadır:“Ey Âdemoğulları! Şeytana tapmayın. Çünkü o, sizin için apaçık bir düşmandır, diye size emretmemiş miydim?”(Yâsîn, 36/60) Bir başka yerde de Yüce Allah şöyle buyurmaktadır: “O günde onların hepsini haşredecek, sonra da meleklere şöyle diyecek: Bunlar mı size ibadet ederlerdi? Melekler de diyecekler ki: Tenzih ederiz Seni, bizim velimiz onlar değil Sensin! Aksine onlar cinlere ibadet ediyorlardı, bunların çoğu onlara inanıyorlardı.”(Sebe, 34/40-41) Böylece şerefli melekler, peygamberler, Allah’ın gerçek dostları ve benzerleri, Kıyamet gününde kendilerine ibadet etmiş olanlardan uzaklaşacak, onları kendilerine tapmaya davet etme yönündeki iddiaları reddedeceklerdir. Onlar, bu söylediklerinde haklı olup doğruyu dile getirmiş olacaklardır.
30. İşte o vakit müşrikler, anlatılması imkânsız bir pişmanlık duyacaklardır. İşlemiş oldukları amelleri görüp önceden göndermiş oldukları o kötü hasletleri bileceklerdir. O vakit kendilerinin yalan söylediklerini, Allah’a iftira etmiş olduklarını kavrayacaklardır. Bu ibadetlerinin boşa gittiğini, tapındıkları varlıkların kaybolup gittiğini, aralarındaki her türlü ilişki ve bağın da koparılıp paramparça olduğunu göreceklerdir. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:“İşte orada” yani o günde “herkes önceden ne gönderdi ise onun imtihanını verecektir.” Kendi amellerini ve kazançlarını gözden geçirecek, arkasından da bunların cezalarını çekeceklerdir. Amellerine göre ceza ve karşılık göreceklerdir:Hayır yaptılarsa hayır, şer yaptılarsa şer…“Artık onlar gerçek mevlâları olan Allah’a döndürülmüşlerdir” tutturdukları şirkin doğruluğuna, Allah’tan başka ibadet ettikleri varlıkların kendilerine faydalı olup onlara gelecek azabı önleyeceğine dair “uydurmakta oldukları” sözleri “de kaybolup gitmiştir.”
Sus supuestos los dioses se disocian de ellos, diciendo que Al-lah es suficiente como testigo de que ellos no se complacían en recibir adoración, ni los obligaban a hacerlo, ¡tampoco sabían de su adoración!
Pada momen ini tuhan-tuhan selain Allah yang mereka sembah berlepas diri dari mereka seraya berkata, "Allahlah yang menjadi saksi -dan cukuplah Dia sebagai saksi- bahwa kami tidak rela dengan tindakan kalian menyembah kami. Kami pun tidak pernah menyuruh kalian menyembah kami dan kami tidak merasa bahwa kalian menyembah kami."
İşte burada Allah'tan gayrı ibadet ettikleri ilahları onlardan beri olurlar ve şöyle derler: Allah şahittir ki -O, şahit olarak yeter- biz, sizlerin bize ibadet etmenizden razı olmadık ve size bunu emretmedik. Sizin, bize ibadet ettiğinizi nereden bilebilirdik!
Their so called gods dissasociate themselves from them, saying that Allah is sufficient as a witness that they were not happy being worshipped by them, nor did they command them to do so, nor were they aware of their worship of them!
Là, leurs divinités qu’ils adoraient à la place d’Allah se désavoueront d’eux en disant: Allah est témoin –et Il suffit comme témoin– que nous n’agréions pas vos adorations, que nous ne vous l’avions pas ordonnée et que nous y étions insensibles.
Tại đây, các thần linh được thờ phượng phủ nhận những kẻ thờ phượng chúng thay vì Allah, chúng nói: "Allah là nhân chứng - chỉ Ngài là đủ - và bọn ta không chấp nhận việc tôn thờ của các ngươi dành cho bọn ta, và bọn ta đã không ra lệnh các ngươi làm điều đó, vả lại bọn ta không hay biết gì về việc thờ phượng của các ngươi cả".
Dito ay magpapawalang-kaugnayan sa kanila ang mga diyos nila na sinamba nila bukod pa kay Allāh, habang mga nagsasabi: "saka si Allāh ay sasaksi – at nakasapat Siya rito – na kami ay hindi nalugod sa pagsamba ninyo sa amin at hindi nag-utos sa inyo niyon, at na kami ay hindi nakaramdam sa pagsamba ninyo."
Tada će se njihova božanstva odreći njih, govoreći: "Allah je dovoljan svjedok da mi nismo bili zadovoljni da nas obožavate i to vam nismo naređivali, a niti smo vaše obožavanje osjećali i nismo uopće znali za njega."
A questo punto, i loro idoli che adoravano all'infuori di Allāh si dissociarono, dicendo: "Allāh è testimone, ed Egli è sufficiente. In verità, non eravamo compiaciuti della vostra adorazione, e non vi abbiamo ordinato di farlo, e non potevamo ascoltare la vostra adorazione".
Sa kalagayang mabigat na iyon ay susubukin ang bawat tao sa nagdaan na gawain sa buhay niya sa Mundo. Panunumbalikin ang mga tagapagtambal sa Panginoon nilang totoo na si Allāh na magsasagawa sa pagtutuos sa kanila. Maglalaho sa kanila ang anumang ginawa-gawa nila noon na pamamagitan ng mga anito nila.
Tại thời điểm trọng đại đó, mỗi một người sẽ được biết đầy đủ về những việc đã làm trên trần gian. Và những người đa thần sẽ được đưa trở về với Allah - Thượng Đế đích thực của họ, Ngài nắm quyền trừng phạt họ, và những thần linh mà họ bịa đặt đã bỏ họ chạy mất dạng cùng với lời biện hộ mà chúng đã khoác lác trước đây.
Na tom strašnom mjestu bit će svako ispitan o onome što je na dunjaluku radio, a mušrici bit će vraćeni svome istinskom Gospodaru, Allahu, Koji će s njima svesti račun. Oni koje su kao zagovornike među kipovima izmišljali otići će.
In quella grave situazione, ogni anima venne informata di tutte le azioni che ha compiuto nella vita terrena, e gli idolatri verranno ricondotti al loro vero Dio, ovvero Allāh; è Lui che si prenderà cura del loro rendiconto, e svanirà l'intercessione degli idoli che inventarono.
En ese grandioso lugar cada alma será informada de lo que hizo en la vida mundanal. Entonces, los idólatras regresarán a su verdadero Señor, que es Al‑lah, Quien tiene el poder sobre su juicio, y los ídolos que según sus inventos intercederían por ellos no existirán.
İşte bu büyük yerde her nefis dünya hayatında yaptığı ameller ile imtihan edilir. Müşrikler, hak Rableri olan Allah'a döndürülürler ve yüce Allah onların hesaplarını görür. Onların, iftira ederek şefaatçileri olduklarını iddia ettikleri putları ise yok olup gider.
Described in the sixth verse (30) is what would happen to both the peoples of Jannah and Jahannam by saying that, in this excruciating place called the plains of Resurrection, everyone would have assessed his or her respective deeds, individually and personally, whether they were beneficial or harmful. And they all would then be taken to their true Lord, the only One worthy of worship. At that time, all options of trust and support one usually looks up to will stand terminated. Even the idols the Mushriks used to take as their patrons and intercessors will evaporate in thin air en-block.
Di tempat yang agung itu setiap orang diberitahu apa saja yang pernah dia perbuat selama hidupnya di dunia, serta orang-orang musyrik dikembalikan kepada Tuhan mereka yang sebenarnya, yaitu Allah yang mengurus perhitungan amal mereka. Lalu lenyaplah keyakinan palsu mereka tentang pertolongan dari berhala-berhala mereka.
All of the observances of shirk (attributing partners to God) are based on false hopes. Events which occur by God’s will are attributed by man to false gods, which in his self-delusion he makes the centre of his obeisance and worship. He depends so much on these false gods of his that he thinks that even in the Hereafter they will come to his help against God and save him from God’s scourge. These are but false hopes, but in the world their falsehood does not become clear, because due to the conditions of man’s trial here, a veil of secrecy covers every reality. Here man has the opportunity to attribute the various events to his imaginary gods and thus be satisfied with their ‘godliness.’ But in the Hereafter all realities will be laid bare. There, it will become clear that in this universe nobody has power except the one and only God. In the present world, man is living under the misunderstanding that, with the help of his leaders and false gods, he will be successful in the stages of the Hereafter, but in the Hereafter it will suddenly be clear to him that this confidence of his was absolutely false. Here, everybody will be requited according to what he himself has done and all imaginary supports will disappear as if they had never existed.
Dans cette situation, chaque âme soupèsera les œuvres qu’elle a accomplies dans le bas monde. Les polythéistes seront ramenés vers leur véritable Seigneur –Allah– qui se chargera de leur faire rendre des comptes et l’intercession de leurs idoles, fruit de leur invention, n’aura pas lieu.
In that great place each soul will be informed of what it did in the life of the world. Then the idolaters will return to their true Lord, Who is Allah, Who has power over their reckoning, and the intercession of idols that they made up will be non-existent.
"Katakanlah, 'Siapakah yang memberi rizki kepadamu dari langit dan bumi, atau siapakah yang kuasa (menciptakan) pende-ngaran dan penglihatan, dan siapakah yang mengeluarkan yang hidup dari yang mati dan mengeluarkan yang mati dari yang hidup dan siapakah yang mengatur segala urusan?' Maka mereka akan menjawab, 'Allah.' Maka katakanlah, 'Mengapa kamu tidak ber-takwa (kepadaNya)?' Maka (Dzat yang demikian) itulah Allah, Rabb kamu yang sebenarnya, maka tidak ada sesudah kebenaran itu, melainkan kesesatan. Maka bagaimanakah kamu dipalingkan (dari kebenaran)? Demikianlah telah tetap kalimat (hukuman) Rabbmu terhadap orang-orang yang fasik, karena sesungguhnya mereka tidak beriman." (Yunus: 31-33).
(31) Maksudnya, katakan kepada mereka yang menyeku-tukan Allah dengan sesuatu yang mana Dia (sendiri) tidak menu-runkan hujjah yang bisa dijadikan alasan atas mereka pada tauhid rububiyah yang mereka akui atas tauhid uluhiyah yang mereka ing-kari. ﴾ قُلۡ مَن يَرۡزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ ﴿ "Katakanlah, 'Siapakah yang memberi rizki kepadamu dari langit dan bumi'," dengan menurunkan rizki dari langit dan mengeluarkan macam-macamnya dari bumi dan memu-dahkan sebab-sebabnya padanya? ﴾ أَمَّن يَمۡلِكُ ٱلسَّمۡعَ وَٱلۡأَبۡصَٰرَ ﴿ "Atau siapakah yang kuasa (menciptakan) pendengaran dan penglihatan." Maksudnya, siapa yang menciptakan keduanya dan Dia sekaligus pemiliknya? Keduanya disebut secara khusus untuk mengingatkan yang lebih utama dengan yang utama dan karena kemuliaan dan manfaatnya yang sempurna. ﴾ وَمَن يُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ ﴿ "Dan siapakah yang mengeluarkan yang hidup dari yang mati." Seperti menumbuhkan bermacam-macam pohon dan tumbuh-tumbuhan dari biji-bijian, mengeluarkan orang Mukmin dari kafir, burung dari telur dan lain-lain? ﴾ وَيُخۡرِجُ ٱلۡمَيِّتَ مِنَ ٱلۡحَيِّ ﴿ "Dan mengeluarkan yang mati dari yang hidup." Kebalikan dari yang sebelumnya? ﴾ وَمَن يُدَبِّرُ ٱلۡأَمۡرَۚ ﴿ "Dan siapakah yang mengatur segala urusan?" Di langit dan di bumi? Ini mencakup seluruh bentuk pengaturan Ilahiyah. Jika kamu menanyakan itu kepada mereka, ﴾ فَسَيَقُولُونَ ٱللَّهُۚ ﴿ "maka mereka akan menjawab, 'Allah'." Karena mereka mengakui semua itu bahwa Allah tidak memiliki sekutu dalam segala hal tersebut. ﴾ فَقُلۡ ﴿ "Maka katakanlah", kepada mereka sebagai pelaziman argumentasi-mu, ﴾ أَفَلَا تَتَّقُونَ ﴿ "mengapa kamu tidak bertakwa (kepadaNya)?" Apakah demi Allah kamu mengikhlaskan ibadah hanya kepadaNya tanpa sekutu bagiNya dan membuang sekutu-sekutu dan Rabb-rabb lain yang kamu sembah selain Allah?
(32) ﴾ فَذَٰلِكُمُ ﴿ "Maka (Dzat yang demikian) itu", yang menyifati diriNya dengan sifat yang disebutkan, ﴾ ٱللَّهُ رَبُّكُمُ ﴿ "itulah Allah Rabb-mu." Yakni yang dipertuhankan lagi disembah, yang dipuji, yang melindungi semua makhluk dengan nikmatNya. Dia adalah ﴾ ٱلۡحَقُّۖ فَمَاذَا بَعۡدَ ٱلۡحَقِّ إِلَّا ٱلضَّلَٰلُۖ ﴿ "yang sebenarnya, maka tidak ada sesudah kebenaran itu, melainkan kesesatan." Karena Allah yang memegang hak Pencip-taan dan Pengaturan terhadap segala sesuatu. Tidak ada satu nikmat pun pada manusia melainkan dariNya. Tidak ada yang mendatang-kan kebaikan kecuali Dia. Tidak ada yang menolak keburukan ke-cuali Dia, Pemilik Asma`ul Husna dan sifat-sifat yang sempurna yang agung lagi mulia dan terpuji. ﴾ فَأَنَّىٰ تُصۡرَفُونَ ﴿ "Maka bagaimanakah kamu dipalingkan (dari kebenaran)?" Dari penghambaan kepada Dzat yang sifatNya demikian kepada penghambaan kepada yang tidak memiliki -dari keberadaannya- kecuali ketiadaan. Tidak memiliki (untuk dirinya sendiri) manfaat, mudarat, kematian, kehidupan dan kebangkitan, tidak memiliki kekuasaan sedikit pun, tidak memiliki sekutu dari segi manapun dan tidak ada syafa'at di sisiNya kecuali dengan izin dariNya.
(33) Celakalah orang yang menyekutukan sesuatu dengan-Nya. Binasalah orang yang kafir kepadaNya, mereka kehilangan akal setelah kehilangan agama, bahkan kehilangan dunia dan akhi-ratNya. Oleh karena itu, Allah berfirman, ﴾ كَذَٰلِكَ حَقَّتۡ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ فَسَقُوٓاْ أَنَّهُمۡ لَا يُؤۡمِنُونَ ﴿ "Demikianlah telah tetap kalimat (hukuman) Rabbmu terhadap orang-orang yang fasik, karena sesungguhnya mereka tidak beriman", setelah Allah menunjukkan kepada mereka ayat-ayat yang jelas dan bukti-bukti yang gamblang yang cukup menjadi pelajaran bagi ulil albab, nasihat bagi orang-orang yang bertakwa dan petunjuk bagi alam semesta.
Katakanlah -wahai Rasul- kepada orang-orang yang menyekutukan Allah itu, "Siapakah yang memberi kalian rezeki dari langit dengan cara menurunkan air hujan kepada kalian? Siapakah yang memberi kalian rezeki dari dalam bumi dengan cara menumbuhkan tumbuh-tumbuhan di permukaannya dan menyediakan aneka tambang di dalam perutnya? Siapakah yang mengeluarkan makhluk hidup dari makhluk mati, seperti manusia dari sperma dan burung dari telur? Siapakah yang mengeluarkan makhluk mati dari makhluk hidup, seperti sperma dari hewan dan telur dari burung? Dan siapakah yang mengatur urusan langit dan bumi beserta makhluk-makhluk yang ada di dalamnya?" Mereka pasti akan menjawab, "Yang melakukan itu semua ialah Allah." Sebab itu, katakanlah kepada mereka, "Tidakkah kalian menyadari hal itu lalu bertakwa kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya?!"
Say O Messenger to these idolators, 'Who is it that provides for you from the sky, sending down rain; who provides for you from the earth, with the plants that grow in it and what it contains of metals and minerals; and who brings the living from the dead, like humanity from a drop of semen and the bird from the egg; and who brings the dead from the living, like semen from animals, and the egg from the bird? And who governs everything in the heavens and the earth and what has been created in them? They will reply that Allah is the One Who does all of this. Say to them that, if they know this, they should be mindful of Him, following what Allah instructs and staying away from what He has prohibited.
Mensajero, diles a estos idólatras: “¿Quién es el que les provee la lluvia del cielo, quién les provee de la tierra con las plantas que crecen en ella y sus metales y minerales, y quién hace surgir vida de lo muerto, como surge la humanidad de una gota de semen y un óvulo, y el ave del huevo, y quién hace surgir lo muerto de lo vivo, como el huevo del ave? ¿Y quién gobierna todo lo que hay en los cielos y en la Tierra y lo creado en ellos? Ellos responderán que Al-lah es Quien hace todo esto. Diles que, si saben esto, deben ser temerosos de Él, siguiendo lo que Al-lah enseña y alejándose de lo que Él ha prohibido.
-Ey Peygamber!- Allah'a ortak koşan o müşriklere de ki: Üzerinize gökten yağmuru indirmek suretiyle sizi rızıklandıran kimdir? Yeryüzünde her türlü bitkiyi bitirmek suretiyle ve içerisinde barındırdığı madenler ile yerden sizi rızıklandıran kimdir? Nutfeden insanı, yumurtadan kuşları çıkarmasında olduğu gibi ölüden diriyi çıkaran kimdir? Aynı şekilde insandan nutfeyi ve kuşlardan da yumurtayı çıkarmasında olduğu gibi diriden ölüyü çıkaran kimdir? Göklerin, yerin ve bunlarda bulunan mahlukatın işlerini çekip çeviren kimdir? Onlar, bunların hepsini yapan Allah'tır, diye cevap vereceklerdir. Onlara de ki: Bunu bilmez misiniz ve emirlerini yerine getirip yasaklarından kaçınarak Allah'tan sakınmaz mısınız?
Ô Messager, dis à ces gens qui associent d’autres divinités à Allah: Qui pourvoit à vos besoins en faisant descendre du Ciel une pluie sur vous? Qui pourvoit à vos besoins en faisant sortir des plantes et en faisant extraire des minerais de la Terre? Qui crée ce qui est vivant à partir de ce qui est mort, comme un être humain à partir de sperme ou un oiseau à partir d’un œuf, et qui crée ce qui est mort à partir de ce qui est vivant, comme le sperme à partir d’un animal et un œuf à partir d’un oiseau? Qui a en charge la gestion des Cieux, de la Terre et des créatures qu’ils contiennent? Ils répondront que l’Auteur de tout cela est Allah. Dis-leur alors: Ne craindrez-vous donc pas Allah en vous conformant à Ses commandements et en délaissant Ses interdits?
31- De ki:“Size gökten ve yerden rızık veren kimdir? Ya o gözlere ve kulaklara mâlik olan kimdir? Ölüden diriyi çıkartan ve diriden de ölüyü çıkartan kimdir? İşleri yerli yerince kim yönetiyor?” Hemen: “Allah” diyeceklerdir. De ki: “O halde korkmaz mısınız?”
32- İşte gerçek rabbiniz olan Allah budur. Artık haktan sonra sapıklıktan başka ne vardır ki? O halde nasıl oluyor da döndürülüyorsunuz?
33- İşte böylece Rabbinin, fâsık olanlar hakkındaki “Onlar iman etmezler” sözü gerçekleşmiş olmaktadır.
31. Yani Allah’a hakkında herhangi bir delil indirmediği şeyleri ortak koşan şu kimselere, ulûhiyetin tevhidini inkâr etmelerine rağmen rubûbiyetin tevhidini kabul etmelerini karşı bir delil getirmek sureti ile “De ki: Size gökten” rızıkları indirmek sureti ile “ve yerden” türlü rızıkları çıkarmak sureti ile ve rızık sebeplerini kolaylaştırmak yoluyla “rızık veren kimdir?”“Ya o gözlere ve kulaklara malik olan kimdir?”Bunları yaratan ve bunlara mutlak sahip olan kimdir? Özellikle bunların söz konusu edilmesi, daha değerli ve üstün olanları zikredip daha aşağıdakilere dikkat çekmek kabilindendir. Bir de bunların değer ve faydalarına işaret etmek içindir.“Ölüden diriyi çıkartan” tane ve tohumlardan çeşitli ağaç ve bitkileri, kâfirden mü’mini, yumurtadan kuşu vb. çıkaran “ve diriden de ölüyü” sözü geçenlerin aksini “çıkaran kimdir?”“İşleri” gerek ulvi âlemde gerek süfli âlemde “yerli yerince kim yönetiyor?” Bu ise bütün ilâhî tedbir ve idare çeşitlerinin hepsini kapsamaktadır. İşte sen onlara bütün bunları soracak olursan:“Hemen: Allah, diyeceklerdir.” Çünkü onlar, bütün bunları itiraf etmekte, Yüce Allah’ın sözü geçen bu hususların hiç birisinde ortağı bulunmadığını kabul etmektedirler.
O halde sen de onlara susturucu delili getirerek:“De ki: O halde” Allah’tan “korkmaz mısınız?” O’ndan korup da ibadetinizi hiçbir kimseyi ortak koşmaksızın yalnızca O’na ihlasla yapmayacak ve O’nun dışında tapındığınız her türlü ortak ve putları bir kenara itmeyecek misiniz?!
32. “İşte” kendi zatını nitelendirdiği bu vasıflara sahip “gerçek rabbiniz olan” kendisine ibadet olunan, hamd olunan, bütün yaratıkları nimetleri ile besleyip büyüten “Allah budur.” O hakkın, gerçeğin ta kendisidir. “Artık haktan sonra sapıklıktan başka ne vardır ki?”Çünkü tek başına yaratan, her şeyi çekip çeviren, idare eden, kulların sahip olduğu bütün nimetleri yalnız kendisi veren O’dur. İyilikleri O’ndan başka veren olmadığı gibi, kötülükleri de O’ndan başka kimse bertaraf edemez. En güzel isimlere, en kâmil ve yüce vasıflara sahip olan, celal ve ikram sahibi olan O’dur.“O halde nasıl oluyor da” bu sıfatlara sahip olana ibadet etmekten “döndürülüyorsunuz” da, gerçek bir varlığa sahip olmayan, kendisine dahi fayda ve zararı olmayan, hiçbir şekilde ölüme, hayata ve öldükten sonra diriltme imkânına sahip bulunmayan varlıklara ibadete yöneliyorsunuz? Bu gibi batıl varlıkların zerre ağırlığı kadar bir şeye mülkiyetleri söz konusu değildir. Hiçbir şekilde bunların Allah’a ortaklıkları da yoktur. Allah nezdinde ise O’nun izni ile olmadıkça hiçbir kimse şefaatçi olamayacaktır. Yazıklar olsun O’na ortak koşanlara, vay haline O’nu inkâr edenlerin! Çünkü bunlar önce dinlerini kaybettiler, sonra akıllarını, hatta dünyalarını da âhiretlerini de kaybettiler. Bu bakımdan Yüce Allah haklarında şöyle buyurmaktadır:
33. “İşte böylece Rabbinin, fâsık olanlar hakkındaki “Onlar iman etmezler” sözü gerçekleşmiş olmaktadır.” Yüce Allah, onlara özlü akıl sahipleri için ibret, gerçek takvâlılara dair bir öğüt ve bütün alemlere bir hidâyet ihtiva eden onca açık âyetleri, belgeleri, parıl parıl parıldayan delilleri kendilerine göstermesine rağmen onlar iman etmezler.
The Idolators recognize Allah's Tawhid in Lordship and the Evidence is established against Them through this Recognition
Allah argues that the idolators' recognition of Allah's Oneness in Lordship is an evidence against them, for which they should admit and recognize the Oneness in divinity and worship. So Allah said:
قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَآءِ وَالاٌّرْضِ
(Say: "Who provides for you from the sky and the earth") meaning, who is He Who sends down water from the sky and splits the earth with His power and will and allows things to grow from it,
أَءِلـهٌ مَّعَ اللهِ
(Is there a god, besides Allah) 27:62 Who provides;
فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً - وَزَيْتُوناً وَنَخْلاً - وَحَدَآئِقَ غُلْباً - وَفَـكِهَةً وَأَبّاً
(Grains. And grapes and clover plants. And olives and date palms. And gardens dense with many trees. And fruits and herbage.)"80:27-31
فَسَيَقُولُونَ اللَّهُ
(They will say: "Allah.")
أَمَّنْ هَـذَا الَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ
("Who is he that can provide for you if He should withhold His provision) 67:21 Allah's statement,
أَمَّن يَمْلِكُ السَّمْعَ والاٌّبْصَـرَ
(Or who owns hearing and sight) means that Allah is the One who granted you the power of sight and hearing. If He willed otherwise, He would remove these gifts and deprive you of them. Similarly, Allah said:
قُلْ هُوَ الَّذِى أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالاٌّبْصَـرَ
(Say it is He Who has created you, and endowed you with hearing and seeing.) 67:23 Allah also said:
قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَـرَكُمْ
(Say: "Tell me, if Allah took away your hearing and your sight.)6:46 Then Allah said:
وَمَن يُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَىِّ
(And who brings out the living from the dead and brings out the dead from the living) by His great power and grace.
وَمَن يُدَبِّرُ الاٌّمْرَ
(And who disposes of the affairs) In Whose Hand is the dominion of everything Who protects all, while against Whom there is no protector Who is the One who judges with none reversing His judgement Who is the One that is not questioned about what He does while they will be questioned
يَسْأَلُهُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ
(Whosoever is in the heavens and on earth begs of Him. Every day He is (engaged) in some affair!)55:29 The upper and lower kingdoms and what is in them both, including the angels, humans, and Jinn are in desperate need of Him. They are His servants and are under His control.
فَسَيَقُولُونَ اللَّهُ
(They will say: "Allah.") they say this knowingly and they admit it.
فَقُلْ أَفَلاَ تَتَّقُونَ
(Say: `Will you not then be afraid (of Allah's punishment)") meaning, don't you fear Him when you worship others because of your ignorance and false opinions Allah then said:
فَذَلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ
(Such is Allah, your Lord in truth.) This Lord that you admitted is the One Who does all this, is your Lord and the True Deity that deserves to be worshipped alone.
فَمَاذَا بَعْدَ الْحَقِّ إِلاَّ الضَّلاَلُ
(So after the truth, what else can there be, save error) any one worshipped other than Him is false, for there is no God but Allah, He Has no partners.
فَأَنَّى تُصْرَفُونَ
(How then are you turned away) How then can you turn away from His worship to worship others while you know that He is the Lord that has created everything, the One who controls and governs everything Allah then said:
كَذَلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى الَّذِينَ فَسَقُواْ
(Thus is the Word of your Lord justified against those who rebel,) These idolators disbelieved and continued to practice their Shirk, and worship others beside Allah. But they knew that He is the Creator, the Sustainer and the only One of authority and control in this universe, the One Who sent His Messengers to single Him out for all worship. As they disbelieved and were persistent in their Shirk, Allah's Word proved true and was justified that they would be miserable inhabitants of the Fire. Allah said:
قَالُواْ بَلَى وَلَـكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَـفِرِينَ
(They will say: "Yes," but the Word of torment has been justified against the disbelievers!) 39:71
In the seventh and the eighth verses (31, 32), the Holy Qur'an has, in its typically wise and patronizing manner, beamed a few questions at the Mushriks to help them regain their sanity. Addressing the Holy Prophet ﷺ ، it was said that he should ask these people: Who gives you sustenance from the heavens and the earth? Who is the master-controller of your ears and eyes in that you hear and see as He wills and you do not if He wills otherwise? Who brings forth the living from the dead, such as vegetation and trees from the soil? Or, who brings forth humans and animals from the sperm, or a bird from an egg? And who brings forth the dead from the living, such as a lifeless sperm from humans and animals? And who is it that plans and manages the affairs of the whole universe?
After that, it was said when these questions will be addressed to them, all of them would say that all these things were created by One Allah! Then, the Holy Prophet ﷺ was to ask them: Why then, would you not fear Allah? When you know that it is Allah alone who creates, sustains and manages everything, why do you have to take someone else other than Him as deserving of your devotion and obedience?
O Poslaniče, reci ovim mnogobošcima: "Ko vas s nebesa opskrbljuje spuštajući vam kišu? Ko vas iz zemlje opskrbljuje, dajući vam da bilje iz nje niče i da iz nje rudu i bogatstva vadite? Ko je taj ko živo biće izvodi iz mrtve materije, kao što je čovjek nastao od kapi sjemena, ptica iz jajeta, i ko je taj ko mrtvo iz živog izvodi, poput sjemena koje izađe iz životinje ili jajeta koje izađe iz ptice? Ko je taj ko upravlja nebesima i Zemljom, kao i stvorenjima koja se među njima nalaze?" Oni će ti dati odgovor da to sve čini Allah, a ti im reci: "Zar to ne znate i zar se ne bojite Allaha izvršavanjem Njegovih naredbi, a kloneći se zabrana?!"
Ngươi - hỡi Thiên Sứ - hãy hỏi những kẻ đa thần: Ai cấp dưỡng các ngươi từ trên trời với việc ban mưa xuống cho các ngươi? Ai cấp dưỡng cho các ngươi ở dưới đất với việc làm đâm chồi nảy lộc cây cối, và với những kho báu trong đó? Và ai đã đưa cái sống ra từ cái chết như việc con người được hình thành từ tinh dịch, và loài chim được nở từ trứng? Và ai đã đưa cái chết ra khỏi sự sống như tinh dịch từ động vật và trứng từ loài chim? Và ai quản lý định đoạt công việc của bầu trời và trái đất và những tạo hóa ở trong đó? Họ sẽ trả lời: Tất cả những đều này là từ Allah. Ngươi hãy bảo họ: Các ngươi biết như thế mà không kính sợ Allah hay sao? Các ngươi biết như thế mà không tuân theo mệnh lệnh của Ngài và tránh xa những đều cấm của Ngài ư?!
Sabihin mo, O Sugo, sa mga tagapagtambal na ito kay Allāh: "Sino ang nagtutustos sa inyo mula sa dako ng langit sa pamamagitan ng pagpapababa ng ulan sa inyo? Sino ang nagtutustos sa inyo mula sa lupa sa pamamagitan ng tumutubo rito na mga halaman at sa pamamagitan ng nilalaman nito na mga mina? Sino ang nagpapalabas ng buhay mula sa patay gaya ng tao mula sa punlay at ng ibon mula sa itlog? Sino ang nagpapalabas ng patay mula sa buhay gaya ng punlay mula sa hayop at ng itlog mula sa ibon? Sino ang nangangasiwa sa kapakanan ng mga langit at lupa at anumang nasa mga ito na mga nilikha?" Magsasabi sila na ang tagagawa niyon sa kabuuan niyon ay si Allāh. Kaya sabihin mo sa kanila: "Kaya ba hindi kayo nakaaalam niyon at hindi kayo nangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya?"
Di', o Messaggero, a costoro che associano altri ad Allāh: "Chi vi sostiene dal cielo facendo cadere la pioggia su di voi? E chi vi sostiene sulla terra facendo germogliare le piante e i minerali che essa contiene? E chi fa sorgere il vivo dal morto, come l'essere umano da un fiotto e l'uccello dall'uovo? E chi fa scaturire il morto dal vivo, come il fiotto dall'animale e l'uovo dall'uccello? Chi gestisce l'ordine dei Cieli e della Terra e delle creature che vi sono in essi? Risponderanno che il Creatore di tutto questo è Allāh; di' loro: "Non ne siete forse consapevoli, così da temere Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti?!
O ljudi, to vam je Allah, On sve to čini, On je istina i vaš Tvorac koji sve uređuje. Nakon spoznaje istine, zar postoji nešto drugo do udaljavanje od nje?! Gdje su vam razumi da shvate ovu jasnu istinu?!
Như vậy đó - hỡi nhân loại - Đấng đã thực hiện tất cả những công việc đó chính là Allah, Ngài là Thượng Đế đích thực đã tạo hóa ra các ngươi, Ngài quản lý hành động của các ngươi. Thế tại sao các ngươi lại đi vào lầm lạc sau khi đã nhận thức được chân lý? Các ngươi để đầu óc các ngươi ở nơi đâu trước sự thật quá rõ ràng như thế?!
In the concluding verse (32), it was said: فَذَٰلِكُمُ اللَّـهُ رَبُّكُمُ الْحَقُّ ۖ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (So, that is Allah, your Lord in truth. And what is there, after truth, but error?), that is, ` this is the Sacred Being whose attributes of perfection have just been mentioned. Once you have found the Truth, there remains nothing else to find except error and straying. In other words, once it stands proved that Allah Ta` ala is the only true and rightful object of worship, it is terribly senseless to abandon this truth and allow yourself to be diverted elsewhere.
important note
In relation to issues of religious beliefs embedded in this verse, it must be borne in mind that the statement: مَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (What is there, after truth, but error?) proves that there is no intermediary link between truth and error. What is not the truth will be included in error and straying. There can be no such thing that is neither truth nor error. And it is also not possible that two opposite things could be the truth. This is an established rule in the sight of the majority of scholars in the Muslim Ummah. However, difference exists among ` Ulama' regarding minor and subsidiary juristic issues. In the view of some of them, both sides would be considered as on truth in Ijtihad-based issues and, according to the majority of them, there is consensus on the view that the taking of contra-position in Ijtihad-based problems cannot be termed as error and straying.
Kaya gayon, O mga tao, ang gumagawa niyon sa kabuuan niyon. Siya si Allāh, ang Totoo, ang Tagapaglikha ninyo, ang Tagapangasiwa ng kapakanan ninyo. Kaya ano pa matapos ng pagkakilala sa katotohanan kundi ang pagkalayo rito at ang pagkawala? Kaya saan pupunta ang mga isip ninyo palayo sa katotohanang hayag na ito?"
Colui che compie tutto ciò è Allāh, La Verità, il vostro Creatore, e l'Amministratore dei vostri affari; cosa altro vi è oltre la consapevolezza della Verità se non la perdizione?! Come possono allontanarsi le vostre menti da questa chiara verità?!.
Quien hace todo eso, gente, es Al-lah, su Creador y el Administrador de sus asuntos. Entonces, ¿qué hay más allá de la verdad excepto mentiras y extravío? ¿Cómo pueden apartarse de la verdad incuestionable, que ha sido probada, para ir tras la falsedad, caprichos y deseos?
Begitulah wahai manusia! Yang melakukan itu semua ialah Allah Yang Mahabenar, pencipta kalian semua dan pengatur semua urusan kalian. Apakah ada hal lain bagi kalian setelah mengetahui kebenaran selain kesesatan dan kesia-siaan?! Di mana akal pikiran kalian terhadap kebenaran yang terang ini?!
Ey insanlar! İşte bunların hepsini yapan ve sizin işlerinizi çekip çeviren sizi yaratan tek hak ilah olan Allah'tır. Hakkı öğrendikten sonra haktan uzaklaşıp zayi olmaktan başka ne vardır? Akıllarınız, bu apaçık haktan ayrılıp nereye gidiyor?
O gens, Celui qui est l’Auteur de tout cela est Allah, le Vrai, votre Créateur et Celui qui a en charge la gestion de vos affaires. Y a-t-il donc au-delà de la vérité quelque chose d’autre que l’éloignement et la perte? Au profit de quoi vos raisons se détournent-elles de ces vérités manifestes?
The One who does all of that O people is Allah, The Truth, your Creator and the Manager of your affairs. Then besides truth, what is there except error and loss? How do you turn away from the clear truth, with its proofs, to falsehood whims and desires?
Just as the Lordship of Allah is established, His Decree has also been established; that those who turn away from the truth out of pride will not have faith.
Man needs sustenance. How does he receive it? It is through the coordinated action of the universe. The whole universe, with the utmost harmony, acts in a particular direction. Then only is it possible to make available to man that provision without which it would not be possible for him to survive on this earth. Studies show that every phenomenon in the universe is a product of a great and harmonious coordination among numerous elements of different and opposite nature. According to the polytheists’ stand, this universal coordination of such a high degree becomes unexplainable. For these supposed partners in ‘godhead’ are responsible for only one part of the functioning of the universe. And a ‘god’ of one part can never cause an event which comes into existence through harmonious coordination of all parts. Moreover, there is the example of the wonderful capabilities bestowed upon man that are represented by his ears and eyes. These could not be treated as the endowment of any false god. The false gods and goddesses themselves are either devoid of these capabilities, or even if these are found in any supposed god, he is not their creator. Even these can be taken away as they are taken away from ordinary human beings. Similarly, it is not possible for these false gods to give life to lifeless things or to make living things lifeless. There is no proof of this and no worshippers of theirs hold this belief about them. Then how will it be possible for man to get such things from them? How strange it is that man believes in a great God but, in spite of that, he attributes such things to God as nullify His superior qualities. The reason for this is that he has no fear of God. As a result of his false ideas, he has consoled himself that God is not going to make him give an account of himself, and if the stage of reckoning comes, there are such beings who, in his support, will recommend him to God and save him. Fear makes a man serious; if a man’s heart is devoid of fear, nothing can stop him from adopting the way of injustice. Such a man becomes arrogant and an arrogant man never admits the Truth.
-Ey Peygamber!- Yüce Allah için hak olan rububiyet sabit olduğu gibi inat ile haktan çıkanların iman etmeyeceklerine dair Rabbinin kaderî sözü onlar üzerine hak olmuştur.
Así como se estableció el Señorío de Al-lah, también se estableció Su Decreto, que aquellos que por soberbia se apartan de la verdad no tendrán fe.
Tout comme la Seigneurie authentique d’Allah est établie, Sa parole inéluctable se réalisera contre ceux qui, par entêtement, se sont affranchis de la vérité. Ils n’auront donc pas la foi.
Sebagaimana sifat rubūbiyyah (ketuhanan) yang sejati dipastikan untuk Allah begitu juga kalimat Tuhanmu -wahai Rasul- yang terkait dengan takdir-Nya pun dipastikan untuk orang-orang yang menyimpang dari kebenaran secara terang-terangan bahwasanya mereka tidak beriman.
Kung paanong napagtibay ang pagkapanginoong totoo para kay Allāh, kinailangan, O Sugo, ang salitang pang-itinakda ng Panginoon mo laban sa mga lumabas sa totoo dala ng pagmamatigas na sila ay hindi sumasampalataya.
Così come venne dimostrata la veridicità della reale divinità di Allāh, è certo, o Messaggero, che il destino decretato dal tuo Dio si realizzi per coloro che si sono allontanati dalla verità con ostinazione e che non vi credono.
Giống như việc khẳng định việc tạo hóa chỉ thuộc riêng về Allah thì lời phán của Thượng Đế của Ngươi - hỡi Sứ Giả - cũng đã định đoạt cho đám người ngoan cố chống lại chân lý rằng họ sẽ không bao giờ tin tưởng.
Kao što se istinski potvrdilo da samo Allah stvara i upravlja i da je On Gospodar, tako isto, o Poslaniče bit će ostvarena odredba tvoga Gospodara nad onima koji su, iz inata, istinu napustili da neće vjerovati.
Ngươi - hỡi Thiên Sứ - hãy hỏi những kẻ đa thần: "Trong số các thần linh mà các ngươi tôn thờ ngoài Allah, ai có khả năng khởi sự tạo hóa từ cái không là gì trước đây rồi dựng chúng sống trở lại sau khi đã chết"? Ngươi hãy bảo chúng: "Chính Allah đã khởi sự tạo hóa từ cái không là gì trở thành hiện hữu rồi cũng chính Ngài phục sinh chúng lại sau khi đã chết". Sao các ngươi - hỡi những kẻ đa thần - bỏ đi sự thật để đi theo sự giả dối?!
Reci, o Poslaniče, ovim mušricima: "Da li među vašim božanstvima koje mimo Allaha obožavate ima neko ko stvara iz ničega, bez prethodnog primjera za to, a zatim da ga nakon smrti oživi?" Reci im: "Allah je Taj Koji stvara bez prethodnog primjera za to i On život daje nakon smrti, pa kako se onda, o mušrici, od istine udaljavate i neistinu slijedite?!"
Di', o Profeta, a questi idolatri: "Qualcuno dei vostri soci che adorate all'infuori di Allāh può forse creare le creature senza precedenti, poi resuscitarle dopo la loro morte?" Di' loro: "Allāh crea le creature senza alcun precedente, dopodiché le resuscita dopo la loro morte; come potete sviarvi dalla verità verso la falsità, o idolatri?!"
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Kabilang kaya sa gitna ng mga pantambal ninyo na sinasamba ninyo bukod pa kay Allāh ang nagpapaumpisa ng paglikha nang walang pagkakatulad na nauna, pagkatapos magbubuhay Siya nito matapos ng kamatayan nito?" Sabihin mo sa kanila: "Si Allāh ay nagpapaumpisa ng paglikha nang walang pagkakatulad na nauna, pagkatapos magbubuhay Siya nito matapos ng kamatayan nito. Kaya papaano kayong nalilihis, O mga tagapagtambal, palayo sa katotohanan patungo sa kabulaanan?"
-Ey Peygamber!- O müşriklere de ki: Sizin Allah'tan gayrı ibadet edip Allah'a ortak koştuklarınız arasında daha önce bir benzeri olmaksızın yaratan sonra da ölümünden sonra o şeyi dirilten bir kimse var mıdır? Ey Peygamber! Onlara de ki: Daha önce bir benzeri olmaksızın yaratan ve ölümünden sonra o şeyi yeniden dirilten Allah'tır. -Ey müşrikler!- O halde nasıl oluyor da haktan batıla dönüyorsunuz?
"Katakanlah, 'Apakah di antara sekutu-sekutumu ada yang dapat memulai penciptaan makhluk, kemudian mengulanginya (menghidupkannya) kembali?' Katakanlah, 'Allah-lah yang memulai Penciptaan makhluk, kemudian mengulanginya (menghidupkannya) kembali, maka bagaimana bisa (terjadi) kamu dipalingkan (kepada menyembah yang selain Allah)?' Katakanlah, 'Apakah di antara sekutu-sekutumu ada yang menunjuki kepada kebenaran?' Kata-kanlah, 'Allah-lah yang menunjuki kepada kebenaran.' Maka apa-kah orang-orang yang menunjuki kepada kebenaran itu lebih berhak diikuti ataukah orang yang tidak dapat memberi petunjuk kecuali (bila) diberi petunjuk? Mengapa kamu (berbuat demikian)? Bagai-manakah kamu mengambil keputusan? Dan kebanyakan mereka tidak mengikuti kecuali persangkaan saja. Sesungguhnya persang-kaan itu tidak sedikit pun berguna untuk mencapai kebenaran. Sesungguhnya Allah Maha Mengetahui apa yang mereka kerjakan." (Yunus: 34-36).
(34) Allah تعالى berfirman menjelaskan kelemahan tuhan-tuhan orang musyrik, dan bahwa ia tidak memiliki sifat-sifat yang membuatnya layak dipertuhankan bersama Allah, ﴾ قُلۡ هَلۡ مِن شُرَكَآئِكُم مَّن يَبۡدَؤُاْ ٱلۡخَلۡقَ ﴿ "Katakanlah, 'Apakah di antara sekutu-sekutumu ada yang dapat memulai penciptaan makhluk'," yakni menciptakannya ﴾ ثُمَّ يُعِيدُهُۥۚ ﴿ kemu-dian mengulanginya (menghidupkannya) kembali?" Ini adalah perta-nyaan dengan makna penetapan dan penafian, maksudnya tak satu pun dari mereka yang menciptakan dan mengembalikan makhluk, ia lebih lemah dan lebih tidak mampu daripada itu. ﴾ قُلِ ٱللَّهُ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥۖ ﴿ "Katakanlah, 'Allah-lah yang memulai Penciptaan makhluk, ke-mudian mengulanginya (menghidupkannya) kembali'," tanpa sekutu dan tanpa pembantu dalam hal itu. ﴾ فَأَنَّىٰ تُؤۡفَكُونَ ﴿ "Maka bagaimanakah kamu dipalingkan (kepada menyembah yang selain Allah)?" Yakni kamu di-palingkan dan dibelokkan dari penghambaan kepada Dzat yang memulai penciptaan dan mengembalikanNya kepada yang tidak menciptakan apa pun bahkan ia yang diciptakan.
(35) ﴾ قُلۡ هَلۡ مِن شُرَكَآئِكُم مَّن يَهۡدِيٓ إِلَى ٱلۡحَقِّۚ ﴿ "Katakanlah, 'Apakah di antara sekutu-sekutumu ada yang menunjuki kepada kebenaran?'" Dengan men-jelaskannya, menunjukkannya, mengilhamkannya dan memberikan taufik kepadanya. ﴾ قُلِ ٱللَّهُ ﴿ "Katakanlah, 'Allah-lah'," hanya Dia semata, ﴾ يَهۡدِي ﴿ "yang menunjuki", kepada kebenaran dengan dalil-dalil, bukti-bukti, ilham, taufik dan pertolongan untuk meniti jalan yang lurus. ﴾ أَمَّن لَّا يَهِدِّيٓ إِلَّآ أَن يُهۡدَىٰۖ ﴿ "Ataukah orang yang tidak dapat memberi petunjuk kecuali (bila) diberi petunjuk?" Karena kebodohan dan kesesatannya, ia adalah sekutu-sekutu mereka yang tidak mendapat petunjuk dan tidak memberi petunjuk kecuali jika ia diberi petunjuk.
﴾ فَمَا لَكُمۡ كَيۡفَ تَحۡكُمُونَ ﴿ "Mengapa kamu (berbuat demikian)? Bagaima-nakah kamu mengambil keputusan?" Maksudnya apa yang membuat-mu mengambil keputusan batil ini dengan menetapkan kebenaran beribadah kepada seseorang bersama Allah setelah munculnya hujjah dan bukti bahwa tidak ada yang berhak atas ibadah kecuali hanya Allah semata? Jika telah terbukti bahwa tuhan-tuhan yang mereka sembah tidak memiliki sifat-sifat ma'nawi dan fi'li yang membuatnya berhak untuk disembah bersama Allah, justru ia me-miliki kekurangan-kekurangan yang membuktikan kebatilan ke-tuhanannya, maka dengan dasar apa ia dijadikan sebagai tuhan bersama Allah?
(36) Jawabannya adalah bahwa itu termasuk bisikan setan kepada manusia, ia menghiasi kedustaan terburuk dan kesesatan tersesat sampai manusia meyakini hal itu, mengakrabinya dan men-duganya benar, padahal ia bukan apa-apa. Oleh karena itu, Allah berfirman,
﴾ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَۚ ﴿
"Dan orang-orang yang menyeru sekutu-sekutu selain Allah, tidak-lah mengikuti (suatu keyakinan)." (Yunus: 66).
Maksudnya, sebenarnya mereka tidak mengikuti sekutu-se-kutu bagi Allah, karena pada dasarnya Allah tidak memiliki sekutu sama sekali baik secara aql maupun naql, mereka hanyalah mengikuti dugaan. ﴾ إِنَّ ٱلظَّنَّ لَا يُغۡنِي مِنَ ٱلۡحَقِّ شَيۡـًٔاۚ ﴿ "Sesungguhnya persangkaan itu tidak sedikit pun berguna untuk mencapai kebenaran." Mereka menamakan-nya Rabb dan menyembahnya bersama Allah.
﴾ إِنۡ هِيَ إِلَّآ أَسۡمَآءٞ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنٍۚ ﴿
"Itu tidak lain hanyalah nama-nama yang kamu dan nenek moyang-mu membuat-buatnya. Allah tidak menurunkan suatu keterangan pun tentang nama-nama itu." (An-Najm: 23).
﴾ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا يَفۡعَلُونَ ﴿ "Sesungguhnya Allah Maha Mengetahui apa yang mereka kerjakan." Dia akan membalas mereka dengan hukuman yang berat.
Pregúntales, Mensajero: “¿Puede alguno de los ‘copartícipes’ a quienes ustedes adoran junto con Al-lah, originar una creación de la nada, y regresarla a la vida después de la muerte?” Diles: “Al-lah origina la creación de la nada, y la regresa a la vida después de la muerte, ¿cómo pueden entonces, idólatras, apartarse de la verdad para ir tras la falsedad?
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, "Apakah di antara tuhan-tuhan yang kalian sembah selain Allah itu ada yang dapat menciptakan makhluk tanpa ada contoh sebelumnya, kemudian dapat membangkitkannya kembali sesudah kematiannya?" Katakanlah kepada mereka, "Allah dapat menciptakan makhluk tanpa ada contoh sebelumnya. Kemudian Allah akan membangkitkannya kembali sesudah kematiannya. Jadi bagaimana mungkin kalian -wahai orang-orang musyrik- bisa dipalingkan dari kebenaran menuju kebatilan?!"
Ô Messager, dis à ces polythéistes: Y-a-t-il parmi les associés que vous adorez en dehors d’Allah une divinité qui fait exister des créatures à partir de rien puis les fait ressusciter après leurs morts? Dis-leur: Allah fait exister une créature à partir de rien puis la ressuscite après sa mort. Ô mécréants, comment pouvez-vous être aussi éloignés de la vérité et être aussi aveuglés par le faux?
Say to them O Messenger: 'Is there are any of their ‘partners’ who they worship beside Allah, who originate creation from nothing, and bring it back to life after death?' Tell them: 'Allah originates creation from nothing, and then brings it back to life after death, so how can you O idolaters turn away from the truth to falsehood?'
This invalidates and falsifies their claims for committing Shirk withAllah and worshipping different idols and rivals
قُلْ هَلْ مِن شُرَكَآئِكُمْ مَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ
(Say: "Is there of your partners one that originates the creation and then repeats it") meaning, who is the one who started the creation of these heavens and earth and created all the creatures in them Who can place the planets and the stars in their positions Who can then repeat the process of the creation
قُلِ اللَّهُ
(Say: "Allah") It is He Who does this. He does it by Himself, alone without partners.
فَأَنَّى تُؤْفَكُونَ
("Then how are you deluded away (from the truth)") How is it that you are so misled from the right path to falsehood
قُلْ هَلْ مِن شُرَكَآئِكُمْ مَّن يَهْدِى إِلَى الْحَقِّ قُلِ اللَّهُ يَهْدِى لِلْحَقِّ
(Say: "Is there of your partners one that guides to the truth" Say: " It is Allah who guides to the truth. .".) You know that your deities are incapable of guiding those who are astray. It is Allah alone Who guides the misled and confused ones and turns the hearts from the wrong path to the right path. It is Allah, none has the right to be worshipped but He.
أَفَمَن يَهْدِى إِلَى الْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لاَّ يَهِدِّى إِلاَّ أَن يُهْدَى
(Is then He Who guides to the truth more worthy to be followed, or he who finds not guidance (himself) unless he is guided) Will the servant then follow the one who guides to the truth so that he may see after he was blind, or follow one who doesn't guide to anything except towards blindness and muteness Allah said that Ibrahim said:
يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً
(O my father! Why do you worship that which hears not, sees not and cannot avail you in anything) 19:42 And said to his people
قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ - وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(Worship you that which you (yourselves) carve While Allah has created you and what you make!) 37: 95-96 Also, there are many Ayat in this regard. Allah then said:
فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ
(Then, what is the matter with you How judge you) What is the matter with you What has happened to your mind How did you make Allah's creatures equal to Him What kind of judgement did you make to turn away from Allah and worship this or that Why did you not worship the Lord -- Glorified be He, the True King, the Judge and the One Who guides to the truth Why didn't you call upon Him alone and turn towards Him Allah then explained that they did not follow their own religion out of evidence and proof. The fact is that they were following mere conjecture and imagination. But conjecture is in no way a substitute for the truth. At the end of this Ayah. He said,
إِنَّ اللَّهَ عَلَيمٌ بِمَا يَفْعَلُونَ
(Allah is All-Aware of what they do.) This is both a threat and a promise of severe punishment. Allah said that He would reward them for their actions with a complete reward.
34- De ki:“Allah’a ortak koştuklarınızın içinde yoktan yaratıp (ölümden) sonra da diriltecek biri mi var?” De ki: “Oysa Allah, yoktan yaratır (ölümden) sonra da diriltir. O halde nasıl döndürülüyorsunuz?”
35- De ki:“Peki, Allah'a ortak koştuklarınız içinde hakka ileten biri var mı?” De ki: “Ama Allah hakka iletir. O halde acaba hakka ileten mi uyulmaya daha layıktır, yoksa kendisine yol gösterilmedikçe kendi kendine doğru yolu bulamayan mı? Ne oluyor size, nasıl (böyle yanlış) hükmediyorsunuz?”
36- Onların çoğu sadece zanna uyarlar. Zan ise hak olan hiçbir şeyin yerini tutmaz. Şüphesiz ki Allah yaptıklarını çok iyi bilendir.
34. Yüce Allah, müşriklerin uydurma ilâhlarının âcizliklerini ve Allah ile birlikte ilâh edinilmelerini gerektirecek vasıflara sahip olmadıklarını beyan etmek üzere şöyle buyurmaktadır:“De ki: “Allah’a ortak koştuklarınızın içinde yoktan yaratıp” yaratmayı ilkin başlatıp “(ölümden) sonra da diriltecek biri mi var?”Bu soru, nefy ve takrir anlamındadır. Yani onlar, arasında ilkin yaratmayı başlatıp sonra onu tekrar edip diriltecek hiçbir kimse yoktur. Çünkü onlar bunu yapamayacak kadar zayıf ve acizdirler.“De ki: “Oysa Allah” ortağı söz konusu olmaksızın ve bu hususta yardımcısı bulunmaksızın yalnızca “yoktan yaratır (ölümden) sonra da diriltir. O halde nasıl döndürülüyorsunuz?” Nasıl tek başına ilkin yaratan ve sonra onu tekrarlayan yüce Zat’a ibadetten döndürülüp de hiçbir şey yaratamayan, aksine kendileri yaratılmış olan varlıklara ibadete sapıyorsunuz?
35. “De ki: “Peki, Allah'a ortak koştuklarınız içinde hakka ileten” hakkı açıklayıp ona irşad eden yahut hakkı ilham eden ve onu izleme muvaffakiyetini veren “biri var mı? De ki: Ama Allah” delilleri ile, belgeleri ile, onu izleme ilham ve muvaffakiyetini vermesi ile en doğru yolu izlemeye yardımcı olmak sureti ile tek başına “hakka iletir.”“O halde acaba hakka ileten mi uyulmaya daha layıktır, yoksa” bilgisizliği ve sapıklığı dolayısı ile “kendisine yol gösterilmedikçe kendi kendine doğru yolu bulamayan mı?”Bunlar, Allah'a ortak koştukları ve başkasını doğruya iletemeyen, hatta kendileri doğruya iletilmedikçe kendi kendilerine doğru yolu da bulamayan varlıklardır.“Ne oluyor size, nasıl (böyle yanlış) hükmediyorsunuz?” Bu batıl hükmü vermenize sebep olan şey nedir? Bunca delil ve belge yalnızca Allah’tan başka hiçbir kimsenin ibadeti hak etmediğini ortaya koyduktan sonra Allah ile beraber bir kimseye ibadetin doğru olduğunu iddia eden bu batıl hükmü, neye dayanarak veriyorsunuz? Allah ile birlikte tapındıkları ilahlarında Allah ile birlikte tapınmalarını gerektirecek manevi ya da fiili hiçbir vasıf bulunmadığı açıkça ortaya çıktığına ve bu ilahların ilahlıklarının batıl olmasını gerektiren türlü eksik vasıflara sahip oldukları da belli olduğuna göre bunlar, Allah ile birlikte ne diye ilah olarak kabul edildiler?
Cevap: Bu, şeytanın insana en çirkin iftirayı ve en büyük sapıklığı süslemesi sonucu bunun bir gerçek olduğuna inandırması, insanın da buna alışması, bunu -gerçekle hiçbir ilgisi bulunmadığı halde- gerçek sanmasıdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Allah'ı bırakıp da başkalarına yalvaranlar, aslında koştukları ortaklara değil, ancak zanna uyuyorlar.”(Yunus, 10/66) Burada da şöyle buyurmaktadır:
36. Yani onlar gerçekte Allah’a ortak olan varlıklara uymuyorlar. Çünkü Allah’ın asla bir ortağı yoktur. Ne akıl ile ne nakil ile bunu ortaya koyan bir delil bulunmamaktadır. Dolayısıyla da “Onların çoğu sadece zanna uyarlar. Zan ise hak olan hiçbir şeyin yerini tutmaz.” Onlar bu uydurma mabudlara ilah adını verdiler ve Allah ile birlikte onlara ibadet ettiler. Oysa “onlar ancak sizin ve atalarınızın adlandırdığı ve Allah’ın kendileri hakkında hiçbir delil indirmediği birtakım isimlerden ibarettir.”(en-Necm, 53/23)“Şüphesiz ki Allah yaptıklarını çok iyi bilendir” ve bu yaptıklarına karşılık en büyük cezayı verecektir.
Ô Messager, dis-leur: Y-a-t-il parmi les associés que vous adorez en dehors d’Allah une divinité qui mène à la vérité? Dis-leur: Allah Seul mène à la vérité. Est-ce Celui qui mène les gens à la vérité qui mérite le plus d’être suivi ou les divinités que vous adorez qui ne se guident pas elles-mêmes à moins qu’on ne les oriente? Qu’avez-vous donc à dire des choses aussi fausses en affirmant que ce sont des divinités égales d’Allah? Qu’Allah soit purifié de leurs allégations.
-Ey Peygamber!- Onlara de ki: Allah'tan gayrı kendilerine taparak Allah'a ortak koştuklarınızdan sizi hakka ileten var mı? Onlara de ki: Yalnız yüce Allah, hakka hidayet eder ve (O'nun bir ortağı yoktur, yine onlara de ki:) insanları hakka hidayet eden mi uyulmaya daha layıktır yoksa başkasının ona hidayet etmediği müddetçe kendi kendine doğru yolu bulamayan sizin de kendilerine ibadet ettiğiniz mabutlarınız mı? Size ne oluyor da onların Allah'a ortak olduklarını iddia ettiğinizde nasıl oluyor da batıl ile hükmediyorsunuz? Allah, sizin söylediklerinizden çok yüce ve büyüktür.
Katakanlah -wahai Rasul- kepada mereka, "Apakah di antara tuhan-tuhan yang kalian sembah selain Allah itu ada yang dapat membimbing manusia kepada kebenaran?" Katakanlah kepada mereka, "Hanya Allah sajalah yang dapat membimbing manusia kepada kebenaran. Apakah Tuhan yang dapat membimbing manusia kepada kebenaran itu lebih pantas diikuti, ataukah tuhan-tuhan sesembahan kalian yang tidak dapat membawa dirinya sendiri ke jalan yang benar, kecuali apabila dibimbing oleh pihak lain?! Bagaimana mungkin kalian memutuskan sesuatu secara batil ketika kalian menganggap bahwa mereka itu adalah sekutu-sekutu Allah?! Mahatinggi Allah dari ucapan kalian itu."
Say to them O messenger: 'Is there are any of their ‘partners’ who they worship beside Allah, one who guides to the truth? Is He Who guides people to the truth and calls them to it more worthy of being followed, or your so-called gods which cannot guide themselves unless they are guided? What is wrong with you that you judge so falsely, claiming that they are ‘partners’ to Allah? Allah is far above what you say.'
Diles, Mensajero: “¿Puede alguno de los ‘copartícipes’ a quienes ustedes adoran junto con Al-lah, guiar a la verdad? ¿No es Quien guía a las personas a la verdad y las llama a ella, más digno de que Lo sigan que sus supuestos dioses que no pueden guiarse a sí mismos a menos que los guíen? ¿Qué les sucede que juzgan con tanta falsedad, afirmando que son ‘copartícipes’ de Al-lah? Al‑lah está muy por encima de lo que ustedes dicen”.
Di' loro, o Messaggero: "Vi è forse tra i vostri soci che adorate all'infuori di Allāh qualcuno che guidi alla verità?" Di' loro: "Solo Allāh guida alla verità. Chi guida la gente alla verità e li invita ad essa è più meritevole di essere adorato, oppure coloro che voi adorate, che non possono guidare se stessi se non vengono guidati da altri?! Perché giudicate con la falsità, mentre insinuate che siano soci di Allāh? Lungi Allāh dalle vostre insinuazioni!
Ngươi - hỡi Sứ Giả - hãy hỏi họ: "Trong số các thần linh mà các ngươi tôn thờ ngoài Allah, ai có khả năng hướng dẫn đến chân lý? Và hãy bảo họ: "Chỉ riêng Allah mới là Đấng hướng dẫn đến được chân lý". Phải chăng Đấng hướng dẫn đến với chân lý không đáng được tuân theo mà phải nghe theo những thần linh của các ngươi, những thần linh mà chúng còn không hướng dẫn được bản thân chúng thì làm sao có thể hướng dẫn được ai khác? Làm sao các ngươi lại bịa chuyện khi tuyên bố rằng những thần linh đó là đối tác của Allah?! Allah Tối Cao vượt hẳn mọi điều mà các ngươi đã gán ghép cho Ngài.
Reci im, o Poslaniče: "Da li među vašim božanstvima kojima se klanjate ima neko ko istini upućuje?" Reci im: "Jedino Allah vodi ka istini i Pravom putu, pa da li je Onaj Koji istini upućuje i njoj poziva preči da se slijedi nego li vaša božanstva koja ni sebe ne mogu uputiti, osim kada ih neko drugi na taj put uputi?! Šta vam je pa neispravno prosuđujete smatrajući da su ono Allahovi ortaci?!" Allah je visoko iznad onoga što oni govore.
Sabihin mo sa kanila, O Sugo: "Kabilang kaya sa gitna ng mga pantambal ninyo na sinasamba ninyo bukod pa kay Allāh ang gumagabay tungo sa katotohanan?" Sabihin mo sa kanila: "Si Allāh lamang ay gumagabay tungo sa katotohanan. Kaya ang gumagabay ba sa mga tao tungo sa katotohanan at nag-aanyaya sa kanila tungo rito ay higit na marapat na sundin o ang mga sinasamba ninyo na hindi napapatnubayan sa sarili ng mga ito maliban na nagpapatnubay sa mga ito ang iba pa sa mga ito? Kaya ano ang mayroon sa inyo? Papaano kayong humahatol ayon sa kabulaanan nang nag-angkin kayo na sila ay mga pantambal para kay Allāh? Pagkataas-taas si Allāh kaysa sa sabi ninyo ayon sa kataasang malaki."
Ciò che segue la maggior parte degli idolatri è ciò su cui non hanno alcuna conoscenza; essi seguono solo insinuazioni e sospetti; in verità, il sospetto non è mai basato sulla conoscenza e non può sostituirla. In verità, Allāh è Consapevole di ciò che fanno, nessuna loro azione Gli è nascosta e li giudicherà per ciò
Hindi sumusunod ang karamihan sa mga tagapagtambal kundi sa bagay na walang kaalaman ukol sa kanila hinggil doon sapagkat hindi sila sumusunod kundi sa isang akala at isang pagdududa. Tunay na ang pagdududa ay hindi nakatatayo sa kinatatayuan ng katotohanan at hindi nakasasapat dito. Tunay na si Allāh ay Maalam sa anumang ginagawa nila: walang nakakukubli sa Kanya na anuman mula sa mga gawa nila. Gaganti Siya sa kanila sa mga ito.
Và đa số những kẻ đa thần chỉ biết bám theo những điều mà chúng không hề có kiến thức, chúng chỉ làm theo sự phỏng đoán và nghi ngờ. Chắc chắn sự nghi ngờ sẽ không phải là chân lý, và sẽ không có lợi ích gì. Quả thật, Allah am tường hết những điều chúng làm, không có gì có thể che giấu khỏi Ngài từ những hành động của chúng, và Ngài sẽ trừng phạt chúng với những điều chúng đã làm.
Većina mušrika slijedi ono za što nema uporište u znanju. Oni slijede samo nešto što je zasnovano na pretpostavkama i sumnjama, a sumnja ne može zamijeniti znanje niti mu može koristiti. Allah zna sve šta oni rade, nijedno njihovo djelo nije Mu skriveno i On će ih za ta djela kazniti.
Kebanyakan orang-orang musyrik itu mengikuti apa yang tidak mereka miliki ilmunya. Mereka hanya mengikuti prasangka dan kebimbangan belaka. Padahal kebimbangan itu tidak bisa menggantikan kedudukan ilmu, sebaliknya sangat membutuhkan ilmu. Sesungguhnya Allah Maha Mengetahui apa yang mereka perbuat, tidak ada satu pun perbuatan mereka yang luput dari pengetahuan-Nya dan Dia akan memberikan balasan yang setimpal kepada mereka.
Müşriklerin çoğu hakkında bilgilerinin olmadığı şeylere vehim ve şüphe ederek tabi olmaktadırlar. Şüphesiz şek, ilmin yerini tutamaz. İlmin yerine geçmez. Muhakkak ki Allah, onların yaptıklarını çok iyi bilir. Onların yaptıklarından hiçbir şey Allah'a gizli kalmaz. Allah, onlara yaptıklarının karşılığını verecektir.
Except for God, no being who has been given the status of godhead, either from among human beings or non-human beings, has the power to bring anything into existence. It is only God whose creative power stands proved; and when God’s creativity has once been proved, it also stands to reason that He can and will repeat His acts of creation in the Hereafter. Then it is futile to pay attention to the so-called other partners. From them, man cannot obtain anything either in his first life or in his second. This is also the case with guidance. It is only God who sends guidance. The utterances of the prophets, presented by them as God’s guidance, were definitely such. As opposed to this, the condition of partners is that either they are entirely incapable of giving knowledge about right or wrong to human beings, or due to their own shortcomings and limitations, they are themselves in need of guidance, leave alone giving guidance to others. Given this state of affairs, man should revert to the one and only God and dismiss from his mind any imaginary partners. The tenets of polytheism are based not on any real knowledge but on suppositions or imagination. Without any basis, people have been wrongly persuaded that certain beings possess godly qualities, though such an important assessment of such beings can be formed only on the basis of real knowledge and not simply on conjecture or guesswork.
Most of the idolaters only follow matters that they have no knowledge about, only guessing and assuming. Mere assumption cannot take the place of knowledge and can be of no use against it. Allah knows all that they do, nothing of what they do is hidden from Him, and they will be rewarded accordingly.
La plupart des polythéistes suivent ce sur quoi ils n’ont aucune connaissance. Ils ne suivent que des illusions et des conjectures. Or la conjecture ne se substitue pas à la connaissance et ne la rend pas inutile. Allah sait le mieux ce qu’ils font. Rien de leurs agissements ne Lui est inconnu et Il les rétribuera en conséquence.
La mayoría de los idólatras solo siguen asuntos sobre los que no tienen conocimiento alguno, solo adivinan y suponen. La mera suposición no puede reemplazar el conocimiento y no puede ser de ninguna utilidad en su contra. Al-lah sabe todo lo que hacen, nada de lo que hacen se esconde de Él, y serán recompensados en consecuencia.
Este Corán, milagroso en su elocuencia y legislación, no pudo ser inventado, y no se puede atribuir a nadie más que a Al-lah, porque las personas no tienen la capacidad de realizar algo similar a él. El Corán confirma las escrituras que fueron reveladas antes de él, aclara las leyes que hay en él, y no hay duda de que fue revelado por el Señor de toda la creación.
Al-Qur`ān ini tidak mungkin bisa dibuat dan disandarkan kepada selain Allah karena manusia pasti tidak mampu membuat karya yang sebanding dengan Al-Qur`ān. Akan tetapi, Al-Qur`ān ini diturunkan untuk membenarkan kitab-kitab yang diturunkan sebelumnya dan menjelaskan ketentuan-ketentuan hukum yang masih global (umum) di dalamnya. Jadi, tidak ada sedikit pun keraguan bahwa Al-Qur`ān ini diturunkan dari Tuhan yang telah menciptakan segenap makhluk.
İnsanların, bir benzerini getirmekten aciz kalmaları sebebi ile Kur'an hakkında onun uydurma olduğunu söylemeleri ve Kur'an'ı Allah'tan başkasına nispet etmeleri doğru değildir. Kur'an, kendinden önce indirilmiş olan kitapları tasdik eden ve onların içerisinde yer alan mücmel hükümleri açıklayan bir kitaptır. Hiçbir şüphe yoktur ki, Kur'an bütün yaratılmışların Rabbi olan Allah -Subhânehu ve Teâlâ- tarafından indirilmiştir.
"Tidaklah mungkin al-Qur`an ini dibuat oleh selain Allah, akan tetapi (al-Qur`an itu) membenarkan kitab-kitab yang sebe-lumnya dan menjelaskan hukum-hukum yang telah ditetapkannya, tidak ada keraguan di dalamnya, (diturunkan) dari Rabb semesta alam. Atau (patutkah) mereka mengatakan, 'Muhammad membuat-buatnya.' Katakanlah, '(Kalau benar yang kamu katakan itu), maka cobalah datangkan sebuah surat seumpamanya dan panggillah siapa-siapa yang dapat kamu panggil (untuk membuatnya) selain Allah, jika kamu orang-orang yang benar.' Bahkan yang sebenar-nya, mereka mendustakan apa yang mereka belum mengetahuinya dengan sempurna padahal penjelasannya belum datang kepada mereka. Demikianlah orang-orang yang sebelum mereka telah men-dustakan (rasul). Maka perhatikanlah bagaimana akibat orang-orang yang zhalim itu. Di antara mereka ada orang-orang yang beriman kepada al-Qur`an, dan di antaranya ada (pula) orang-orang yang tidak beriman kepadanya. Rabbmu lebih mengetahui tentang orang-orang yang berbuat kerusakan. Jika mereka men-dustakanmu, maka katakanlah, 'Bagiku pekerjaanku dan bagimu pekerjaanmu. Kamu berlepas diri terhadap apa yang aku kerjakan dan aku pun berlepas diri terhadap apa yang kamu kerjakan'." (Yu-nus: 37-41).
(37) Allah تعالى berfirman, ﴾ وَمَا كَانَ هَٰذَا ٱلۡقُرۡءَانُ أَن يُفۡتَرَىٰ مِن دُونِ ٱللَّهِ ﴿ "Tidaklah mungkin al-Qur`an ini dibuat oleh selain Allah", maksudnya mustahil, tidak bisa dibayangkan al-Qur`an ini dibuat oleh selain Allah karena ia adalah kitab yang agung, tiada kebatilan yang hadir dari depan dan belakangnya. Ia diturunkan dari Allah Yang Mahabijaksana lagi Mahaterpuji, ia adalah kitab di mana seandainya jin dan manusia berkumpul untuk membuat yang sepertinya niscaya mereka tidak mampu membuat yang sepertinya meskipun sebagian dari mereka menolong sebagian yang lain, ia adalah kitab yang dengannya Rabbul 'alamin berfirman, bagaimana mungkin ada makhluk yang bisa berbicara sepertinya atau yang mendekatinya sementara ucapan itu menginduk kepada kebesaran dan sifat pembicara? Jika ada se-seorang yang menandingi Allah dalam kebesaranNya dan sifat-sifat kesempurnaanNya, maka dia mungkin menghadirkan seperti al-Qur`an ini. Seandainya kita berandai-andai bahwa ada orang yang berdusta atas nama Allah Rabbul 'alamin, niscaya Dia akan segera menghukum dan mengazabnya.
Akan tetapi Allah menurunkan kitab ini sebagai rahmat bagi alam semesta dan sebagai hujjah atas seluruh manusia. Dia menu-runkannya ﴾ تَصۡدِيقَ ٱلَّذِي بَيۡنَ يَدَيۡهِ ﴿ "untuk membenarkan kitab-kitab yang sebelumnya", dari kitab-kitab Samawi yakni dengan menyetujui dan membenarkan kesaksian dan berita gembira tentang turunnya maka ia pun terjadi seperti yang diberitakan, ﴾ وَتَفۡصِيلَ ٱلۡكِتَٰبِ ﴿ "dan menjelas-kan hukum-hukum yang telah ditetapkannya;" halal, haram, hukum-hukum diniyah, qadariyah dan berita-berita yang benar.﴾ لَا رَيۡبَ فِيهِ مِن رَّبِّ ٱلۡعَٰلَمِينَ ﴿ "Tidak ada keraguan di dalamnya, (diturunkan) dari Rabb se-mesta alam", tanpa sedikit pun kebimbangan di dalamnya dari sudut pandang apa pun, ia adalah kebenaran yang yakin, diturunkan dari Rabbul 'alamin yang mengatur seluruh makhluk dengan nikmatNya. Dan di antara pengaturanNya yang besar adalah diturunkanNya kitab yang berisi kemaslahatan diniyah dan duniawiyah mereka yang mengandung kesempurnaan akhlak dan kebaikan amal.
(38) ﴾ أَمۡ يَقُولُونَ ﴿ "Atau (patutkah) mereka mengatakan", yakni orang-orang yang mendustakannya dengan kesombongan dan pe-nentangan, ﴾ ٱفۡتَرَىٰهُۖ ﴿ "Muhammad membuat-buatnya", dengan berdusta atas nama Allah. ﴾ قُلۡ ﴿ "Katakanlah", dengan menyuruh sesuatu kepada mereka, jika mereka mampu maka apa yang mereka klaim itu memungkinkan, jika tidak maka ucapan mereka adalah kebatilan. ﴾ فَأۡتُواْ بِسُورَةٖ مِّثۡلِهِۦ وَٱدۡعُواْ مَنِ ٱسۡتَطَعۡتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "(Kalau benar yang kamu katakan itu), maka cobalah datangkan sebuah surat seumpamanya dan panggillah siapa-siapa yang dapat kamu panggil (untuk membuatnya) selain Allah, jika kamu orang-orang yang benar," yang membantumu menghadirkan satu surat yang sama dengannya. Ini mustahil, kalau mungkin tentulah mereka telah menyatakan mampu melakukan itu dan tentulah mereka menghadirkan sepertinya, akan tetapi ketika ketidakmampuan mereka terbukti, maka terbuktilah bahwa yang mereka katakan itu adalah batil tanpa berdasar sama sekali.
(39) Yang membuat mereka mendustakan al-Qur`an yang mengandung kebenaran yang tiada kebenaran di atasnya adalah bahwa mereka belum mengetahui dengan sempurna. Seandainya mereka mengetahuinya dengan sempurna dan memahaminya dengan baik niscaya mereka akan membenarkannya. Begitu pula sampai sekarang penjelasannya belum datang kepada mereka di mana Allah menjanjikan akan menurunkan azabNya dan menimpa-kan siksaNya kepada mereka, pendustaan yang keluar dari mereka ini sama dengan pendustaan orang-orang yang sebelum mereka. Oleh karena itu, Dia berfirman,﴾ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡۖ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ ﴿ "Demikianlah orang-orang yang sebelum mereka telah mendus-takan (rasul). Maka perhatikanlah bagaimana akibat orang-orang yang zhalim itu." Yaitu kebinasaan yang tak menyisakan seorang pun dari mereka, hendaklah mereka mewaspadai jika mereka terus menerus mendustakannya yang akibatnya adalah turunnya azab kepada mereka seperti yang telah turun kepada orang-orang yang mendus-takan sebelum mereka.
Ini mengandung dalil atas anjuran berhati-hati dalam setiap perkara, bahwa setiap orang jangan menerima atau menolak sesuatu sebelum mengetahuinya dengan baik.
(40) ﴾ وَمِنۡهُم مَّن يُؤۡمِنُ بِهِۦ ﴿ "Di antara mereka ada orang-orang yang beriman kepada al-Qur`an", maksudnya beriman dengan al-Qur`an dan sesuatu yang dibawanya. ﴾ وَمِنۡهُم مَّن لَّا يُؤۡمِنُ بِهِۦۚ وَرَبُّكَ أَعۡلَمُ بِٱلۡمُفۡسِدِينَ ﴿ "Dan di antaranya ada (pula) orang-orang yang tidak beriman kepadanya. Rabb-mu lebih mengetahui tentang orang-orang yang berbuat kerusakan." Yaitu orang-orang yang tidak beriman kepadanya dengan dasar kezha-liman, penentangan dan kerusakan, maka Dia akan membalas ke-rusakan mereka dengan azab yang paling berat.
(41) ﴾ وَإِن كَذَّبُوكَ ﴿ "Jika mereka mendustakan kamu", maka terus-lah berdakwah, urusan mereka bukan tanggunganmu, urusanmu pun bukan tanggung jawab mereka, masing-masing mempunyai pekerjaan sendiri-sendiri.
﴾ فَقُل لِّي عَمَلِي وَلَكُمۡ عَمَلُكُمۡۖ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعۡمَلُ وَأَنَا۠ بَرِيٓءٞ مِّمَّا تَعۡمَلُونَ ﴿ "Maka katakan-lah, 'Bagiku pekerjaanku dan bagimu pekerjaanmu. Kamu berlepas diri terhadap sesuatu yang aku kerjakan, dan aku pun berlepas diri terhadap sesuatu yang kamu kerjakan'."
Seperti Firman Allah,
﴾ مَّنۡ عَمِلَ صَٰلِحٗا فَلِنَفۡسِهِۦۖ وَمَنۡ أَسَآءَ فَعَلَيۡهَاۗ ﴿
"Barangsiapa yang mengerjakan amal yang shalih maka (pahalanya) untuk dirinya sendiri, dan barangsiapa yang berbuat jahat, maka (dosanya) atas dirinya sendiri." (Fushshilat: 46).
37- Bu Kur’ân, Allah’tan (gelmeyip de) başkası tarafından uydurulmuş bir şey değildir. Fakat o, kendisinden öncekileri doğrulamakta ve o kitabı açıklamaktadır. Onda hiçbir şüphe yoktur. O, âlemlerin Rabbindendir.
38- Yoksa onlar:“Onu kendisi uydurdu” mu diyorlar? De ki: “O halde eğer doğru söyleyenler iseniz onun benzeri bir sûre getirin ve (bunun için) Allah’tan başka kimi (yardıma) çağırabilecekseniz çağırın!”
39- Hayır, onlar ilmini kavrayamadıkları ve te’vili kendilerine henüz gelmemiş bir şeyi yalanlamaktadırlar. Onlardan öncekiler de böyle yalanlamışlardı. Ama bak, zalimlerin sonu nasıl oldu!
40- Aralarından ona inanan kimseler de vardır, ona iman etmeyenler de vardır. Rabbin, fesatçıları en iyi bilendir.
41- Eğer onlar seni yalanlarlarsa de ki:“Benim yaptığım bana, sizin yaptığınız da size. Siz, benim yaptıklarımdan uzaksınız, ben de sizin yaptıklarınızdan uzağım.”
37. Yüce Allah şöyle buyuruyor:“Bu Kur’ân, Allah’tan (gelmeyip de) başkası tarafından uydurulmuş bir şey değildir.” Bu Kur’ân’ı uydurup da Allah'a nispet etmek imkânsız bir şeydir ve düşünülemez. Çünkü o, öyle yüce bir kitaptır ki “Önünden de arkasından da batıl ona erişemez. Hikmeti sonsuz, her hamde layık olan tarafından indirilmiştir.”(Fussilet, 41/42) Yine o, öyle bir Kitaptır ki “Bir benzerini getirmek için insanlar ve cinler bir araya toplansalar, birbirine yardımcı olsalar dahi yine bir benzerini getiremezler”(el-İsra, 17/88)O, âlemlerin Rabbinin kelâmı olan bir Kitap’tır. Herhangi bir insanın onun gibi yahut ona yakın bir söz söylemesi nasıl mümkün olabilir? Çünkü söz, söyleyenin azametine ve sahip olduğu sıfatlara uygundur. Eğer azameti ve sıfatlarının kemali bakımından Allah’a benzer bir kimse varsa o takdirde onun, bu Kur’an’ın benzerini getirmesi de mümkün olur. Farz-ı muhal herhangi bir kimsenin, bu Kur’an’ı alemlerin Rabbi Allah’a iftira ederek uydurduğunu kabul etsek dahi Yüce Allah, onu derhal cezalandırır ve hiç vakit geçirmeden onu ibretli bir cezaya çarptırır.“Fakat” Yüce Allah, bu Kitabı alemlere bir rahmet, bütün kullara karşı da bir delil olmak üzere indirmiştir ve “o, kendisinden öncekileri” daha önce Allah’ın indirmiş olduğu semavi kitapları, onlara uygun düşmek, onların tanıklık ettikleri hususları doğrulamak, ineceği yönündeki müjdelerini haklı çıkartıp onların haber verdikleri gibi indirilmek suretiyle “doğrulamakta ve o kitabı” helâli, haramı, dinî ve kaderî hükümleri, doğru haberleri “açıklamaktadır.”“Onda hiçbir şüphe yoktur. O âlemlerin Rabbindendir.” Hakkında hiçbir şekilde şüphe ve tereddüt söz konusu değildir. Bilakis o, son derece kesin hakkın ta kendisidir. “O” bütün yaratıkları nimetleri ile besleyip büyüten, terbiye eden “âlemlerin Rabbindendir.” Onun tarafından indirilmiştir. Yüce Allah’ın rubûbiyetinin en büyük tecellilerinden biri de insanların dini ve dünyevi maslahatlarını, üstün ahlaki değerleri ve güzel amelleri ihtiva eden bu Kitabı onlara indirmiş olmasıdır.
38. “Yoksa onlar” yani haksızlık ederek ve inatlaşarak Kur'ân’ı yalanlayanlar: “Onu” Muhammed, Allah’a iftira ederek “kendisi uydurdu, mu diyorlar?” Onlara, eğer güç yetirecek olurlarsa iddialarının mümkün olduğunu ortaya koyacak, aksi takdirde sözlerinin batıl olduğunu ortaya çıkaracak bağlayıcı bir hususa davet ederek “de ki: O halde eğer doğru söyleyenler iseniz onun benzeri bir sûre getirin ve (bunun için) Allah’tan başka kimi (yardıma) çağırabilirseniz çağırın” da onun benzeri bir sûre getirmek üzere size yardımcı olsunlar. Ama böyle bir şey ise imkânsızdır. Çünkü eğer böyle bir şey mümkün olsa idi, hiç şüphesiz bunu yapabileceklerini iddia eder ve Kur'ân’ın bir benzerini ortaya koyarlardı. Ancak, onların buna güç yetiremedikleri açıkça ortaya çıktığına göre, söylediklerinin batıl olduğu ve delil olacak bir tarafının da bulunmadığı ortaya çıkmaktadır.
39. Onları, hakkı içeren ve ondan öte hakkın bulunmadığı bu Kur’an-ı Kerim’i yalanlamaya iten neden onların, ilmini kavrayamadıkları bir şeyi yalanlamaya kalkışmalarıdır. Eğer onlar ilmini kuşatabilmiş olsalardı ve onu gereği gibi kavrasalardı, hiç şüphesiz onu doğrular ve ona itaatle boyun eğerlerdi. Aynı şekilde onlara şu ana kadar “onun tevili” de gelmemiştir. Yani üzerlerine inmekle tehdit ettiği azap, kendilerini gelip bulacağını vaad ettiği ibretli ceza henüz onlara gelmemiştir. O nedenle yalanlamaya devam etmektedirler. Onların bu yalanlamaları ise kendilerinden öncekilerin yalanlamaları kabilindendir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Onlardan öncekiler de böyle yalanlamışlardı. Ama bak, zalimlerin sonu nasıl oldu!” Zalimlerin sonu, geriye onlardan hiçbir kimseyi bırakmayan helak oluştur. İşte bunlar da yalanlamayı sürdürmekten sakınsınlar. Aksi takdirde onlara da yalanlayan ümmetlerin ve helâk edilmiş nesillerin başına gelenlerin aynısı gelir.
Bu buyrukta işleri iyice araştırıp tetkik etmek gerektiğine ve insanın herhangi bir şeyi iyice anlayıp kavramadan önce kabul veya reddetmekte aceleci davranmaması gerektiğine delil vardır.
40. “Aralarından ona” Kur’ân-ı Kerim’e ve onun getirdiklerine “inanan kimseler de vardır, ona iman etmeyenler de vardır. Rabbin fesatçıları en iyi bilendir.” Fesatçılar ise zulme saparak, inatlaşarak ve bozgunculuğa yönelerek Kur’ân’a iman etmeyen kimselerdir. İşte Yüce Allah onları bu fesatlarına karşılık en çetin azap ile cezalandıracaktır.
41. “Eğer onlar seni yalanlarlarsa” sen yine davetini sürdür, onların hesaplarından sana bir şey düşmediği gibi senin hesabından da onlara bir şey düşmez. Herkesin ameli kendine. O bakımdan “de ki: Benim yaptığım bana, sizin yaptığınız da size. Siz, benim yaptıklarımdan uzaksınız, ben de sizin yaptıklarınızdan uzağım.” Bu, Yüce Allah’ın şu buyruğuna benzemektedir. “Kim bir salih amel işlerse kendi lehinedir, kim de kötülük yaparsa kendi aleyhinedir.”(Fussilet, 41/46; el-Casiye 45/15)
This Qur’ān, miraculous in its eloquence and law-giving, could not be fabricated, and it cannot be attributed to anyone but Allah, because people are not capable of coming up with anything similar to it. Rather, it confirms the scriptures that were revealed before it, and clarifies the laws in it, and there is no doubt that it was revealed by the Lord of all created things.
Il n’est pas vrai que ce Coran a été inventé de toutes pièces et qu’il a un autre auteur qu’Allah, car les gens sont dans l’incapacité totale de composer une telle œuvre. Ce Coran confirme plutôt les livres qui ont été révélés auparavant et expose en détail les jugements qu’ils énoncent. Par conséquent, il n’existe pas de doute quant au fait qu’il a été révélé par le Seigneur des créatures.
Hindi natutumpak para sa Qur’ān na ito na malikha-likha ito at maiugnay ito sa iba pa kay Allāh dahil sa di-maiiwasang kawalang-kakayahan ng mga tao sa paglalahad ng tulad nito. Bagkus ito ay isang tagapatotoo sa bumaba kabilang sa mga kasulatan bago nito, na isang tagalinaw sa binuod sa mga iyon na mga patakaran. Kaya ito ay walang duda na ito ay pinababa mula sa Panginoon ng mga nilikha – kaluwalhatian sa Kanya at pagkataas-taas Siya.
The Qur'an is the True, Inimitable Word of Allah and It is a Miracle
The Qur'an has a miraculous nature that cannot be imitated. No one can produce anything similar to the Qur'an, nor ten Surahs or even one Surah like it. The eloquence, clarity, precision and grace of the Qur'an cannot be but from Allah. The great and abundant principles and meanings within the Qur'an -- which are of great benefit in this world and for the Hereafter -- cannot be but from Allah. There is nothing like His High Self and Attributes or like His sayings and actions. Therefore His Words are not like the words of His creatures. This is why Allah said:
وَمَا كَانَ هَـذَا الْقُرْءَانُ أَن يُفْتَرَى مِن دُونِ اللَّهِ
(And this Qur'an is not such as could ever be produced by other than Allah) meaning, a book like this cannot be but from Allah. This is not similar to the speech uttered by humans.
وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ
(but it is a confirmation of (the revelation) which was before it,) Such as previous revelations and Books. The Qur'an confirms these books and is a witness to them. It shows the changes, perversions and corruption that have taken place within these Books. Then Allah said,
وَتَفْصِيلَ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن رَّبِّ الْعَـلَمِينَ
(and a full explanation of the Book -- wherein there is no doubt -- from the Lord of all that exists.) That is, fully and truly explaining and detailing the rules and the lawful and the unlawful. With this complete and more than sufficient explanation, the Qur'an leaves no doubt that it is from Allah, the Lord of all that exists. Allah says,
أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ
(Or do they say: "He has forged it" Say: "Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!") If you argue, claim and doubt whether this is from Allah then you uttered a lie and blasphemy, and you say it is from Muhammad -- Muhammad , however is a man like you, and since he came as you claim with this Qur'an -- then you produce a Surah like one of its Surahs. Produce something of the same nature and seek help and support with all the power you have from humans and Jinns. This is the third stage, Allah challenged them and called them to produce a counterpart of the Qur'an if they were truthful in their claim that it was simply from Muhammad . Allah even suggested that they seek help from anyone they chose. But He told them that they would not be able to do it. They would have no way of doing so. Allah said:
قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْءَانِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
(Say: "If the mankind and the Jinn were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another.") 17:88 Then He reduced the number for them to ten Surahs similar to it, in the beginning of Surah Hud, Allah said:
أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ
(Or they say, "He forged it." Say: "Bring you then ten forged Surah like unto it, and call whomsoever you can, other than Allah, if you speak the truth!")11:13 In this Surah He went even further to challenge them to produce only one Surah like unto the Qur'an. So He said:
أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ
(Or do they say: "He has forged it" Say: "Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!") 10:38 He also challenged them in Surat Al-Baqarah, a Madinite Surah, to produce one Surah similar to it. He stated in that Surah that they would never be capable of doing so, saying:
فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ
(But if you do it not, and you can never do it, then fear the Fire (Hell).)2:24 It should be noted here that eloquence was a part of the nature and character of the Arabs. Arabic poetry including Al-Mu`allaqat -- the oldest complete collection of the most eloquent ancient Arabic poems -- was considered to be the best in the literary arts. However Allah sent down to them something whose style none were familiar with, and no one is equal in stature to imitate. So those who believed among them, believed because of what they knew and felt in the Book, including its beauty, elegance, benefit, and fluency. They became the most knowledgeable of the Qur'an and its best in adhering to it. The same thing happened to the magicians during Fir`awn's time. They were knowledgeable of the arts of sorcery, however, when Musa performed his miracles, they knew that it must have come through someone that was supported and guided by Allah. They knew that no human could perform such acts without the permission of Allah. Similarly, `Isa was sent at the time of scholarly medicine and during the advancement in the treatment of patients. He healed the blind, lepers and raised the dead to life by Allah's leave. What `Isa was able to do was such that no form of treatment or medicine could reproduce. As a result, those who believed in him knew that he was Allah's servant and His Messenger. Similarly, in the Sahih, Allah's Messenger ﷺ said,
«مَا مِنْ نَبِيَ مِنَ الْأَنْبِيَاءِ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآيَاتِ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا»
(There was never a Prophet but he was given signs by which the people would recognize him, and that which I was given is revelation that Allah revealed, so I hope that I will have the most followers among them.) Allah then said:
بَلْ كَذَّبُواْ بِمَا لَمْ يُحِيطُواْ بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ
(Nay, they have belied the knowledge whereof they could not comprehend and what has not yet been fulfilled. ) They did not believe in the Qur'an and they have not yet grasped it or comprehended it.
وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ
(And what has not yet been fulfilled.) They have not attained the guidance and the true religion. So they belied it out of ignorance and foolishness.
كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ
(Those before them did belie.) meaning, the past nations,
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الظَّـلِمِينَ
(Then see what was the end of the wrongdoers!) Look at how we Destroyed them because they denied Our Messengers in their wickedness, pride, stubbornness and ignorance. So beware you who deny the message that the same end will befall you. Allah's statement,
وَمِنهُمْ مَّن يُؤْمِنُ بِهِ
(And of them there are some who believe therein;) means that among those you were sent to, O Muhammad, are people who will believe in this Qur'an, follow you and benefit from what has been sent to you.
وَمِنْهُمْ مَّن لاَّ يُؤْمِنُ بِهِ
(and of them there are some who believe not therein,) but dies as a disbeliever and will be resurrected as such.
وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ
(And your Lord is All-Aware of the mischief makers. ) He best knows those who deserve guidance, so He guides them, and those who deserve to go astray, He allows to go astray. Allah is, however, the Just who is never unjust. He gives everyone what they deserve. All Glory is His, the Exalted. There is no God but He.
Nije ispravno i ne priliči ovom Kur'anu da bude izmišljen i da se pripisuje nekome mimo Allaha, jer ljudi nisu u stanju na načine nešto slično njemu. On potvrđuje knjige koje su prije njega objavljene, te pojašnjava propise koji su u njima sažeto kazani. Nema sumnje da je on objava od Gospodara stvorenja.
Non è appopriato dire che questo Corano sia stato inventato, e che venga attribuito ad altri all'infuori di Allāh, in modo che la gente non sia capace di presentarne uno simile; al contrario, esso giunge a conferma dei Libri che lo hanno preceduto, e come chiarimento delle migliori leggi in esso contenute. Non vi è alcun dubbio su di esso: In verità, è stato rivelato dal Dio del Creato, gloria Sua, L'Altissimo.
Và Thiên Kinh Qur'an không phải là sự bịa đặt, không thể do một ai khác ngoài Allah làm ra, bởi toàn bộ loài người bất lực trong việc tạo ra một quyển Kinh tương tự. Tuy nhiên, sứ mạng của Nó là xác nhận lại mọi việc đã được mặc khải trong các Kinh Sách trước Nó, và giải thích đầy đủ rõ ràng những giáo luật. Và không phải nghi ngờ bất cứ điều gì về Nó bởi đích thực Nó được mặc khải xuống từ Thượng Đế của muôn loài.
Có lẽ những kẻ đa thần sẽ nói: "Chính Muhammad [cầu xin Allah bình an cho Người] đã tự bịa đặt ra Qur'an rồi cho là từ Allah". Ngươi hãy bảo họ - hỡi Sứ Giả -: "Nếu các ngươi cho rằng Ta đã bịa đặt ra Nó trong khi Ta cũng là con người giống như các ngươi, vậy thì các ngươi hãy mang đến một chương giống như chương Kinh của Nó đi và các ngươi hãy gọi bất cứ ai có khả năng đến giúp các ngươi nếu như việc các ngươi khẳng định 'Qur'an được bịa ra' là sự thật". Chắc chắn các ngươi sẽ không thể và sẽ không có khả năng làm như vậy - trong khi các ngươi là những nhà văn thơ, là bậc thầy của ngôn ngữ và sự hùng biện. Sự việc này đã khẳng định rằng Qur'an đích thực là do Allah mặc khải.
Ma questi idolatri dicono che, in verità, Muħammed pace e benedizioni di Allāh siano su di lui ﷺ abbia inventato questo Corano e lo abbia attribuito ad Allāh. Di', o Messaggero, in loro risposta: "Se proviene da me, mentre io sono una creatura come voi, presentate una Surah simile a questa, e invitate chi volete a testimoniare, se siete veritieri su ciò che dite, ovvero che questo Corano sia inventato e falso; tuttavia non potrete farlo, e la vostra incapacità, mentre siete degli abili oratori, mostra che il Corano è rivelazione da parte di Allāh "
Bagkus nagsasabi ba ang mga tagapagtambal na ito na tunay na si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay lumikha-likha ng Qur'ān na ito mula sa sarili niya at nag-ugnay nito kay Allāh? Sabihin mo, O Sugo, bilang tugon sa kanila: "Kung nagdala ako nito mula sa ganang akin samantalang ako ay isang taong tulad ninyo, magdala kayo mismo ng isang kabanatang kabilang sa tulad nito. Tumawag kayo ng sinumang nakaya ninyong tawagin para umalalay sa inyo, kung kayo ay mga tapat sa inaangkin ninyo na ang Qur'ān daw ay nilikha-likhang kasinungalingan. Hindi kayo makakakaya niyon. Ang kawalan ng kakayahan ninyo – kayong mga mahusay ang dila at mga panginoon ng katatasan – ay nagpapatunay na ang Qur'ān ay pinababa mula sa ganang kay Allāh."
Zar ovi mušrici da govore da je Muhammed, sallallahu alejhi ve sellem, izmislio Kur'an od sebe, i Allahu ga pripisao? Reci, o Poslaniče, odgovarajući na njihove riječi: "Ako sam ga ja izmislio, a ja sam čovjek poput vas, onda pokušajte i vi da načinite nešto slično njemu, a pozovite koga god možete da vam u tome pomogne – ako je istina to da je Kur'an izmišljen." Sasvim je sigurno da to nećete moći učiniti, a vaša nemoć, iako ste retoričari i dobri poznavaoci jezika, dokaz je da je Kur'an objava od Allaha.
Bilakis o müşrikler şöyle mi diyorlar?: Bu Kur'an'ı, Muhammed kendi nefsinden uydurdu. Sonra da Allah Teâlâ'ya nispet etti. -Ey Peygamber!- Onlara cevap olarak şöyle de: Ben de sizin gibi bir beşer olduğum halde Kur'an'ı benim uydurduğumu iddia ediyorsanız o halde sizler de onun bir suresinin benzerini getirin. Kur'an'ın uydurma ve yalan olduğu iddiasında sadık kimselerseniz size yardım etmesi için gücünüzün yettiği kimseleri de çağırın. Siz bunu yapamazsınız ve -belagat ve dil ehli kimseler olduğunuz halde- buna güç yetirememeniz Kur'an'ın Allah Teâlâ katından indirilmiş olduğuna delildir.
Ces polythéistes disent également: Muħammad a lui-même inventé ce Coran et l’a attribué à Allah. Ô Messager, réponds-leur: Si vraiment je l’avais inventé moi-même, sachant que je ne suis qu’un être humain comme vous, produisez donc une sourate semblable à l’une de ses sourates et appelez ceux que vous pourrez appeler pour vous soutenir et établir que ce Coran a véritablement été inventé et qu’il est mensonger. Vous ne serez pas capables de relever ce défi et le fait que vous en soyez incapables, bien que vous maitrisiez parfaitement cette langue et que vous soyez des maîtres en éloquence, témoigne que le Coran a effectivement été révélé par Allah.
Or do these idolaters say that Muhammad (peace and blessings be upon him) came up with the Qur’ān himself claiming that it is from Allah? Say to them O Messenger, 'If I as a human being like you, have been able to come up with it, then you also should bring a chapter like it, and call upon whomever you wish to assist you, if you are telling the truth in claiming that the Qur’ān is not really from Allah. But you have not be able to do so, even though you are talented and eloquent in the language – showing you that the Qur’ān has been revealed by Allah.'
¿O es que dicen estos idólatras que Mujámmad r fue quien inventó el Corán para luego decir que proviene de Al-lah? Diles, Mensajero: “Si yo, siendo un ser humano como ustedes, he sido capaz de inventar algo así, entonces ustedes también podrían producir una sura similar, y recurrir a quien ustedes deseen para que los ayude, si es que dicen la verdad cuando afirman que el Corán no proviene realmente de Al-lah. Sin embargo, no han sido capaces de hacerlo, a pesar de que son talentosos y elocuentes en el lenguaje, lo que demuestra que el Corán ha sido revelado por Al-lah”.
Namun, apakah orang-orang musyrik itu akan berkata, "Sesungguhnya Muhammad -ṣallallāhu 'alaihi wa sallam- yang membuat Al-Qur`ān ini atas inisiatifnya sendiri dan menisbahkannya kepada Allah." Katakanlah -wahai Rasul- sebagai jawaban kepada mereka, "Jika memang aku yang telah membuat Al-Qur`ān ini atas inisiatifku sendiri, sedangkan aku adalah manusia biasa seperti kalian, cobalah kalian membuat satu surah saja yang sebanding dengannya dan ajaklah siapa saja yang bisa kalian ajak untuk membantu kalian, jika kalian sungguh-sungguh dengan tuduhan kalian bahwa Al-Qur`ān ini adalah buatan manusia dan sesuatu yang dusta. Kalian pasti tidak akan bisa membuatnya dan ketidakmampuan kalian itu -sedangkan kalian adalah ahli bahasa dan sastra yang hebat- menunjukkan bahwa Al-Qur`ān itu benar-benar diturunkan dari sisi Allah."
No obstante, los incrédulos no responden a estos desafíos, sino que rechazan el Corán antes de siquiera pensar en ello, sin entenderlo, y el castigo del cual han sido advertidos aún no ha llegado a ellos, ¡aunque está cerca! De la misma manera, las comunidades pasadas rechazaron la verdad, y Al-lah envió Su castigo sobre ellos. Por lo tanto, reflexionen sobre el final de estas comunidades que rechazaron la verdad, porque fueron destruidas por Al-lah.
Mereka pun tidak menjawab. Bahkan mereka mendustakan Al-Qur`ān ini sebelum mereka memahami dan menadaburi isinya dan sebelum azab yang diperingatkan kepada mereka tiba. Kini waktu kedatangannya sudah dekat. Sikap mendustakan ayat-ayat Allah seperti ini juga ditunjukkan oleh umat-umat terdahulu, sehingga mereka ditimpa siksa karenanya. Sebab itu, renungkanlah -wahai Rasul- bagaimana akhir dari perjalanan umat-umat yang mendustakan ayat-ayat Allah. Mereka benar-benar dibinasakan oleh Allah.
The Quran is its own proof. With its superior literary style, it is quite inimitable; and this in itself is enough to prove that it presents superhuman discourse. Had it been the work of a human being, it would certainly have been possible for other human beings also to create a similar discourse by their own efforts. The second proof of the Quran being a divine discourse is that it fulfills the prophesies made about it while waiting for a final book of guidance. The Quran has appeared in answer to this expectation. Then why should anyone have any doubt about it? Moreover, it is the details of the ‘Book’ which elucidate and present in correct and unadulterated form the divine teachings which are the essence of all divine scriptures. This is a clear indication which shows that the Quran has come from God, on whose behalf the previous divine scriptures had come. Claims that the Quran is not the product of divine wisdom, its having been authored by a human being, can be instantly dismissed by asking the claimants to produce a book the equal of the Quran or even a chapter as excellent as those of the Quran. Neither they nor anyone else will be able to do so. Despite their claims having been proved incorrect, they still challenge the Quran. And if they do so, it is because they are devoid of any fear of the consequences of rejecting the Quran. They are not afraid that, by rejecting the Quran, they will have to suffer severe retribution. Their antagonistic behaviour is caused by the flippant attitude developed in them due to their fearlessness and not because of any kind of rational or cogent line of reasoning.
Onlar icabet etmediler, aksine anlayıp tedebbür etmeden ve kendisi ile uyarıldıkları o azap gerçekleşmeden önce Kur'an'ı yalanlamakta birbirleri ile yarıştılar. Hâlbuki bu azabın gelme vakti yakınlaştı. İşte bunların yalanladıkları gibi geçmiş ümmetler de yalanlamışlardı. Onlara inen azap inivermişti. -Ey Peygamber!- Yalanlayan o ümmetlerin sonlarının nasıl olduğuna bir bak! Allah onları helak etti.
Yet the disbelievers do not respond to these challenges, but reject the Qur’ān before even thinking about it, without understanding it, and the punishment about which they have been warned has not yet come to them, although it is near!. In the same way, past communities rejected the truth, and Allah sent His punishment upon them. So reflect upon the end of these communities who rejected the truth, because they were destroyed by Allah.
Ils ne relevèrent pas ce défi mais ils s’empressèrent plutôt de démentir le Coran avant même de le comprendre et de le méditer et avant même que le châtiment contre lequel ils ont été avertis ne survienne, or la venue de ce châtiment est imminente. Tel était le démenti des peuples dénégateurs du passé sur lesquels s’abattirent les châtiments que l’on connaît. Ô Messager, médite quelle fut la fin des peuples dénégateurs qui furent anéantis par Allah.
Oni se nisu odazvali nego su požurili da negiraju Kur'an prije nego što su ga shvatili i o njemu razmislili, i prije nego se desi kazna kojom su opominjani, a ona je veoma blizu. Na isti način i prijašnji narodi su poricali, pa im je kazna dolazila. Zbog toga, o Poslaniče, dobro pogledaj i razmisli kakva je bila konačnica naroda koji su poricali istinu. Njih je Allah uništio.
Họ quyết không nghe theo, ngược lại họ vội vã phủ nhận Qur'an trước khi họ nhận thức và hiểu được Nó, và trước khi họ nhận được những lời cảnh báo sự trừng phạt từ Nó trong khi sự trừng phạt đang đến rất gần. Giống như những kẻ trước họ cũng đã phủ nhận sự thật nên đã bị giáng xuống đòn trừng phạt. Ngươi hãy suy ngẫm - hỡi Sứ Giả - hậu quả của những kẻ đã làm điều sai quấy rằng chúng đều đã bị Allah hủy diệt.
Non risposero, ma si affrettarono a rinnegare il Corano prima che lo comprendessero e lo analizzassero, e prima che giungesse la punizione di cui furono avvertiti, e la sua venuta si approssimasse, così come i popoli precedenti rinnegarono e vennero afflitti dalla punizione che li afflisse. Immagina, o Messaggero, quale fu la fine dei popoli che rinnegarono: Allāh li distrusse.
Ngunit hindi sila sumagot, bagkus nagdali-dali sila sa pagpapasinungaling sa Qur'ān bago sila magpakaunawa nito at magbulay-bulay nito at bago mangyari ang ibinabala sa kanila na pagdurusa, na nalapit na ang pagpunta niyon. Tulad ng pagpapasinungaling na ito nagpasinungaling ang mga kalipunang nauna. Kaya bumaba sa mga iyon ang bumaba na pagdurusa. Kaya magnilay-nilay ka, O Sugo, kung naging papaano ang wakas ng mga kalipunang tagapasinungaling sapagkat nagpahamak sa kanila si Allāh.
Và trong những người đa thần có những người đã tin tưởng Qur'an trước khi họ chết, nhưng vẫn có kẻ bướng bỉnh ngoan cố không tin cho đến khi y qua đời. Nhưng Thượng Đế của Ngươi - hỡi Sứ Giả - thừa biết những kẻ thối nát trong họ và Ngài sẽ trừng phạt họ về việc vô đức tin của họ.
Kabilang sa mga tagapagtambal ang sasampalataya sa Qur'ān bago ng kamatayan nila at kabilang sa kanila ang hindi sumasampalataya rito dala ng pagmamatigas at pakikipagmalakihan hanggang sa mamatay. Ang Panginoon mo, O Sugo, ay higit na maalam sa mga nagpupumilit sa kawalang-pananampalataya nila. Gaganti Siya sa kanila sa kawalang-pananampalataya nila.
Ima mušrika koji će povjerovati u istinitost Kur'ana prije nego napuste ovaj svijet, a ima i onih koji iz inata i oholosti neće vjerovati sve do smrti. O Poslaniče, tvoj Gospodar dobro zna one koji su ustrajni u nevjerovanju i kaznit će ih adekvatnom kaznom zbog toga.
Alcuni degli idolatri crederanno nel Corano prima della loro morte, e alcuni di loro non crederanno per ostinazione e perseveranza, fino alla morte; e il tuo Dio – o Messaggero – è il più Sapiente riguardo coloro che perseverano nella miscredenza e li punirà per la loro miscredenza.
Müşriklerden kimileri ölmeden önce Kur'an'a iman edecek, kimileri ise ölünceye kadar inatları ve kibirleri sebebi ile iman etmeyecektir. -Ey Peygamber!- Bil ki Rabbin, küfür üzerinde ısrar edenleri en iyi bilendir ve küfürlerine karşılık olarak onları cezalandıracaktır.
Di antara orang-orang musyrik itu ada orang yang kelak akan percaya kepada Al-Qur`ān sebelum kematiannya dan ada yang tidak percaya kepadanya karena keangkuhan dan kesombongannya sampai ajal menjemputnya. Tuhanmu -wahai Rasul- Maha Mengetahui orang-orang yang bersikeras mempertahankan kekafirannya dan Dia akan membalas kekafiran mereka tersebut.
Hay idólatras que creen en el Corán antes de morir, y hay quienes no creen en él por obstinación y orgullo hasta su muerte. Al-lah conoce bien a los que persisten en su incredulidad e ingratitud, y los retribuirá por sus acciones.
Parmi les polythéistes, certains finiront par croire au Coran avant leur mort, alors que l’entêtement et l’arrogance d’autres feront qu’ils n’y croiront jamais. Ô Messager, ton Seigneur connaît le mieux ceux qui s’obstinent dans leur mécréance et Il les rétribuera pour leur mécréance.
There are idolaters who believe in the Qur’ān before their death, and there are those who do not believe in it out of stubbornness and pride until they die. Allah knows best those who persist in their disbelief and ingratitude, and will repay them for their actions.
Mensajero, si te rechazan serás recompensado por lo que haces, y tus acciones son de tu responsabilidad, y ellos serán retribuidos por lo que hacen y tendrán que lidiar con las consecuencias de sus acciones. Ellos no serán responsables de lo que te suceda, y tú estás libre de lo que les suceda a ellos.
If they reject you O Messenger, then you will be rewarded for what you do, and your actions are your responsibility; and that they will be repaid for what they do, and they will have to deal with the consequences of their actions. They will not be responsible for what happens to you, and you are free from what happens to them.
Ô Messager, si les tiens ne te croient pas, dis-leur: La récompense pour ma bonne œuvre m’appartient et j’assume la responsabilité de ce que j’accomplis. De même, la récompense pour vos bonnes œuvres vous appartient et vous subirez la punition méritée pour les mauvaises œuvres que vous accomplissez. Vous ne serez pas punis pour mes mauvaises œuvres et je ne serais pas puni pour les vôtres.
The Command to be Free and Clear from the Idolators
Allah said to His Prophet : `If these idolators belie you, then be clear from them and their deeds.'
فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ
(Say: "For me are my deeds and for you are your deeds!") Similarly, Allah said:
قُلْ يأَيُّهَا الْكَـفِرُونَ - لاَ أَعْبُدُ مَا تَعْبُدُونَ
(Say: "O you disbelievers! I worship not that which you worship.")109:1-2 to the end of the Surah. Ibrahim Al-Khalil (the Friend) and his followers said to the idolators among their people:
إِنَّا بُرَءآؤاْ مِّنْكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ
(Verily, we are free from you and whatever you worship besides Allah) 60:4 Allah then said:
وَمِنْهُمْ مَّن يَسْتَمِعُونَ إِلَيْكَ
(And among them are some who listen to you,) They listen to your beautiful talk and to the Glorious Qur'an. They listen to your truthful, eloquent and authentic Hadiths that are useful to the hearts, the bodies and their faith. This is indeed a great benefit and is sufficient. But guiding the people to the truth is not up to you or to them. You cannot make the deaf hear. Therefore you cannot guide these people except if Allah wishes. Y
وَمِنهُمْ مَّن يَنظُرُ إِلَيْكَ
(And among them are some who look at you, ) They look at you and at what Allah has given you in terms of dignity, noble personality and great conduct. There is in all of this clear evidence of your prophethood to those who have reason and insight. Other people also look but they do not receive guidance like them. Believers look at you with respect and dignity while disbelievers regard you with contempt.
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً
(And when they see you, they treat you only in mockery.)25:41 Then Allah announces that He is never unjust with anyone. He guides whomever He wills and opens the eyes of the blind, makes the deaf hear and removes neglect from the hearts. At the same time He lets others go astray, moving away from faith. He does all of that yet He is always Just, for He is the Ruler and has full authority over His kingdom. He does whatever He wills without any restrictions. No one can question Him as to what He does while he will question everyone else. He is Omniscient, All-Wise, and All-Just. So Allah said:
إِنَّ اللَّهَ لاَ يَظْلِمُ النَّاسَ شَيْئًا وَلَـكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ
(Truly, Allah wrongs not mankind in aught; but mankind wrong themselves.) In the Hadith narrated by Abu Dharr, he states that the Prophet related that His Lord, Exalted and High is He, said:
«يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا»
(O My servant! I have prohibited oppression for Myself and made it prohibited for you, so do not oppress one another...) Until He said at the end of the Hadith:
يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوفِيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَه»
(O My servants! It is but your deeds that I reckon for you and then recompense you for. So let him who finds good (in the Hereafter) praise Allah. And let him who finds other than that blame no one but himself.) The complete version was recorded by Muslim.
One who does not embrace the Faith is, in the eyes of God, mufsid (a disturber of the peace) because it is only by disturbing his nature that it is possible for anyone to prevent himself from accepting the truth. Such a man curbs the voice of his conscience; he does not put to use his thinking capacity; he ignores clear reasoning by uttering false words; he is not receptive even after listening and does not try to understand even after having had everything explained to him. He gives preference to his prejudices, and his self-interests overwhelm the truth. Those who argue falsely, and at length, go on arguing till the last, saying: ‘You mind your own business and I’ll mind mine.’ To make such a statement seems to them like a way of avoiding defeat. But a missionary performs his work, rising above the psychology of victory or defeat. So, when he observes that the opponent has stooped to adopt an adamant and stubborn attitude and finds that there is no use in arguing further, he disassociates himself by saying that real decision is with God; and that his opponent’s final fate will be in accordance with his position in God’s assessment.
Jika kaummu -wahai Rasul- mendustakanmu katakanlah kepada mereka, "Aku akan mendapatkan ganjaran atas amal perbuatanku sendiri dan aku akan menanggung akibat dari amal perbuatanku sendiri, sedangkan kalian akan mendapatkan ganjaran atas amal perbuatan kalian sendiri, dan akan menerima hukuman atas amal perbuatan kalian sendiri. Kalian akan bebas dari hukuman atas amal perbuatanku, dan aku pun akan bebas dari hukuman atas amal perbuatan kalian.
-Ey Peygamber!- Eğer kavmin seni yalanlarsa onlara de ki: "Benim amelimin sevabı banadır ve amellerimin getireceği şeyi ben yüklenirim. Sizin yaptığınız amellerin karşılığı ise sizedir. Amellerinizin cezasını çekecek olanlar da sizlersiniz. Sizler, benim yaptıklarımın sonucundan berîsiniz, ben de sizin yaptıklarınızın sonucundan beriyim."
Và nếu dân chúng của Ngươi - hỡi Thiên Sứ - bảo rằng Ngươi nói dối thì Ngươi hãy bảo họ: "Ta chịu trách nhiệm về công việc của Ta và các ngươi chịu trách nhiệm về công việc của các ngươi và hình phạt sẽ giáng lên các ngươi. Các ngươi vô can với công việc của Ta và Ta vô can với sự trừng phạt vì công việc các ngươi đã làm.
Ako tvoj narod porekne istinitost onoga što govoriš, o Poslaniče, reci mu: "Meni moja djela i nagrada za njih i ja ću snositi posljedice svojih djela, a vama pripada nagrada za vaša djela i kazna za njih. Vi nemate ništa s kaznom za moja djela koja radim, a ja nemam ništa s kaznom za vaša djela."
Kaya kung nagpasinungaling sa iyo, O Sugo, ang mga kababayan mo ay sabihin mo sa kanila: "Ukol sa akin ang gantimpala ng gawain ko at ako ay mananagot sa kalalabasan ng gawain ko. Ukol sa inyo ang gantimpala ng gawain ninyo at sa inyo ang parusa rito. Kayo ay mga walang-kaugnayan sa parusa sa anumang ginagawa ko at ako ay walang-kaugnayan sa parusa sa anumang ginagawa ninyo."
Se il tuo popolo ti smentisce, o Messaggero, di' loro: "Io sarò ricompensato per le mie azioni, e sono responsabile delle loro conseguenze; mentre voi sarete retribuiti per le vostre azioni e sarete puniti per le loro conseguenze. Voi non siete responsabili delle conseguenze delle mie azioni, e io non sono responsabile delle conseguenze delle vostre azioni"
O Poslaniče, ima mušrika koji slušaju tvoje učenje Kur'ana, ali na način koji ne utječe da to prime i prihvate. Zar ti možeš dati da čuje neko ko je lišen toga da čuje istinu?! Isto tako, nisi u stanju da uputiš one koji su se o istinu oglušili pa je ne razumiju.
Kabilang sa mga tagapagtambal ang nakikinig sa iyo, O Sugo, kapag bumigkas ka ng Qur'ān, ayon sa pakikinig na hindi nakaugnay sa pagtanggap at pagpapasakop. Ngunit ikaw ba ay nakakakaya sa pagpapakinig sa sinumang inalisan ng pandinig? Kaya sa gayon hindi ka nakakakaya sa pagpapatnubay sa mga nabinging ito sa pakikinig sa katotohanan sapagkat hindi sila nakapag-uunawa nito.
Tra gli idolatri vi sono quelli che ti ascoltano, o Messaggero, quando reciti il Corano: Un ascolto privo di accettazione e sottomissione. Sei forse capace di indurre ad ascoltare colui che è stato privato dell'udito?! Per tale motivo, non sarai in grado di guidare questi sordi, che non ascoltano la verità e non la comprendono, alla Retta Via.
Và trong những kẻ đa thần có kẻ lắng nghe Ngươi - hỡi Sứ Giả - khi Ngươi xướng đọc Qur'an cho chúng nghe nhưng chúng một mực từ chối và không nghe, nhưng làm sao Ngươi có thể khiến cho kẻ điếc nghe? Như thế đó Ngươi không thể hướng dẫn những kẻ cố tình giả điếc không chịu nghe chân lý vì chúng không thể nhận thức được.
Di antara orang-orang musyrik itu ada orang yang mendengarkan suaramu -wahai Rasul- ketika engkau membaca Al-Qur`ān, tetapi pendengaran mereka tidak diikuti dengan penerimaan dan perhatian. Apakah engkau sanggup membuat orang tuli bisa mendengar?! Begitu pula engkau tidak akan sanggup memberikan petunjuk kepada orang-orang yang tuli terhadap kebenaran sehingga mereka tidak bisa memahaminya.
-Ey Rasul!- Kur'an okuduğun zaman müşriklerden kabul etmeden ve boyun eğmeden sana kulak verenler vardır. Sen, işitme özelliği alınan bir kimseye işittirmeye güç yetirebilir misin? Aynı şekilde sen, hakkı işitmek hususunda sağır olan ve hakkı akıl etmeyen kimseleri doğru yola iletmeye de güç yetiremezsin.
Ô Messager, certains polythéistes écoutent lorsque tu récites le Coran, mais le font sans conviction. As-tu le pouvoir de faire entendre ceux à qui on a ôté l’ouïe? De la même façon que tu n’en as pas le pouvoir, tu n’as pas non plus le pouvoir de guider ceux qui restent sourds face à la vérité et ne la comprennent pas.
"Dan di antara mereka ada orang yang mendengarkanmu. Apakah kamu dapat menjadikan orang-orang tuli itu mendengar walaupun mereka tidak mengerti. Dan di antara mereka ada orang yang melihat kepadamu. Apakah dapat kamu memberi petunjuk kepada orang-orang yang buta, walaupun mereka tidak dapat memperhatikan. Sesungguhnya Allah tidak berbuat zhalim kepada manusia sedikit pun, akan tetapi manusia itulah yang berbuat zha-lim kepada diri mereka sendiri." (Yunus: 42-44).
(42) Allah mengabarkan sebagian dari para pendusta Ra-sulullah dan sesuatu yang dia bawa. ﴾ وَمِنۡهُم مَّن يَسۡتَمِعُونَ ﴿ "Dan di antara mereka ada orang yang mendengarkanmu." Maksudnya, mendengarkan kepada Nabi pada saat membaca wahyu, bukan untuk mengambil petunjuk, akan tetapi untuk mencari celah (kesalahan), mendusta-kan dan mencari-cari ketergelinciran. Mendengar seperti ini tidak berguna sedikit pun dan pelakunya tidak akan mendapatkan ke-baikan, maka tidak aneh jika pintu taufik tertutup bagi mereka, dan mereka tidak mendapatkan faidah mendengar. Oleh karena itu, Allah berfirman, ﴾ أَفَأَنتَ تُسۡمِعُ ٱلصُّمَّ وَلَوۡ كَانُواْ لَا يَعۡقِلُونَ ﴿ "Apakah kamu dapat menjadikan orang-orang tuli itu mendengar walaupun mereka tidak mengerti." Per-tanyaan ini berarti penafian yang menetapkan, yakni kamu tidak dapat membuat orang yang tuli itu mendengarmu meski kamu bisa mengeraskan suaramu, lebih-lebih jika dia kehilangan akalnya. Jika tidak mungkin bisa membuat orang tuli yang tidak memahami Ka-lamullah untuk mendengar, maka orang-orang yang mendustakan itupun demikian. Kamu tidak akan mampu membuat mereka men-dengar dengan pendengaran yang bermanfaat. Adapun sekedar kamu memperdengarkan tegaknya hujjah, maka mereka telah men-dengar sesuatu yang dengannya hujjah Allah yang mendalam bisa tegak. Ini adalah jalan ilmu yang agung yang telah tertutup dari mereka yaitu jalan mendengar yang berkaitan dengan berita.
(43) Kemudian Allah menyebutkan tertutupnya jalan yang kedua yaitu jalan penglihatan, Dia berfirman, ﴾ وَمِنۡهُم مَّن يَنظُرُ إِلَيۡكَۚ ﴿ "Dan di antara mereka ada orang yang melihat kepadamu", tetapi penglihatan-nya kepadamu tidak berguna baginya dan tidak mengungkap apa pun dari keadaanmu. Sebagaimana kamu tidak memberi petunjuk kepada orang buta yang tidak bisa melihat maka kamu pun tidak bisa memberi petunjuk kepada mereka. Jika akal, pendengaran dan penglihatan mereka rusak yang mana semua itu adalah jalan yang mengantarkan kepada ilmu dan pengetahuan tentang hakikat, maka di manakah jalan yang mengantarkan mereka kepada kebenaran?
FirmanNya, ﴾ وَمِنۡهُم مَّن يَنظُرُ إِلَيۡكَۚ أَفَأَنتَ تَهۡدِي ٱلۡعُمۡيَ وَلَوۡ كَانُواْ لَا يُبۡصِرُونَ ﴿ "Dan di antara mereka ada orang yang melihat kepadamu, apakah dapat kamu memberi petunjuk kepada orang-orang yang buta, walaupun mereka tidak dapat memperhatikan", menunjukkan bahwa melihat keadaan, petun-juk, akhlak, perbuatan dan dakwah Nabi adalah salah satu bukti terbesar atas kebenarannya dan kebenaran sesuatu yang dibawanya, ia cukup bagi orang yang melek dari melihat dalil yang lainnya.
(44) FirmanNya, ﴾ إِنَّ ٱللَّهَ لَا يَظۡلِمُ ٱلنَّاسَ شَيۡـٔٗا ﴿ "Sesungguhnya Allah tidak berbuat zhalim kepada manusia sedikit pun", tidak menambah keburukannya dan tidak mengurangi kebaikannya. ﴾ وَلَٰكِنَّ ٱلنَّاسَ أَنفُسَهُمۡ يَظۡلِمُونَ ﴿ "Akan tetapi manusia itulah yang berbuat zhalim kepada diri me-reka sendiri." Kebenaran datang kepada mereka tetapi mereka meno-laknya maka setelah itu Allah menghukumnya dengan mengunci hatinya, menutup pendengaran dan penglihatannya.
And some of the idolaters listen to you O Messenger as you recite the Qur’ān not wanting to accept it and follow it. Are you able to make deaf people hear? Likewise you cannot guide those who are deaf to the truth, as they will not understand it.
Algunos de los idólatras te escuchan, Mensajero, mientras recitas el Corán, pero no quieren aceptarlo y seguirlo. ¿Puedes hacer que las personas sordas oigan? Del mismo modo, no puedes guiar a los sordos a la verdad, ya que no la entenderán.
42- Onların içinde sana kulak verenler de vardır. Fakat sağırlara, üstelik akıllarını da kullanmıyorlarsa, sen nasıl duyuracaksın ki?!
43- Onların içinde sana bakanlar da vardır. Fakat körlere, üstelik basiretleri de yoksa, sen doğru yolu nasıl gösterebilirsin ki?!
44- Şüphe yok ki Allah, insanlara hiç zulmetmez. Fakat insanlar kendi kendilerine zulmederler.
42. Allah Teala Peygamber sallallahu aleyhi ve sellem’i ve onun getirdiklerini yalanlayan bazı kimselerden söz ederek şöyle buyurmaktadır:“Onların içinde sana” Peygamber sallallahu aleyhi ve sellem’e, vahyi okuduğu vakit doğru yolu bulmak kastı ile değil de seyretmek, yalanlamak, yanlışlıklarını tespit etmeye çalışmak maksadı ile “kulak verenler de vardır.” Bu ise fayda vermeyen bir dinlemedir. Onun, bu şekilde dinleyenlere bir hayrı olmaz. Şüphesiz böylelerine karşı ilahî tevfikin kapıları kapanmıştır ve onlar, dinlemenin faydasını görmekten mahrum kılınmışlardır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Fakat sağırlara, üstelik akıllarını da kullanmıyorlarsa, sen nasıl duyuracaksın ki?!” Bu soru, kesinleşmiş nefiy manasındadır. Yani sen, yüksek sesle söylesen bile işitmek istemeyen sağırlara işittiremezsin. Özellikle de böylelerinin aklı yoksa, hiç işittiremezsin. Sözü anlamayan sağır bir kimseye bir sözü işittirmek nasıl imkânsız bir şeyse bu yalanlayan kimselere de senin yararlanmalarını sağlayacak şekilde bir şeyler işittirmen öyle imkânsız bir şeydir. Delilin işitilmesine gelince onlar, Yüce Allah’ın daha ilerisi mümkün olmayan en üstün delilini kendilerine karşı açıkça ortaya konmuş şekilde işitmişlerdir.
İşte bu yol, ilim yolları arasında oldukça büyük bir yol olmakla birlikte onlar için kapanmış bulunmaktadır. Bu yol ise hayır ile ilgili işitilen şeylerden yararlanma yoludur.
43. Daha sonra Yüce Allah, onlar için ikinci yol olan görme yolunun da tıkanmış olduğunu söz konusu ederek şöyle buyurmaktadır:“Onların içinde sana bakanlar da vardır.” Fakat onların sana bakmalarının kendilerine bir faydası olmaz. Zira senin durumunu inceleyip tetkik etmezler. Sen basiretleri kapalı körleri hidâyet edemediğin gibi bunları da doğru yola iletemezsin.
İlme ve gerçekleri bilmeye ulaştıran yollar olan akılları, kulakları ve gözleri işlevini yerine getirmediğine göre artık bunları hangi yol hakka ulaştırabilir ki?
Yüce Allah’ın:“Onların içinde sana bakanlar da vardır...” buyruğu şuna delildir: Peygamber sallallahu aleyhi ve sellem’in durumuna, onun yol göstericiliğine, ahlâkına, amellerine ve onun davet ettiği şeylere bakıp bunlar üzerinde düşünmek, doğru söylediğinin ve getirdiklerinin hak olduğunun en büyük delillerinden birisidir ve bu, basiret sahibi kimse için başka herhangi bir delile ihtiyaç bırakmayacak yeterliliktedir.
44. “Şüphe yok ki Allah, insanlara hiç zulmetmez.” Onların günahlarını artırmadığı gibi iyiliklerini de azaltmaz. “Fakat insanlar kendi kendilerine zulmederler.” Hak kendilerine gelmekle birlikte onu kabul etmezler. Yüce Allah bundan sonra kalplerini mühürlemek, kulaklarına ve gözlerine mühür vurmak sureti ile onları cezalandırır.
-Ey Peygamber!- Müşriklerden bakışları ile basiretsizce sana bakanlar vardır. Gözleri/bakışları kendilerinden alınmış olanlara sen gösterebilir misin? Muhakkak ki sen buna güç yettiremezsin ve aynı şekilde basiretini kaybetmiş olan kimseye de hidayet edemezsin.
And from them are those who see you O Messenger with their normal eyesight, but not with the vision of insight. Is it possible for you to make the blind see? You are not able to do so, and likewise you is unable to guide those who lack perception and understanding.
Ô Messager, certains polythéistes te regardent avec leurs yeux au lieu de te regarder avec leurs cœurs. As-tu le pouvoir de redonner la vision à ceux qui l’ont perdue? De la même façon que tu n’en as pas le pouvoir, tu n’as pas non plus le pouvoir de guider celui qui est dépourvu de clairvoyance.
Mensajero, algunos de ellos te miran con su vista ordinaria, pero no con la visión del discernimiento. ¿Es posible que hagas ver a los ciegos? No puedes hacerlo, y tampoco eres capaz de guiar a quienes carecen de percepción y comprensión.
Di antara orang-orang musyrik itu ada yang melihatmu -wahai Rasul- dengan mata lahirnya bukan dengan mata batinnya. Apakah engkau mampu membuat orang buta bisa melihat?! Engkau pasti tidak mampu melakukannya. Begitu juga engkau tidak akan mampu memberikan petunjuk kepada orang yang tidak punya mata hati.
Và trong những người đa thần, có kẻ chăm chú nhìn Ngươi - hỡi Sứ Giả - bằng đôi mắt ở trên khuôn mặt chúng chứ không phải bằng tâm trí. Làm sao Ngươi có thể soi sáng cho những người có mắt nhưng không nhìn thấy được gì?! Quả thật, Ngươi không thể hướng dẫn cho kẻ không nhìn thấy gì.
O Poslaniče, među mušricima ima onih koji te samo očima gledaju, ali ne i stvarnim srčanim vidom. Zar ti možeš vratiti vid onome ko ga je izgubio? Ti to ne možeš učiniti, kao što ne možeš ni uputiti onoga ko je izgubio moć razumijevanja.
Kabilang sa mga tagapagtambal ang tumitingin sa iyo, O Sugo, sa pamamagitan ng paningin niyang pisikal hindi ng pagkatalos niya. Ngunit ikaw ba ay nakakakaya ng pagbibigay ng paningin sa mga inalisan ng mga paningin nila? Tunay na ikaw ay hindi nakakakaya niyon. Sa gayon hindi ka nakakakaya ng pagpapatnubay sa nawawala ang pagkatalos.
Tra gli idolatri vi sono coloro che ti guardano, o Messaggero, con i loro occhi ma non con la loro anima; puoi forse indurre a vedere coloro a cui è stata sottratta la vista dei loro animi?! In verità, non sei in grado di farlo, e non puoi guidare coloro che hanno perso la vista dei loro animi.
Allah je čist od toga da Svojim robovima čini nepravdu, pa makar koliko i trun – robovi je sami sebi čine srljajući u propast zbog pristrasnosti neistini, oholosti i inata.
In verità, lungi Allāh dal fare torto ai Suoi sudditi; Egli non fa loro torto, neanche del peso di un atomo; piuttosto, sono loro a fare torto a se stessi, conducendosi alla rovina, per essersi schierati dalla parte dell'ingiustizia, della superbia e dell'ostinazione.
Tunay na si Allāh ay nagpawalang-kaugnayan sa paglabag sa katarungan sa mga lingkod Niya sapagkat Siya ay hindi lumalabag sa katarungan sa kanila ng kasimbigat man ng isang maliit na langgam subalit sila ay ang lumalabag sa katarungan sa mga sarili nila dahil sa paghahatid sa mga ito sa mga hatiran ng kapahamakan dahilan sa pagpapakapanatiko sa kabulaanan, pakikipagmalakihan, at pagmamatigas.
Quả thật, Allah hoàn toàn vô can trong việc sai trái của đám bầy tôi của Ngài. Và Ngài không hề bất công với họ dù sự bất công có nhỏ bằng hạt bụi. Nhưng chính họ đã tự bất công với chính bản thân mình, tự đẩy mình vào sự hủy diệt với nguyên nhân vẫn ngoan cố đi theo điều giả dối và không chấp nhận sự thật.
Without doubt, Allah is far too High and Exalted that He would wrong people, and He does not wrong them by even the weight of an atom. Rather, it is they who wrong themselves, bringing about their own ruin because of clinging to falsehood, pride and stubbornness.
Sesungguhnya Allah bersih dari tindakan zalim (semena-mena) kepada hamba-hamba-Nya. Dia tidak pernah menzalimi mereka sedikit pun. Tetapi, merekalah yang gemar menzalimi diri mereka sendiri dengan cara menjerumuskan diri ke dalam jurang kehancuran, akibat terlalu fanatik kepada kebatilan, sombong, dan angkuh.
Sin lugar a dudas, Al-lah es Supremo y Exaltado, por lo que Él no perjudica a las personas y no comete injusticias, ni siquiera tan pequeñas como el peso de un átomo contra ellas. En cambio, son ellas quienes se perjudican a sí mismas, provocando su propia ruina al aferrarse a la falsedad, al orgullo y a la obstinación.
Muhakkak ki Allah, kullarına zulmetmekten münezzehtir. O, kullarına zerre (karınca yavrusu) kadar dahi zulmetmez. Fakat onlar, batılda ısrar etmek, büyüklenmek ve inat sebebiyle kendilerini helaka götüren yerlere götürerek kendilerine zulmederler.
Allah s’interdit d’être injuste avec Ses serviteurs. Il ne leur fait ainsi aucune injustice aussi insignifiante soit-elle. Ce sont plutôt eux qui sont injustes envers eux-mêmes: leur attachement fanatique au faux, leur arrogance et leur entêtement les exposent à la perdition.
"Dan (ingatlah) akan hari (yang di waktu itu) Allah mengum-pulkan mereka, (mereka merasa di hari itu) seakan-akan mereka tidak pernah berdiam (di dunia) hanya sesaat saja di siang hari (di waktu itu) mereka saling berkenalan. Sesungguhnya rugilah orang-orang yang mendustakan pertemuan mereka dengan Allah, dan mereka tidak mendapat petunjuk." (Yunus: 45).
(45) Allah mengabarkan tentang cepatnya dunia berakhir, bahwa jika Allah membangkitkan dan mengumpulkan manusia pada hari yang tidak ada keraguan padanya maka mereka seolah-olah tidak hidup kecuali hanya sesaat saja di siang hari. Seolah-olah mereka tidak merasakan nikmat atau kesengsaraan, mereka saling mengenal seperti keadaan mereka di dunia. Pada hari itu, orang-orang yang bertakwa beruntung, dan merugilah ﴾ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِ وَمَا كَانُواْ مُهۡتَدِينَ ﴿ "orang-orang yang mendustakan pertemuan mereka dengan Allah, dan mereka tidak mendapat petunjuk", kepada jalan yang lurus dan agama yang benar di mana mereka kehilangan nikmat dan berhak masuk neraka.
Certain rejectors of Truth are clearly such right from the beginning. But the clever ones among them make a show of attentively listening, as if they really want to understand things, though in their hearts they maintain that they do not have to understand. They look at the signs of the veracity of the Prophet as if they want to observe them with an open heart, though they are already determined not to observe and not to accept. The preacher is thus misled into thinking that they are about to accept the Truth. But, in the eyes of God, they are people who are deaf in spite of having ears and blind in spite of having eyes. Such people do not receive inspiration from God to accept the Truth. God has blessed man with superior capacities. If he utilises these capacities, he will never go astray. But man, finding himself free, misunderstands things. He falls to indulging in utter arrogance. This happens because he fails to understand God’s plan. The things given to him purely for the purpose of putting him to the test are taken by him to be rightfully his.
Lorsqu’Allah rassemblera les gens le Jour de la Résurrection afin qu’ils rendent des comptes, c’est comme si leur vie dans le bas monde et leur vie intermédiaire n’avaient duré qu’une heure ou un peu plus. Ils se reconnaîtront les uns les autres ce jour-là mais redeviendront aussitôt des étrangers les uns pour les autres, tant ce qui se passera le Jour de la Résurrection sera terrible. Ceux qui mécroient en la rencontre de leur Seigneur le Jour de la Résurrection seront perdants et comme ils ne croyaient pas en la Ressuscitation durant leur vie dans ce bas monde, leur perte sera plus inéluctable que jamais.
Yüce Allah, kıyamet günü insanları topladığında onlar, dünya ve berzah hayatlarında gündüzden belirli bir vakit kalmış gibi olacaklardır. Daha fazla değil. O gün orada birbirlerini tanırlar. Sonra kıyamet gününün şiddetinden ve zorluğundan dolayı birbirlerini tanımaları kesiliverir. Kıyamet günü Rableri ile karşılaşmayı yalanlayanlar hüsrana uğramışlardır. Dünyada iken yeniden dirilmeye iman edenlerden olsalardı hüsrandan kurtulacaklardı.
45- Allah'ın onları haşredeceği o gün, sanki (dünyada) ancak gündüzün bir saati kadar kalmışlar gibi (gelecek onlara); birbirlerini tanıyacaklar. Allah’a kavuşmayı yalanlayanlar, hüsrana uğramışlardır ve doğru yolu da bulamamışlardır.
45. Yüce Allah, dünya hayatının çabucak geçtiğini ve insanları gerçekleşeceğinde şüphe bulunmayan bir günde haşredip bir araya toplayacağı vakit onlara sanki dünyada ancak bir günün kısa bir süresi kadar kalmışlar gibi geleceğini, yine sanki dünyada hiçbir nimet ve hiçbir sıkıntı ile karşılaşmamış gibi bir kanaate sahip olacaklarını haber vermektedir. Onlar, dünya hayatında olduğu gibi birbirlerini tanıyacaklardır. O günde takvâ sahibi kimseler kâr edeceklerdir. Allah’a kavuşmayı yalanlayanlar ve dosdoğru yola, dosdoğru dine uymak sureti ile hidâyet bulmayanlar ise hüsrana uğrayacaklardır. Çünkü onlar, cennet nimetlerini elden kaçırmış ve cehenneme girmeyi hak etmiş olacaklardır.
On the day that Allah gathers people on the Day of Judgement, to bring them to account, it will be as if they had lived on earth and then waited after death for the Day of Judgement for only an hour, and no more. They will recognise each other on that day, but then their acquaintances will be cut off from them because of the intensity of the terrors they witness on the Day of Judgement. The losers will be those who rejected the meeting with their Lord on the Day of Judgement and who did not believe in the day or resurrection so that they could safeguard themselves from loss.
Commentary
In verse 45, it was said: يَتَعَارَفُونَ بَيْنَهُمْ (they will recognize each other), that is, when the dead will be raised from their graves, they will recognize each other as if not much time had passed when they met last.
Imam al-Baghawi said: This recognition will be possible during the
early stage. Later, when the horrendous happenings of the Qiyamah, the Day of Doom, will unfold, this ability to recognize each other will stand disabled. According to some other narrations, the ability to recognize each other will, though, still remain, but such will be the awe of the situation that they will be unable to say anything. (Mazhari)
El día en que Al-lah reúna a las personas en el Día del Juicio para que rindan cuentas, será como si hubieran vivido en la Tierra y luego esperado después de la muerte el Día del Juicio solo por una hora, y no más. En ese día se reconocerán el uno al otro, pero después sus conocidos serán separados de ellos debido a la intensidad del terror que presencien en el Día del Juicio. Los perdedores serán aquellos que rechazaron el encuentro con su Señor en el Día del Juicio y que no creyeron en el día ni en la resurrección.
Pada hari Kiamat kelak, di saat Allah mengumpulkan manusia di padang Mahsyar untuk menghisab amal mereka, seolah-olah mereka hidup di alam dunia dan alam barzakh tidak lebih dari sesaat di siang hari. Dalam sesaat itu mereka saling mengenal satu sama lain, kemudian mereka tidak saling mengenal lagi akibat dahsyatnya penderitaan di hari Kiamat yang mereka saksikan. Sungguh merugi orang-orang yang mendustakan perjumpaan dengan Tuhan mereka di hari Kiamat, dan selama di dunia mereka tidak beriman akan adanya hari kebangkitan hingga mereka selamat dari kerugian.
Và vào Ngày Đại Triệu Tập, Allah tập trung tất cả nhân loại lại để tính sổ, lúc đó họ cứ tưởng chừng mình ở trên trần gian chỉ khoảng một tiếng đồng hồ ngắn ngủi trong ngày, họ nhận biết lẫn nhau trong Ngày hôm đó. Nhưng rồi họ sẽ không còn nhận diện nhau nữa khi họ nhìn thấy sự khủng khiếp của Ngày Phán Xét. Chắc chắn sẽ thua thiệt đối với những ai từng phủ nhận việc gặp gỡ với Thượng Đế của họ vào Ngày Sau bởi vì ở trên trần gian đã không tin tưởng vào Ngày Phán Xét.
E il giorno in cui Allāh radunerà la gente, nel Giorno della Resurrezione, per il loro rendiconto, come se non avessero trascorso, nella loro vita e nel limbo, altro che un'ora del giorno e nulla più, incontrandosi e poi interrompendo i loro rapporti a causa della gravità degli orrori che vedranno, nel Giorno del Giudizio. Coloro che smentirono l'incontro con il loro Dio saranno i perdenti, nel Giorno della Resurrezione, ed essi non credettero, in vita, in questo Giorno, così da salvarsi dalla perdizione.
Na dan kada Allah okupi ljude kako bi im sudio, njima će se učiniti kao da su na dunjaluku i u zagrobnom životu ostali samo dio dana. Oni će jedni druge prepoznati, a zatim će se, zbog strahota Sudnjeg dana, njihovo poznanstvo prekinuti. Na gubitku će biti svi oni koji su poricali susret sa Gospodarom. Oni na dunjaluku nisu vjerovali u Dan proživljenja, pa se neće moći ni sačuvati od propasti.
Sa araw na kakalap si Allāh ang mga tao sa Araw ng Pagbangon para sa pagtutuos sa kanila, para bang hindi sila namalagi sa buhay nila sa Mundo at sa Barzakh nila maliban sa isang bahagi ng maghapon, hindi higit pa. Nakakikilala sila sa isa't isa sa kanila roon. Pagkatapos mapuputol ang pagkakilala nila dahil sa tindi ng masasaksihan nila na mga hilakbot sa Araw ng Pagbangon. Nalugi nga ang mga nagpapasinungaling sa pakikipagkita sa Panginoon nila sa Araw ng Pagkabuhay. Hindi sila noon mga mananampalataya sa Mundo sa Araw ng Pagbubuhay upang maligtas sila sa kalugihan.
The Feeling of Brevity toward the Worldly Life at the Gathering on the Day of Resurrection
To remind people of the establishment of the Hour and their resurrection from their graves to the gathering for the Day of Judgment, Allah says:
وَيَوْمَ يَحْشُرُهُمْ
(And on the Day when He shall gather (resurrect) them.) Similarly Allah said:
كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّن نَّهَارٍ
(On the Day when they will see that (torment) with which they are promised (threatened, it will be) as if they had not stayed more than an hour in a single day.)46:35 Allah also said:
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا
(The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.) 79:46
يَوْمَ يُنفَخُ فِى الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً - يَتَخَـفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلاَّ عَشْراً - نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلاَّ يَوْماً
(The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the criminals, blue eyed. They will speak in a very low voice to each other (saying): "You stayed not longer than ten (days)." We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!") 20:102-104 and,
وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ
(And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour.)30:55 These all are evidence of the brevity of the worldly life compared to the Hereafter. Allah said:
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
(He (Allah) will say: "What number of years did you stay on earth" They will say: "We stayed a day or part of a day. Ask of those who keep account." He (Allah) will say: "You stayed not but a little, if you had only known!") 23:112-124 Allah then said:
يَتَعَارَفُونَ بَيْنَهُمْ
(They will recognize each other) The children will know their parents and relatives will recognize one another. They will know them just like they used to know them during the life in this world. However, on that Day everyone will be busy with himself. Allah then said:
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ
(Then, when the Trumpet is blown, there will be no kinship among them.)23:101 Allah also said:
وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً
(And no friend will ask a friend (about his condition).)70:10 Allah then said:
قَدْ خَسِرَ الَّذِينَ كَذَّبُواْ بِلِقَآءِ اللَّهِ وَمَا كَانُواْ مُهْتَدِينَ
(Ruined indeed will be those who denied the meeting with Allah and were not guided.) This is similar to the Ayah:
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
(Woe that Day to the deniers.)77:15 Woe to them because they will lose themselves and their families on the Day of Resurrection. That is indeed the great loss. There is no loss greater than the loss of one who will be taken away from his dear ones on the Day of Grief and Regret.
O Poslaniče, možemo da ti pokažemo nešto od kazne koju smo im obećali, prije nego umreš, a može i da se desi da odeš sa ovoga svijeta, prije nego to vidiš. U svakom slučaju, oni će se nama vratiti na Sudnjem danu i Allah će iznijeti sve ono što su radili, jer Njemu ništa nije skriveno, a zatim će ih kazniti za njihova djela.
Kung magpapakita nga naman Kami sa iyo, O Sugo, ng ilan sa ipinangako Namin sa kanila na pagdurusa bago ng kamatayan mo, o magpapayao nga naman Kami sa iyo bago niyon, sa kapwa kalagayan ay tungo sa Amin ang panunumbalik nila sa Araw ng Pagbangon. Pagkatapos si Allāh ay nakababatid sa anumang dati nilang ginagawa: walang nakakukubli sa Kanya mula roon na anuman. Gaganti Siya sa kanila sa mga gawa nila.
Hoặc TA sẽ cho Ngươi thấy - hỡi Sứ Giả - một vài điều mà TA đã hứa với họ về sự trừng phạt trong lúc Ngươi còn sống hoặc TA bắt hồn của Ngươi ra đi trước khi xảy ra điều đã hứa. Trong hai trường hợp đó, trường hợp nào họ cũng sẽ đưa về gặp TA vào Ngày Phán Xét. Rồi Allah sẽ là nhân chứng về những điều họ đã làm, không gì có thể che giấu được Ngài, Ngài sẽ xét xử họ về việc mà họ đã làm.
Sia che ti mostrassimo prima della tua morte, o Messaggero, parte della punizione che promettemmo loro, o che ti facessimo morire prima di ciò, in entrambi i casi essi torneranno a Noi, nel Giorno della Resurrezione; e Allāh è Consapevole di ciò che compivano; nulla di ciò Gli è nascosto e li giudicherà per le loro azioni.
Jika Kami perlihatkan kepadamu -wahai Rasul- sebagian dari azab yang kami janjikan kepada mereka sebelum engkau wafat, atau kami mewafatkanmu sebelum hal itu terjadi, maka bagaimanapun juga mereka akan kembali kepada Kami di hari Kiamat nanti. Kemudian Allah mengetahui apa yang telah mereka perbuat, tidak ada satu pun yang luput dari pengetahuan-Nya, dan Dia akan memberi mereka balasan yang setimpal dengan amal perbuatan mereka.
"Dan jika Kami perlihatkan kepadamu sebagian dari (siksa) yang Kami ancamkan kepada mereka, (tentulah kamu akan me-lihatnya), atau (jika) Kami wafatkan kamu (sebelum itu), maka kepada Kami jualah mereka kembali, dan Allah menjadi saksi atas apa yang mereka kerjakan." (Yunus: 46).
(46) Yakni jangan bersedih wahai Rasulullah terhadap orang-orang yang mendustakan itu, jangan terburu-buru karena mereka pasti akan ditimpa azab yang Kami janjikan, bisa di dunia yang kamu melihatnya dan membuat jiwamu tetap tenang, bisa di akhirat sesudah wafat, karena tempat kembali mereka adalah ke-pada Allah, dan Dia memberitahukan apa yang mereka lakukan. Allah mencatatnya walaupun mereka telah melupakannya, Allah Maha Mengetahui segala sesuatu. Ini mengandung ancaman yang berat kepada mereka dan sekaligus hiburan kepada Rasul yang didustakan dan ditentang kaumnya.
46- Onları tehdit ettiğimiz şeylerin bir kısmını sana göstersek de yahut (bundan önce) senin ruhunu alsak da onların dönüşü yalnız Bize olacaktır. Hem Allah, yaptıklarına şahittir.
46. Yani ey Peygamber! Sen bu yalanlayanlar için üzülme, onlar hakkında acele de etme! Onları tehdit ettiğimiz azabın bunlara gelip çatması kaçınılmaz bir şeydir. Bu azap ya dünyada gelip onları bulacaktır ki sen de bunu gözlerinle görecek ve böylelikle için huzur bulacaktır yahut da bu azabı onlara ölümden sonra âhirette göstereceğiz. Her halükarda onların dönüşü Allah’adır. O da dünyada iken yaptıklarını kendilerine haber verecektir. Allah yaptıklarını tek tek tespit ettiği halde onlar unutmuşlardır. Allah, her şeye şahit olandır. Bu buyrukta hem onlara büyük bir tehdit vardır, hem de kavmi tarafından yalanlanan ve ona inatla karşı çıkılan Allah Rasûlüne de bir teselli vardır.
Ya sea que Al-lah le muestre al Mensajero r parte del castigo que Él les promete antes de su muerte, o que Él haga que muera antes de esto, ellos volverán a Al-lah en el Día del Juicio. Además, Al-lah es testigo de lo que solían hacer, nada de eso está oculto para Él, y ellos serán retribuidos por sus acciones.
Ô Messager, que Nous te fassions voir avant ta mort une partie du châtiment que Nous leur avons promis ou que Nous te fassions mourir avant, dans les deux cas c’est auprès de Nous qu’ils reviendront le Jour de la Résurrection. Puis Allah passera en revue ce qu’ils faisaient. Rien ne Lui échappera et Il les rétribuera en fonction de leurs œuvres.
The Criminals will certainly be avenged -- whether in This World or in the Hereafter
Allah said to His Messenger :
وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِى نَعِدُهُمْ
(Whether We show you some of what We promise them (the torment),) We shall avenge them in your lifetime so your eye will be delighted.
أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ
(Or We cause you to die -- still unto Us is their return,) Allah will then be the Witness watching over their actions for you. Allah then said,
وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ
(And for every Ummah there is a Messenger; when their Messenger comes,) Mujahid said: "This will be on the Day of Resurrection.
قُضِىَ بَيْنَهُمْ بِالْقِسْطِ
(the matter will be judged between them with justice,) is similar to the Ayah:
وَأَشْرَقَتِ الاٌّرْضُ بِنُورِ رَبِّهَا
(And the earth will shine with the light of its Lord (Allah),) 39:69 So every nation will be presented before Allah in the presence of its Messenger and the Book of its deeds. All good and evil deeds will be witnessed upon them. Their guardian angels will be witnesses too. The nations will be brought forth, one by one. Our noble Ummah, while it is the last of the nations, is the first one on the Day of Resurrection to be questioned and judged. This was stated by Allah's Messenger ﷺ in a Hadith recorded by both Al-Bukhari and Muslim. Allah's Messenger ﷺ said:
«نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، الْمَقْضِيُّ لَهُمْ قَبْلَ الْخَلَائِق»
(We are the last, the first on the Day of Resurrection. We will be judged before the rest of the creatures.) His Ummah attains the honor of precedence only by the honor of its Messenger , may Allah's peace and blesings be upon him forever, until the Day of Judgement.
-Ey Peygamber!- Ya senin vefatından önce onlara vadetmiş olduğumuz azabın bir kısmını gösteririz ya da seni bundan önce vefat ettiririz. Her iki durumda da kıyamet günü onların dönüşü bizedir. Sonra Allah, onların yapmakta oldukları şeylerden haberdardır. Onların yaptıklarından hiçbir şey O'na gizli kalmaz. Yüce Allah, amellerinin karşılığını onlara verecektir.
Regardless of whether Allah shows the Messenger (peace be upon him)some of the punishment He promises them before his death, or He makes him die before this, they will return to Allah on the Day of Judgement. Moreover, Allah is a witness to what they used to do, none of it being hidden from Him, and they will be repaid for their actions.
Every past nation had a messenger sent to them. When the messenger delivered to them what he was instructed to, and they rejected him, it was judged justly between him and them. Allah saved the messenger out of His grace, and destroyed them through His justice; and they were not wronged in any way in the repayment for what they did.
Setiap umat yang ada di masa lalu mempunyai rasul yang diutus oleh Allah kepada mereka. Apabila rasul itu telah menyampaikan kepada mereka apa yang harus disampaikannya kepada mereka dan ternyata mereka mendustakannya maka kedua belah pihak diberi keputusan secara adil. Kemudian Allah menyelamatkan utusan-Nya dengan karunia-Nya dan membinasakan umatnya dengan keadilan-Nya. Mereka tidak dizalimi sedikit pun terkait dengan balasan amal perbuatan mereka.
A cada nación anterior se le envió un mensajero. Cuando el mensajero les entregó lo que se le había ordenado y lo rechazaron, se juzgó con justicia entre él y ellos. Al-lah salvó al mensajero por Su gracia, y destruyó a los que lo rechazaron por medio de Su justicia, pero ninguno de ellos recibió una retribución injusta por lo que hicieron.
Geçmiş her ümmetin kendilerine gönderilmiş olan bir peygamberi vardır. Kendilerine tebliğ olunması istenen şey onlara ulaşıp da onu yalanladıklarında peygamber ve o peygamberin gönderildiği ümmet arasında adaletle hükmedilir. Allah, o peygamberi fazlı ile kurtarır ve onları da adil bir şekilde helak eder. Amellerinin karşılığının verilmesi hususunda onlara hiçbir şekilde zulmedilmez.
Un messager a été envoyé à chacun des peuples du passé puis après leur avoir transmis ce qui lui avait été ordonné de transmettre et qu’il ait été démenti, Allah a jugé entre les messagers et leurs peuples avec équité. Allah sauva alors les premiers par Sa grâce et anéantis les seconds en toute justice. Ces derniers ne furent aucunement lésés par la rétribution qu’ils ont reçue pour leurs œuvres.
47- Her ümmetin bir peygamberi vardır. Rasûlleri onlara geldiği zaman aralarında adaletle hükmedilir ve onlara zulmedilmez.
48- “Eğer doğru söyleyenler iseniz bu tehdit ne zaman (gerçekleşecek)?” diyorlar.
49- De ki:“Ben kendim için Allah’ın dilediğinden başka ne bir fayda sağlayabilirim, ne de bir zarar(ı defedebilirim). Her ümmetin bir eceli vardır. Ecelleri geldiği zaman ne bir an ne geri kalabilirler ne de öne geçebilirler.”
47. Geçmiş ümmetlerden “her ümmetin” kendilerini Allah’ı tevhid etmeye ve Allah’ın dinini kabul etmeye çağıran “bir peygamberi vardır. Rasûlleri” onlara âyet ve mucizelerle “geldiği zaman” kimisi onu doğruladı, kimileri de yalanladı. Onların “aralarında” Allah tarafından mü’minlerin kurtarılması ve yalanlayanların helak edilmesi şeklinde “adaletle hükmedilir ve” peygamberlerin gönderilmesinden ve delillerin açıklanmasından önce yahut da suçsuz yere azap edilmek sureti ile “onlara zulmedilmez.”
48-49. Artık seni yalanlayanlar da helak edilen ümmetlere benzemekten sakınsınlar. O takdirde öncekilerin başına gelenlerin bir benzeri bunların da başına gelir. Hiçbir zaman da kendilerine vaad edilen cezanın geciktiği kanaatine kapılarak:“Eğer doğru söyleyenler iseniz bu tehdit ne zaman (gerçekleşecek)?” demesinler. Çünkü bu bir zulümdür. Zira onlar, bu azabı peygamberden istemektedirler. Halbuki onun bu gibi işlerde bir yetkisi yoktur. Ona düşen insanlara tebliğ etmek ve açıklamaktır. Onların hesabını görmek ve onlara azap indirmek ise Allah’a aittir. Bu azap da Allah’ın tayin ettiği vade dolunca, O’nun ilahî hikmetine uygun olarak tespit ve takdir ettiği vakti gelince gelir. Bu zaman geldi mi de “ne bir an ne geri kalabilirler ne de öne geçebilirler.” O bakımdan yalanlayanlar azabı çabuk istemekten çekinmelidirler. Çünkü onlar, aslında Allah’ın azabını acele istemektedirler ki bu azap bir indi mi, artık onun belası günahkârlar topluluğundan asla geri çevrilemez. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:
Today, the Hereafter is not before man; today, a man desirous of seeing it has to see it with the eye of his imagination. Therefore, to a man who is not serious about the Hereafter, it will appear to be a far-away thing. But when the Hereafter sweeps over him as the greatest reality, and when he starts seeing it in all its rigour with his own eyes, he will forget his arrogance. At that time, all those worldly matters which had made him neglectful and careless about the Hereafter, will appear to him lowly, frivolous and contemptible. The Hereafter will not occur in any strange world, but in this thoroughly-familiar world of ours. Then, man will find himself in the same atmosphere in which he had earlier rejected the Truth; he will find himself among the same persons on the strength of whose support he indulged in arrogance. But, at that time, none of them will be of any avail. Everything will be fresh in his mind, as if no time had elapsed at all. The relation between a preacher and his hearers is the most delicate of all affairs. If the preacher has come forward in actuality to bring the Truth, he is God’s representative in this world. Accepting him is like accepting God and rejecting him amounts to rejection of God. Such events cannot be without consequences. After the appearance of the preacher of Truth, it necessarily follows that the divine discourse which falls from his lips, will leave his hearers speechless. This is the first victory of Truth over falsehood. The second victory will take place in the Hereafter when his opponents, by God’s grace, will be powerless before Him. The first event necessarily occurs right here in this world. The second event also occurs to a certain extent in this world, if God wishes to reveal it in the present world. This sort of happening is bound to take place with every group when, prior to its being directly presented before God, it is indirectly presented before God’s representative in this world. In this way, God sees who surrenders himself to Him.
"Tiap-tiap umat mempunyai rasul, maka apabila telah da-tang rasul mereka, diberikanlah keputusan antara mereka dengan adil, dan mereka (sedikit pun) tidak dianiaya. Mereka mengatakan, 'Bilakah (datangnya) ancaman itu, jika memang kamu orang-orang yang benar?' Katakanlah, 'Aku tidak berkuasa mendatangkan ke-mudaratan dan tidak (pula) kemanfaatan kepada diriku, melainkan apa yang dikehendaki Allah.' Tiap-tiap umat mempunyai ajal. Apabila telah datang ajal mereka, maka mereka tidak dapat meng-undurkannya barang sesaat pun dan tidak (pula) mendahulukan-(nya)." (Yunus: 47-49).
(47) Allah تعالى berfirman, ﴾ وَلِكُلِّ أُمَّةٖ ﴿ "Tiap-tiap umat", dari umat-umat yang telah berlalu ﴾ رَّسُولٞۖ ﴿ "mempunyai rasul", yang meng-ajak kepada tauhid dan agamaNya. Jika ﴾ رَسُولُهُمۡ ﴿ "Rasul mereka" telah datang dengan ayat-ayat Allah, maka ada yang membenarkan dan ada pula yang mendustakan, maka Allah memutuskan di antara mereka dengan adil dengan menyelamatkan orang-orang Mukmin dan membinasakan orang-orang yang mendustakan. ﴾ وَهُمۡ لَا يُظۡلَمُونَ ﴿ "Dan mereka (sedikit pun) tidak dianiaya", dengan disiksa sebelum diutusnya Rasul dan penegakan hujjah atau mereka diazab tanpa ada dosa.
(48-49) Hendaknya orang-orang yang mendustakanmu mewaspadai sikap menyerupai umat-umat yang dibinasakan se-hingga mereka bisa ditimpa azab yang telah menimpa mereka (yang terdahulu), janganlah menantang azab Allah dan mengatakan, ﴾ مَتَىٰ هَٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Bilakah (datangnya) ancaman itu, jika memang kamu orang-orang yang benar?" Karena ini adalah kezhaliman dari mereka di mana mereka menuntutnya dari Nabi, padahal dia tidak sedikit pun memiliki hak dalam urusan ini, tugasnya hanyalah menyam-paikan dan menjelaskan kepada manusia. Adapun hisab mereka dan penurunan azab atas mereka maka ia dari Allah, Dia menurun-kannya kepada mereka jika tiba waktu dan saat yang ditentukan dan diletakkan olehNya yang sesuai dengan hikmah Ilahiyah. Jika waktu tersebut telah hadir maka mereka tidak bisa menunda dan memajukannya sesaat pun. Orang-orang yang mendustakan hen-daklah mewaspadai sikap menuntut turunnya azab karena mereka menuntut disegerakannya azab Allah yang mana jika ia turun maka azabnya tidak tertolak dari orang-orang yang berdosa. Oleh karena itu, Dia berfirman,
Para sa bawat kalipunan kabilang sa mga kalipunang nauna ay may sugong isinugo sa kanila. Kaya kapag umabot sa kanila ang ipinag-utos na ipaabot at nagpasinungaling sila rito, hahatol sa pagitan nila at nito ayon sa katarungan, ngunit magliligtas dito si Allāh dahil sa kabutihang-loob Niya at magpapahamak Siya sa kanila ayon sa katarungan Niya habang sila ay hindi nilalabag sa katarungan sa anuman sa ganti sa mga gawa nila.
Svakom od ranijih naroda došao je poslanik, pa ako bi oni porekli ono što je dostavljeno, bilo bi među njima pravedno presuđeno. Njega, poslanika, Allah bi, iz Svoje dobrote, sačuvao, a njih bi uništio. Njima, shodno djelima koja su činili, neće biti učinjena nikakva nepravda.
Inviammo ad ogni popolo dei popoli precedenti un messaggero: Quando comunicò loro ciò che gli venne ordinato di comunicare, ed essi lo smentirono, vennero entrambi giudicati equamente; Allāh lo salvò per Sua grazia, e li distrusse per Sua giustizia; e non venne fatto loro alcun torto nei confronti delle loro azioni
Và tất cả cộng đồng trước đây đều đã được Allah phái Sứ Giả đến với họ, và khi Sứ Giả đã đến gặp họ để tuyên truyền những gì Allah bắt buộc họ truyền đạt, nhưng nếu như họ phủ nhận Sứ Giả thì Ngài sẽ phán xét giữa họ và Người một cách công bằng. Thế là Allah cứu vớt Người được bình an bằng hồng phúc của Ngài và hủy diệt những kẻ chống đối bằng lẽ công bằng và họ sẽ không bị đối xử bất công bất cứ điều gì.
Questi sfrontati ed ostinati miscredenti dicono: "Quando avverrà la punizione che ci avete promesso, se siete veritieri su ciò che dite?"!
Và những người không tin tưởng thách thức: "Khi nào lời hứa về một sự trừng phạt sẽ xảy ra đối với bọn ta nếu các ngươi nói thật?".
Ovi oholi nevjernici, izazivajući, govore: "Kada će to vrijeme nastupiti u kojem nam je kazna obećana, ako je istina ono što tvrdite."
Magsasabi itong mga tagatangging sumampalataya habang mga nakikipagmatigasan at mga naghahamon: "Kailan ang panahon ng ipinangako ninyo sa amin na pagdurusa kung kayo ay mga tapat sa inaangkin ninyo?"
Los obstinados incrédulos preguntan: “¿Cuándo sucederá el castigo que nos prometiste, si es que dices la verdad?”
Ces mécréants entêtés et provocateurs disent: Quand aura lieu le châtiment que vous nous avez promis, si ce que vous prétendez est la vérité?
The Deniers of the Day of Resurrection wish to hasten its Coming and their Response
Allah told us about the idolators who reject faith through their demand that the punishment be hastened, inquiring about the time of punishment. The response to such question is not inherently beneficial, yet they inquired anyway. Allah said:
يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ
(Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth.) 42:18 They know that it is the truth for it is definitely going to happen. It is going to take place even if they have no idea when it will occur. This is why Allah instructed His Messenger to answer them saying:
قُل لاَّ أَمْلِكُ لِنَفْسِى ضَرًّا وَلاَ نَفْعًا
(Say: "I have no power over any harm or profit to myself.") 10:49, 7:188 I will not say except what He has taught me. I also have no authority over anything that Allah has not shown to me. I am Allah's servant and His Messenger to you. I was told that the Hour is going to come, but He has not told me when it will occur. But,
لِكُلِّ أُمَّةٍ أَجَلٌ
(For every Ummah, there is a term appointed;) meaning that for every generation or community there is a set term appointed for them. When the end of that term approaches,
فَلاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ
(neither can they delay it nor can they advance it an hour (or a moment). ) This is similar to what Allah said in another Ayah:
وَلَن يُؤَخِّرَ اللَّهُ نَفْساً إِذَا جَآءَ أَجَلُهَآ
(And Allah grants respite to none when his appointed time (death) comes.) 63:11 Allah instructed His Messenger to tell the people that His punishment would come suddenly. He said:
قُلْ أَرَءَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ - أَثُمَّ إِذَا مَا وَقَعَ ءَامَنْتُمْ بِهِ ءَآلْنَ وَقَدْ كُنتُم بِهِ تَسْتَعْجِلُونَ
(Say: "Tell me, if His torment should come to you by night or by day, which portion thereof would the criminals hasten on Is it then that when it has actually befallen, you will believe in it What! Now (you believe) And you used (aforetime) to hasten it on!") When the punishment befalls them, they will say:
رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا
("Our Lord! We have now seen and heard.") (32:12) Allah also said:
فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ
(So when they saw Our punishment, they said: "We believe in Allah alone and reject (all) that we used to associate with Him as (His) partners. Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly (when Our torment covered them).")40:84-85
ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُواْ ذُوقُواْ عَذَابَ الْخُلْدِ
(Then it will be said to them who wronged themselves: "Taste you the everlasting torment!") This will be said to them on the Day of Resurrection, blaming and rebuking them. As Allah said in another Ayah:
يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا - هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُواْ أَوْ لاَ تَصْبِرُواْ سَوَآءٌ عَلَيْكُمْ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
(The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire that you used to belie. Is this magic or do you not see Taste you therein its heat and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) 52:13-16
Ve işte o meydan okuyan inatçı kâfirler şöyle derler: "Eğer iddianızda doğru kimseler iseniz bize vadettiğiniz o azap ne zamandır?"
Orang-orang kafir itu berkata dengan nada angkuh dan menantang, "Kapan datangnya azab yang kalian janjikan kepada kami, jika kalian sungguh-sungguh dengan pengakuan kalian itu?!"
The stbborn disbelievers say: 'When will the punishment you promised to us occur, if you are telling the truth.'
Diles, Mensajero: “No tengo control sobre nada que me beneficie o me perjudique, ¿cómo puedo entonces controlar lo que beneficia o perjudica a otras personas, si no es voluntad de Al-lah? ¿Cómo puedo conocer lo oculto? Al-lah ha establecido un tiempo determinado para la destrucción de cada nación, pero solo Al-lah conoce los tiempos. Si el momento de su destrucción ha llegado, no se puede adelantar o retrasar ni siquiera un segundo”.
Katakanlah -wahai Rasul- kepada mereka, "Aku tak kuasa mendatangkan manfaat dan mudarat untuk diriku sendiri. Jadi, bagaimana mungkin aku bisa mendatangkan manfaat dan mudarat untuk orang lain? Kecuali apa yang dikehendaki oleh Allah. Bagaimana mungkin aku bisa mengetahui perkara gaib-Nya? Tiap-tiap umat yang telah dijanjikan kebinasaannya oleh Allah mempunyai waktu yang telah ditentukan bagi kebinasaan mereka, namun tidak ada yang mengetahuinya selain Allah. Kemudian apabila waktu kebinasaannya telah tiba mereka tidak dapat memajukannya ataupun memundurkannya walaupun sekejap mata.
Man finds himself free in this world. It seems to him that whatever he may do, there is nobody to catch hold of him and nobody to punish him. This state of affairs makes him unheeding, so much so that when the preacher warns him on behalf of God about the outcome of his deeds, he ridicules the missionary and asks, ‘When will the warning of retribution for my arrogance which you have been giving me materialise?’ The reason behind all such talk is nothing but foolishness; because this punishment is executed not on behalf of the preacher but on behalf of God; and at all times God is revealing in this world of His that His way is not that of inordinate haste. If a boat has a hole in it and if a sailor heedlessly sets sail in it, then in accordance with the law of God, it will sink. But such a boat does not sink immediately. It does so only at its appointed time and according to God’s law. Such instances abound in the world and they acquaint man with the methods of God. But, in spite of observing all this, man says, ‘If all such deeds entail God’s punishment, why does not this punishment come soon?’ The reason for asking such pointless questions is that man is not serious about God’s scourge.
-Ey Peygamber!- Onlara de ki: Ben, Allah'ın dilemesi dışında kendi nefsimden bir zararı savmaya veya kendi nefsime bir fayda vermeye sahip değilken nasıl olur da bir başkasından bir zararı savabilir yahut ona bir fayda verebilirim? Ve ben, bunların gaybını nasıl bilebilirim? Ümmetlerden, Allah'ın kendilerini helak etmek ile tehdit ettiği her ümmetin helak edilmeleri için kendilerine belirlenmiş olan bir zaman vardır. Bunun ne zaman olacağını sadece Allah bilir. Onların helak edilecekleri o vakit (ecel) geldiğinde ise artık o (helak) ne bir saat geri kalır, ne de ileri gider.
Ô Messager, dis-leur: Je ne détiens pas le pouvoir de causer un mal à ma propre personne ou de le repousser ni de m’attirer un bienfait. Comment pourrais-je donc être utile ou nuisible à autrui par autre chose que ce qu’Allah veut? Comment pourrai-je connaître ce que Lui seul connaît? Tout peuple qu’Allah a menacé d’anéantissement dispose d’un délai et personne d’autre qu’Allah ne connaît la durée de ce délai. Puis lorsque ce dernier expire, ce peuple ne peut ni avancer ni retarder l’échéance déterminée.
Say to them O Messenger, 'I have no control over anything benefiting or harming me, so how can I control benefit or harm for other people, apart from what Allah wills? How then do I know the Ghaib? Allah has appointed a set time for the destruction of every nation; but only Allah knows the times. If the time of your destruction has arrived, it cannot be brought forward or delayed by even a second.'
Di' loro, o Messaggero: "Non posso attrarre a me stesso alcun male né allontanarlo, né posso attrarre a me stesso alcun bene: Come posso fare del bene o del male agli altri, all'infuori di ciò che Allāh vuole?! Come posso conoscere il Suo Ignoto? Ogni popolo viene minacciato da Allāh con la distruzione per un termine prestabilito, allo scadere del quale verrà distrutto; di ciò ne è consapevole solo Allāh. Quando giungerà il termine della distruzione, essi non potranno né affrettarlo né rinviarlo.
Sabihin mo sa kanila, O Sugo: "Hindi ako nakapagdudulot para sa sarili ko ng isang pinsalang ipamiminsala ko rito o ipantatanggol ko rito ni isang pakinabang na ipakikinabang ko rito, kaya papaano na sa pagpapakinabang ng iba sa akin o pamiminsala rito, maliban sa niloob ni Allāh mula roon. Kaya papaanong ukol sa akin na makaalam ako sa Lingid Niya? Para sa bawat kalipunan kabilang sa mga kalipunang nagbanta si Allāh dito ng isang kapahamakan ay may panahong itinakda para sa kapahamakan nito, na walang nakaaalam niyon kundi si Allāh. Kaya kapag dumating ang panahon ng kapahamakan nito ay hindi mahuhuli ito ng anumang oras at hindi mauuna."
Ngươi - hỡi Thiên Sứ - hãy bảo họ: "Ta không kiểm soát được điều hại và điều lợi ngay cho chính bản thân Ta thì làm thế nào Ta có thể mang điều lợi hay điều hại cho người khác được chứ, ngoại trừ điều nào Allah muốn như vậy, và làm sao Ta có thể biết điều vô hình của Ngài được chứ? Tất cả mỗi cộng đồng đều được Allah ấn định thời hạn hủy diệt nhất định, không một ai có thể biết được thời hạn đó ngoại trừ Ngài, và khi thời hạn hủy diệt đến thì sẽ không chậm trễ hay sớm hơn một giây phút nào.
Reci im, o Poslaniče: "Ja sam od sebe ne mogu štetu otkloniti, niti sebi kakvu korist pribaviti, pa kako onda da drugima to učinim? Mogu samo ono što Allah hoće, a ja ne znam nevidljivi svijet, niti ga mogu znati." Rok koji je Allah odredio za uništenje nekog naroda zna samo Allah, a kad taj rok nastupi, njihova kazna neće biti ni ubrzana, a ni odgođena.
Ngươi - hỡi Thiên Sứ - hãy bảo những kẻ mong chờ sự trừng phạt: "Các ngươi hãy nói cho Ta biết nếu Allah giáng hình phạt của Ngài lên cho các ngươi vào ban đêm hoặc ban ngày thì hình phạt nào sẽ là cái mà những kẻ tội lỗi các ngươi mong nó chóng đến?!
Sabihin mo, O Sugo, sa mga nagmamadaling ito sa pagdurusa: "Magpabatid kayo sa akin; kung dumating sa inyo ang parusa ni Allāh sa alinmang oras ng gabi o maghapon, ano ang ipinagmamadali ninyo mula sa pagdurusang ito?
Di', o Messaggero, a coloro che affrettano la punizione: "Ditemi, se vi affliggesse una punizione da parte di Allāh in qualsiasi momento, notte o giorno, quale parte di questa punizione intendete affrettare?"
O Poslaniče, reci ovima koji požuruju kaznu: "Obavijestite me, ako će vas kazna Njegova u bilo koje doba noći ili dana zadesiti, zašto je onda požurujete?"
50- De ki:“Eğer O’nun azabı geceleyin veya gündüzün size gelip çatsa (ne olacak), söyleyin bana o günahkârlar (böyle bir) azabın nesini acele isterler?”
51- “(Başınıza) geldikten sonra mı ona iman edeceksiniz? (O zaman size şöyle denir:) Şimdi mi (iman ediyorsunuz)? Hani siz onun çabucak gelmesini istiyordunuz?”
52- Sonra da zulmedenlere:“Ebedi azabı tadın! Siz ancak kazanmakta olduklarınızın karşılığı ile cezalandırılacaksınız?”
50. “De ki: Eğer O’nun azabı geceleyin” uyku vaktinizde “veya gündüzün” gafil olduğunuz bir zamanda “size gelip çatsa (ne olacak), söyleyin bana o günahkârlar (böyle bir) azabın nesini acele isterler?” Çabucak gelmesini istedikleri iyi bir şey midir, yoksa bir ceza mıdır? (Bir düşünsünler!)
51. “(Başınıza) geldikten sonra mı ona iman edeceksiniz?” Allah’ın azabı gelip çattığında imanın faydası olmaz. İman edeceklerini iddia ettikleri o durumda onlara bir azar ve çıkışma olmak üzere şöyle denir:“Şimdi mi?” şu zorluk ve sıkıntı halinde mi iman ediyorsunuz? “Hani siz onun çabucak gelmesini istiyordunuz?”
Allah’ın kulları hakkındaki sünneti/kanunu şudur: O, azabın gerçekleşmesinden önce kullar, mühlet isteyecek olurlarsa onlara mühlet verir; fakat azap gelip çattı mı artık hiç kimseye -eğer daha önce iman etmemiş ise- imanının faydası olmaz. Nitekim Yüce Allah boğulma noktasına gelen Firavun hakkında şöyle buyurmaktadır:“Nihâyet boğulacağı anda: İsrailoğullarının iman ettiklerinden başka bir ilâhın olmadığına inandım, ben de müslümanlardanım., deyince ona şöyle dendi: “Şimdi mi? Halbuki sen bundan önce isyan etmiş ve fesatçılardan olmuştun.”(Yûnus, 10/90-91) Yine Yüce Allah bir başka yerde şöyle buyurmaktadır: “Ama bizim azabımızı gördüklerinde imanları onlara fayda vermedi. Bu, Allah’ın kulları hakkında geçerli olagelen sünnetidir/kanunudur.”(el-Mü’min, 40/85)
Yüce Allah burada da şöyle buyurmaktadır: “(Başınıza) geldikten sonra mı ona iman edeceksiniz? Şimdi mi” iman ettiğinizi iddia ediyorsunuz? “Hani siz onun çabucak gelmesini istiyordunuz?” İşte ellerinizin yaptıkları ve işte çabucak gelmesini istediğiniz şey!
52. “Sonra da zulmedenlere” kıyamet gününde amellerinin karşılığı kendilerine verileceği sırada: “Ebedi azabı” yani içinde ebediyyen kalacağınız ve bir an dahi asla dindirilmeyecek olan bu azabı “tadın! Siz ancak” küfür, yalanlamak ve masiyet türünden “kazanmakta olduklarınızın karşılığı ile cezalandırılacaksınız?”
Say O Messenger to these people who wish to hasten on the punishment: 'Inform me if the punishment of Allah came toy ou at any time of the night or day, what is it of this punishment exactly that you want to be brought quickly– happiness and joy? Or would it be sorrow and regret? Therefore, you should not seek to hasten it.'
Katakanlah -wahai Rasul- kepada orang-orang yang meminta disegerakan azabnya itu, "Katakanlah padaku, jikalau azab Allah itu datang kepada kalian kapan saja di waktu malam atau siang, apa yang kalian maksudkan dengan penyegeraan azab itu?.
Ô Messager, dis à ces gens qui ont hâte que le châtiment s’abatte sur eux: Informez-moi lorsque Allah vous châtiera. Or ceci peut survenir à tout moment du jour ou de la nuit… Est-ce bien ce châtiment que vous vouliez hâter?
Mensajero, diles a esas personas que desean adelantar el castigo: “Si el castigo de Al-lah se produjera en cualquier momento de la noche o del día, ¿qué es exactamente lo que quieren que traiga de inmediato: felicidad y alegría o pena y arrepentimiento? Por lo tanto, no deberían procurar que se adelante”.
-Ey Peygamber!- Azabın gelmesi hususunda acele edenlere de ki: Allah'ın azabı size, gecenin yahut gündüzün herhangi bir vaktinde gelecek olsa bu azaptan hangisini istemekte acele ettiğinizi bana haber verin?
"Katakanlah, 'Terangkan kepadaku, jika datang kepada kamu sekalian siksaanNya di waktu malam atau di siang hari, apakah orang-orang yang berdosa itu minta disegerakan juga?' Kemudian apakah setelah terjadinya (azab itu), kamu baru mempercayainya? Apakah sekarang (baru kamu mempercayai), padahal sebelumnya kamu selalu meminta supaya disegerakan? Kemudian dikatakan kepada orang-orang yang zhalim (musyrik) itu, 'Rasakanlah oleh-mu siksaan yang kekal, tidaklah kamu diberi balasan melainkan dengan apa yang telah kamu kerjakan'." (Yunus: 50-52).
(50) Allah تعالى berfirman, ﴾ قُلۡ أَرَءَيۡتُمۡ إِنۡ أَتَىٰكُمۡ عَذَابُهُۥ بَيَٰتًا ﴿ "Katakanlah, 'Terangkan kepadaku, jika datang kepada kamu sekalian siksaanNya di waktu malam," pada waktu kamu tidur di malam hari. ﴾ أَوۡ نَهَارٗا ﴿ "Atau di siang hari", pada waktu kamu lalai. ﴾ مَّاذَا يَسۡتَعۡجِلُ مِنۡهُ ٱلۡمُجۡرِمُونَ ﴿ "Apakah orang-orang yang berdosa itu minta disegerakan juga?" Maksudnya berita apa yang ingin mereka segerakan kehadirannya, dan azab apa yang mereka inginkan?
(51) ﴾ أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِۦٓۚ ﴿ "Kemudian apakah setelah terjadinya (azab itu), kamu baru mempercayainya?" Iman tidak lagi berguna pada waktu azab Allah turun. Dikatakan kepada mereka sebagai bentuk penyalahan dan pencacian dalam kondisi tersebut yang mana me-reka mengaku beriman. ﴾ ءَآلۡـَٰٔنَ ﴿ "Apakah sekarang", kamu beriman dalam kondisi sulit dan susah. ﴾ وَقَدۡ كُنتُم بِهِۦ تَسۡتَعۡجِلُونَ ﴿ "Padahal sebelumnya kamu selalu meminta supaya disegerakan?" Karena Sunnah Allah yang berlaku bagi hamba-hambaNya adalah bahwa Dia memperingat-kan mereka ketika mereka minta diturunkan peringatan sebelum azab itu turun dan jika azab telah turun, maka iman seseorang tidak lagi berguna sebagaimana Firman Allah tentang Fir'aun pada saat dia tenggelam.
﴾ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِيٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلۡمُسۡلِمِينَ 90 ﴿
"Berkatalah dia, 'Saya percaya bahwa tidak ada Rabb melainkan Rabb yang dipercayai oleh Bani Israil, dan saya termasuk orang-orang yang berserah diri (kepada Allah)." (Yunus: 90).
Maka dikatakan kepadanya,
﴾ ءَآلۡـَٰٔنَ وَقَدۡ عَصَيۡتَ قَبۡلُ وَكُنتَ مِنَ ٱلۡمُفۡسِدِينَ 91 ﴿
"Apakah sekarang (baru kamu percaya), padahal sesungguhnya kamu telah durhaka sejak dahulu, dan kamu termasuk orang-orang yang berbuat kerusakan?" (Yunus: 91).
Dan Allah سبحانه وتعالى berfirman,
﴾ فَلَمۡ يَكُ يَنفَعُهُمۡ إِيمَٰنُهُمۡ لَمَّا رَأَوۡاْ بَأۡسَنَاۖ سُنَّتَ ٱللَّهِ ٱلَّتِي قَدۡ خَلَتۡ فِي عِبَادِهِۦۖ ﴿
"Maka iman mereka tiada berguna bagi mereka tatkala mereka telah melihat siksa Kami. Itulah Sunnah Allah yang telah berlaku terhadap ham-ba-hambaNya." (Al-Mu`min: 85).
Di sini Allah تعالى berfirman, ﴾ أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِۦٓۚ ءَآلۡـَٰٔنَ ﴿ "Kemudian apakah setelah terjadinya (azab itu), kamu baru mempercayainya? Apa-kah sekarang", kamu mengaku beriman ﴾ وَقَدۡ كُنتُم بِهِۦ تَسۡتَعۡجِلُونَ ﴿ "padahal sebelumnya kamu selalu meminta supaya disegerakan?" Ini adalah akibat perbuatanmu, inilah yang kamu tuntut agar ia disegerakan.
(52) ﴾ ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُواْ ﴿ "Kemudian dikatakan kepada orang-orang yang zhalim (musyrik) itu", manakala amal mereka dibalas pada Hari Kiamat, ﴾ ذُوقُواْ عَذَابَ ٱلۡخُلۡدِ ﴿ "Rasakanlah olehmu siksaan yang kekal", yakni azab di mana kamu kekal di dalamnya tidak terhenti sesaat pun da-rimu. ﴾ هَلۡ تُجۡزَوۡنَ إِلَّا بِمَا كُنتُمۡ تَكۡسِبُونَ ﴿ "Tidaklah kamu diberi balasan melainkan dengan apa yang telah kamu kerjakan", dari kekufuran, pendustaan, dan kemaksiatan.
Apakah sesudah datangnya azab yang dijanjikan kepada kalian itu kalian akan beriman?! Padahal ketika itu orang yang belum beriman sebelum itu tidak akan mendapatkan manfaat apa pun dari imannya. Apakah kalian mau beriman sekarang, sedangkan sebelum ini kalian telah meminta agar azab kalian disegerakan karena kalian tidak percaya akan adanya azab?!"
Est-ce qu’après que le châtiment qui vous a été promis, se soit abattu sur vous, vous aurez la foi? Vous auriez alors la foi à un moment où croire n’est plus utile. C’est bien avant qu’il fallait avoir la foi. Croirez-vous maintenant alors que lorsque vous refusiez d’y croire, vous vouliez hâter votre châtiment?
Size vadedilen o azap geldikten sonra, daha önce iman etmemiş iken, iman etmenin hiçbir kimseye fayda vermediği bu zamanda mı iman ediyorsunuz? Yani şimdi mi iman etmek aklınıza geldi? Oysa sizler, yalanlamak suretiyle o azabın çabucak gelmesini istiyordunuz.
¿O es que creerán después de que el castigo prometido haya llegado sobre ellos, cuando creer no beneficiará a nadie que no haya tenido fe anteriormente? ¿Es entonces que creerán? ¿Y antes procuraban adelantarlo porque no creían en él?
Or is it that they will believe after the promised punishment has come down upon them, when believing will not benefit anyone who had not previously brought faith? Is it now that they will believe? And before they were seeking to hasten it because they did not believe in it?!
It was said in verse أَثُمَّ إِذَا مَا وَقَعَ آمَنتُم بِهِ ۚ آلْآنَ. It means: ` Would you believe when Divine punishment actually descends down upon you - whether at the time of death, or even before it? But, at that time, the response to your believing will be: آلْآنَ ('al'an: now?) meaning: Is it now that you have come to believe while the time of believing has already passed? This is similar to what the Pharaoh said while drowning: آمَنتُ أَنَّهُ لَا إِلَـٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ ﴿90﴾ ("I believe that there is no god except the One in whom the Children of Isra'il believe - 10:90). In answer, it was said: آلْآنَ ('al'an: now?) and this believing by him was not accepted. In Hadith, the Holy Prophet ﷺ has said, ` Allah Ta` ala keeps accepting the repentance of His servant until he is seized by the agony of death.' It means that believing and repenting at the time of the agony of death is not credible in the sight of Allah. Similarly, in the mortal world, Taubah (repentance) could be accepted if done before the actual falling of the Divine punishment. Once the punishment strikes, Taubah is not accepted. The event related to the people of Sayyidna Yunus going to appear towards the end of the Surah in which their Taubah was accepted falls under this very rule. They had seen the punishment coming from a distance. Moved earnestly, weeping and wailing, they made their Taubah in all sincerity. Therefore, the punishment was withdrawn. Had it struck them, their Taubah would have remained unaccepted.
Non pensate che la punizione promessavi sia distante: credete ora, quando la fede non può ormai essere di beneficio a chi non ha creduto in precedenza, mentre prima affrettavate la punizione perché rinnegavate?!
Zar da čekate da se desi kazna koja vam se obećava i da tada povjerujete, a tada vam vjerovanje neće biti od koristi, ako niste vjerovali prije? Zar da sad vjerujete, a ranije ste požurivali kaznu, negirajući je?
Matapos ba na maganap sa inyo ang pagdurusang ipinangako sa inyo ay mananampalataya kayo sa sandaling hindi magpapakinabang sa isang kaluluwa ang pananampalataya nito kung hindi ito dating sumampalataya noong una pa? Mananampalataya ba kayo ngayon, samantalang kayo nga dati ay nagmamadali sa pagdurusa bago pa niyan bilang paraan ng pagpapasinungaling dito?"
Hay là khi nào các ngươi bị trừng phạt đúng như lời được hứa thì các ngươi mới chịu tin tưởng ư? Ngay giờ đây các ngươi mới tin ư, trong khi trước đây các ngươi đã giục nó cho chóng đến vì các ngươi đã phủ nhận nó?!
Sau khi bị tống vào sự trừng phạt thì họ cầu xin được thả ra, lúc đó có lời bảo họ: "Các ngươi hãy nếm sự trừng phạt vĩnh viễn ở Đời Sau, phải chăng đây không phải là hình phạt cho việc vô đức tin và tội lỗi của các ngươi đã phạm hay sao?"
Dopodiché, quando saranno condotti alla punizione e chiederanno di uscirne, sarà detto loro: "Assaporate l'eterna punizione nell'Aldilà: Sarete forse puniti per altro se non per la vostra miscredenza e i vostri peccati?!
Pagkatapos matapos ng pagpapapasok sa kanila sa pagdurusa at paghiling nila ng paglabas mula rito ay sasabihin sa kanila: "Lasapin ninyo ang pagdurusang mamalagi sa Kabilang-buhay. Ginagantimpalaan kaya kayo ng maliban pa sa ayon sa dati ninyo ginagawa na kawalang-pananampalataya at mga pagsuway?"
Nakon što ih zadesi kazna i nakon što zatraže da iz nje iziđu, kazat će im se sljedeće: "Iskusite vječnu kaznu na ahiretu, da li vam je dato bilo šta drugo, a ne ono što ste zaradili svojim nevjerovanjem i grijesima?"
Onlar azaba sokulduktan sonra oradan çıkmayı isterler. Bunun üzerine onlara şöyle denir: Ahirette devamlı olan azabı tadın. Küfür ve masiyet olarak yapmış olduğunuzdan başka bir karşılık bulamayacaksınız?
Earthquakes and storms are God-managed events. These events show that whenever an issue arises between God and man, the power of deciding rests entirely with the former. But man does not take this factor into consideration. He sees only that the Law of God is not immediately coming into effect; and this being so, he remains neglectful. But when God’s decision comes into force, man will find himself ready to accept everything, though accepting at that time will be of no avail, because that will be the time when one is faced with the consequences of deeds already performed, with no account taken of the performance of fresh deeds.
Kemudian setelah mereka dimasukkan ke dalam azab dan mereka meminta dikeluarkan dari sana maka dikatakan kepada mereka, "Rasakanlah azab yang kekal di akhirat! Bukankah kalian diberi balasan yang sesuai dengan kekafiran dan kemaksiatan yang telah kalian lakukan?!"
Cuando hayan sido ingresados en el castigo y entonces procuren escapar de él, se les dirá: “Sufran el tormento eterno del Más Allá. ¿No es ésta la retribución que merecen por su incredulidad y desobediencia?”
On leur dira après les avoir introduit dans la fournaise et les en avoir sortis: Goûtez au châtiment éternel de l’au-delà. Allons-nous vous rétribuez pour autre chose que votre mécréance et vos actes de désobéissance?
Then when they have been made to enter the punishment and they will seek to be removed from it, it will be said to them: 'Taste the everlasting torment of the Hereafter. Are you not being repaid except for your disbelief and disobedience?
"Dan mereka menanyakan kepadamu, 'Benarkah (azab yang dijanjikan) itu?' Katakanlah, 'Ya demi Rabbku, sesungguhnya azab itu adalah benar dan kamu sekali-kali tidak bisa luput (darinya).' Dan kalau setiap diri yang zhalim (musyrik) itu mempunyai segala apa yang ada di bumi ini, tentu dia menebus dirinya dengan itu, dan mereka menyembunyikan penyesalannya ketika mereka telah menyaksikan azab itu. Dan telah diberi keputusan di antara mereka dengan adil, sedang mereka tidak dianiaya. Ingatlah, sesungguh-nya kepunyaan Allah apa yang ada di langit dan di bumi. Ingatlah, sesungguhnya janji Allah itu benar, tetapi kebanyakan mereka tidak mengetahui(nya). Dia-lah yang menghidupkan dan mematikan dan hanya kepadaNya-lah kamu dikembalikan." (Yunus: 53-56).
(53) Allah تعالى berfirman kepada NabiNya, ﴾ وَيَسۡتَنۢبِـُٔونَكَ أَحَقٌّ هُوَۖ ﴿ "Dan mereka menanyakan kepadamu, 'Benarkah (azab yang dijanjikan) itu?" Maksudnya, orang-orang yang mendustakan menanyakan kepadamu dengan dasar penentangan dan penolakan bukan dengan dasar mencari kejelasan dan petunjuk. ﴾ أَحَقٌّ هُوَۖ ﴿ "Benarkah (azab yang dijanjikan) itu?" Maksudnya, apakah benar kebangkitan manusia dari kubur dan dikumpulkannya mereka untuk hari pembalasan kepada hamba-hamba sesuai dengan amal mereka, jika baik maka baik jika buruk maka buruk? ﴾ قُلۡ ﴿ "Katakanlah", kepada mereka dengan bersumpah atas kebenarannya dengan berdalil kepada dalil yang jelas dan bukti yang kuat. ﴾ إِي وَرَبِّيٓ إِنَّهُۥ لَحَقّٞۖ ﴿ "Ya demi Rabbku, se-sungguhnya azab itu adalah benar", tanpa ada keraguan dan kebim-bangan di dalamnya. ﴾ وَمَآ أَنتُم بِمُعۡجِزِينَ ﴿ "Dan kamu sekali-kali tidak bisa luput (darinya)." Maksudnya, kamu tidak mampu menghalangi Allah untuk membangkitkanmu, sebagaimana Dia menciptakanmu per-tama kali sementara kamu belum menjadi apa pun maka Dia pun akan mengembalikanmu sekali lagi untuk membalas perbuatanmu.
(54)(وَ) "Dan" pada Hari Kiamat kalau ﴾ أَنَّ لِكُلِّ نَفۡسٖ ظَلَمَتۡ ﴿ "se-tiap diri yang zhalim (musyrik) itu memiliki", dengan kekufuran dan kemaksiatan ﴾ مَا فِي ٱلۡأَرۡضِ ﴿ "segala sesuatu yang ada di bumi ini", dalam bentuk emas, perak dan lainnya untuk digunakan menebus azab Allah, ﴾ لَٱفۡتَدَتۡ بِهِۦۗ ﴿ "tentu dia menebus dirinya dengan itu." Namun itu semua tidaklah berguna baginya karena manfaat dan mudarat, pahala dan hukuman berdasarkan pada perbuatan baik atau buruk. ﴾ وَأَسَرُّواْ ﴿ "Dan mereka menyembunyikan" yakni mereka orang-orang yang zhalim, ﴾ ٱلنَّدَامَةَ لَمَّا رَأَوُاْ ٱلۡعَذَابَۖ ﴿ "penyesalannya ketika mereka telah menyaksikan azab itu." Mereka menyesal atas apa yang mereka la-kukan, dan pada waktu itu tidak ada lagi tempat aman. ﴾ وَقُضِيَ بَيۡنَهُم بِٱلۡقِسۡطِ ﴿ "Dan telah diberi keputusan di antara mereka dengan adil." Ke-adilan yang sempurna yang tidak ada kezhaliman padanya dari segi apa pun.
(55) ﴾ أَلَآ إِنَّ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ ﴿ "Ingatlah, sesungguhnya kepunyaan Allah apa yang ada di langit dan di bumi." Dia menetapkan hukum pada mereka dengan hukum diniyah dan qadariyah, dan Dia akan menetapkan hukum pada mereka dengan hukum jaza'i. Oleh karena itu, Dia berfirman, ﴾ أَلَآ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ﴿ "Ingatlah, sesungguh-nya janji Allah itu benar, tetapi kebanyakan mereka tidak mengetahui-(nya)." Oleh karena itu, mereka tidak bersiap-siap untuk bertemu Allah bahkan mungkin mereka tidak beriman kepadanya, padahal dalil-dalil yang pasti dan bukti-bukti aqli dan naqli telah mendu-kungnya.
(56) ﴾ هُوَ يُحۡيِۦ وَيُمِيتُ ﴿ "Dia-lah yang menghidupkan dan mematikan." Maksudnya Dia-lah Allah yang memiliki otoritas menghidupkan, mematikan dan aturan-aturan lainnya. Dalam hal itu Dia tidak ber-sekutu. ﴾ وَإِلَيۡهِ تُرۡجَعُونَ ﴿ "Dan hanya kepadaNya-lah kamu dikembalikan," pada Hari Kiamat, maka Dia membalasmu sesuai dengan amalmu baik dan buruknya.
The Prophet Muhammad told the Arab people that if they did not reform themselves, they would be set upon by the punishment of the Hereafter. In answer to that they started ridiculing his warning. This does not mean that they were not believers in the Hereafter. In fact, they were not disregarding the fact of the Hereafter itself, but rather dismissing the Prophet Muhammad’s warning as valueless. At that time the greatness of the Prophet Muhammad had not yet come to be recognised. In the eyes of his addressees, he appeared to be in the shape of an ‘ordinary’ human being. They failed to understand how they would be liable for God’s punishment on rejecting this ‘ordinary’ man’s words. They were doubtful of his being the representative of God and the Hereafter. This comparison was not between acceptance of the Hereafter and denial of the Hereafter but between the religion of a celebrated personality and the religion of an insignificant personality. They allied themselves with the established great ones of the past. They considered themselves to be following the religion of the recognised personalities. As against the recognised personalities of the past, when they saw their contemporary Prophet, he appeared to be an ordinary human being. They were not able to understand that their association with those great personalities would not be sufficient for their salvation and that it would be necessary for them to associate themselves with that person who was not apparently vested with greatness. This was the psychology which emboldened them to ridicule the Prophet Muhammad.
-Ey Peygamber!- Müşrikler soruyorlar: "Bizim kendisi ile vadolunduğumuz bu azap gerçek mi?" Onlara de ki: "Evet! Muhakkak ki -Allah'a yemin olsun ki- bu, haktır ve sizler bu azaptan kurtulacak değilsiniz!"
Los idólatras te preguntan, Mensajero, si el castigo que se les prometió es verdadero. Diles: “¡Por Al-lah! Es la verdad y no pueden escapar de ella”.
Lalu orang-orang musyrik itu meminta penjelasan kepadamu -wahai Rasul-, "Apakah azab yang dijanjikan kepada kami ini benar adanya?" Katakanlah kepada mereka, "Ya. Sungguh, demi Allah, itu benar adanya dan kalian tidak akan selamat darinya."
Ô Messager, les polythéistes s’enquerront auprès de toi en te demandant: Le châtiment qui nous a été promis est-il une vérité? Réponds-leur: Oui, c’est une vérité par Allah et vous n’y échapperez pas.
The idolaters ask you O Messenger f this punishment which they have been promised is true? Tell them: 'By Allah! It is the very truth and you cannot get away from it.'
53- “Sahi, gerçek mi o?” diye senden haber sorarlar. De ki:“Evet, Rabbim hakkı için o, kesinlikle haktır ve siz Allah’ı âciz bırakacak değilsiniz.”
54- Zulmeden herkes eğer yeryüzünde bulunan her şeye sahip olsaydı elbette onu (azaptan kurtulmak için) fidye olarak verirdi. Onlar, azabı gördüklerinde pişmanlıklarını gizlerler. Aralarında adaletle hükmedilir ve kendilerine asla zulmedilmez.
55- İyi bilin ki, göklerde ve yerde ne varsa hepsi Allah’ındır. Şunu da iyi bilin ki Allah’ın vaadi haktır. Fakat onların çoğu bilmezler.
56- O, diriltir ve öldürür. Siz O’na döndürüleceksiniz.
53. Yüce Allah peygamberine hitaben şöyle buyurmaktadır:“Sahi, gerçek mi o?” diye senden haber sorarlar.” Yani yalanlayanlar -gerçeği açıkça anlamak ve doğruyu görmek kastı ile değil de- inatlaşmak ve zora koşma kastı ile senden bilgi almak isterler ve “Sahi, gerçek mi o?” diye sorarlar. Yani kulların öldükten sonra diriltilecekleri ve amellerinin karşılıklarını görmek üzere tekrar kendilerine hayat verileceği, kulların amellerinin karşılığını hayırsa hayır, şer ise şer olarak göreceği doğru mudur?
Sen de bu konuda açık ve kesin deliller göstererek ve doğruluğuna dair yemin ederek onlara “de ki: Evet, Rabbim hakkı için o, kesinlikle haktır.” Bunda en ufak bir tereddüt ve şüphe söz konusu değildir. “Ve siz Allah’ı” sizi diriltmesine karşı koymak sureti ile “âciz bırakacak değilsiniz.” Yokken sizi var edip yarattığı gibi amellerinizin karşılığını vermek için de sizi tekrar diriltecektir.
54. Kıyamet günü geldiğinde dünyada iken küfür ve masiyete yönelmek sureti ile “zulmeden herkes, eğer yeryüzünde bulunan” altın, gümüş ve onların dışındaki “her şeye sahip olsaydı” ve Allah’ın azabından kurtulmak için bunu fidye olarak verme imkânı bulunsaydı “elbette onu fidye olarak verirdi.” Ama bunun bile ona faydası olmazdı. Çünkü fayda ve zarar, mükâfaat ve ceza, salih ya da kötü amellere göre olacaktır.
O zulmedenler “azabı gördüklerinde pişmanlıklarını gizlerler.” onlar yaptıklarına pişman olacaklardır ama o vakit kurtuluş vakti değildir. “Aralarında” herhangi bir zulüm ve haksızlık söz konusu olmaksızın tam ve eksiksiz bir “adaletle hükmedilir ve kendilerine asla zulmedilmez.”
55. “İyi bilin ki göklerde ve yerde ne varsa hepsi Allah’ındır.” Allah onlar hakkında dinî ve kaderî hükmünü vermektedir. Pek yakında da onlara amellerinin karşılığını vermek sureti ile cezaî hükmünü de verecektir. Bundan dolayı daha sonra Yüce Allah şöyle buyurmaktadır:“Şunu da iyi bilin ki şüphesiz Allah’ın vaadi haktır. Fakat onların çoğu bilmezler.” Bundan dolayı da Allah’ın huzuruna çıkacakları vakte hazırlanmazlar. Hatta buna iman etmiyorlar belki de. Oysa bu konuda kat’i deliller ardı arkasına gelmiştir. Aklî ve naklî belgeler sayılamayacak kadar pek çoktur.
56. “O, diriltir ve öldürür.” Yani diriltme ve öldürme ile diğer idare ve tasarruf türlerinde mutlak tasarruf sahibi O’dur, bunların hiçbirisinde O’nun hiçbir ortağı yoktur. “Siz” Kıyamet gününde “O’na döndürüleceksiniz.” O da iyisi ile kötüsü ile amellerinizin karşılığını size verecektir.
Mušrici te, o Poslaniče, pitaju: "Je li ova patnja koja nam je obećana istina?" Reci im: "Jest, tako mi Allaha, to je istina i niko vas iz nje neće moći izbaviti."
E gli idolatri ti interrogheranno, o Messaggero: "La punizione che ci è stata promessa è reale?" Di' loro: "Sì, in verità Allāh, Egli è la Verità, e voi non potrete sfuggirGli".
The Resurrection is Real
Allah said that they ask you to inform them (saying):
أَحَقٌّ هُوَ
("Is it true") asking about the return and the Resurrection from the graves, after the bodies become sand.
قُلْ إِى وَرَبِّى إِنَّهُ لَحَقٌّ وَمَآ أَنتُمْ بِمُعْجِزِينَ
(Say: "Yes! By my Lord! It is the very truth! And you cannot escape it!") meaning that becoming sand does not make Allah incapable of bringing you back, since He originated you from nothing.
إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ
(Verily, His command, when He intends a thing, is only that He says to it, `Be!' - and it is!)36:82 There are only two other Ayat in the Qur'an similar to this. Allah commands His Messenger to give an oath by Him to answer those who deny the return. He said in Surah Saba',
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّى لَتَأْتِيَنَّكُمْ
(Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord!, it will come to you.") (34:3) The second is in Surat At-Taghabun, He said:
زَعَمَ الَّذِينَ كَفَرُواْ أَن لَّن يُبْعَثُواْ قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ
(The disbelievers claimed that they will never be resurrected. Say: "Yes! By my Lord! you will certainly be resurrected, then you will be informed of (and recompensed for) what you did; and that is easy for Allah.") (64:7) Then Allah informed us that when the Resurrection is established the disbelievers will wish that they could ransom themselves from Allah's punishment with the equivalent of the weight of the earth in gold.
وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ الْعَذَابَ وَقُضِىَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ
(And they would feel in their hearts regret when they see the torment, and they will be judged with justice, and no wrong will be done unto them.)
Nagpapaulat sa iyo, O Sugo, ang mga tagapagtambal: "Ang pagdurusang ito ba na ipinangako sa amin ay totoo?" Sabihin mo sa kanila: "Oo; tunay na ito – sumpa man kay Allāh – ay talagang totoo, at kayo ay hindi mga makatatakas mula rito."
Và những kẻ đa thần hỏi Ngươi - hỡi Sứ Giả -: "Có phải sự trừng phạt đã được hứa với bọn ta là sự thật phải không? Ngươi hãy bảo chúng: "Đúng, ta xin thề trước Thượng Đế của Ta, chắc chắn đó là sự thật, và các ngươi sẽ không thể thoát khỏi nó."
Kung sakaling taglay ng bawat tagapagtambal kay Allāh ang lahat ng anumang nasa lupa na mga yamang mamahalin ay talaga sanang gagawin niya ito bilang panumbas sa pagkalas niya sa parusa ni Allāh. Ito ay kung sakaling bibigyan siya ng pagkakataon na ipantubos ito. Ikukubli ng mga tagapagtambal ang pagsisisi sa kawalang-pananampalataya nila kapag nakasaksi sila sa pagdurusa sa Araw ng Pagbangon. Maghuhusga si Allāh sa pagitan nila ayon sa katarungan habang sila ay hindi lalabagin sa katarungan. Gagantihan lamang sila ayon sa mga gawa nila.
Và quả thật, nếu như những kẻ thờ thần linh khác cùng với Allah mang tất cả những tài sản quí giá nhất trên đời này để chuộc tội hầu tránh khỏi sự trừng phạt của Allah. Và những người đa thần sẽ hối hận về tội đã làm khi họ đối diện với sự trừng phạt vào Ngày Phán Xét. Và Allah rất công bằng trong việc xét xử, họ sẽ không bị đối xử bất công, Ngài sẽ phán xử đúng với những hành động mà họ đã làm.
E se ogni idolatra possedesse tutta la ricchezza della terra e la offrisse al fine di salvarsi dalla punizione di Allāh, se gli fosse permesso di riscattarsi, nasconderebbero il loro pentimento a causa della loro miscredenza, quando vedrebbero il Giorno del Giudizio. Allāh li giudicò con giustizia e non fece loro torto, e, in verità, verranno retribuiti per le loro azioni.
Kad bi onaj ko je širk Allahu činio imao sve vrijednosti koje postoje na Zemlji, dao bi ih samo da se iskupi od Allahove kazne. A kada mušrici dožive patnju i vide kaznu koja ih čeka na Sudnjem danu, sakrit će tugu zbog toga što su nevjernici bili, i bit će im po pravdi presuđeno i neće im zulum učinjen biti, nego će biti tretirani shodno svojim djelima.
Si chaque polythéiste associant des divinités à Allah, disposait de toutes les richesses du monde, il y renoncerait si on lui en donnait la possibilité en échange d’être préservé du châtiment d’Allah. Les polythéistes cacheront les regrets qu’ils ont d’avoir été mécréants lorsqu’ils verront le châtiment le Jour de la Résurrection et Allah jugera entre eux avec équité, sans qu’aucune injustice ne leur soit faite. Ils ne seront en effet rétribués que pour leurs œuvres.
Allah'a ortak koşan her müşrik, eğer Allah'ın azabından kurtulmak için yeryüzündeki bütün değerli mallarını fidye olarak vermek için kendisine fırsat verilseydi bunu yapardı. Müşrikler, kıyamet günü azabı gördükleri zaman inkârlarından dolayı pişmanlıklarını gizlerler. Yüce Allah, onların aralarında adaletle hükmeder ve onlara zulüm edilmez. Ancak onlara yaptıklarının karşılığı ile muamele edilir.
If every person who associated partners with Allah possessed all the valuable wealth on earth, they would offer it as ransom from Allah’s punishment if they were given the opportunity to do so. The idolaters will conceal their regret for their disbelief when they see the punishment on the Day of Judgement. Allah will decide between them with justice and they will not be wronged, and they will only be repaid for their actions.
Si cada persona que ha asociado copartícipes con Al-lah poseyera toda la riqueza valiosa en la Tierra, la ofrecería como rescate para salvarse del castigo de Al-lah, si se le diera la oportunidad de hacerlo. Los idólatras ocultarán su arrepentimiento por su incredulidad cuando vean el castigo en el Día del Juicio. Al-lah juzgará entre ellos con equidad y no serán tratados con injusticia, solo serán retribuidos por sus propias acciones.
Seandainya setiap orang musyrik mempunyai semua harta berharga yang ada di bumi ini, niscaya ia akan menggunakannya untuk menebus dirinya dari azab Allah jika ia diberi kesempatan untuk menebusnya. Orang-orang musyrik itu menyembunyikan penyesalan mereka atas kekafiran mereka tatkala mereka menyaksikan azab di hari Kiamat. Allah memutuskan perkara mereka dengan adil. Mereka tidak pernah dizalimi, melainkan diberi balasan yang setimpal dengan amal perbuatan mereka.
Sesungguhnya hanya Allahlah pemilik apa saja yang ada di langit dan apa saja yang ada di bumi. Ingatlah, sesungguhnya ancaman Allah tentang hukuman bagi orang-orang kafir pasti akan terjadi, tidak ada keraguan sedikit pun tentang hal itu. Akan tetapi, kebanyakan dari mereka tidak mengetahui hal itu, sehingga mereka merasa bimbang dan ragu.
C’est à Allah Seul que revient ce que contiennent les Cieux et la Terre. La promesse d’Allah de punir les mécréants se réalisera indubitablement mais la plupart ne le savent pas et en doutent.
El control de todo cuanto hay en los cielos y en la Tierra es solo de Al-lah. La promesa de Al-lah de castigar a los incrédulos ciertamente ocurrirá, pero la mayoría de ellos no lo saben y, por lo tanto, están en duda.
Muhakkak ki göklerin ve yerin mülkü sadece Allah'ındır. Allah'ın, kâfirleri cezalandıracağına dair vaadi haktır, bunda şüphe yoktur ve bu gerçekleşecektir. Fakat onların çoğu bunu bilmezler. Onlar şüphe etmektedirler.
The control of whatever is in the heavens and earth is only Allah’s. Allah’s promise of punishment for the disbelievers will undoubtedly occur, but most of them do not know that and are therefore in doubt.
In verità, Allāh solo è il Detentore del Regno dei Cieli e della Terra; la promessa di Allāh di punire i miscredenti è una realtà sulla quale non vi è alcun dubbio, ma la maggior parte di loro non ne è consapevole, e sono in preda al dubbio.
Chẳng phải Allah là Đấng Duy Nhất sở hữu các tầng trời và trái đất hay sao? Chẳng phải lời hứa của Allah về sự trừng phạt những kẻ không có đức tin là sự thật mà không có một chút nghi ngờ nào đó sao? Nhưng hầu hết bọn họ không biết về điều đó nên đâm ra nghi ngờ.
Zar jedino Allahu ne pripada vlast na nebesima i na Zemlji, i zar njegovo obećanje da će kazniti nevjernike nije istina u koju nema sumnje, ali većina njih ne zna, pa sumnja!
Pakaalamin, tunay na sa kay Allāh lamang ang pagmamay-ari ng anumang nasa mga langit at ang pagmamay-ari ng anumang nasa lupa. Pakaalamin, tunay na ang pangako ni Allāh ng pagpaparusa sa mga tagatangging sumampalataya ay magaganap, walang pag-aalangan hinggil doon, subalit ang higit na marami sa kanila ay hindi nakaaalam niyon kaya nagdududa sila.
Siya – kaluwalhatian sa Kanya – ay bumubuhay sa mga patay at nagbibigay-kamatayan sa mga buhay. Tungo sa Kanya lamang pababalikin kayo sa Araw ng Pagbangon para gumanti Siya sa inyo sa mga gawa ninyo.
Egli, gloria Sua, è Colui che fa resuscitare i morti, e che fa morire i vivi, e a Lui solo tornerete nel Giorno del Giudizio, e vi giudicherà per le vostre azioni.
Allah Uzvišeni mrtve oživljava i žive usmrćuje i samo će se Njemu na Sudnjem danu vratiti, pa će ih On za djela njihova adekvatno tretirati.
Ngài, Đấng Vinh Quang ban sự sống và làm cho chết và các ngươi sẽ được đưa về gặp Ngài trở lại vào Ngày Phán Xét, Ngài sẽ phân xử các ngươi trên những việc làm của các ngươi.
Man is a sensitive being. He cannot bear trouble. As long as he is not confronted with retribution, he ridicules the Truth; he spurns it with unconcern. But when the retribution of the Hereafter is before him, he will be stricken with such terror that everything will appear insignificant to him. Even if he possessed the wealth of the entire world and all the bounties of the world, all that will appear so valueless to him seeing the punishment before him that he will fervently desire that he should be relieved of that chastisement in exchange for all the bounties. But the issue in the Hereafter is not that of bargaining. It is the question of facing the consequences for the deeds performed. It is an essential part of God’s plan regarding life and death. It is the demand of Divine Justice that it should happen; and God’s omnipotence is the sure guarantee that it will take place. The seeming delay in the occurrence of this is only due to having to await that appointed hour, when the period of the present test will be over, and all human beings will be presented before God to face their final fate.
He, may He be glorified, raises the dead and causes the living to die. It is to Him alone that you will be returned on the Day of Judgement. He will then repay you for your actions.
Al-lah resucita a los muertos y da la muerte a los vivos. Solo ante Él volverán en el Día del Juicio, y entonces Él les retribuirá por sus acciones.
Ölüleri dirilten ve dirileri öldüren Allah -Subhânehu ve Teâlâ-'dır. Kıyamet günü dönüşünüz de sadece O'nadır. Size de amellerinizin karşılığını verecektir.
Il, exalté soit-Il, est Celui qui ressuscite les morts et c’est auprès de Lui Seul que vous retournerez le Jour de la Résurrection où Il vous rétribuera pour vos œuvres.
Dialah yang dapat membangkitkan orang-orang mati dan mematikan orang-orang hidup dan hanya kepada-Nya kalian akan dikembalikan di hari Kiamat nanti, lalu Dia memberikan kalian balasan yang setimpal dengan amal perbuatan kalian.
-Ey insanlar!- Size içerisinde bir hatırlatma, bir müjdeleme ve korkutma olan Kur'an gelmiştir ki onda, kalplerde var olan şüphe ve kuşku gibi hastalıkların şifası, hak yola irşat ve Müminler için bir rahmet vardır. Ancak iman edenler Kur'an'dan yararlanırlar.
"Hai manusia, sesungguhnya telah datang kepadamu pela-jaran dari Rabbmu dan penyembuh bagi penyakit-penyakit (yang berada) dalam dada dan petunjuk serta rahmat bagi orang-orang yang beriman. Katakanlah, 'Dengan karunia Allah dan rahmat-Nya, hendaklah dengan itu mereka bergembira. Karunia Allah dan rahmatNya itu adalah lebih baik daripada sesuatu yang mereka kumpulkan'." (Yunus: 57-58).
(57) Allah تعالى menganjurkan manusia agar memperhatikan kitab yang mulia ini dengan menyebutkan sifat-sifatnya yang baik yang dibutuhkan bagi manusia, seraya Dia berfirman,﴾ يَٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَتۡكُم مَّوۡعِظَةٞ مِّن رَّبِّكُمۡ ﴿ "Hai manusia, sesungguhnya telah datang kepadamu pelajaran dari Rabbmu", yang menasehatimu dan memperingatkan-mu dari amalan yang mendatangkan murka Allah yang menyebab-kan siksaNya, ia memperingatkanmu dengan menjelaskan akibat buruknya, ﴾ وَشِفَآءٞ لِّمَا فِي ٱلصُّدُورِ ﴿ "dan penyembuh bagi penyakit-penyakit (yang berada) dalam dada", ia adalah al-Qur`an ini, penyembuh bagi sesuatu yang ada di dalam dada berupa penyakit hawa nafsu yang menghalangi ketundukan kepada syariat dan penyakit-penyakit syubhat yang menodai ilm al-Yaqin, karena apa yang dikandungnya berupa targhib (anjuran) dan tarhib (ancaman), janji pahala dan an-caman siksa, membuat seorang hamba merasa cinta dan takut. Jika pada diri hamba terdapat kacintaan kepada kebaikan dan rasa takut kepada keburukan dan keduanya tumbuh berdasarkan makna-makna al-Qur`an yang merasuk padanya, maka hal itu akan mendo-rongnya mendahulukan keinginan Allah di atas keinginan dirinya, dan apa yang menyebabkan ridha Allah lebih dipentingkan dari-pada syahwat dirinya sendiri. Begitu pula bukti-bukti dan dalil yang dikandungnya yang dipaparkan oleh Allah yang sangat baik dan dijelaskan olehNya dengan sangat jelas yang mengikis syubhat yang menodai kebenaran dan mengantarkan hati kepada derajat yakin tertinggi, jika hati sehat, tidak sakit, dan ia dihiasi dengan pakaian keselamatan, maka seluruh anggota tubuh mengikutinya, karena anggota tubuh akan baik disebabkan oleh baiknya hati dan akan buruk disebabkan buruknya hati.
﴾ وَهُدٗى وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ ﴿ "Dan petunjuk serta rahmat bagi orang-orang yang beriman." Petunjuk adalah ilmu tentang kebenaran dan peng-amalannya. Rahmat adalah kebaikan dan pahala dunia dan akhirat yang didapatkan oleh orang yang mendapatkan petunjuk, sedang-kan hidayah adalah sarana paling mulia dan rahmat adalah sasaran dan target paling sempurna, akan tetapi hidayah dan rahmat itu tidak berlaku kecuali pada orang-orang yang beriman, jika hidayah telah didapatkan dan rahmat yang timbul darinya juga telah diraih, maka terwujudlah kebahagiaan, keberuntungan, keberhasilan, dan ketentraman.
(58) Oleh karena itu, Allah memerintahkan agar berbahagia dengan itu seraya berfirman, ﴾ قُلۡ بِفَضۡلِ ٱللَّهِ ﴿ "Katakanlah, 'Dengan Karunia Allah'." Yaitu al-Qur`an yang merupakan nikmat, karunia, pembe-rian dan keutamaan terbesar yang Allah limpahkan kepada hamba-hambaNya. RahmatNya adalah agama, iman, ibadah kepada Allah, mencintaiNya, dan mengetahuiNya. ﴾ فَبِذَٰلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ ﴿ "Hen-daklah dengan itu mereka bergembira. Karunia Allah dan rahmatNya itu adalah lebih baik daripada sesuatu yang mereka kumpulkan," dalam bentuk kenikmatan dunia dan kelezatannya. Nikmat agama yang berkaitan dengan kebahagiaan dunia dan akhirat tidak bisa diban-dingkan dengan apa yang dikumpulkan di dunia yang dalam waktu dekat akan lenyap dan menghilang. Allah memerintahkan berba-hagia dengan karunia dan rahmatNya karena hal itu memang me-nyebabkan kebahagiaan, semangat, kekuatan serta keinginan kuat bagi jiwa untuk meraih ilmu dan iman dan meningkatkan keduanya serta bersyukur kepada Allah, ini adalah kebahagiaan yang dipuji. Lain halnya berbahagia dengan syahwat, kenikmatan dunia atau berbahagia dengan kebatilan. Ini adalah tercela sebagaimana Fir-man Allah tentang ucapan kaum Qarun kepadanya.
﴾ لَا تَفۡرَحۡۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡفَرِحِينَ 76 ﴿
"Janganlah kamu terlalu bangga, sesungguhnya Allah tidak menyu-kai orang-orang yang terlalu membanggakan diri." (Al-Qashash: 76).
Dan sebagaimana Firman Allah tentang orang-orang yang berbahagia dengan kebatilan yang mereka ikuti yang bertentangan dengan apa yang dibawa oleh para rasul,
﴾ فَلَمَّا جَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِ فَرِحُواْ بِمَا عِندَهُم مِّنَ ٱلۡعِلۡمِ ﴿
"Maka tatkala datang kepada mereka rasul-rasul (yang diutus kepa-da) mereka dengan membawa keterangan-keterangan, maka mereka merasa senang dengan pengetahuan yang ada pada mereka." (Al-Mu`min: 83).
Ô gens, le Coran, dans lequel on trouve un rappel, des incitations et des discours dissuasifs, vous est parvenu. Ce Coran guérit le cœur des maladies que sont le doute et le scepticisme et oriente vers la voie de la vérité. Il contient en outre une miséricorde pour les croyants qui sont ceux qui en tirent avantage.
57- Ey insanlar! Size Rabbinizden bir öğüt, kalplerde olanlara bir şifa, mü’minler için de bir hidâyet ve rahmet gelmiştir.
58- De ki:“Allah’ın lütfu ve rahmeti ile işte yalnız bunlarla sevinsinler. Bu, onların topladıklarından daha hayırlıdır.”
57. Yüce Allah, insanları bu Kitab’a yönelmeye teşvik etmek üzere bu Kitab-ı Kerim’in güzel ve kullar için gerçekten zorunlu olan niteliklerini söz konusu ederek şöyle buyurmaktadır:“Ey insanlar! Size Rabbinizden”, size öğüt veren, Allah’ın gazabını ve cezasını gerektiren amellere karşı sizi uyaran ve bu gibi amellerin de doğuracağı sonuçları ve kötülükleri açıklayarak sizi sakındıran “bir öğüt, kalplerde olanlara bir şifa...”Bu Kur’an-ı Kerim kalplerde bulunan ve hem şeriata uymaktan alıkoyan arzulara ve şehevî hastalıklara hem de kesin bilgiye zarar veren şüphe hastalıklarına karşı bir şifadır. Çünkü Kur’an-ı Kerim’deki öğütler, teşvikler, korkutmalar, vaatler ve tehditler kulun hem ümide hem de korkuya sahip olmasına vesile olur. Kulun kalbinde hayra karşı bir arzu, kötülüklere karşı da bir korku meydana gelir, Kur’ân-ı Kerim’in bu konudaki buyrukları da tekrarlanarak bunlar gelişecek olursa bu, Yüce Allah’ın muradını nefsin isteklerinden önde tutmayı gerektirir. Böylece kul, Allah’ı razı ve hoşnut kılacak şeyleri kendi nefsinin arzularından daha çok sever. Aynı şekilde Kur’an-ı Kerim’de bulunan ve Yüce Allah’ın en mükemmel şekilde tekrarladığı ve açıkladığı kat’i deliller ve belgeler de hakka yöneltilebilecek tüm şüpheleri ortadan kaldırır. Kalbi yakînin en yüksek dereceye ulaştırır. Kalp, hastalığından kurtulup sağlığına kavuşur ve esenlik elbiselerine bürünecek olursa bütün azalar da ona uyar. Çünkü azalar, kalbin düzelişi ile düzelir, bozulması ile bozulurlar.“Mü’minler için de bir hidâyet ve bir rahmet gelmiştir.” Hidâyet, hakkı bilmek ve hakkın gereğince amel etmektir. Rahmet ise Kur’ân ile hidâyet bulan kimselerin nail oldukları hayır, ihsan, dünyevî ve uhrevî mükâfattır. Hidâyet, yolların en üstün ve değerlisidir. Rahmet de maksat ve arzuların en mükemmelidir. Ancak Kur’ân ile hidâyet bulmak, yalnızca mü’minler için söz konusudur ve yalnızca mü’minler hakkında Kur’ân-ı Kerim bir rahmettir. Hidâyet gerçekleşip de bundan doğan rahmet, kişiye eriştiği takdirde artık mutluluk, kurtuluş, kâr, başarı, sevinç ve neşe de tahakkuk eder. Bundan dolayı Yüce Allah bunlarla sevinmeyi emrederek şöyle buyurmaktadır:
58. “De ki: Allah’ın lütfu” yani Allah’ın kullarına lütfedip ihsan buyurduğu nimetlerinin ve lütuflarının en büyüğü olan Kur’an-ı Kerim “ve” din, iman, Allah’a ibadet, O’nu sevmek ve O’nu tanımak olan “rahmeti ile işte yalnız bunlarla sevinsinler. Bu, onların topladıklarından” dünya mallarından ve zevklerinden “daha hayırlıdır.” Çünkü hem dünya hem âhiret mutluluğunu içeren din nimeti, gelip geçici ve kısa bir süre sonra zeval bulacak olan tüm dünya mülkü kıyas bile kabul etmez. Şanı Yüce Allah’ın, kendi lütuf ve rahmeti ile sevinmeyi emretmesi, sevincin ruhun rahatlamasını, gayrete gelmesini, Yüce Allah’a şükredip güçlenmesini ve bunların daha da artmasını sağlayan ilim ve imana rağbeti artırmasına vesile olmasındandır. Bu, övülen bir sevinmedir ve dünyanın arzu ve lezzetleri dolayısı ile yahut da batıl ile sevinmekten farklıdır. Zira bu sonuncusu (şımarıklıktır ve) yerilen bir şeydir. Nitekim Yüce Allah, Kârûn’un kavminin ona:“Şımarma! Çünkü Allah şımaranları sevmez.”(el-Kasas, 28/76) dediklerini nakletmektedir. Yine Yüce Allah, peygamberlerin getirdikleri hakka zıt olan batılla sevinip şımaranlarla ilgili olarak da şöyle buyurmaktadır:“Peygamberleri onlara apaçık deliller ile geldiklerinde onlar sahip oldukları ilim dolayısı ile şımardılar.”(el-Mü’min, 40/83)
None can make Anything Lawful or Unlawful except Allah or Those Whom Allah has allowed to do so
Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others said: "This Ayah was revealed to criticize the idolators for what they used to make lawful and unlawful. Like the Bahirah, Sa'ibah and Wasilah." As Allah said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً
(And they assign to Allah a share of the tilth and cattle which He has created.)6:136 Imam Ahmad recorded a narration from Malik bin Nadlah who said, "I came to Allah's Messenger while in filthy clothes. He said,
«هَلْ لَكَ مَالٌ؟»
(Do you have wealth) I answered, `Yes.' He said,
«مِنْ أَيِّ الْمَالِ؟»
(what kind of wealth) I answered, `All kinds; camels, slaves, horses, sheep.' So he said,
«إِذَا آَتَاكَ اللَّهُ مَالًا فَلْيُرَ عَلَيْك»
(If Allah gives you wealth, then let it be seen on you.) Then he said,
«هَلْ تُنْتَجُ إِبْلُكَ صِحَاحًا آذَانُهَا، فَتَعْمِدَ إِلَى مُوسًى فَتَقْطَعَ آذَانَهَا، فَتَقُولُ: هَذِهِ بُحْرٌ، وَتَشُقُّ جُلُودَهَا وَتَقُولُ: هَذِهِ صُرُمٌ، وَتُحَرِّمُهَا عَلَيْكَ وَعَلَى أَهْلِك»
؟ (It is not that your camels are born with healthy ears, you take a knife and cut them, then say, "This is a Bahr," tear its skin, then say, `This is a Sarm," and prohibit them for yourself and your family) I replied, `Yes.' He said,
«فَإِنَّ مَا آتَاكَ اللهُ لَكَ حِلٌّ، سَاعِدُ اللهِ أَشَدُّ مِنْ سَاعِدِكَ، وَمُوسَى الله أَحَدُ مِنْ مُوسَاك»
(What Allah has given you is lawful. Allah's Forearm is stronger than your forearm, and Allah's knife is sharper then your knife.)" And he mentioned the Hadith in its complete form, and the chain for this Hadith is a strong, good chain. Allah criticized those who make lawful what Allah has made unlawful or vice verse. This is because they are based on mere desires and false opinions that are not supported with evidence or proof. Allah then warned them with a promise of the Day of Resurrection. He asked:
وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ الْقِيَـمَةِ
(And what think those who invent a lie against Allah, on the Day of Resurrection) What do they think will happen to them when they return to Us on the Day of Resurrection Ibn Jarir said that Allah's statement:
إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ
(Truly, Allah is full of bounty to mankind,) indicated that the bounty is in postponing their punishment in this world. I (Ibn Kathir) say, the meaning could be that the Grace for people is in the good benefits that He made permissible for them in this world or in their religion. He also has not prohibited them except what is harmful to them in their world and the Hereafter.
وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَشْكُرُونَ
(but most of them are ungrateful.) So they prohibited what Allah has bestowed upon them and made it hard and narrow upon themselves. They made some things lawful and others unlawful. The idolators committed these actions when they set laws for themselves. And so did the People of the Book when they invented innovations in their religion.
¡Gente!, les ha llegado este Corán, un poderoso recordatorio, aliento y advertencia. Es una cura para las enfermedades de duda e incertidumbre que se encuentran en los corazones. Contiene una guía para el camino de la verdad y es una misericordia para los creyentes, que son los que se benefician de él.
Wahai sekalian manusia! Telah datang kepada kalian Kitab Al-Qur`ān yang berisi peringatan, anjuran, dan larangan. Al-Qur`ān adalah obat penawar untuk penyakit bimbang dan ragu yang bersarang di dalam hati. Al-Qur`ān adalah petunjuk ke jalan yang benar dan ia mengandung rahmat bagi orang-orang yang beriman karena merekalah yang memanfaatkannya.
Commentary
Previous verses described how astray the disbelievers and polytheists had gone and what punishments had become due against them in the Hereafter.
Shown to them in the first two verses was the way out of their living in error and also the source through which they would find deliverance from the punishment of the Hereafter. And that source is Qur'an, the Book of Allah, and His Messenger, Muhammad al-Mustafa ﷺ .
Both are great blessings for humanity, far superior to the entire blessings of the heavens and the earth. Following the injunctions of the Qur'an and the way of the Holy Prophet ﷺ go on to make human beings human in the real sense - and when this human person becomes the perfect man in the real sense, the whole world corrects and reorders itself like a paradise on earth.
The first (57) of the five verses cited above mentions four attributes of the Holy Qur'an:
1. ADVICE as in مَّوْعِظَةٌ مِّن رَّبِّكُمْ (an advice from your Lord).
The real meaning of the word: مَّوْعِظَةٌ (maw` izah) and: موعظ ، (wa` z) is to delineate such things as would make one's heart soft and receptive. As a result, it would incline towards Allah Ta` ala. The barrier of heedlessness acquired from excessive indulgence in worldly life will stand removed. Ultimately, this advice would result in the flowering of a personal concern for what would happen in Akhirah, the life ahead. The Holy Qur'an, from the beginning to the end, is an eloquent preacher of this very good counsel. See anywhere, you will find promise with warning, reward with punishment, and prosperity and success in Dunya and Akhirah with a corresponding fate due to error and straying. Appearing recurrently in varying shades and blending, it generates a powerful appeal which has the ability to make a heart stone-hard turn soft and pliable like water all ready to absorb the message. Of course, on top of everything, there is the miraculous diction of the Holy Qur'an that, by itself, has a class of its own in the matter of reversal of hearts.
The complement of: مِّن رَّبِّكُمْ (from your Lord) with (advice) has elevated the status of Qur'anic advice to a much higher level. It is telling us that this advice is not coming from a helpless human being that does not hold the keys to anyone's profit and loss or reward and punishment, nor has any credibility of his own. Instead, the advice is from the merciful Lord whose Word admits of no error, and whose promise and warning too are free of any apprehension of some weakness or excuse.
2. CURE as in: شِفَاءٌ لِّمَا فِي الصُّدُورِ (a cure for what is in your hearts).
The word: شِفَاءٌ (shifa' ) means the removal of disease and: صدُورِ (sudur) is the plural form of: صدر (sadr) which means the chest, and it signifies the heart.
The sense is that the Holy Qur'an is a successful remedy of the diseases of the heart. It corrects and cures it as a prescription of legendary elixir would. The famous Hasan al-Basri (رح) said, ` from this attribute of the Qur'an, we learn that it is a cure for the diseases of the heart specifically, and not that of physical diseases. (Ruh al-Ma` ani)
But, other scholars have said that the Holy Qur'an is a cure for every disease, whether spiritual or physical. However, spiritual diseases are far more harmful for men and women than physical diseases. Then, the treatment of such diseases too is not in everyone's control. Therefore, at this place, only spiritual diseases that relate to the heart have been mentioned. From this it does not necessarily follow that it is not a cure for physical diseases.
Hadith reports and countless experiments of the religious scholars of the Muslim community are witnesses to the fact that the way the Holy Qur'an is a great elixir for diseases of the heart, very similarly, it is the best of treatments for physical diseases also.
As narrated by Sayyidna Abu Said al-Khudri ؓ someone came to Holy Prophet ﷺ and complained that he felt he had a chest problem. He said, ` recite the Qur'an, for Allah Ta` ala says: شِفَاءٌ لِّمَا فِي الصُّدُورِ that is, ` the Qur'an is a cure for all such diseases as are found insides chests.' (Ruh al-Ma` ani from Ibn Marduwayh)
Similarly, according to the narration of Sayyidna Wathilah ibn Asqa' ؓ someone came to the Holy Prophet ﷺ and said that he had a throat problem. He told him the same thing - ` recite the Qur'an'.
Scholars of the Muslim community have compiled the properties and efficacies of the Qur'anic verses in regular books by extracting these partly from narratives of Hadith and the sayings of the Sahabah, and partly from their own experiments and experience. Imam al-Ghazali's work on ` Qur'anic Properties' is well known in this area. Maulana Ashraf ` Ali Thanavi's (رح) "A'mal-i-Qur'anii, an abridgement of this work, has been popular among readers of Urdu for over fifty years. Then, there are so many observations and experiments in this field which prove that different verses of the Holy Qur'an have been a total cure for physical diseases as well. Denying all of them is not possible. However, this much can be conceded that the real purpose of the revelation of the Holy Qur'an is to remove the diseases of the heart and soul while, as a corollary, it is also the most effective treatment of even physical diseases.
This also tells us that those who recite the Holy Qur'an only to treat physical diseases or to seek nothing but the fulfillment of worldly needs are low in sense and high in waywardness. Such people never bother to correct spiritual diseases, nor do they pay any heed to the need of doing things in accordance with the instructions given by the Qur'an. For such people, Iqbal said:
ترا حاصل زیٰس اش جزین نیست کہ ازھم خواندنش آسان بمیری
Your gain from Ya Sin is but that:
By reciting it, death becomes easy.
Though, he is suggesting, had you pondered over its meaning and message, realities and insights, you would have gained much more of its benefits and blessings.
Some research-oriented commentators who have gone deeper into the meanings of the Qur'an have said that the first attribute of the Qur'an, that is, مَّوْعِظَةٌ (maw'izah: advice, good counsel) relates to man's obvious, outward or physically-accomplished deeds known as the Shari` ah. The Holy Qur'an is the best source of the correction and betterment of such deeds. Then, the second attribute: شِفَاءٌ لِّمَا فِي الصُّدُورِ (a cure for what is in your hearts) relates to man's hidden, inward or heart-oriented deeds known as Tariqah and Tasawwuf.
3. GUIDANCE as in: وَهُدًى (and guidance).
The word: هُدًى (huda) means guidance or the showing of or leading onto the way. The Holy Qur'an invites human beings to the way of truth and faith. It invites them to ponder over the great signs Allah Ta'ala has placed in the near and far ranges of the world, even inside their own person, [ staggering would certainly be the interior distances of the universe within us ] and recognize the creator and master of everything.
O people, now this Qur’ān has come to you, a powerful reminder, encouragement and warning. It is a cure for the illnesses of doubt and uncertainty that are in the hearts. It contains guidance to the path of truth and is a mercy for the believers, who are the ones who benefit from it.
O ljudi, Kur'an vam je došao, a u njemu je opomena, podsticaj i prijetnja, on je lijek za srčane bolesti poput sumnje. On upućuje na pravi put, milost je za vjernike, jer oni uzimaju korist iz njega.
Hỡi nhân loại! Quả thật, Qur'an đã được Thượng Đế ban xuống cho các ngươi, trong Nó chứa đựng những lời nhắc nhở, khuyên bảo, răn đe và là một phương thức chữa lành con tim của các ngươi khỏi những căn bệnh nghi ngờ, đố kỵ; là một sự chỉ đạo đến với con đường chân lý, và là một hồng ân cho những người có đức tin; họ sẽ được những lợi ích từ Nó.
O gente, il Corano vi è giunto come rammento, incoraggiamento e ammonimento, e come cura per il male del dubbio e dell'incertezza contenuti nei petti, e come guida alla Retta Via; in esso vi è Misericordia per i credenti, che ne beneficiano.
O mga tao, dumating nga sa inyo ang Qur'ān na may pagpapaalaala, pagpapaibig, at pagpapangilabot. Ito ay isang lunas sa nasa mga puso na sakit ng pagdududa at pag-aalinlangan, at isang paggabay sa daan ng katotohanan. Dito ay may awa para sa mga mananampalataya sapagkat sila ang mga makikinabang dito.
Di', o Messaggero di Allāh, alla gente: "Il Corano che vi ho comunicato è una grazia di Allāh nei vostri confronti e Misericordia da parte Sua. E come grazia da parte di Allāh e Misericordia nei vostri confronti, vi rivelò questo Corano: Gioite di ciò e non di altro”. Ciò che vi ha comunicato Muħammed, pace e benedizione di Allāh su di lui ﷺ, da parte del Suo Dio, è migliore dei beni effimeri che accumulate in vita.
Ngươi - hỡi Thiên Sứ - hãy báo cho nhân loại biết: "Những gì đã đến với các ngươi từ Qur'an là hồng ân của Allah đã ban cho các ngươi và là sự khoan dung của Ngài. Vì vậy Ngài đã ban hồng ân và sự khoan dung của Ngài cho các ngươi với việc mặc khải Thiên Kinh Qur'an. Do đó, các ngươi hãy vui hưởng chúng, và Sứ Giả Muhammad [cầu xin Allah cho Người bình an] cũng được cử đến từ Thượng Đế của các ngươi, tất cả tốt hơn cho việc các ngươi tích lũy những tài sản tạm bợ của thế gian ngắn ngủi này.
O Poslaniče, reci ljudima: "Kur'an koji vam je dat samo je oličenje Allahove dobrote prema vama i milost Njegova. A Allah Svoju milost spušta, spuštajući Kur'an, pa se zbog toga radujte, a ne zbog nečeg drugog. Ono što vam donosi Muhammed, sallallahu alejhi ve sellem, od Allaha bolje je od prolaznih dobara koja se gomilaju."
Sabihin mo, O Sugo, sa mga tao: "Ang inihatid ko sa inyo na Qur'ān ay isang kagandahang-loob mula kay Allāh sa inyo at isang awa mula sa Kanya sa inyo. Kaya sa kabutihang-loob ni Allāh sa inyo at awa Niya sa inyo dahil sa pagpapababa ng Qur'ān na ito ay magalak kayo, hindi sa iba pa sa mga ito sapagkat ang anumang inihatid ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – mula sa Panginoon niya ay higit na mabuti kaysa sa iniipon nila na mga panandaliang basura ng Mundo."
Katakanlah -wahai Rasul- kepada manusia, "Al-Qur`ān yang aku bawa kepada kalian adalah anugerah dan rahmat dari Allah untuk kalian. Oleh karena itu, bergembiralah kalian dengan anugerah dan rahmat yang Allah berikan kepada kalian, bukan dengan yang lain." Hal itu karena apa yang dibawa Muhammad -ṣallallāhu 'alaihi wa sallam- dari Tuhannya untuk mereka itu lebih baik dari harta benda dunia yang mereka kumpulkan.
-Ey Peygamber!- İnsanlara de ki; size Kur'an ile getirdiklerim Allah'tan bir lütuf ve rahmettir. O halde sizler, Allah'ın size karşı lütfu ve O'ndan bir rahmet olan bu Kur'an'ın inişi ile sevinin, bu ikisi dışında başka bir şey ile değil. Muhammed -sallallahu aleyhi ve sellem-'in Rabbinden size getirmiş olduğu, sizin toplamış olduğunuz fani dünya metasından/malından daha hayırlıdır.
Say, O Messenger, to the people: The Qur’ān that Muhammad (peace be upon him) brought to you is Allah’s grace and mercy to you. So rejoice in Allah’s grace and mercy to you by way of the revelation of this Qur’ān, and not in anything besides this. What Muhammad (peace be upon him)brought to them from His Lord is better than the temporary and trivial things of this world.
Diles, Mensajero: El Corán que Mujámmad r les trajo es una gracia y la misericordia de Al-lah para ustedes. Así que regocíjense en la gracia y la misericordia de Al-lah hacia ustedes mediante la revelación de este Corán, y no de sus posesiones materiales. Lo que Mujámmad r les trajo de Su Señor es mejor que las cosas temporales e insignificantes de este mundo.
Ô Messager, dis aux gens: Le Coran que vous a apporté Muħammad, est une grâce de la part d’Allah et une miséricorde qu’Il vous fait. C’est de la grâce et de la miséricorde d’Allah représentées par la Révélation de ce Coran qu’il convient que vous vous réjouissiez et non d’autre chose, car ce que Muħammad leur apporte de la part de Son Seigneur est meilleur que les choses éphémères qu’ils amassent dans ce bas monde.
4. MERCY as in وَرَحْمَةٌ (and mercy for the believers).
In the second verse (58), it was said: قُلْ بِفَضْلِ اللَّـهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ ﴿58﴾ (Say, "With the grace of Allah and with His mercy" - in these they should rejoice. It is far better than what they accumulate). The sense of the verse is that people should take only the grace and mercy of Allah Ta` ala as the real thing to be delighted about and be pleased with it. As for the short-lived worldly wealth, possession, comfort and recognition, these are things not worth being happy about in the real sense. Because, to start with, no matter how much one has, it turns out to be not as much as one would have wished. It becomes a cycle that never ends. Then, there is that ever-lurking danger that it may start declining any time. Therefore, at the end of the verse, it was said: هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ (It is far better than what they accumulate). Thus, the core of the meaning is that the grace and mercy of Allah is far better than the layers upon layers of wealth and property and worldly recognition and power one accumulates as the sum-total of one's entire life.
Two things have been identified as a source of delight in this verse, one being grace, and the other, mercy. What do these two mean here? Regarding this, there is a Hadith from Sayyidna Anas ؓ عنہ where it has been reported that the Holy Prophet ﷺ said, فضل ` the :fadl (grace) of Allah denotes the Qur'an and: رحمہ : rahmah (mercy) means that you were blessed with the taufiq (ability) of reciting the Qur'an and acting in accordance with it.' (Ruh al-Ma` ani from Ibn Marduwayh)
The same thing has also been reported from Sayyidna Bara' ibn ` Azib and Sayyidna Abu Said al-Khudri ؓ while there are many commentators who say that fadl (grace) means the Qur'an while rahmah (mercy) signifies Islam. However, the sense remains the same as given in the Hadith appearing earlier, that is, rahmah (mercy) means that Allah Ta` ala taught us the Qur'an, gave us the taufiq to follow it practically, and that is what Islam is in reality.
And Sayyidna ` Abdullah ibn ` Abbas رضی اللہ تعالیٰ عنہما narrates that fdll means the Qur'an, and rahmah refers to the Holy Prophet ﷺ This interpretation finds support in the verse of the Holy Qur'an where it is said: وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ ﴿107﴾ (And We have not sent you [ 0 Muhammad ] except as mercy for the worlds - 21:107). However, the outcome of this too is no different from the earlier tafsir - because, acting in accordance with the Qur'an, or Islam ultimately reverts to following the lead given by the Holy Prophet Ili through his word and deed.
In this verse, the word: فَلْيَفْرَحُوا (they should rejoice) has appeared in the third person in accordance with its well-known rendition (qira'ah), although its real addressees were those present there or were living at that time. The exigency of the situation required that the form used should have been that in the second person - as it does actually appear in some renditions. But, the wisdom behind the use of the third person, as in the well-known rendition, is that the universal mercy of the Holy Prophet ﷺ or Islam, was not restricted only to those present there, or living at that time. Instead, it included even the generations that will be born right through the last day of Qiyamah. (Ruh al-Ma` ni)
Special Note
At this point it is worth our attention that there is another verse of the Qur'an which, in terms of its outward literal sense, seems to indicate that this world is just no place for any highly stimulated expression of joy and merriment. It was said: لَا تَفْرَحْ ۖ إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِحِين (Do not exult. Indeed, Allah does not like the exultant - Al-Qasas 28:76). The word: لَا تَفْرَحْ (la tafrah) translated here as ` do not exult' means rejoicing in triumph or intoxication. But, in the verse under study (58), the command to rejoice appears in the imperative mood. One answer for this seemingly apparent contradiction is that the place where rejoicing has been prohibited is a place where rejoicing relates to the fleeting enjoyments of the mortal world. And the place where rejoicing is commanded is a place where rejoicing is related to the grace and mercy of Allah Ta` ala. Then, there is yet another difference here. Wherever rejoicing is prohibited, it does not refer to rejoicing in the absolute sense. Instead, it means getting euphoric and intoxicated in exultation and rejoicing. And wherever permitted, it means rejoicing in an absolute sense.
Man is a psychological being. If psychologically he is vitiated, his whole life is affected. The guidance revealed by God in the form of the divine Book is an absolute mercy to all humanity. It consists of the best advice and guidance, but it is necessary for a man to be its recipient that he should not have lost his power of right thinking. As for one who has perverted his faculty of right thinking, the principles enshrined in the divine Book will fail to guide him. The things of the present world and its glories and grandeur are ‘cash’ benefits in the eyes of man. Man relishes their taste and savours them at every moment. In comparison to this, the bounties of the Hereafter count as mere ‘promises’. Man only hears about them; he does not experience them. For this reason, many people rush towards and fall all-out on the ‘ready’ benefits of world. But those who think deeply will be happy with the thought that God, by revealing His guidance, has opened for them the doors to attaining eternal bounties.
-Ey Peygamber!- O müşriklere de ki: Allah'ın size indirmiş olduğu rızık hakkında hevânız ile dilediğinizi yaparak o rızkın kimini haram kimini de helal kıldınız. Onlara de ki: Bana haber verin! Sizin, helal kıldıklarınızı helal kılmanıza ve haram kıldıklarınızı da haram kılmanıza Allah mı izin verdi.? Yoksa siz, Allah adına iftira atıp yalan uyduruyorsunuz.
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, "Ceritakanlah kepadaku tentang rezeki yang Allah berikan kepada kalian kemudian kalian memperlakukannya menurut hawa nafsu kalian. Lalu kalian mengharamkan sebagiannya dan menghalalkan sebagian lainnya." Katakanlah kepada mereka, "Apakah Allah mengizinkan kalian untuk menghalalkan apa yang kalian halalkan dan mengharamkan apa yang kalian haramkan, ataukah kalian membuat kebohongan atas nama Allah?"
59- De ki:“Allah’ın sizin için indirdiği ve (kendi arzularınıza göre) bir kısmını haram bir kısmını da helâl yaptığınız rızka ne diyeceksiniz?” De ki: “Allah mı size izin verdi yoksa Allah’a iftira mı ediyorsunuz?”
60- Yalan uydurup Allah’a iftira edenler, Kıyamet günü ne (olacağını) zannediyorlar? Şüphesiz ki Allah insanlara karşı lütufkârdır. Fakat onların çoğu şükretmezler.
59. Şanı Yüce Allah, kendisinin helâl kıldığını haram, haram kıldığını da helâl kılmak şeklinde uydurma hükümler ortaya koyan müşriklerin tutumunu reddederek şöyle buyurmaktadır:“De ki: “Allah’ın sizin için indirdiği ve (kendi arzularınıza göre) bir kısmını haram bir kısmını da helâl yaptığınız rızka ne diyeceksiniz?” Yani Yüce Allah’ın size bir rızık ve bir rahmet olmak üzere yaratmış ve helâl kılmış olduğu çeşitli hayvan türleri hakkında yaptığınız bu uygulama nedir? Sen, onlara bu bozuk görüşleri dolayısı ile azarlayıcı bir üslupla “de ki: Allah mı size izin verdi yoksa Allah’a iftira mı ediyorsunuz?” Bilindiği gibi Yüce Allah, bu konuda onlara izin vermemiştir. O halde onların iftiracı oldukları ortaya çıkmaktadır.
60. “Yalan uydurup Allah’a iftira edenler, Kıyamet günü ne (olacağını) zannediyorlar?” Allah’ın kendilerine nasıl bir azapta bulunacağını ve kendilerini ne şekilde cezalandıracağını düşünüyorlar. Zira Yüce Allah şöyle buyurmaktadır:“Kıyamet gününde Allah’a yalan söyleyenleri, yüzleri kapkara bir halde görürsün.”(ez-Zümer, 39/60)“Şüphesiz ki Allah insanlara karşı” oldukça “lütufkârdır.” Onlara bol bol ihsanlarda bulunandır. “Fakat onların çoğu şükretmezler.” Onlar ise ya bu nimetlerin ve ihsanların şükrünü yerine getirmezler yahut da o nimetleri Allah’a isyan yolunda kullanırlar veyahut da bunların bazılarını haram kılarak Allah’ın kullarına olan lütuf ve ihsanını reddederler. Allah’ın nimetlerini itiraf edip bundan dolayı Yüce Allah’a hamd-ü senada bulunan, bunları Allah’a itaat yolunda değerlendiren ve şükreden kişiler ise pek azdır.
Bu âyet-i kerime, bütün yiyeceklerde aslolanın mubahlık olduğuna delildir. Ancak Allah’ın haram olduğunu bildirdikleri müstesnâdır. Çünkü Yüce Allah, kulları için indirmiş olduğu rızkı haram kılanların bu tutumlarına karşı çıkmakta ve bunu reddetmektedir.
Diles, Mensajero, a estos idólatras: “Recuerden el favor de Al-lah hacia ustedes por medio del sustento que Él envió, del cual decidieron que una parte fuera ilícita y la otra lícita de acuerdo a sus deseos”. Diles también: “¿Fue Al-lah Quien les dio permiso para declarar lícitas o ilícitas esas cosas, o mienten acerca de Al-lah?”
Say, O Messenger, to these idolaters: Tell me about Allah’s favour to you by way of the provision that He sent down, which you treated as you wished by making some unlawful and some lawful. Also, say to them: Did Allah give you permission in declaring those things lawful or unlawful, or are you making up lies about Allah?
In the third verse (59), warning has been given to people who introduce their personal opinion in the serious matter of Halal (lawful) and Haram (unlawful). They would, at will, declare something to be Halal and dub something to be Haram - without any authority of the Qur'an, and Sunnah. A severe warning of no less a punishment than that of the day of Qiyamah has been given to those who commit this crime (60). This tells us that the fact of something being Halal or Haram does not depend on human opinion. Instead of that, it is the special right and prerogative of Allah Ta` ala and His Messenger. Without their injunctions, it is not permissible to call something either حلال Halal or حرام Haram.
Ô Messager, dis à ces polythéistes: Informez-moi au sujet de la subsistance qu’Allah vous octroie, dont vous avez usée selon ce que vous dictaient vos passions en en rendant une part illicite et une autre licite. Dis-leur: Allah vous a-t-il permis de rendre licite ce que vous avez rendu licite et illicite ce que vous avez rendu illicite ou inventez-vous des mensonges à Son sujet?
Di', o Messaggero di Allāh, a questi idolatri: "Ditemi del sostentamento che Allāh vi ha concesso: Lo avete utilizzato secondo i vostri vizi, rendendone illecita una parte e rendendone lecita un'altra". Di' loro: "Allāh vi ha forse permesso di rendere lecito ciò che avete reso lecito, e illecito ciò che avete reso illecito, oppure inventate menzogne nei Suoi riguardi?!.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Magpabatid kayo sa akin tungkol sa ipinagmagandang-loob ni Allāh sa inyo na pagpapababa ng panustos, saka may ginawa kayo rito dahil sa mga pithaya ninyo kaya nagpahintulot kayo sa ilan dito at nagbawal kayo sa ilan dito." Sabihin mo sa kanila: "Si Allāh kaya ay pumayag sa inyo sa pagpapahintulot ng ipinahintulot ninyo at pagbabawal sa ipinagbawal ninyo, o na kayo ay lumilikha-likha laban sa Kanya ng kasinungalingan?"
Ngươi - hỡi Thiên Sứ - hãy bảo những người đa thần: "Các ngươi hãy cho ta biết những ân huệ mà Allah đã cho các ngươi với việc ban xuống bổng lộc, nhưng các ngươi đã tự ý làm theo sở thích của các ngươi, tự ý cấm sử dụng một số và cho phép sử dụng một số khác. Ngươi hãy hỏi họ: "Phải chăng Allah cho phép các ngươi tự do cho phép và tự do cấm dùng các món vật mà Allah đã ban xuống cho các ngươi làm thực phẩm, hay là các ngươi bịa đặt rồi đỗ thừa cho Allah?!
Reci, o Poslaniče ovim mušricima: "Kažite mi o ovoj opskrbi koju vam Allah daje pa vi po svojim nahođenjima jedan dio zabranjujete, a drugi dozvoljavate – da li vam je Allah dopustio da dozvoljavate to što ste dozvolili ili da branite to što ste zabranili, ili ste pak vi to sami izmislili?"
"Katakanlah, 'Terangkanlah kepadaku tentang rizki yang di-turunkan Allah kepadamu, lalu kamu jadikan sebagiannya haram dan (sebagiannya) halal.' Katakanlah, 'Apakah Allah telah mem-berikan izin kepadamu (tentang ini) atau kamu mengada-adakan saja terhadap Allah?' Apakah dugaan orang-orang yang mengada-adakan kebohongan terhadap Allah pada Hari Kiamat? Sesungguh-nya Allah benar-benar mempunyai karunia (yang dilimpahkan) atas manusia, tetapi kebanyakan mereka tidak mensyukuri(nya)." (Yunus: 59-60).
(59) Allah تعالى berfirman mengingkari orang-orang musyrikin yang melakukan bid'ah dengan mengharamkan apa yang dihalal-kan Allah dan menghalalkan apa yang diharamkan Allah,﴾ قُلۡ أَرَءَيۡتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزۡقٖ ﴿ "Katakanlah, 'Terangkanlah kepadaku tentang rizki yang diturunkan Allah kepadamu'." Yakni bermacam-macam hewan yang dihalalkan yang Allah jadikan sebagai rizki dan karunia bagi mereka, katakanlah kepada mereka dengan mencela pendapat yang rusak tersebut, ﴾ ءَآللَّهُ أَذِنَ لَكُمۡۖ أَمۡ عَلَى ٱللَّهِ تَفۡتَرُونَ ﴿ "Apakah Allah telah mem-berikan izin kepadamu (tentang ini) atau kamu mengada-adakan saja ter-hadap Allah?" Sebagaimana diketahui bahwa Allah tidak mengizinkan mereka, maka diketahuilah bahwa mereka telah melakukan kebo-hongan.
(60) ﴾ وَمَا ظَنُّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ يَوۡمَ ٱلۡقِيَٰمَةِۗ ﴿ "Apakah dugaan orang-orang yang mengada-adakan kebohongan terhadap Allah pada Hari Kia-mat?" Azab dan siksa apa yang akan Allah timpakan kepada mereka. Allah تعالى berfirman,
﴾ وَيَوۡمَ ٱلۡقِيَٰمَةِ تَرَى ٱلَّذِينَ كَذَبُواْ عَلَى ٱللَّهِ وُجُوهُهُم مُّسۡوَدَّةٌۚ ﴿
"Dan pada Hari Kiamat, kamu akan melihat orang-orang yang ber-buat dusta terhadap Allah, mukanya menjadi hitam." (Az-Zumar: 60).
﴾ إِنَّ ٱللَّهَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ ﴿ "Sesungguhnya Allah benar-benar mempu-nyai karunia (yang dilimpahkan) atas manusia." Dia adalah Pemilik ke-baikan yang besar dan karunia yang luas, akan tetapi kebanyakan manusia tidak bersyukur, bisa jadi mereka sama sekali tidak men-syukurinya, bisa pula ia digunakan untuk bermaksiat kepadaNya, bisa dengan mengharamkannya dan menolak sesuatu yang Allah limpahkan kepada hamba-hambaNya, hanya sedikit dari mereka yang bersyukur yang mengakui nikmat dan memuji Allah dan menggunakannya dalam ketaatan kepadaNya.
Ayat ini dijadikan dalil bahwa pada dasarnya seluruh maka-nan itu adalah halal kecuali yang ada pengharamannya dari syara'. Karena itu Allah mengingkari orang-orang yang mengharamkan rizkiNya yang diturunkan untuk hamba-hambaNya.
Šta misle da će se desiti na onome svijetu sa njima, oni koji su laži izmišljali? Zar misle da će im biti oprošteno? Daleko je to od njih. Allah Uzvišeni čini dobro ljudima tako što im kaznu odgađa, ali većina negira te blagodati i ne zahvaljuje na njima.
Aling bagay ang ipinagpapalagay ng mga lumilikha-likha ng kasinungalingan laban sa Kanya na magaganap sa kanila sa Araw ng Pagbangon? Nagpapalagay ba sila na magpapatawad Siya sa kanila? Malayong mangyari! Tunay na si Allāh ay talagang may pagmamagandang-loob sa mga tao dahil sa pagpapalugit sa kanila at hindi pagmamadali sa kanila sa kaparusahan, subalit ang higit na marami sa kanila ay mga nagkakaila sa mga biyaya ni Allāh sa kanila kaya hindi sila nagpapasalamat sa mga ito.
Cosa pensano che accadrà loro, costoro che inventano menzogne nei Suoi riguardi, nel Giorno del Giudizio?! Pensano che verranno perdonati?! Impossibile: In verità, Allāh è colmo di grazie nei confronti della gente, e concede loro una tregua e non affretta la loro punizione, ma la maggior parte di loro rinnegano le grazie di Allāh nei loro confronti e non Gli sono grati.
Và những kẻ bịa đặt điều gian dối rồi đổ thừa cho Allah, họ đã nghĩ gì về số phận của mình vào Ngày Phán Xét vậy? Họ có nghĩ rằng Ngài sẽ tha thứ cho họ?! Thật khốn khổ cho họ, quả thật Allah rất mực đối xử tốt với nhân loại khi ban cho họ đầy đủ ân huệ của Ngài và không vội trừng phạt họ mỗi khi họ phạm tội. Vậy mà đa số nhân loại vẫn phủ nhận ân huệ của Ngài và không biết ơn về điều đó.
What do those who invent lies about Allah think will happen to them on the Day of Judgement? Do they think they will be forgiven? Never! Allah is Bountiful to people by giving them respite and not punishing them immediately; but most people deny Allah’s favours to them and are not grateful for them.
Allah'a karşı yalan uyduranların kıyamet günü başlarına gelecek hakkındaki kanaatleri nedir? Yoksa onlar, Allah'ın kendilerini affedeceğini mi zannediyorlar? Bu çok uzaktır. Şüphesiz Allah insanlara karşı, onları cezalandırmakta acele etmemesi ve kendilerine mühlet vermesi ile lütufta bulunmuştur. Fakat onların çoğu Allah'ın nimetlerine karşı nankörlük edip şükretmezler.
Whatever God has given to man—whether in the form of agricultural produce or in some other form—everything is divine provision (rizq). If a man treats them as gifts of God and utilizes them in the way shown by God, then a feeling of gratitude to God will develop in him. But Satan wants man to fail to remember God while making use of divine provisions. In ancient times Satan fixed the rites of certain imaginary false gods and goddesses in the produce so that man should not remember God but those false gods and goddesses while availing of the produce. In the present age Satan is achieving this purpose by advancing material explanations for things. God-gifted things are being shown to people as resulting from certain material factors, so that when they receive these things, they will not treat these bounties as the provision (rizq) of God but as the outcome of worldly events.
Que pensent ceux qui inventent des mensonges sur Allah, qu’il leur arrivera le Jour de la Résurrection? Pensent-ils qu’on leur pardonnera? Certainement pas ! Allah fait certes aux gens la faveur de leur accorder un délai et de ne pas hâter leur châtiment, mais la plupart renient les bienfaits dont Il les comble et ne Lui en sont pas reconnaissants.
Apa gerangan yang dibayangkan oleh orang-orang yang membuat kebohongan atas nama Allah tentang apa yang akan menimpa mereka di hari Kiamat? Apakah mereka menyangka bahwa Allah akan mengampuni mereka? Mana mungkin?! Sesungguhnya Allah benar-benar bermurah hati kepada manusia dengan memberi mereka tenggang waktu dan tidak menyegerakan hukuman mereka. Akan tetapi, kebanyakan dari mereka mengingkari nikmat yang Allah berikan kepada mereka dan tidak mau mensyukurinya.
¿Qué creen aquellos que inventan mentiras acerca de Al-lah que les sucederá en el Día del Juicio? ¿Creen que serán perdonados? ¡Nunca! Al-lah es Benévolo con las personas al concederles alivio y no castigarlas de inmediato, pero la mayoría de las personas niegan los favores de Al-lah y no Le agradecen por ellos.
61- Sen, herhangi bir işte bulunsan, Kur’ân’dan herhangi bir şey okusan ve siz (ey insanlar) herhangi bir iş yapsanız, o işe daldığınızda Biz mutlaka üzerinizde şahidizdir. Zira yerde olsun, gökte olsun zerre ağırlığınca bir şey Rabbinden gizli kalmaz. Bundan daha küçük ya da daha büyük her ne varsa mutlaka hepsi apaçık bir kitaptadır.
61. Yüce Allah, her şeyi müşahade ettiğini, kulların hareket hallerinde, hareketsizlik hallerinde bütün durumlarına muttali olduğunu haber vermektedir. Bildirdiği bu gerçeğin kapsamı içerisine sürekli olarak Allah’ın gözetimi altında olduğunu (murakabe) hatırdan uzak tutmamaya bir çağrı vardır. Yüce Allah şöyle buyurmaktadır:“Sen, herhangi bir işte bulunsan” dinî ya da dünyevî herhangi bir iş yapsan “Kur’ân’dan herhangi bir şey okusan” Allah’ın sana vahyetmiş olduğu Kur’ân’dan bir bölüm okusan “ve siz (ey insanlar)” küçük ya da büyük “herhangi bir iş yapsanız, o işe daldığınızda” o işe başladığınızda ve onu işlemeye devam ettiğinizde “Biz mutlaka üzerinize şahidizdir.”O halde siz amellerinizde Allah’ın gözetimi altında olduğunuzu bilin. O bakımdan amellerinizi samimi olarak, ihlasla ve bu konuda bütün gayretinizi ortaya koyarak edâ edin. Yüce Allah’ın hoşlanmadığı şeylerden de alabildiğine sakının. Çünkü O, sizi görür ve sizin açığa vurduğunuzu da gizlediğinizi de bilir.“Zira yerde olsun, gökte olsun zerre ağırlığınca bir şey Rabbinden” onun ilminden, işitmesinden, görmesinden ve gözetmesinden “gizli kalmaz. Bundan daha küçük ya da daha büyük her ne varsa mutlaka hepsi apaçık bir kitaptadır.” Yani Yüce Allah’ın ilmi onu kuşatmış ve kalemi de bunu yazmıştır. Bunlar, Yüce Allah’ın çoğunlukla bir arada söz konusu ettiği kaza ve kaderin iki ayrı mertebesidir. Bu mertebelerin biri, Yüce Allah’ın her şeyi kuşatan ilmidir, diğeri ise bütün olayları çevreleyen yazısıdır. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Bilmez misin ki Allah, gökte ve yerde olan her şeyi bilir. Şüphesiz ki bütün bunlar bir kitaptadır. Gerçekten bu, Allah’a çok kolaydır.”(el-Hacc, 22/70)
Mensajero, no hay asunto en el que tomes parte, ni parte del Corán que recites, ni ustedes, creyentes, hacen ninguna acción, sin que Yo los vea. Conozco lo que hacen y los escucho. El peso de un átomo, en el cielo o en la Tierra, no está oculto del conocimiento de su Señor. Tampoco existe algo que pese menos o más, excepto que esté registrado en un libro claro que no omite nada, no importa cuán pequeño o grande sea.
You, O Messenger, do not get involved in any matter, nor do you recite any portion of the Qur’ān, nor do you, O believers, do any action, except that I see you. I know about you when you act, and I hear you. The weight of an atom, in the sky or on earth, is not hidden from the knowledge of your Lord. Nor is there anything lesser or more in weight, except that it is recorded in a clear book that does not omit anything, no matter how small or big it may be.
Ô Messager, tu ne seras absorbé par aucune affaire, tu ne réciteras aucun verset du Coran et vous n’accomplirez, ô croyants, aucune œuvre sans que Nous soyons au fait de ce que vous faites et que nous entendions ce que vous dites pendant que vous vous empressez d’entreprendre cette œuvre. Rien n’échappe à la connaissance de votre Seigneur dans les Cieux et sur la Terre, pas même une chose insignifiante du poids d’une petite fourmi ni plus petite ou plus grande, sans que tout ne soit consigné dans un livre au contenu clair. Allah n’est inattentif à rien, que cela soit petit ou grand, et tout est recensé par Lui.
Setiap perkara yang engkau urus -wahai Rasul- dan setiap ayat Al-Qur`ān yang engkau baca, serta setiap amal perbuatan yang kalian kerjakan -wahai orang-orang mukmin- pasti Kami melihat, mengetahui, dan mendengarkan kalian ketika kalian sedang menghadapi dan melakukannya. Tidak ada sesuatu pun yang luput dari pengetahuan Tuhanmu biarpun seberat zarah di langit atau di bumi, bahkan tidak juga yang lebih kecil dari itu atau lebih besar melainkan semuanya tercatat di dalam kitab yang jelas, yang memuat semua hal, baik kecil maupun besar.
Ey Peygamber! Sen herhangi bir işte olsan, Kur'an'dan bir şey okusan ve sizler -Ey müminler!- herhangi bir amelde bulunsanız biz, sizin ne yaptığınızı bilir, sizi görür ve işitiriz. Göklerde ve yerde zerre (ufak karınca) ağırlığınca yahut ondan daha hafif ya da daha ağır da olsa hiçbir şey Rabbinden gizli kalmaz. Bunların hepsi küçük büyük hiçbir şeyi bırakmadan her şeyi yazan apaçık bir kitapta kayıtlıdır.
In the fifth verse (61), mention has been made of the all-encompassing knowledge of the most exalted Allah and its unmatched multi-dimensional extensions. The address is to the Holy Prophet ﷺ . He is being told that nothing he does by way of his work or recital of the Qur'an remains hidden from Allah. Similarly, whatever all human beings do remains before Him. And not even a single particle in the heavens and the earth is concealed from Him. Rather, everything is written in the clear Book, that is, the Preserved Tablet (al lawh al-mahfuz).
At this place, as it seems, the wisdom of describing the all-encompassing nature of Divine knowledge is aimed at consoling the Holy Prophet ﷺ that his enemies cannot harm him in any way for he was under the protection of Allah Ta` ala.
Everything Small or Large is within the Knowledge of Allah
Allah informed His Prophet that He knows and is well acquainted with all of the affairs and conditions of him and his Ummah and all of creation and its creatures at all times -- during every hour and second. Nothing slips or escapes from His knowledge and observation, not even anything the weight of a speck of dust within the heavens or earth, or anything that is smaller or larger than that. Everything is in a manifest Book, as Allah said:
وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(And with Him are the keys of the Ghayb (all that is hidden and unseen), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)(6:59) He stated that He is Well-Aware of the movement of the trees and other inanimate objects. He is also Well-Aware of all grazing beasts. He said:
وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ
(There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you.) (6:38) He also said:
وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا
(And no moving creature is there on earth but its provision is due from Allah. )(11:6) If this is His knowledge of the movement of these things, then what about His knowledge of the movement of the creatures that are commanded to worship Him Allah said:
وَتَوكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ - الَّذِى يَرَاكَ حِينَ تَقُومُ
وَتَقَلُّبَكَ فِى السَّـجِدِينَ
(And put your trust in the Almighty, the Most Merciful, Who sees you when you stand up, and your movements among those who fall prostrate.)(26:217-219) That is why Allah said:
وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ
(Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof when you are doing it.) meaning, `We are watching and hearing you when you engage in that thing.' When Jibril asked the Prophet about Ihsan, he said:
«أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك»
(It is that you worship Allah as if you are seeing Him. But since you do not see Him, be certain that He is watching you.)
All of God’s gifts to man—whether agricultural produce or other things which are useful to man—are divine provision (rizq). As man utilizes them in the way shown by God, he developes a feeling of gratitude towards his Maker. But Satan wants man to fail to remember God while making use of divine provisions. In ancient times Satan induced people to associate with these provisions the rites due to false gods and goddesses so that in availing of them, they would forget the remembrance of their true Lord. In the present age Satan is achieving this purpose by advancing material explanations for things. God-gifted things are being shown to people as resulting from certain material factors, so that when they receive these things, they will not treat these bounties as the provision (rizq) of God but as the outcome of worldly toils.
"Kamu tidak berada dalam suatu keadaan dan tidak membaca suatu ayat dari al-Qur`an dan kamu tidak mengerjakan suatu pe-kerjaan, melainkan Kami menjadi saksi atasmu di waktu kamu melakukannya. Tidak luput dari pengetahuan Rabbmu biarpun sebesar zarrah (atom) di bumi ataupun di langit. Tidak ada yang lebih kecil dan tidak (pula) yang lebih besar dari itu, melainkan (semua tercatat) dalam kitab yang nyata (Lauh Mahfuzh)." (Yunus: 61).
(61) Allah mengabarkan tentang luasnya pengetahuan dan penglihatanNya terhadap segala keadaan manusia dalam gerakan dan diam mereka. Termasuk dalam pembahasan ini adalah dak-wah pada muraqabahnya Allah secara terus-menerus, ﴾ وَمَا تَكُونُ فِي شَأۡنٖ ﴿ "Kamu tidak berada dalam suatu keadaan." Yakni, keadaan diniyah dan duniawiyah ﴾ وَمَا تَتۡلُواْ مِنۡهُ مِن قُرۡءَانٖ ﴿ "dan tidak membaca suatu ayat dari al-Qur`an." Yakni apa yang kamu baca dari al-Qur`an yang Allah wahyukan kepadamu, ﴾ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ ﴿ "dan kamu tidak mengerjakan suatu pekerjaan", besar atau kecil ﴾ إِلَّا كُنَّا عَلَيۡكُمۡ شُهُودًا إِذۡ تُفِيضُونَ فِيهِۚ ﴿ "melain-kan Kami menjadi saksi atasmu di waktu kamu melakukannya." Yakni di waktu kamu memulai mengerjakannya dan dalam keadaan terus melakukannya, hendaknya kamu merasa Allah mengawasimu dalam perbuatanmu, maka lakukanlah dengan ikhlas dan bersungguh-sungguh. Jauhilah sesuatu yang dibenci Allah karena Dia melihat dan mengawasi lahir dan batinmu. ﴾ وَمَا يَعۡزُبُ عَن رَّبِّكَ ﴿ "Dan tidak luput dari pengetahuan Rabbmu." Yakni tidak ada yang samar dari ilmu, pendengaran, penglihatan dan pengawasan Allah, ﴾ مِن مِّثۡقَالِ ذَرَّةٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٰلِكَ وَلَآ أَكۡبَرَ إِلَّا فِي كِتَٰبٖ مُّبِينٍ ﴿ "biarpun sebesar zarrah (atom) di bumi ataupun di langit. Tidak ada yang lebih kecil dan tidak (pula) yang lebih besar daripada itu, melainkan (semua tercatat) dalam kitab yang nyata (Lauh Mahfuzh)." IlmuNya telah mencakupnya dan penaNya telah mencatatnya. Kedua tingkatan ini adalah termasuk tingkatan qadha dan qadar yang sering Allah sandingkan yaitu ilmu yang meliputi segala sesuatu dan kitabah (tulisan) yang meliputi segala peristiwa, seperti FirmanNya,
﴾ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِۚ إِنَّ ذَٰلِكَ فِي كِتَٰبٍۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٞ 70 ﴿
"Apakah kamu tidak mengetahui bahwa sesungguhnya Allah menge-tahui apa saja yang ada di langit dan di bumi. Sesungguhnya yang demi-kian itu terdapat dalam sebuah kitab (Lauh Mahfuzh). Sesungguhnya yang demikian itu amat mudah bagi Allah." (Al-Hajj: 70).
In qualsiasi situazione tu sia, o Messaggero, o durante la recitazione del Corano, e qualsiasi cosa stiate facendo, o credenti, Noi vi osserviamo, consapevoli delle vostre azioni, e vi ascoltiamo quando vi affrettate al lavoro; e non sfugge al Tuo Dio nulla, in Cielo o in Terra, neanche del peso di un atomo, né di peso minore o maggiore, che non sia registrato in un chiaro libro, che non contiene cosa piccola o grande che non venga annotata.
Và không công việc nào mà Ngươi - hỡi Thiên Sứ - đã làm, không một đoạn Thiên Kinh Qur'an nào mà Ngươi xướng đọc nó cũng như không một hành động nào của các ngươi - hỡi những người có đức tin - lại không nằm dưới sự chứng kiến của TA và sự lắng nghe từ TA khi các ngươi miệt mài thực hiện nó. Và không có gì có thể nằm ngoài kiến thức của Thượng Đế Ngươi dù cho điều đó chỉ bằng sức nặng của một hạt nguyên tử trên bầu trời hoặc nằm dưới đất đi chăng nữa và không có cái gì nhỏ hoặc lớn hơn cái đó mà lại không được ghi chép trong quyển sổ Định Mệnh rõ ràng, không có gì mất đi dù nhỏ nhất hoặc lớn nhất ngoại trừ Ngài biết được điều đó.
Hindi ka, O Sugo, nasa isang kalagayan kabilang sa mga kalagayan, hindi ka bumibigkas ng isang bahagi ng Qur’ān, at hindi kayo gumagawa, O mga mananampalataya, ng anumang gawain malibang Kami ay nakakikita sa inyo habang nakaaalam sa inyo at nakaririnig sa inyo kapag nagsisimula kayo sa paggawa, na mga nagsisigasig dito. Walang naililingid sa kaalaman ng Panginoon mo na kasimbigat ng isang maliit na langgam sa langit o sa lupa, ni higit na maliit kaysa sa timbang niyon ni higit na malaki, malibang iyon ay nakatala sa isang talaang maliwanag, na hindi nag-iiwan ng maliit ni malaki malibang binibilang nito.
O Poslaniče, ti ništa ne činiš, niti Kur'an učiš, a niti vi, o vjernici, ništa ne radite, a da vas Mi ne vidimo, znamo i čujemo kada nešto radite. Znanju tvoga Gospodara ne izmakne ni koliko trun, bilo da je na nebesima ili na Zemlji, a ni manje, ni veće od toga. Sve je On to zabilježio u Knjizi jasnoj, koja nije izostavila ni jedno djelo, malo ili veliko, a da ga nije zapisala.
Chắc chắn những người Wali của Allah sẽ không còn phải lo sợ về những gì họ đối mặt vào Ngày Phán Xét, và họ cũng không buồn phiền về những gì họ đã bỏ lỡ trên thế gian này.
Ma, in verità, coloro che sono più prossimi ad Allāh non dovranno temere degli orrori a cui assisteranno nel Giorno della Resurrezione, e non si rattristeranno per i beni che hanno perduto in vita.
Allahove evlije (dobri robovi, vjernici) ne treba da strahuju za budućnost i od strahota Sudnjeg dana, niti treba da tuguju zbog prošlosti i onoga što ih je promaklo od ovodunjalučkih dobara.
Pansinin, tunay na ang mga katangkilik ni Allāh ay walang pangamba sa kanila sa kahaharapin nila na mga hilakbot sa Araw ng Pagbangon ni sila ay malulungkot sa nakaalpas sa kanila na mga bahagi sa Mundo.
"Ingatlah, sesungguhnya wali-wali Allah itu, tidak ada ke-khawatiran terhadap mereka dan tidak (pula) mereka bersedih hati. (Yaitu) orang-orang yang beriman dan mereka selalu bertakwa. Mereka mendapatkan berita gembira dalam kehidupan di dunia dan (dalam kehidupan) di akhirat. Tidak ada perubahan bagi kalimat-kalimat (janji-janji) Allah. Yang demikian itu adalah kemenangan yang besar." (Yunus: 62-64).
(62) Allah mengabarkan tentang wali-waliNya dan orang-orang yang dicintaiNya dengan menyebutkan perbuatan, sifat dan pahala mereka, ﴾ أَلَآ إِنَّ أَوۡلِيَآءَ ٱللَّهِ لَا خَوۡفٌ عَلَيۡهِمۡ ﴿ "Ingatlah, sesungguhnya wali-wali Allah itu, tidak ada kekhawatiran terhadap mereka", dalam hal ketakutan dan kekhawatiran yang ada di depan mereka yang mereka hadapi, ﴾ وَلَا هُمۡ يَحۡزَنُونَ ﴿ "dan tidak (pula) mereka bersedih hati", atas apa yang telah berlalu karena masa lalu mereka hanyalah amal kebaikan. Jika mereka tidak takut dan tidak bersedih, maka yang ada untuk mereka adalah rasa aman, kebahagiaan yang melimpah yang hanya diketahui oleh Allah.
(63) Kemudian Allah menyebutkan sifat mereka, seraya Dia berfirman, ﴾ ٱلَّذِينَ ءَامَنُواْ ﴿ "(Yaitu) orang-orang yang beriman", kepada Allah, malaikatNya, kitabNya, RasulNya, Hari Akhir, takdir baik dan buruknya, mereka membuktikan amal mereka dengan mema-kai ketakwaan dengan menaati perintah-perintah dan menjauhi larangan-larangan. Semua orang Mukmin yang bertakwa, maka dia adalah wali Allah.
(64) ﴾ لَهُمُ ٱلۡبُشۡرَىٰ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۚ ﴿ "Mereka mendapatkan be-rita gembira dalam kehidupan di dunia dan (dalam kehidupan) di akhirat." Adapun berita gembira di dunia maka ia adalah pujian yang baik, kecintaan di hati orang-orang Mukmin, mimpi yang baik dan apa yang dirasakan oleh seorang hamba dalam bentuk kasih sayang Allah kepadanya, kemudahanNya kepada amal dan akhlak yang terbaik dan penghindaranNya dari akhlak yang buruk. Sedangkan di akhirat maka yang pertama adalah berita gembira pada saat ar-wah mereka diambil sebagaimana Firman Allah,
﴾ إِنَّ ٱلَّذِينَ قَالُواْ رَبُّنَا ٱللَّهُ ثُمَّ ٱسۡتَقَٰمُواْ تَتَنَزَّلُ عَلَيۡهِمُ ٱلۡمَلَٰٓئِكَةُ أَلَّا تَخَافُواْ وَلَا تَحۡزَنُواْ وَأَبۡشِرُواْ بِٱلۡجَنَّةِ ٱلَّتِي كُنتُمۡ تُوعَدُونَ 30 ﴿
"Sesungguhnya orang-orang yang mengatakan, 'Rabb kami ialah Allah', kemudian mereka meneguhkan pendirian mereka, maka malaikat akan turun kepada mereka (dengan mengatakan), 'Janganlah kamu merasa takut dan janganlah kamu merasa sedih, dan bergembiralah kamu dengan (memperoleh) Surga yang telah dijanjikan Allah kepadamu'." (Fushshilat: 30).
Dan di dalam kubur ada berita gembira untuknya berupa ridha Allah dan nikmat yang dirasakan, dan di akhirat ada berita gembira yang sempurna dengan masuk surga dan selamat dari azab neraka. ﴾ لَا تَبۡدِيلَ لِكَلِمَٰتِ ٱللَّهِۚ ﴿ "Tidak ada perubahan bagi kalimat-kalimat (janji-janji) Allah." Akan tetapi apa yang Allah janjikan maka itulah kebenaran yang tidak mungkin dirubah dan diganti karena Dia Mahabenar dalam FirmanNya yang tidak seorang pun mampu menyelisihiNya dalam takdir dan keputusanNya. ﴾ ذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴿ "Yang demikian itu adalah kemenangan yang besar." Karena ia mengan-dung keselamatan dari yang dikhawatirkan, kemenangan meraih apa yang diinginkan, keberuntungan dibatasi padanya karena tidak ada keberuntungan untuk selain ahli iman dan takwa.
Alhasil bahwa berita gembira meliputi seluruh kebaikan dan pahala yang dikaitkan oleh Allah di dunia dan akhirat dengan iman dan takwa. Oleh karenanya, Dia menyebutkannya secara mutlak dan tidak membatasinya.
The friends of Allah will not have any fear of the terrors to come on the Day of Rising and they will not grieve over the pleasures of the world that they missed.
Commentary
In the verses cited above, particular merits, definition and identity of the Auliya' of Allah have been mentioned. Also given there is good news for them in the present world as well as in the Hereafter. The text says that they will have no apprehensions of facing some unpleasant or unforeseen happening, nor will they grieve over the non-fulfillment of some objective. These Auliya' of Allah (men of Allah) will be people who believed and remained pious, righteous and God fearing. They are most welcome in this world and in the next world both.
We have to consider three things at this point:
1. What is the meaning of Auliya' of Allah having no fear and grief?
2. What is the definition of Auliya' of Allah? How does one identify them?
3. What does the good news given to them in Dunya and Akhirah mean?
First of all, the Auliya' of Allah have no fear or grief. This could possibly mean when they are admitted to their allocated place in Paradise, after having gone through the accounting of deeds in the Hereafter, they will stand delivered from fear and grief forever. They will have no apprehension of any pain or anxiety nor will they have to grieve for having lost something dear to them. Instead, the blessings of Paradise will be everlasting. Given this sense, there is no difficulty in rationalizing the subject of the verse. But, it does, however, raise a question. If this be the case, it registers no peculiarity of the Auliya' of Allah. In fact, all people of Paradise who stand delivered from Hell will be enjoying that very state of being. Yes, it can, then, be said that those who ultimately reach Paradise will all be known as the Auliya' of Allah invariably. No matter how different their deeds had been in the mortal world but, once they have entered Paradise, all of them will be counted among the Auliya' of Allah.
But, many commentators say that freedom from fear and grief with which the Auliya' of Allah are blessed is common to the present world and the Hereafter both. The thing unique about the Auliya' of Allah is that they remain protected from fear and grief even in the present world, and that they will have no fear and grief in the Hereafter is something everyone knows. So, included therein are all people of Para-dise.
Apart from that, in terms of relevant prevailing conditions, we have yet another difficulty on our hands. Observations in the world of our experience bear out that - not to mention the Auliya' of Allah - even the Prophets of Allah, may peace be on them, are not secure from fear and grief in this mortal world. In fact, their fear of and humbleness before Allah is far more pronounced as compared to others. It was said in the Qur'an: إِنَّمَا يَخْشَى اللَّـهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (Among Our servants only those who have knowledge (really) fear Allah - 35:28). At another place, the emotional state of the righteous and the men of Allah has been de-scribed in the following words: وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ ﴿27﴾ إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ ﴿28﴾ (And those who are fearful of the punishment of their Lord - indeed, the punishment of their Lord is not to be un-fearful of - 70:27) that is, no one can sit home comfortably in the knowledge that it is due to come.
This is borne by facts as well as it appears in a Hadith of Shama'il al-Tirmidhi: ` The Holy Prophet ﷺ would more than often look concerned and pensive'. And he himself said, ` I fear Allah more than all of you.'
There are countless events relating to Sayyidna Abu Bakr, Sayyidna ` Umar and the rest of the Sahabah ؓ ، the Tabi` in and the wide spectrum of the men of Allah which tell us how intensely they grieved and how genuinely they feared what would happen to them in the Hereafter.
Therefore, ` Allamah 'Alusi has said in Ruh al-Ma'ani: That the Auliya' Allah are protected against fear and grief in the mortal world has to be seen in terms of what usually happens here. There are things worldly people generally fear or grieve about most of the time. They are chronically addicted to their mundane agenda of life. They have to have convenience, comfort, wealth and recognition. The slightest shortfall in any of these makes them nervous as if they were going to die without that. The fear of a minor discomfort or anxiety drives them crazy and they will go about finding ways and means to get rid of such irritants. The station of the Auliya', friends or men of Allah is way higher. In their sight, convenience, comfort, wealth and recognition one surrounds himself with in this transitory world are not worth their while that they go about acquiring these. Nor do they care much about the anxieties of the mundane and see no need to beef up their defenses against these. Their life style admits of nothing but the recognition of His greatness and love for Him. So overshadowed they are with the fear of Allah and their humbleness before Him that they just have no use for worldly sorrow and comfort or profit and loss.
Now we can go to the matter of the definition of Auliya' Allah and the marks of their identification. The word: اولیاء (Auliya' ) is the plural form of: ولی (waliyy, commonly rendered as the simpler: wall, which bypasses the need to render the doubling of the y ā sound at the end shown by the addition of a or two, as purists would prefer to do). The word: ولی (waliyy) is used in the Arabic language in the dual sense of ` near' as well as ` friend' or someone held ` dear.' The common degree of nearness and love as related to Allah Ta` ala is such as would not leave any living entity, human or non-human, exempt from it. If this element of nearness were not there, nothing would have come into being in this universe. The real justification for the existence of this entire universe is that particular interrelationship which it has been al-lowed to have by Allah in His absolute majesty. Though, no one has understood the reality of this interrelationship, nor is it possible to do so, but that a non-definable interrelationship does exist is certain. However, this degree is not what is actually meant in the term: Auliya' Allah. In fact, there is yet another degree of friendship, love and nearness that is specific to particular servants of Allah Ta` ala. This is known as nearness in love. Those who are blessed with this nearness are called the Auliya' Allah. This has been succinctly articulated in a Qudsi Hadith where Allah Ta` ala says, ` My servant keeps earning My nearness through voluntary acts of worship (nafl ` ibadat) until I too turn to him in love and when I love him, I become his ear - whatever he hears, he hears through Me. I become his eye - whatever he sees, he sees through Me. I become his hands and feet - whatever he does, he does through Me.' In short, it means that virtually nothing issues forth from such a person against the pleasure of his Lord.
The degrees of this unique Wilayah (station of nearness or friend-ship) are endless. Its highest degree is for the blessed prophets be-cause every prophet has to be, of necessity, a Waliyy of Allah. In this degree, the highest station belongs to the foremost among prophets, Sayyidna Muhammad al-Mustafa ﷺ . Then, the lowest degree of this Wilayah, in the terminology of the noble Sufis, is known as the degree of Fan-a' (self-elimination: I am nothing - He is everything). It makes the heart of man become so engrossed in the thought of Allah Ta` ala that it would not allow any love rooted in this world to overcome it. When such a person loves, he loves for the sake of Allah. When he hates, he hates for the sake of Allah. His own person plays no part in this love and hate cycle, the inevitable outcome of which is that he keeps busy in his quest for the pleasure of Allah Ta` ala both outwardly and inwardly. This style of living makes him avoid everything which is not liked in the sight of Allah Ta` ala. The sign of this state of existence is abundance of Dhikr and constancy in obedience - in other words, to remember Allah Ta` ala abundantly and profusely, and to obey His in-junctions always, and under all conditions and circumstances. When these two attributes are present in a person, he is called a Waliyy of Allah. Whoever does not have any one of the two is not included in that category. Then, whoever has both, there is no limit to his ranks, lower and higher. It is in terms of these degrees that the ranks of Auliya' Allah precede or succeed each other.
On the authority of a narration from Sayyidna Abu Hurairah ؓ ، it has been reported in a IIadith that the Holy Prophet ﷺ was asked as to who were the people meant by Auliya' Allah' in this verse? He said, ` those who love each other only for Allah - without having any worldly interest in between.' (Mazhari, quoted from Ibn Marduwayh). It is obvious that this condition can apply only to those who have been mentioned above.
At this stage, we have another question before us: What is the method of acquiring this degree of Wilayah (nearness to Allah)?
Respected commentator, Qadi Thana'ullah Panipati has said in Tafsir Mazhari: Individuals from the Muslim Ummah could acquire this degree of Wilayah only through the company of the Holy Prophet ﷺ . It is from here that the profound relationship with Allah, which was part of the blessed persona of the Holy Prophet ﷺ is partly passed on to the Auliya' of the Ummah, of course, depending on their ambition and capacity for whatever portion from it falls to their lot. Then, we know that this benefit of companionship was available to the Sahabah without anyone being in between. Therefore, the degree of their Wilayah was higher than that of all Auliya' and aqtab (plural of qutb, literally axis, meaning a man of Allah who stays at one place, as in Sufi orders). Later people derive this benefit through one or more intermediaries. The more the intermediaries, the more pro-nounced becomes the difference. Only those who are colored with the color of the word, deed and message of the Holy Prophet ﷺ and follow his Sunnah, in all love and obedience, can become such an intermediary. Going to them, frequenting their company with the added practice of listening to their good counsel, remaining obedient and remembering Allah abundantly - this is the blueprint of attaining the degree of Wilayah. It is made of three parts. One: Being in the company of a Waliyy of Allah. Two: Remaining obedient to his good counsel. Three: Remembering Allah abundantly (Dhikrullah) - with the condition that this abundance (and nature) of Dhikr must be in accordance with the masnun method. The reason is that Dhikr, when frequent and sincere, adds to the luster of the mirror of the heart and it becomes worthy of receiving reflections from the light of Wilayah. It appears in Hadith that everything has a method of furbishing it. Dhikrullah furbishes the heart. The same thing has been reported by al-Baihagi as based on a narration from Sayyidna Ibn ` Umar ؓ . (Mazhari)
Sayyidna ` Abdullah ibn Masud ؓ عنہما said that a person asked the Holy Prophet ﷺ ` what would you say about a person who loves someone spiritually noble but is unable to reach up to his level in terms of his own deeds?' He said: اَلمَرَء مَعَ مَن اَحَبَّ that is, ` everyone shall be with one he loves'. This tells us that the love and company of the Auliya' Allah is a source of acquiring Wilayah (nearness to Allah). Al-Baihaqi (in Shu'ab al-'Iman) has reported that the Holy Prophet ﷺ said to Sayyidna Razin ؓ tell you about a principle of Faith. With it you can attain success in Dunya. and Akhirah: Take to the company of ahl adh-Dhikr (people who remember Allah) as indispensable, and When you are alone, move your tongue with the Dhikr of Allah, as much as you can. Whoever you love, do it for Allah. Whoever you hate, do it for Allah. (Mazhari)
But, in order to be beneficial, this ` company' has to be of those who are, in themselves, the Waliyy of Allah and staunch followers of Sunnah. Those who do not observe and follow the Sunnah of the Holy Prophet ﷺ (and do not demonstrate by their word and deed that they are operating under it) are themselves deprived of the essential degree of Wilayah. It does not matter if many a contrahabitual wonders (kashf and karamat) issue forth from them. They will still be considered deprived. However, if someone is a Waliyy in terms of the stated attributes - even though, nothing of the sort has ever issued forth from him - he is a Waliyy of Allah. (Mazhari)
Now we come to the last point. What are the signs of the Auliya' Allah? How can they be identified? A Qudsi Hadith referred to in Tafsir Mazhari points out in this direction. Allah Ta` ala said: ` From among My servants, My Auliya' are those who are remembered when I am remembered and when they are remembered I am remembered.' According to a narration from Sayyidah Asma' bint Yazid reported in Ibn Majah, the Holy Prophet ﷺ gave the identity of Auliya' Allah by saying: الذین اذا رُؤُا ذُکِرَ اللہُ (those who, when one sees them, remind of Allah).
In short, there is someone by sitting in whose company one gets the taufiq of remembering Allah (Dhikr), and relief from worldly concerns, then, this is a sign of his being a Waliyy of Allah.
It has been said in Tafsir Mazhari: There is a prevailing assumption among masses that things like getting to know what is hidden (kashf), doing some extraordinary things (karamah) or claiming to be aware of what is al-Ghayb (Unseen) are signs of someone being among the Auliya' of Allah. This is nothing but error and self-deception. There are thousands of Auliya' who are not credited with anything like this, that could be termed as authentically proved while, in sharp contrast, reports of things otherwise hidden and unseen are accredited to those whose very basic 'Iman (belief) is not correct!
Ingatlah, sesungguhnya wali-wali Allah itu tidak ada kekhawatiran pada mereka ketika menghadapi hiruk-pikuk hari Kiamat dan mereka pun tidak bersedih hati atas kekayaan duniawi yang luput dari mereka.
Que les alliés d’Allah n’aient aucune crainte concernant les scènes terribles dont ils seront témoins le Jour de la Résurrection et qu’ils ne soient pas attristés pour ce qu’ils n’auront pas pu accomplir dans ce bas monde.
Los amigos de Al-lah no temerán a los terrores que se avecinan en el Día de la Resurrección y no se angustiarán por los placeres del mundo que dejaron atrás.
Allah'ın veli kulları için karşılaşacakları kıyamet gününün korkularından dolayı bir endişe yoktur. Aynı şekilde dünyada iken dünyanın hayırlarından elde edemedikleri şeylere dair de bir üzüntüleri yoktur.
62- Haberiniz olsun ki Allah’ın dostlarına hiçbir korku yoktur ve onlar üzülecek de değildirler.
63- Onlar, iman edip takvâlı olanlardır.
64- Müjde, dünya hayatında da âhirette de onlar içindir. Allah’ın sözlerinde asla değişiklik olmaz. İşte en büyük kurtuluş, budur.
62. Şanı Yüce Allah, gerçek dostlarından ve gerçek sevenlerinden haber vermekte, onların amellerini, niteliklerini ve mükâfatlarını da şöylece bildirmektedir:“Haberiniz olsun ki Allah’ın dostlarına” ileride karşılaşılacak korku ve dehşetli hallerden yana onlara “hiçbir korku yoktur ve onlar” geride bıraktıkları için “üzülecek de değildirler.” Çünkü onlar, geride salih amellerden başka bir şey bırakmamışlardır. Onlar hakkında korku söz konusu olmayacağına ve üzülmeyeceklerine göre onlar için güvenlik, mutluluk ve Yüce Allah’tan başka hiçbir kimsenin bilmediği pek çok hayırlar söz konusu olacaktır. Daha sonra Yüce Allah, onların niteliklerini zikrederek şöyle buyurmaktadır:
63. “Onlar” Allah’a, meleklerine, kitaplarına, peygamberlerine, âhiret gününe, hayrı ve şerri ile kadere “iman edip takvâlı olanlardır.” Emirleri yerine getirmek, yasaklardan kaçınmak sureti ile takvalı davranarak imanlarını tasdik edenlerdir. Buna göre takvalı olan her mü’min, Yüce Allah’ın velisi/dostudur.
64. İşte bu bakımdan “Müjde, dünya hayatında da âhirette de onlar içindir.” Dünyadaki müjde; güzel övgü, mü’minlerin kalplerindeki sevgi ve salih (doğru çıkan) rüyalardır; kulun, Allah’tan gördüğü lütuflar, en güzel amellere, en güzel ahlaka sahip olmasının kolaylaştırılması ve kötü ahlaktan alıkonulmasıdır. Âhiretteki müjdeye gelince bunun ilki, ruhlarının kabzedilmeleri esnasındaki müjdedir. Nitekim Yüce Allah, şöyle buyurmaktadır:“Muhakkak: Rabbim Allah’tır, deyip sonra dosdoğru olanların üzerine melekler: Korkmayın, üzülmeyin ve size vaadolunan cennetle sevinin, diyerek inerler.”(Fussilet, 41/30)Kabirde de kişiye Yüce Allah’ın rızası ve ebedi kalıcı nimetlerin müjdesi verilir. Âhirette de nimet dolu cennetlere girmek ve can yakıcı azaptan kurtuluş ile tamamlanıp kemale erer.“Allah’ın sözlerinde asla değişiklik olmaz.”Aksine Allah’ın vaadi, gerçeğin ta kendisidir, onun değişikliğe uğramasına ve değiştirilmesine imkân yoktur. Çünkü O, sözü doğru olandır, kimse O’nun kader ve kazasında O’na muhalefet edebilme gücüne sahip değildir.“İşte en büyük kurtuluş, budur.” Çünkü bu, her türlü kötülükten kurtuluşu ve arzu edilen, istenen, sevilen her şeyi de elde etmeyi ihtiva etmektedir. Burada kurtuluşun sadece onlara hasredilmesi, kurtuluşun iman ve takvâ ehli olanlardan başkası için söz konusu olmadığından dolayıdır. Kısaca müjde, her türlü hayır ve mükâfatı kapsayan bir şeydir ve Allah, bu müjdeyi dünya ve âhiret hayatında iman ve takvâya bağlamıştır. Bundan dolayı Yüce Allah, onu mutlak olarak zikretmiş ve ayrıca bunun için bir kayıt getirmemiştir.
Identifying the Awliya' of Allah
Allah tells us that His Awliya' (friends and allies) are those who believe and have Taqwa of Allah as He defined them. Every pious, God-fearing person is a friend of Allah, therefore,
لاَ خَوْفٌ عَلَيْهِمْ
(no fear shall come upon them) from the future horrors they will face in the Hereafter.
وَلاَ هُمْ يَحْزَنُونَ
(nor shall they grieve.) over anything left behind in this world. Ibn Jarir recorded that Abu Hurayrah said that Allah's Messenger ﷺ said:
«إِنَّ مِنْ عِبَادِ اللهِ عِبَادًا يَغْبِطُهُمُ الْأَنْبِيَاءُ وَالشُّهَدَاء»
(Among the servants of Allah there will be those whom the Prophets and the martyrs will consider fortunate). It was said: "Who are these, O Messenger of Allah, so we may love them" He said:
«هُمْ قَوْمٌ تَحَابُّوا فِي اللهِ مِنْ غَيْرِ أَمْوَالٍ وَلَا أَنْسَابٍ، وُجُوهُهُمْ نُورٌ عَلَى مَنَابِرَ مِنْ نُورٍ، لَا يَخَافُون إِذَا خَافَ النَّاسُ، وَلَا يَحْزَنُونَ إِذَا حَزِنَ النَّاس»
(These are people who loved one another for the sake of Allah without any other interest like money or kinship. Their faces will be light, upon platforms of light. They shall have no fear (on that Day) when fear shall come upon people. Nor shall they grieve when others grieve.) Then he recited:
أَلا إِنَّ أَوْلِيَآءَ اللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
(Behold!! Verily, the Awliya' (friends and allies) of Allah, no fear shall come upon them nor shall they grieve.)
The True Dream is a Form of Good News
Ibn Jarir narrated from `Ubadah bin As-Samit that he recited to Allah's Messenger ﷺ:
لَهُمُ الْبُشْرَى فِي الْحَيوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ
(For them is good news, in the life of the present world, and in the Hereafter.) and said, "We know the good news of the Hereafter, it is Paradise. But what is the good news in this world" He said:
«الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الْعَبْدُ أَوْ تُرَى لَهُ. وَهِيَ جُزْءٌ مِنْ أَرْبَعَةٍ وَأَرْبَعِينَ جُزْءًا أَوْ سَبْعِينَ جُزْءًا مِنَ النُّبُوَّة»
(It is the good dream that a servant may see or it is seen about him. This dream is one part from forty-four or seventy parts of Prophethood.) Imam Ahmad recorded that Abu Dharr said, "O Messenger of Allah! What about a man who does deeds that the people commend him for" Allah's Messenger ﷺ said,
«تِلْكَ عَاجِلُ بُشْرَى الْمُؤْمِن»
(That is the good news that has been expedited for the believer.) Imam Ahmad recorded that `Abdullah bin `Amr said that Allah's Messenger ﷺ said:
لَهُمُ الْبُشْرَى فِي الْحَيوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ
(For them is good news, in the life of the present world) Then he said,
«الرُّؤْيَا الصَّالِحَةُ يُبَشَّرُهَا الْمُؤْمِنُ، جُزْءٌ مِنْ تِسْعَةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ، فَمَنْ رَأَى ذَلِكَ فَلْيُخْبِرْ بِهَا،وَمَنْ رَأَى سِوَى ذَلِكَ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ لِيُحْزِنَهُ، فَلْيَنْفُثْ عَنْ يَسَارِهِ ثَلَاثًا، وَلْيُكَبِّرْ، وَلَا يُخْبِرْ بِهَا أَحَدًا»
(The good dream that comes as a good news for the believer is a part of forty-nine parts of prophethood. So if anyone of you has a good dream, he should narrate it to others. But if he has a dream that he dislikes, then it is from Shaytan to make him sad. He should blow to his left three times, and say : "Allahu Akbar," and should not mention it to anyone.") And it was also said, "The good news here is the glad tidings the angels bring to the believer at the time of death. They bring him the good news of Paradise and forgiveness." Similarly, Allah said:
إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ
(Verily, those who say: "Our Lord is Allah (alone)," and then they stand straight and firm, on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from (Allah), the Oft-Forgiving, Most Merciful.") (41:30-32) In the Hadith narrated by Al-Bara', the Prophet said:
إِنَّ الْمُؤْمِنَ إِذَا حَضَرَهُ الْمُوتُ جَاءَهُ مَلَائِكَةٌ بِيضُ الْوُجُوهِ بِيضُ الثِّيَابِ فَقَالُوا:اخْرُجِي أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ إِلَى رُوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَانَ، فَتَخْرُجُ مِنْ فَمِهِ كَمَا تَسِيلُ الْقَطْرَةُ مِنْ فَمِ السِّقَاء»
(When death approaches the believer, angels with white faces and white clothes come to him and say: "O good soul! Come out to comfort and provision and a Lord who is not angry." The soul then comes out of his mouth like a drop of water pouring out of a water skin.) Their good news in the Hereafter is as Allah said:
لاَ يَحْزُنُهُمُ الْفَزَعُ الاٌّكْبَرُ وَتَتَلَقَّـهُمُ الْمَلَـئِكَةُ هَـذَا يَوْمُكُمُ الَّذِى كُنتُمْ تُوعَدُونَ
(The greatest terror (on the Day of Resurrection) will not grieve them, and the angels will meet them, (with the greeting:) "This is your Day which you were promised.") (21:103), and,
يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَا ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
(On the Day you shall see the believing men and the believing women -- their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success!)(57:12) Allah then said:
لاَ تَبْدِيلَ لِكَلِمَاتِ اللَّهِ
(No change can there be in the Words of Allah.) meaning, this promise doesn't change or breach or fall short. It is decreed and firm, and going to happen undoubtedly.
ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
(This is indeed the supreme success.)
The friends of Allah are those who possess the qualities of having faith in Allah and following His Messenger; they are mindful of Allah by fulfilling His instructions and avoiding His prohibitions.
Ces alliés sont ceux qui croient en Allah et en Son Messager, ils craignent Allah, se conforment à Ses commandements et délaissent Ses interdits.
İşte Allah’a ve resulüne -sallallahu aleyhi ve sellem-'e iman etmekle vasıflanan bu veli kullar, emirlerini yerine getirip yasaklarından kaçınmak sureti ile Allah’tan sakınırlar.
Para wali itu ialah orang-orang yang beriman kepada Allah, mengikuti Rasul-Nya -ṣallallāhu 'alaihi wa sallam- dan bertakwa kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya.
Los cercanos de Al-lah son aquellos que tienen fe en Al-lah y siguen a Su Mensajero, son temerosos de Al-lah, cumplen Sus instrucciones y evitan Sus prohibiciones.
Những người Wali của Allah là những người được miêu tả là những người có đức tin vào Allah và Sứ Giả của Ngài. Và họ là những người luôn kính sợ Allah bằng việc tuân theo những mệnh lệnh của Ngài và tránh xa những điều cấm của Ngài.
Allahovi štićenici su oni koji budu imali svojstvo vjerovanja u Allaha i Njegova Poslanika, sallallahu alejhi ve sellem, i koji su se bojali Allaha kroz pridržavanje Njegovih naredbi i udaljavanje od Njegovih zabrana.
Ang mga katangkilik na ito ay ang mga nailalarawang nagtataglay noon ng pananampalataya kay Allāh at sa Sugo Niya – basbasan siya ni Allāh at batiin ng kapayapaan – at sila noon ay nangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya.
Costoro che Gli sono prossimi e che erano caratterizzati dalla fede in Allāh e nel Suo Messaggero, che la pace e la benedizione di Allāh siano su di lui, sono coloro che temevano Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Giungerà loro la buona notizia, da parte del loro Dio, in questa vita, di ciò che li compiace: Buoni sogni o l'elogio della gente; e giungerà loro la buona notizia da parte degli Angeli, quando prenderanno le loro anime, sia dopo la morte che nel momento del Raduno; ciò che Allāh promise loro non verrà cambiato. Tale ricompensa è il grande trionfo, per le cose desiderabili e per la salvezza dalle cose temibili che essa prevede.
Họ nhận được tin mừng từ Thượng Đế của họ ở đời này với những hạnh phúc mà họ có thể nhìn thấy được hoặc họ sẽ được người đời khen ngợi, và họ sẽ nhận được tin mừng từ những vị Thiên Thần ngay lúc rút linh hồn của họ, ngay sau khi chết và sau khi được phục sinh trở lại. Chẳng có gì thay đổi trong các lời phán của Allah, đó là một chiến thắng vĩ đại khi họ đã hoàn thành việc được yêu cầu và họ sẽ được cứu rỗi khỏi điều sợ hãi.
Ukol sa kanila ang nakagagalak na balita mula sa Panginoon nila sa Mundo sa pamamagitan ng nagpapatuwa sa kanila dahil sa mabuting panaginip o pagbubunyi ng mga tao sa kanila. Ukol sa kanila ang nakagagalak na balita mula sa mga anghel sa sandali ng pagkuha sa mga kaluluwa nila, matapos ng kamatayan, at sa pagkalap [sa kanila sa Kabilang-buhay]. Walang pagpapaiba sa ipinangako sa kanila ni Allāh. Ang ganting iyon ay ang tagumpay na sukdulan dahil sa dulot nito na pagtamo ng hinihiling at kaligtasan sa pinangingilabutan.
Za njih su dobre vijesti od njihova Gospodara na ovome svijetu, na način da sanjaju snove koji ih čine radosnim ili da ih ljudi hvale. Također, čekaju ih dobre vijesti i od meleka kada im budu uzimali dušu, a i kada budu sakupljeni i oživljeni. Ono što je Allah obećao neće se mijenjati. To je veliki uspjeh, jer je ostvareno ono čemu se težilo, a sačuvalo se od onoga od čega se strahovalo.
There is good news for these friends of Allah from their Lord, which will make them happy in the life of this world by means of good dreams and praise from people. They will also receive good news from the angels when they take away their souls. Allah’s promise will never be broken. That reward is the great success because it entails the fulfilment of their desires and salvation from what they fear.
Hay buenas nuevas de su Señor para los cercanos de Al-lah, que los llenarán de felicidad en la vida de este mundo por medio de buenos sueños y elogios de la gente. También recibirán buenas nuevas de los ángeles cuando se lleven sus almas. La promesa de Al-lah nunca será quebrantada. Esa recompensa es el éxito grandioso, porque supone el cumplimiento de sus deseos y la protección contra lo que temen.
On leur annoncera dans ce bas monde la bonne nouvelle par le biais d’un rêve pieux ou par l’éloge que les gens feront d’eux. Ils se réjouiront quand les anges prendront leurs âmes, après leur mort et lors du Rassemblement. En outre, rien de ce qu’Allah leur a promis ne sera changé. Cette rétribution est l’immense succès qui leur est promis. Ils obtiendront ce qu’ils désiraient et échapperont à ce qu’ils redoutaient.
It was said in the last verse (64) that, for the friends of Allah, there is the good news in the worldly life and in the Hereafter. As for the good news of the Hereafter, it will come at the time of death when the spirit of the deceased will be taken to Allah. At that time, he will hear the good news of Paradise being for him. Then, on the day of Qiyamah, when he rises from his grave, he will receive the good news of being welcome to Paradise. This is similar to what al-Tabarani has reported from Sayyidna Ibn ` Umar ؓ narrates that the Holy Prophet ﷺ said: ` People who recite: لا إلہ إلا اللہ (la ilaha illallah: There is no god but Allah) will not experience any fright at the time of death, nor inside the grave, nor at the time they rise from it. This is as if my eyes are seeing the scenario of that time when these people will, shaking the dust off, rise from their graves, saying: الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ (Praised is Allah who has removed from us [ all ] grief - 35:34) '
As for the good news in this world, the Holy Prophet ﷺ said, `(they are) the true dreams one sees himself or are seen by someone else with him in it and, in which, there is good news for them. (Reported by al-Bukhri from Sayyidna Abu Hurairah ؓ .
Another basharah (good news) of this world unfolds in the form that Muslims at large love someone and take him to be good without any personal motive or interest. About it, the Holy Prophet ﷺ said: تِلکَ عَاجِلُ بشرَی المؤمِن that is, ` being taken as good and praiseworthy is, for a true Muslim, good news in ready cash.' (Muslim and al-Baghawi)
Onlar için dünyada Rablerinden salih rüya yahut insanların onları övmesi şeklinde bir müjde, ruhları alınırken, ölümden sonra ve mahşerde ise melekler tarafından bir müjde vardır. Allah’ın onlara olan vaadinde bir değişme yoktur. İşte bu karşılık, içerisinde elde edilmesi istenen şeyin olduğu ve korkulandan kurtuluş olduğu için büyük bir kazançtır/muvaffakiyettir.
Mereka akan mendapatkan kabar gembira yang menyenangkan hati mereka di dunia berupa mimpi baik atau pujian dari sesama manusia. Mereka juga akan mendapatkan kabar gembira dari para malaikat ketika nyawa mereka akan dicabut, juga sesudah kematian mereka, dan ketika berkumpul di padang Mahsyar. Tidak ada perubahan atas apa yang Allah janjikan kepada mereka. Balasan itu merupakan keberhasilan yang sangat besar karena mereka berhasil mendapatkan apa yang diinginkan dan selamat dari apa yang ditakutkan.
Do not grieve, O Messenger, over what these people say in an attempt to insult or attack your religion. All power and dominion belongs to Allah. Nothing is outside His ability. He is the One Who hears their statements and knows their actions, and He will repay them for that.
No te entristezcas, Mensajero, por lo que dice esta gente con el fin de insultar o atacar tu religión. Todo poder y dominio pertenecen a Al-lah. Nada está fuera de Su capacidad. Él es el Quien escucha sus declaraciones y conoce sus acciones, y Él les pagará por ello.
Ô Messager, ne sois pas attristé par les atteintes et les remises en question que ces gens adressent à ta religion. La domination et la toute-puissance appartiennent à Allah. Rien ne Lui est donc impossible. Il entend leurs paroles, connaît leurs agissements et les rétribuera en conséquence.
-Ey Peygamber!- Senin dinini kötüleyen ve ayıplayan bu kimselerden dolayı üzülme! Üstün gelmek ve yenmek bunların hepsi şüphesiz Allah'ındır. Hiçbir şey Allah Teâlâ'yı aciz bırakamaz. O, onların sözlerini hakkıyla işitmekte ve yaptıklarını hakkıyla bilmektedir. Buna göre onlara karşılığını verecektir.
Giving the call for Truth is a very difficult task. The preacher has to totally devote himself to Truth alone, and only then can he become a preacher (da‘i), in the true sense. When the preacher presents God’s religion in its original form and makes it very clear with the help of sound reasoning, then all those who follow their self-made religion become perturbed and infuriated. Showing themselves to be pious established leaders, they try to degrade the preacher. They treat everything, such as baseless propaganda, conspiracies, even violent actions as all being permissible in opposing him. The freedom granted to them in the present world gives them the opportunity to go on doing whatever they want to do against the preacher. A stage comes when all the power of materialism is ranged against the preacher’s arguments. And because the preacher’s opponents are vested with so much worldly power, they feel they can suppress his voice. This state of affairs is undoubtedly very trying. For it happens that, on the one hand, the opponents of Truth appear to be successful and thus become emboldened. On the other hand an errant thought crosses the mind of the preacher: ‘Is God neutral on this issue? Has He disassociated Himself after drawing me into this battle between truth and falsehood?’ But this is not so. It is not possible that God would cease to support the truth. The opponent’s becoming bereft of sound reasoning and all the strength of reasoning being totally on the side of the preacher are sure proofs that God is with the preacher of Truth. It is so, because reason is God’s representative in the present world. If anyone has the power of reasoning, then it is as if God is with him. The opponents have the opportunity of committing aggression and violence, simply due to the freedom given to them for the sake of testing them. As soon as the world of trial comes to an end, this position will change. At that time superiority and respect will be accorded to those who took a stand on the basis of reasoning, while others who failed to do so will be dishonoured. The group of true preachers of God are the friends of God. God gives them good news of a sublime life in the Hereafter in which they neither suffer any regrets about their past life nor have any fears about their future life.
65- Onların söyledikleri seni üzmesin, çünkü izzet bütünü ile Allah’ındır. O, hakkıyla işitendir, bilendir.
65. Yani yalanlayanların senin hakkında söyledikleri, sana ve senin dinine dil uzatacak kadar ileriye götürdükleri sözleri seni üzmesin. Çünkü onların bu söyledikleri sözler kendilerine izzet ve güç kazandırmaz, sana da hiçbir şekilde zarar vermez. “Çünkü izzet bütünü ile yalnız Allah’ındır.” Onu dilediği kimselere verir ve dilediklerinden de alıkoyar. Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Kim aziz olmak istiyorsa bilsin ki gerçekten izzet bütünü ile Allah’ındır.”(Fâtır, 35/10) Yani o izzete, Allah’a itaat etmek sureti ile ulaşmaya gayret etsin. Buna delil de bundan sonra Yüce Allah’ın:“Güzel söz yalnız O’na yükselir, onu da salih amel yükseltir.”(Fâtır, 35/10) diye buyurmasıdır. Bilindiği gibi ey Peygamber, sen de Allah’a itaat üzeresin, sana uyanlar da. Şüphesiz izzet, Allah tarafından sana ve sana uyanlara verilecektir:“İzzet, Allah’ındır, Rasûlünündür ve mü’minlerindir.”(el-Mu’minûn, 63/8)“O, hakkıyla işitendir, bilendir” yani O’nun işitmesi bütün sesleri kapsar. Onlardan hiçbir şey O’na gizli ve saklı kalmaz. O’nun ilmi de gizli açık her şeyi kuşatmıştır. Göklerde olsun, yerde olsun zerre ağırlığı kadar bir şey hatta bundan daha küçük veya daha büyük hiçbir şey O’nun bilgisi dışında değildir. O Yüce Allah hem senin sözlerini hem de düşmanlarının senin hakkında söylediklerini işitir. Bunları bütün teferruatı ile bilir. O halde sen de Yüce Allah’ın bilmesi ile yetin, O’nun senin adına düşmanlarının hakkından geleceğinden emin ol! Çünkü Allah’tan korkana Allah yeter.
Janganlah engkau bersedih hati -wahai Rasul- atas ucapan mereka yang mencaci maki dan menghina agamamu. Sesungguhnya keperkasaan dan kemenangan itu semuanya adalah milik Allah. Tidak ada sesuatu pun yang dapat mengalahkan-Nya. Dia Maha Mendengar ucapan mereka lagi Maha Mengetahui perbuatan mereka dan Dia akan memberi mereka balasan yang setimpal dengan amal perbuatan mereka.
Huwag kang malungkot, O Sugo, dahil sa sinasabi ng mga ito na paninirang-puri at pang-aalipusta sa relihiyon mo. Tunay na ang paggapi at ang pagdaig sa kabuuan nito ay ukol kay Allāh sapagkat walang nakapagpapahina sa Kanya na anuman. Siya ang Madinigin sa mga sinasabi nila, ang Maalam sa mga ginagawa nila. Gaganti Siya sa kanila sa mga ito.
Và Ngươi chớ buồn - hỡi Sứ Giả - với những lời phỉ báng và vu khống của họ đến tôn giáo của Ngươi. Quả thật, tất cả việc giảm sát và quyền thống trị đều thuộc về Allah, bởi thế không gì có thể nằm ngoài quyền năng của Ngài. Ngài là Đấng Hằng Nghe những lời nói của họ và Hằng Biết những việc làm của họ, rồi Ngài sẽ xử phạt họ về điều đó.
All Might and Honor is for Allah -- He Alone has Full Authority within the Universe
Allah said to His Messenger ,
وَلاَ يَحْزُنكَ
(Do not greive) because of the remarks of these idolators, and depend on Allah and ask for His help. Put your trust in Him.
إِنَّ الْعِزَّةَجَمِيعاً
(For all power and honor belong to Allah.) All might and honor belong to Him, His Messenger and the believers.
هُوَ السَّمِيعُ الْعَلِيمُ
(He is the All-Hearer, the All-Knower.) He hears the utterances of His servants and knows their affairs. Allah then stated that to Him is the dominion of the heavens and earth. But the idolators worship idols, that own nothing and can neither harm nor benefit anyone. They have no evidence to base their worship on them. They only follow their own conjecture, lies, and ultimately - falsehood. Allah then informed us that He is the One Who made the night for His servants to rest therein from weariness and exhaustion.
وَالنَّهَـارَ مُبْصِـراً
(And the day to make things visible (to you).) bright and clear for them to seek livelihood and to travel to fulfill their needs.
إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَسْمَعُونَ
(Verily, in this are Ayat for a people who listen.) Those who hear these proofs and take a lesson from them. These Ayat can lead them to realize the greatness of their Creator and Sustainer.
Neka te, o Poslaniče, ne žaloste riječi onih koji napadaju tvoju vjeru! Uistinu, sva moć i snaga pripadaju Allahu i ništa Mu ne može umaknuti, jer On je Taj Koji čuje njihove riječi, zna njihova djela i prema njima će postupiti na odgovarajući način.
"Janganlah kamu sedih oleh perkataan mereka. Sesungguhnya kekuasaan itu seluruhnya adalah kepunyaan Allah. Dia-lah Yang Maha Mendengar lagi Maha Mengetahui." (Yunus: 65).
(65) Maksudnya, ucapan orang-orang yang mendustakan-mu itu jangan membuatmu bersedih yaitu ucapan-ucapan yang mengandung penghinaan kepadamu dan kepada agamamu karena ucapan-ucapan mereka itu tidak membuat mereka mulia dan tidak membuatmu merugi. ﴾ إِنَّ ٱلۡعِزَّةَ لِلَّهِ جَمِيعًاۚ ﴿ "Sesungguhnya kekuasaan itu seluruhnya adalah kepunyaan Allah." Dia berikan kepada orang yang Dia kehendaki dan tidak Dia berikan kepada orang yang Dia ke-hendaki, Firman Allah,
﴾ مَن كَانَ يُرِيدُ ٱلۡعِزَّةَ فَلِلَّهِ ٱلۡعِزَّةُ جَمِيعًاۚ ﴿
"Barangsiapa yang menghendaki kemuliaan, maka bagi Allah-lah kemuliaan itu semuanya." (Fathir: 10).
Carilah ia dengan ketaatan kepadaNya dengan dalil Firman-Nya sesudahnya,
﴾ إِلَيۡهِ يَصۡعَدُ ٱلۡكَلِمُ ٱلطَّيِّبُ وَٱلۡعَمَلُ ٱلصَّٰلِحُ يَرۡفَعُهُۥۚ ﴿
"KepadaNya-lah naik perkataan-perkataan yang baik dan amal yang shalih dinaikkannya." (Fathir: 10).
Seperti yang telah diketahui bahwa kamu di atas ketaatan kepada Allah, dan bahwa kemuliaanmu dan pengikutmu adalah dari Allah. Allah تعالى berfirman,
﴾ وَلِلَّهِ ٱلۡعِزَّةُ وَلِرَسُولِهِۦ وَلِلۡمُؤۡمِنِينَ ﴿
"Padahal kekuatan itu hanyalah bagi Allah, bagi RasulNya dan bagi orang-orang Mukmin." (Al-Munafiqun: 8).
FirmanNya, ﴾ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴿ "Dia-lah Yang Maha Mendengar lagi Maha Mengetahui." Maksudnya, pendengarannya meliputi segala suara, tak sedikit pun darinya yang samar bagiNya, ilmuNya meli-puti yang lahir dan yang batin, tidak luput dariNya sebesar dzarrah pun, di langit dan di bumi, tidak lebih kecil darinya dan tidak lebih besar. Allah mendengar ucapanmu dan ucapan musuh-musuhmu tentangmu. Dia mengetahui itu secara terperinci. Cukuplah untuk-mu ilmu dan perlindungan Allah, dan barangsiapa bertakwa kepada Allah, maka Dia akan mencukupkannya.
Non ti affliggere, o Messaggero, per ciò che queste persone dicono, oltraggiando e calunniando la tua religione; in verità, l'oppressione e il predominio appartengono ad Allāh: nulla di ciò Gli è impossibile; Egli è l'Ascoltatore delle loro parole, Consapevole delle loro azioni, e li giudicherà per ciò.
In verità, Allāh solo è il Detentore del Regno dei Cieli e della Terra, e ogni altro che seguono all'infuori di Allāh, in realtà non seguono altro che incertezze e non sono altro che bugiardi nell'insinuare che le loro divinità siano pari ad Allāh: lungi Allāh dalle loro parole, Egli è molto al di sopra di ciò.
Zaista, samo u Allahovoj je vlasti sve što je na nebesima i na Zemlji. Šta slijede mušrici koji obožavaju pored Allaha druga božanstva? U stvarnosti, oni slijede samo sumnje i lažno Allahu pripisuju druga, jer On je daleko iznad onoga što oni pričaju.
"Ingatlah, sesungguhnya kepunyaan Allah semua yang ada di langit dan semua yang ada di bumi. Dan orang-orang yang me-nyeru sekutu-sekutu selain Allah, tidaklah mengikuti (suatu keyaki-nan). Tidaklah mereka mengikuti melainkan prasangka belaka, dan mereka hanyalah menduga-duga. Dia-lah yang menjadikan malam bagi kamu supaya kamu beristirahat padanya dan (menjadikan) siang terang benderang (supaya kamu mencari karunia Allah). Se-sungguhnya pada yang demikian itu terdapat tanda-tanda (kekua-saan Allah) bagi orang-orang yang mendengar." (Yunus: 66-67).
(66) Allah mengabarkan bahwa Dia-lah pemilik segala yang ada di langit dan di bumi sebagai makhluk dan hambaNya. Dia bertindak pada mereka dengan hukum-hukum yang dikehendaki-Nya. Semuanya adalah di bawah kepemilikan Allah, mereka tunduk dan diatur (oleh Allah), tidak berhak disembah sedikit pun dan bu-kanlah sekutu-sekutu bagi Allah sedikit pun. Oleh karena itu, Allah berfirman, ﴾ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ﴿ "Dan orang-orang yang menyeru sekutu-sekutu selain Allah, tidaklah mengikuti (suatu keyakinan). Tidaklah mereka mengikuti melainkan prasangka be-laka", yang tidak berguna sedikit pun untuk kebenaran. ﴾ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ ﴿ "Dan mereka hanyalah menduga-duga." Hal itu mengandung prasangka, dusta dan kepalsuan. Jika mereka benar bahwa yang mereka sembah itu adalah sekutu bagi Allah, maka hendaknya mereka menunjukkan sifat-sifatnya yang dengannya ia memang la-yak disembah, sedikit saja, dan mereka tidak akan mampu. Adakah di antara mereka yang mampu menciptakan sesuatu atau memberi rizki atau menguasai makhluk sedikit saja atau mengatur malam dan siang yang dijadikan oleh Allah sebagai tiang kehidupan ma-nusia?
(67) ﴾ هُوَ ٱلَّذِي جَعَلَ لَكُمُ ٱلَّيۡلَ لِتَسۡكُنُواْ فِيهِ ﴿ "Dia-lah yang menjadikan malam bagi kamu supaya kamu beristirahat padanya", maksudnya, pada tidur dan istirahat karena kegelapan yang menyelimuti wajah bumi, kalau siang itu berlangsung terus maka mereka tidak dapat istirahat dan tidak tenang. (وَ) "Dan" Allah menjadikan ﴾ ٱلنَّهَارَ مُبۡصِرًاۚ ﴿ "siang terang benderang (supaya kamu mencari karunia Allah)." Dengannya makhluk bisa melihat, maka mereka melakukan aktivitas hidup me-reka dan mewujudkan kepentingan agama dan dunia mereka.﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَسۡمَعُونَ ﴿ "Sesungguhnya pada yang demikian itu terdapat tanda-tanda (kekuasaan Allah) bagi orang-orang yang mendengar", dari Allah dengan pendengaran yang dilandasi oleh pemahaman, pene-rimaan dan keinginan mendapatkan petunjuk, bukan pendengaran untuk menentang dan melawan, karena pada yang demikian itu terdapat tanda-tanda bagi kaum yang mendengar, mereka berdalil dengannya berdasarkan bahwa hanya Allah-lah yang berhak untuk disembah, Dia-lah tuhan yang benar dan bahwa ketuhanan selain-Nya adalah batil dan bahwa Dia adalah Dzat yang Maha Pengasih, Penyayang, Mengetahui lagi Bijaksana.
Chẳng phải Allah là chủ nhân duy nhất của các tầng trời và trái đất hay sao, thế những kẻ đa thần đang theo đuổi điều gì khi họ lại dựng lên những đối tác cùng Ngài trong việc thờ phượng vậy?! Họ chỉ đi theo một cách mập mờ và họ bịa đặt dựng lên những đối tác cùng với Allah. Allah Tối Cao vượt hẵn tất cả mọi lời gán ghép của họ.
Pansinin, tunay na sa kay Allāh lamang ang paghahari sa sinumang nasa mga langit at ang paghahari sa sinumang nasa lupa. Sa aling bagay sumusunod ang mga tagapagtambal na sumasamba sa bukod pa kay Allāh bilang mga pantambal? Hindi sila sumusunod, sa katotohanan, kundi sa pagdududa at wala silang [ginagawa] kundi nagsisinungaling sa pag-uugnay nila ng mga pantambal kay Allāh. Pagkataas-taas si Allāh para sa sabi nila ayon sa kataasang malaki.
Göklerde ve yerde var olan her şeyin mülkü sadece Allah'ındır. Allah'tan başkasına kulluk eden müşrikler neye tabi oluyorlar? Hakikatte onlar, şüpheden başka bir şeye tabi olmuyorlar. Ve onlar Allah'a nispet ettikleri ortaklar ile sadece yalan söylüyorlar. Allah -Subhânehu ve Teâlâ-, onların söylediklerinden münezzehtir, çok yücedir, çok büyüktür.
El control de todo lo que hay en los cielos y en la Tierra es solamente de Al-lah. ¿Qué es lo que siguen los idólatras que adoran a copartícipes además de Al‑lah? En realidad, solo siguen dudas y mienten cuando Le atribuyen copartícipes a Al-lah. Al-lah está por encima de sus declaraciones.
The control of whoever is in the heavens and earth is only Allah’s. What is it that the idolaters who worship partners besides Allah are following? In reality, they are only following doubt and they are only lying when they attribute partners to Allah. Allah is far above their statements.
66- İyi bilin ki göklerde ve yerde kim varsa hepsi, Allah’ındır. Allah'ın dışında birtakım ortaklara yalvaranlar aslında onlara uymuyorlar. Onlar, ancak zanna uyuyorlar ve ancak yalan söylüyorlar.
67- Geceyi içinde dinlenmeniz için (karanlık), gündüzü de aydınlık olarak yaratan O’dur. Şüphe yok ki bunda dinleyen bir topluluk için ibretler vardır.
66. Yüce Allah, göklerde ve yerde bulunun her şeyin, hem yaratılış, hem mülkiyet, hem de kulluk itibari ile kendisinin olduğunu ve onlarda dilediği şekilde hüküm vererek tasarrufta bulunduğunu haber vermektedir. Herkes ve her şey, Allah’ın mülküdür, O’nun emrine ram olmuştur, O’nun tarafından idare olunmaktadır. İbadet namına hiçbir şeye hak kazanmamışlardır. Hiçbir şekilde Allah’ın ortağı da değillerdir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Allah'ın dışında birtakım ortaklara yalvaranlar aslında onlara uymuyorlar. Onlar ancak” hak adına hiçbir şey ifade etmeyen “zanna uyuyorlar ve ancak” bu hususta “yalan söylüyorlar.” Onların söyledikleri bir iftiradır. Eğer onlar, tapındıkları şeylerin Allah'ın ortakları olduğu iddialarında doğru söyleyen kimseler iseler haydi bu mahlukların zerre kadar ibadeti hak ettiklerine dair bir özelliklerinin olduğunu ortaya koysunlar. Buna asla güçleri yetmez. Bunların içinde bir şey yaratan yahut bir şeyin rızkını veren yahut da yaratıklardan herhangi birisine malik olan, veyahut Yüce Allah’ın insanların hayatı için vazgeçilmez bir unsur olarak ortaya koyduğu gece ve gündüzü idare edebilen bir kimse var mıdır?
67. “Geceyi içinde” yeryüzünü örten karanlık sebebi ile dinlenmek ve rahatlamak sureti ile -çünkü aydınlık devam edip gidecek olursa asla rahat bulup dinlenemezler- “dinlenmeniz için, gündüzü de” insanların görmesini sağlayacak şekilde “aydınlık olarak” O yaratmıştır. Böylelikle onlar, gündüzün geçimlerini sağlamak, din ve dünyalarının maslahatlarını gerçekleştirmek için etrafa dağılırlar. “Şüphe yok ki bunda” Yüce Allah’tan gelenleri kavramak, kabul etmek ve doğru yolu bulmak kastı ile işitmek üzere “kulak verecek bir topluluk için ibretler vardır.” Yoksa zorluk çıkarmak ve inatlaşmak için dinleyenlere bunun faydası olmaz. Şüphesiz ki bunlardaki ibretler ve işaretler, dinleyen ve bunları yegane hak mâbûdun Yüce Allah olduğuna, O’nun dışındakilerin ulûhiyetlerinin ise bâtıl olduğuna, Yüce Allah’ın ise son derece merhametli, her şeyi bilen ve hikmeti sonsuz olduğuna delil olarak görenler içindir.
Ingatlah, sesungguhnya Allah adalah satu-satunya pemilik semua yang ada di langit dan semua yang ada di bumi. Lalu apa yang diikuti oleh orang-orang musyrik yang menyembah selain Allah sebagai sekutu-sekutu?! Sejatinya mereka hanyalah mengikuti keragu-raguan dan mereka itu berbohong dalam menyandarkan sekutu-sekutu kepada Allah -Ta'ālā-. Mahatinggi Allah dengan setinggi-tingginya dari ucapan mereka itu.
Allah Seul est le propriétaire de ce que contiennent les Cieux et la Terre. Que suivent donc les polythéistes qui adorent des associés en dehors d’Allah? En vérité, ils ne font que suivre ce qui est douteux et ne font que mentir en attribuant des associés à Allah, qu’Allah soit purifié de ce qu’ils prétendent.
-Ey insanlar!- İşte O (Allah), siz hareketten ve yorgunluktan dinlenesiniz diye geceyi yaratan ve yaşamınızda size aydınlığı ile faydası olması için gündüzü aydınlık kılandır. İşte bunda kulak verip ibret alan bir toplum için açık deliller vardır.
Hanya Dialah -wahai manusia- yang menjadikan malam sebagai kesempatan kalian untuk beristirahat dari kegiatan dan kelelahan, dan menjadikan siang hari terang benderang agar kalian bisa bekerja untuk mencari nafkah. Sesungguhnya pada yang demikian itu terdapat tanda-tanda yang jelas bagi orang-orang yang mau mendengar untuk mengambil pelajaran dan menaatinya.
Ô gens, c’est Lui Seul qui a instauré la nuit afin que vous vous reposiez de vos activités et de votre fatigue et qui a instauré le jour afin que vous vaquiez à ce qui assure votre pitance. Il y a en cela des preuves claires adressées à des gens qui écoutent et font preuve de bonne volonté.
It is He alone Who has made the night for you, O people, to take rest from tiredness. He has made the day bright for you to work and earn your livelihood. In that there are clear evidence for a people who listen with a view to being mindful and accepting.
Who has created heaven and earth; and who is sustaining them?—These questions have been the central point of the human quest in every age. But finding the correct answers to these questions will be possible only when a man is able to see beyond the physical world, and nobody possesses eyes which can see beyond the physical world. This is why every answer which man himself devises is based on mere guesswork and conjecture and not on any knowledge based on facts. In this world, those who speak on the basis of real knowledge are known as prophets. These are the particular people who have direct contact with the world above. God Himself, on His own, informs them of the reality of things. Therefore, prophets’ knowledge is the only knowledge on which one can rely with certainty. We have no direct means of testing the veracity of the Prophet’s claims. However, there certainly exists an indirect means; and that is the signs (ayat) of the universe. These signs, in effect, corroborate the inner realities explained by the Prophet. For instance, we see that on earth, day follows night and night follows day. This phenomenon of rotation has come into existence due to an extremely stable system which is regulated with mathematical precision. Moreover, this phenomenon is wonderfully favourable to our life. There appears to be a clearly purposeful plan at work behind it. This state of affairs is definitely a proof of the existence of a Being who is vested with Absolute power, who is Benevolent and Merciful, and about whom the prophets have been giving us information throughout the ages. Those who, according to their own ideas, follow ‘partners’ are not following any factual reality, but only their own conjecture and imagination. The reality revealed through the prophets is corroborated by the entire universe, but there is nobody here to corroborate or uphold the claim of the polytheists, or those who attribute partners to God (mushriks).
Él es Quien ha hecho la noche para que reposen del cansancio. Él ha hecho que el día los ilumine para que puedan trabajar y ganar su sustento. En ello hay evidencia clara para las personas que escuchan dispuestas a aceptarla y a ser piadosas.
O ljudi, Allah je jedini Onaj Koji je dao noć da bi u njoj našli smiraj i odmorili se od dnevnih aktivnosti, i On je dao dan vidljivim kako biste radili i privređivali u svoju korist. U tome su jasni dokazi onima koji čuju i pouku prihvataju.
Siya lamang ay ang gumawa para sa inyo, O mga tao, ng gabi upang mamahinga kayo rito sa pagkilos at pagod at gumawa ng maghapon bilang nagbibigay-tanglaw upang magpunyagi kayo rito para sa nagdudulot sa inyo ng pakinabang sa kabuhayan ninyo. Tunay na sa gayon ay talagang may mga patunay na maliwanag para sa mga taong dumidinig nang may pagdinig ng pagsasaalang-alang at pagtanggap.
Lui solo ha stabilito per voi, o gente, la notte per riposarvi dal movimento e dalla stanchezza, e che stabilì per voi il giorno luminoso affinché andiate alla ricerca del sostentamento che vi è utile; in verità, in tutto ciò vi sono chiare prove per coloro che ascoltano con convinzione e accettazione.
Ngài là Đấng duy nhất đã tạo cho các ngươi - hỡi con người - màn đêm để các ngươi nghỉ ngơi khỏi cuộc sống lao động mệt nhọc, và Ngài tạo ra ban ngày tươi sáng để các ngươi hoạt động và tìm kiếm nguồn lợi cho cuộc sống. Quả thật, đó là những dấu hiệu rõ ràng cho đám người biết lắng nghe và chấp nhận.
Allah is Far Above taking a Wife or having Children
Allah criticizes those who claim that He has,
وَلَداً سُبْحَـنَهُ هُوَ الْغَنِيُّ
(...begotten a son. Glory is to Him! He is Rich (Free of all needs).) He is Greater than that and above it. He is Self-Sufficient, free of want or need of anything. Everything else is in desperate need of Him,
لَهُ مَا فِى السَّمَـوَت وَمَا فِى الاٌّرْضِ
(His is all that is in the heavens and all that is in the earth.) So how can He have a son from what He has created Everything and everyone belongs to Him and is His servant.
إِنْ عِندَكُمْ مِّن سُلْطَانٍ بِهَـذَآ
(No warrant have you for this) Meaning, you have no proof for the lies and falsehood that you claim,
أَتَقُولُونَ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ
(Do you say against Allah what you know not.) This is a severe threat and a firm warning. Similarly, Allah threatened and said:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً - لَقَدْ جِئْتُمْ شَيْئاً إِدّاً - تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً - وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً - إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
(And they say: "The Most Gracious has begotten a son." Indeed you have brought forth a terribly evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son to the Most Gracious. But it is not suitable for the Most Gracious that He should beget a son. There is none in the heavens and the earth but comes unto the Most Gracious as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection.) (19:88-95) Then Allah warned the liars that fabricated the claim that He has begotten a son. He warned that they will not succeed, never prospering in this world or in the Hereafter. In this world Allah will lead them, step-by-step, to their ruin. He will give them respite and put up with them for a while. He will allow them to have little enjoyment,
ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ
(then in the end We shall oblige them to (enter) a great torment.)(31:24) As Allah said here:
مَتَـعٌ فِى الدُّنْيَا
((A brief) enjoyment in this world!) meaning, only a short period,
ثُمَّ إِلَيْنَا مَرْجِعُهُمْ
(and then unto Us will be their return) on the Day of Resurrection;
ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ
(Then We shall make them taste the severest torment because they used to disbelieve. ) meaning, `We shall make them taste the painful punishment because of their Kufr and lies about Allah.'
Skupina mnogobožaca govori kako su meleki Allahove kćerke – On je uzvišen i daleko od onoga što govore. On je, slavljen neka je, neovisan o Svojim stvorenjima, Njemu pripada vlast i na nebesima i na Zemlji. Vi, o mušrici, nemate nikakav dokaz za to što govorite! Zar da o Allahu govorite tako opasne riječi, pripisujući Mu dijete, a vi ne znate suštinu toga i nemate dokaza.
Một số trong nhóm người đa thần nói: "Allah đã chọn những Thiên Thần là những đứa con gái". Allah vô can với lời vu khống của họ, vì Ngài rất mực giàu có so với tất cả những tạo hóa của Ngài. Ngài là Đấng Chúa Tể của những tầng trời và trái đất. Các ngươi - hỡi những kẻ đa thần - không có bất cứ bằng chứng nào cho những lời nói bịa đặt của các ngươi. Phải chăng các ngươi dám nói cho Allah điều mà các ngươi không biết - khi cho rằng Ngài có con - trong khi các ngươi không có bằng chứng về điều này?!
Nagsabi ang isang pangkat kabilang sa mga tagapagtambal: "Gumawa si Allāh sa mga anghel bilang mga anak na babae." Pagkabanal-banal si Allāh para sa sinasabi nila sapagkat Siya – kaluwalhatian sa Kanya – ay ang Walang-pangangailangan sa lahat ng mga nilikha Niya. Sa Kanya ang paghahari sa anumang nasa mga langit at ang paghahari sa anumang nasa lupa. Wala kayong taglay, O mga tagapagtambal, na patotoo sa sabi ninyong ito. Nagsasabi ba kayo hinggil kay Allāh ng isang salitang mabigat – yayamang nag-uugnay kayo sa Kanya ng anak – na hindi ninyo nalalaman ang katotohanan niyon nang walang patotoo?
Un gruppo di idolatri disse: "Allāh ha fatto degli angeli sue figlie". Lungi Allāh dalle loro parole! Egli è l'Onnipotente, al di sopra di tutte le Sue creature; Egli detiene il Regno dei Cieli e della Terra. Non avete prove di ciò che dite, o idolatri; fate forse gravi insinuazioni riguardo Allāh, attribuendoGli un figlio, mentre non conoscete la verità e non avete prove?!.
"Mereka (orang-orang Yahudi dan Nasrani) berkata, 'Allah mempunyai anak.' Mahasuci Allah, Dia-lah Yang Mahakaya, kepu-nyaanNya apa yang ada di langit dan apa yang ada di bumi. Tidak-lah kamu mempunyai hujjah tentang ini. Pantaskah kamu menga-takan terhadap Allah apa yang tidak kamu ketahui? Katakanlah, 'Sesungguhnya orang-orang yang mengada-adakan kebohongan terhadap Allah tidak beruntung.' (Bagi mereka) kesenangan (se-mentara) di dunia, kemudian kepada Kamilah mereka kembali, kemudian Kami rasakan kepada mereka siksa yang berat, disebab-kan kekafiran mereka." (Yunus: 68-70).@
(68) Allah berfirman mengabarkan kedustaan orang-orang musyrik kepada Allah Rabbul 'alamin. ﴾ قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗاۗ ﴿ "Mereka (orang-orang Yahudi dan Nasrani) berkata, 'Allah mempunyai anak'." Maka Allah menyucikan diriNya dengan ﴾ سُبۡحَٰنَهُۥۖ ﴿ "Mahasuci Allah." Yakni dari apa yang dikatakan oleh orang-orang zhalim dengan menisbatkan kekurangan kepadaNya dan Mahatinggi Allah dari hal itu. Kemudian Allah menyodorkan beberapa bukti.
Pertama: FirmanNya, ﴾ هُوَ ٱلۡغَنِيُّۖ ﴿ "Dia-lah Yang Mahakaya", yakni kekayaan terbatas padaNya, macam-macam kekayaan hanya ada padaNya, Dia-lah Yang Mahakaya dengan kekayaan yang sempurna dari segala segi dan pandangan, jika Dia Mahakaya dari segala segi maka untuk apa Dia memiliki anak? Apakah karena Dia membu-tuhkan kepada anak? Ini jelas bertentangan dengan kekayaanNya dan tidak ada seorang pun yang memiliki anak kecuali karena ada-nya kekurangan pada kekayaannya.
Bukti kedua: FirmanNya, ﴾ لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ ﴿ "Kepunyaan-Nya apa yang ada di langit dan apa yang ada di bumi." Ini adalah kalimat yang umum lagi menyeluruh tidak ada sesuatu pun yang ada di langit dan di bumi yang keluar darinya, semuanya adalah makhluk lagi hamba yang dikuasai dan seperti yang sudah dimaklumi bahwa sifat umum ini bertentangan dengan kepemilikan anak dari mereka karena anak dari jenis orang tuanya, dia bukan makhluk bukan pula yang dimiliki, kepemilikan Allah terhadap apa yang ada di langit dan di bumi bertentangan dengan keperanakan.
Bukti ketiga: ﴾ إِنۡ عِندَكُم مِّن سُلۡطَٰنِۭ بِهَٰذَآۚ ﴿ "Tidaklah kamu mempunyai hujjah tentang ini." Yakni apakah kamu mempunyai bukti dan dalil bahwa Allah mempunyai anak? Seandainya mereka memiliki dalil niscaya mereka pasti menyodorkannya, maka ketika Allah menen-tang mereka dan mereka pun tidak mampu menegakkan dalil maka diketahuilah kebatilan apa yang mereka ucapkan dan bahwa hal itu adalah ucapan tanpa ilmu, oleh karena itu Dia berfirman,﴾ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴿ "Pantaskah kamu mengatakan terhadap Allah apa yang tidak kamu ketahui?" Ini adalah termasuk perkara yang besar.
(69-70) ﴾ قُلۡ إِنَّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا يُفۡلِحُونَ ﴿ "Katakanlah, 'Se-sungguhnya orang-orang yang mengada-adakan kebohongan terhadap Allah tidak beruntung'." Maksudnya, mereka tidak meraih keinginan mereka dan maksud mereka tidak terwujud. Mereka hanya menik-mati kekufuran dan kedustaan mereka sedikit di dunia kemudian mereka berpindah dan kembali kepada Allah maka Dia menimpa-kan kepada mereka, ﴾ ٱلۡعَذَابَ ٱلشَّدِيدَ بِمَا كَانُواْ يَكۡفُرُونَ ﴿ "siksa yang berat, disebabkan kekafiran mereka." Dan Allah tidak menzhalimi mereka, tetapi merekalah yang menzhalimi diri sendiri.
Certains mécréants disent: Allah fit des anges Ses filles. Qu’Allah soit purifié des paroles qu’ils profèrent. Il se passe de toutes Ses créatures et à Lui appartient ce que contiennent les Cieux et la Terre. Ô polythéistes, aucune preuve ne confirme ce que vous prétendez. Dites-vous sur Allah des choses aussi graves, comme lui attribuer une progéniture, alors qu’aucune preuve ne confirme vos allégations?
Müşriklerden bir grup şöyle dediler: Allah melekleri (Kendine) kızlar edindi. Allah -Subhânehu ve Teâlâ-, onların söylediklerinden yücedir. Allah Teâlâ, yarattıklarının hiçbirine muhtaç değildir. O, onlardan müstağnidir. Göklerde ve yerdeki her şeyin mülkü O'nundur. -Ey müşrikler!- Sizin söylediğiniz bu söze dair yanınızda bir deliliniz yoktur. Siz bir deliliniz olmadığı ve hakikatini bilmediğiniz halde delilsizce -Allah'a bir çocuk isnat etmekle- Allah'a karşı büyük bir söz mü söylüyorsunuz?
68- “Allah evlat edindi” dediler. O bundan münezzehtir. O, hiçbir şeye muhtaç olmayandır. Göklerde ve yerde ne varsa hep O’nundur. Elinizde buna dair hiçbir delil yoktur. O halde Allah hakkında bilmediğiniz şeyler mi söylüyorsunuz?
69- De ki:“Allah’a karşı yalan söyleyip iftira edenler asla kurtuluşa eremeyeceklerdir.”
70- Dünyada (az) bir faydalanmadan sonra dönüşleri ancak Bize olacaktır. Sonra da küfre saptıkları için onlara o şiddetli azabı tattıracağız.
68. Yüce Allah müşriklerin âlemlerin Rabbi hakkındaki iftiralarını haber vererek şöyle buyurmaktadır:“Allah evlat edindi, dediler.” Şanı Yüce Allah: “O bundan münezzehtir” diyerek kendi zatını bundan tenzih etmektedir. Yüce Allah, kendisine eksiklikleri nispet eden zalimlerin söylediklerinden çok yüce ve münezzehtir. Daha sonra Yüce Allah, buna dair çeşitli deliller söz konusu ederek şöyle buyurmaktadır:
1. “O, hiçbir şeye muhtaç olmayandır.” Yani muhtaç olmayış yalnız O’na hastır. Her türlü muhtaç olmayışı kendisinde toplamıştır. O, bütün yönleri ile ve bütün bakımlardan tam ve eksiksiz manası ile Ğanidir (zengindir, muhtaç olmayandır). O her bakımdan Ğani olduğuna göre ne diye evlat edinsin? Evlada olan ihtiyacından dolayı mı? Böyle bir şey O’nun Ğaniliğine aykırıdır. Çünkü evlad edinen kimse, ancak ğaniliğindeki eksiklikten ötürü evlat edinir.
2. İkinci delil, Yüce Allah’ın:“Göklerde ve yerde ne varsa hep O’nundur” buyruğunda dile getirilmektedir. Bu, oldukça kapsamlı ve genel bir ifadedir. Göklerde ve yerde bulunan varlıklardan hiçbiri bunun dışında değildir. Hepsi, O’nun yarattığı kullarıdır, O’nun mülkiyeti altındadırlar. Bilindiği gibi bu genel vasıf, bu varlıklar içinden birinin O’nun evladı olmasına aykırıdır. Çünkü çocuk, babasının cinsinden olur. Hiçbir zaman sahipli ya da köle olmaz. Yüce Allah’ın genel olarak gökte ve yerde bulunan her şeyin sahip ve idarecisi olması, onlardan birini evlat edinmesine aykırıdır.
3. Üçüncü delil de Yüce Allah’ın:“Elinizde buna dair hiçbir delil yoktur” buyruğu ile ifade edilmektedir. Yani elinizde Yüce Allah’ın evladı olduğuna delil teşkil eden bir kanıt, bir belge var mıdır? Şâyet ellerinde bir delilleri olsaydı mutlaka bunu açıklarlardı. Yüce Allah, kullara meydan okuyup buna dair delil getirmekten aciz olduklarını ortaya koyduğuna göre onların söylediklerinin batıl olduğu ve bunun bilgiye dayalı olmayan bir iddia olduğu ortaya çıkmaktadır. İşte bundan dolayı Yüce Allah:“O halde Allah hakkında bilmediğiniz şeyler mi söylüyorsunuz?” buyurmaktadır. Şüphesiz ki böyle bir şey haramların en büyüklerindendir.
69-70. “De ki: Allah’a karşı yalan söyleyip iftira edenler asla kurtuluşa eremeyeceklerdir.” Hiçbir zaman isteklerini elde edemeyecekler, hiçbir zaman maksatları gerçekleşmeyecektir. Onlar, küfür ve yalanlarında sadece dünya hayatında az bir süre faydalanırlar. Sonra da Yüce Allah’ın huzuruna gidecekler, O’na döndürülecekler. O da kâfir olmaları sebebi ile oldukça çetin azabı onlara tattıracaktır. “Allah onlara zulmetmedi, fakat onlar kendi kendilerine zulmediyorlar.”(Âl-i İmrân, 3/117)
Sebagian orang musyrik berkata, "Allah telah menjadikan para malaikat sebagai anak-anak perempuan-Nya." Mahasuci Allah dari ucapan mereka itu karena Allah Mahakaya dan tidak memerlukan semua makhluk-Nya. Dialah pemilik semua yang ada di langit dan semua yang ada di bumi. Adapun kalian -wahai orang-orang musyrik- maka tidak punya bukti sedikit pun atas ucapan kalian itu. Apakah kalian sengaja membuat kebohongan besar -yaitu menyatakan bahwa Allah mempunyai anak- atas nama Allah yang tidak pernah kalian ketahui hakikatnya, tanpa punya bukti yang kuat?!
Imagining the sons and daughters of God is like imagining God on the lines of a human being. Man is the victim of shortcomings and limitations; he therefore needs children so that, through them he can compensate for these shortcomings and limitations. But imagining such a position in respect of God is absolutely baseless. The pattern of God’s creations itself confirms the existence of a Creator. The image of God which should be projected is that of one who is perfect to the final degree; one who is free of all kinds of flaws and deficiencies. Had God not been a perfect being, had He been full of shortcomings and defects, He would not have been able to create a universe like the present one and would not have been able to control it in the present, precisely regulated manner. This means that all the signs of heaven and the earth establish the existence of the one God, the concept of which has been presented by the prophets. But the concept of God devised for themselves by the polytheists has absolutely no proof in the present universe. Now, obviously, the polytheists’ acceptance of an unproved god shows that such people can never be successful, because how can a god who is actually non-existent come to help anybody or fulfil anybody’s wishes? God, who is really in existence, is not accepted by the polytheists and the god they accept does not exist anywhere. Under these circumstances, how can the polytheists be successful in the present universe? Their only possible fate will be to finally become helpless and without support and forever suffer disgrace and disappointment.
Some of the idolaters said, ‘Allah has taken the angels as daughters’. Allah is free of their statement. He, may He be glorified, is Self-sufficient and is not in need of any of His creation. The control of whatever is in the heavens and the earth is His. You, O idolaters, do not have any proof for this statement of yours. Are you saying such a serious statement about Allah – by attributing a child to Him – even though you do not know the reality of this and you have no proof?
Algunos de los idólatras dijeron: “Al-lah ha tomado a los ángeles como hijas”. Al-lah está libre de su declaración. Él, que Él sea glorificado, es Autosuficiente y no necesita de Su creación. El control de todo lo que está en los cielos y en la Tierra es Suyo. Ustedes, idólatras, no tienen ninguna prueba de lo que dicen. ¿Dicen algo tan serio acerca de Al-lah (como lo es el atribuirle un hijo a Al-lah) aun cuando no saben si es real y no tienen prueba alguna?
69. Diles, Mensajero: Aquellos que inventan mentiras acerca de Al-lah, al atribuirle un hijo, no lograrán lo que desean y no se salvarán de lo que temen.
-Ey Peygamber!- Onlara de ki: Allah hakkında yalan uydurup da O'na bir çocuk isnat edenler (o bir çocuk edindi diyenler) istediklerini elde edemeyecekler ve korktukları şeyden de kurtulamayacaklardır.
Katakanlah -wahai Rasul- kepada mereka, "Sesungguhnya orang-orang yang membuat kebohongan atas nama Allah dengan mengatakan bahwa Allah mempunyai anak, mereka tidak akan mendapatkan apa yang mereka inginkan dan tidak akan selamat dari apa yang mereka takutkan."
Say to them, O Messenger: Those who invent lies about Allah – by attributing a child to Him – will not achieve what they desire and will not be saved from what they fear.
Ô Messager, dis-leur: Ceux qui inventent des mensonges sur Allah en Lui attribuant une progéniture n’obtiendront pas ce qu’ils espèrent ni n’échapperont à ce qu’ils redoutent.
Ngươi - hỡi Thiên Sứ - hãy bảo họ: "Chắc chắn những kẻ bịa đặt điều nói dối rồi đổ thừa cho Allah rằng Allah có con, họ sẽ không được Ngài chấp nhận việc cầu xin của họ và họ sẽ không thoát khỏi nỗi sợ hãi từ Ngài."
Reci im, o Poslaniče, da oni koji na Allaha laži izmišljaju, pripisujući Mu dijete, neće uspjeti niti će dobiti ono što traže, a niti će se sačuvati od onoga od čega strahuju.
Di' loro, o Messaggero: "Coloro che inventano bugie nei riguardi di Allāh, attribuendoGli figli, non otterranno ciò che chiedono e non saranno salvati dalle cose che temono.
Sabihin mo sa kanila, O Sugo: "Tunay na ang mga lumilikha-likha hinggil kay Allāh ng kasinungalingan sa pamamagitan ng pag-uugnay ng anak sa Kanya ay hindi magtatamo ng hinihiling nila at hindi maliligtas mula sa pinangingilabutan nila."
Nemojte biti obmanuti onim u čemu uživate na ovome svijetu, jer to je prolazno, a zatim ćete se nama na Sudnjem danu vratiti i Mi ćemo vas staviti u veliku kaznu zbog vašeg nevjerovanja u Allaha i poricanja Poslanika.
Non si facciano ingannare dai godimenti mondani e dai suoi piaceri: Queste sono cose misere ed effimere; dopodiché a Noi torneranno, nel Giorno della Resurrezione, e li puniremo con una dura punizione a causa della loro miscredenza nei confronti di Allāh e per aver smentito il Suo Messaggero.
Kaya huwag silang malinlang sa tinatamasa nila na mga sarap sa Mundo at kaginhawahan dito sapagkat ito ay natatamasang kaunti na maglalaho. Pagkatapos tungo kay Allāh ang pagbabalik nila sa Araw ng Pagbangon. Pagkatapos magpapalasap si Allāh sa kanila ng pagdurusang malakas dahilan sa kawalang-pananampalataya nila sa Kanya at pagpapasinungaling nila sa Sugo Niya.
Các ngươi chớ bị cám dỗ bởi vẻ hào nhoáng của thế gian và thú vui trong đó. Những hướng thụ và thú vui của thế gian chỉ là một sự hưởng thụ ngắn ngủi chóng tàn. Rồi đây họ sẽ được đưa trở về gặp lại TA vào Ngày Phán Xét và TA sẽ cho họ nếm hình phạt khủng khiếp về tội đã phủ nhận Allah của họ và từ chối vị Sứ Giả của Ngài.
Qu’ils ne soient donc pas trompés par les plaisirs et les délices de ce bas monde, ceux-ci sont illusoires et éphémères. Ils seront ensuite ramenés auprès de Nous le Jour de la Résurrection et Nous leur ferons goûter un châtiment sévère pour avoir mécru en Allah et démenti Son Messager.
Dünyanın, istifade ettikleri lezzetleri ve nimetleri ile aldanmasınlar. Dünyanın lezzetleri ve nimetleri geçicidir. Sonra kıyamet günü onların dönüşü bizedir. Sonra biz, Allah'ı inkâr etmeleri ve Allah'ın resulünü de yalanlamaları sebebi ile onlara şiddetli bir azap tattırırız.
They should not be deceived by the luxuries of the world they enjoy. This is a brief and temporary enjoyment and then they will return to Me on the Day of Judgement. I will then make them taste the fierce punishment because of their disbelief in Me and rejection of My Messenger.
In the present world nobody loses anything by rejection of the Truth or shirk (assigning partners to God). This leads to great misunderstanding. But, this state of affairs comes about simply because of the respite given to man during his period of trial. In the present world man has been given freedom of action, so that he may be put to the test. The moment the period of testing is over, the present condition will also come to an end. At that time man will see that he has been left with none of those things of which he considered himself the owner, and on account of which he had become arrogant. It has been recorded in a tradition of the Prophet Muhammad that God apostrophied wisdom, saying, ‘O, wisdom! In this universe I have not created anything superior to you, anything more beautiful or any creature better than you.’ The necessary consequence of the grant of such a great boon to a human being is that his responsibility should also be great. That is why rejection of truth is the greatest crime before God. When Truth is proved by reasoning, it becomes necessary for man to accept it. If, even after the truth has been proved by arguments, a man rejects it, then he is committing an unpardonable crime. When God has given to man the wisdom by which he may recognise the Truth as Truth and falsehood as falsehood, in such a situation there can be no excuse for his wrongdoing before God.
Sebab itu, janganlah mereka terpesona dengan kesenangan dan kenikmatan duniawi yang mereka nikmati karena itu adalah kesenangan kecil dan sesaat. Kemudian mereka akan dikembalikan kepada Kami di hari Kiamat, lalu Kami akan menimpakan azab yang sangat kuat kepada mereka karena mereka telah kafir kepada Allah dan mendustakan Rasul-Nya.
No deben dejarse engañar por los lujos que disfrutan en este mundo, porque su placer es breve y temporal, y luego regresarán ante Mí en el Día del Juicio. Entonces les haré sufrir un severo castigo por no creer en Mí y por rechazar a Mi Mensajero.
Mensajero, relátales a los idólatras la historia de Noé u cuando él le dijo a su gente: “¡Pueblo mío! Si mi presencia entre ustedes les resulta difícil, y que les recuerde acerca de los signos de Al-lah y les aconseje les causa demasiadas molestias, y por ello han decidido matarme, entonces pongo mi confianza solo en Al-lah para que sus planes fracasen. Así que tomen una decisión firme sobre el asunto: si resuelven destruirme, llamen a sus dioses para que los ayuden y no encubran sus planes. Lleven a cabo sus planes y ejecuten lo que tienen pensado, y no me den respiro.
Ô Messager, raconte à ces polythéistes dénégateurs, l’histoire de Noé lorsqu’il dit aux siens: Ô peuple, si ma présence parmi vous vous pèse, que mon rappel des signes d’Allah et mon sermon vous sont pénibles et que vous êtes déterminés à me tuer, alors je m’en remets à Allah Seul pour faire échouer cette conspiration. Soyez donc surs de vous et venez m’anéantir. Invoquez vos divinités afin qu’elles vous viennent en aide, et que votre conspiration ne reste pas un vague secret. Après avoir ourdi ce complot, mettez-le à exécution et ne m’accordez aucun instant de répit.
Ceritakanlah -wahai Rasul- kepada orang-orang musyrik yang mendustakanmu itu tentang kisah Nuh -'alaihissalām- ketika dia berkata kepada kaumnya, "Wahai kaumku! Jika keberadaanku di tengah-tengah kalian menjadi masalah besar bagi kalian, peringatanku dan nasihatku dengan ayat-ayat Allah terasa berat bagi kalian, dan kalian memutuskan untuk membunuhku maka hanya kepada Allah aku bersandar dalam menghadapi tipu daya kalian. Sebab itu, mantapkanlah urusan kalian, pastikanlah niat kalian untuk membunuhku, dan panggillah tuhan-tuhan sesembahan kalian agar membantu kalian dan jangan kalian rahasiakan tipu daya kalian! Kemudian setelah kalian menyusun rencana untuk membunuhku laksanakanlah apa yang kalian rencanakan itu dan jangan menunda-nunda sedikit pun.
71- Onlara Nûh’un haberini oku! Hani o, kavmine şöyle demişti:“Ey kavmim, eğer aranızda kalmam ve Allah’ın âyetleriyle öğüt vermem size ağır geliyorsa (bilin ki) ben ancak Allah’a tevekkül ettim. Haydi siz de ortaklarınızla birlikte işinizi karara bağlayın. Hem işiniz gizli kapaklı da olmasın. Sonra da hakkımdaki kararınızı uygulayın ve bana mühlet tanımayın.”
72- “Eğer yüz çevirirseniz zaten ben sizden bir ücret istemedim. Benim ecrimi ancak Allah verecektir. Ve bana müslümanlardan olmam emrolundu.”
73- Onu yalanladılar, biz de onu ve onunla birlikte gemide bulunanları kurtardık ve onları (diğerlerinin ardında yeryüzünde) halifeler kıldık. Âyetlerimizi yalanlayanları da boğduk. Uyarılanların (ama iman etmeyenlerin) sonunun nasıl olduğuna bir bak!
71. Yüce Allah, Peygamberine hitaben şöyle buyurmaktadır:“Onlara” kavmine “Nûh’un” kavmine olan daveti hakkındaki “haberini oku!” Çünkü o, kavmini uzun süre Allah yoluna davet etmiştir. Zira aralarında dokuz yüz elli yıl kalmıştı. Ancak onun, kavmini davet etmesi, onların azgınlıklarını artırmaktan başka bir işe yaramadı. Ondan alabildiğine bezdiler, usandılar. O ise -salât ve selâm ona olsun- hiç tembellik etmiyor ve onları davete ara vermiyordu. O nedenle onlara şöyle demişti:“Ey kavmim, eğer aranızda kalmam ve Allah’ın âyetleri ile öğüt vermem size ağır geliyorsa” yani benim aranızda duruşum ve sizlere faydanıza olacak şeyleri, açık-seçik delillerden ibaret olan Allah’ın âyetlerini hatırlatmam size ağır geliyor ve gözünüzde büyüyor ise ve siz bana bir kötülük yapmak yahut da hakkı reddetmekte kararlıysanız “(bilin ki) ben ancak Allah’a tevekkül ettim.”Bana ve benim kendisine davet ettiğim şeylere yapılmak istenen her türlü kötülüğü önlemekte yalnız Allah’a güvenip dayanmışımdır. Benim askerlerim ve silahım budur. Sizler de gücünüzün yettiği kadarı ile türlü asker ve araç-gereç getirin.“Haydi siz de ortaklarınızla birlikte” hep beraber “işinizi karara bağlayın.” Öyle ki sizden kimse geri kalmasın ve elinizden gelen hiçbir şeyi de ardınıza koymayın. Âlemlerin Rabbi olan Allah dışında kendilerine ibadet ettiğiniz ve dost edindiğiniz ortaklarınızı da çağırın. “Hem işiniz gizli kapaklı da olmasın.” Aksine gâyet açık ve aleni olsun. “Sonra da hakkımdaki kararınızı uygulayın.” Gücünüzün yettiği kötülüğü ve cezayı yapın “ve bana mühlet tanımayın” kısa bir süre dahi olsa bana süre tanımayın.
İşte bu, Nûh’un risaletinin doğruluğuna, getirdiğinin gerçekliğine dair kesin bir belge ve büyük bir delildir. Çünkü o, kendisini koruyacak aşireti, himaye edecek askeri bulunmayan, tek başına bir kimse idi. Önce kavminin görüşlerinin mantıksız, dinlerinin bozuk olduğunu söylemiş ve ilahlarını yermişti. Onlar da ona karşı kin ve düşmanlık beslemeye koyulmuşlardı. Bu kin ve düşmanlıkları ise sapasağlam dağlardan daha büyüktü. Diğer taraftan kavmi, kudret sahibi ve güçlü kimselerdi. Buna rağmen Nuh onlara: Siz de ortaklarınız da gücünüz yeten kimselerle birlikte bir araya gelip toplanın, gücünüzün yettiği tuzakları kurun ve eğer gücünüz yeterse bana zarar verin. Sizler bana hiçbir şey yapamayacaksınız, diyerek meydan okuyordu. Ancak onlar ona hiçbir şey yapamadılar. Böylelikle Nûh’un gerçekten doğru sözlü olduğu, onların ise iddialarında yalancı oldukları ortaya çıkmış oldu. Bu nedenle Nûh onlara şöyle demişti:
72. “Eğer” benim size davetimden “yüz çevirirseniz” şunu bilin ki yüz çevirmenizi gerektirecek bir sebep yoktur. Çünkü sizin batıldan hakka dönmeyeceğiniz açıkça ortaya çıkmıştır. Sizler ancak doğruluğuna dair delillerin ortaya konduğu haktan yüz çevirip, tutarsızlığına ve bozukluğuna dair delillerin ortada olduğu bir batıla yöneliyorsunuz. Bununla birlikte “zaten ben sizden bir ücret de istemedim.”Sizi davet etmem ve bu davetimi kabul etmeniz karşılığında sizden hiçbir ücret istemedim ki siz benim hakkımda: Bu, bize mallarımızı almak üzere gelmiştir, diyesiniz ve bu sebepten çağrımı kabul etmekten yüz çeviresiniz.“Benim ecrimi ancak Allah verecektir.” Ben mükâfat ve amelimin karşılığını yalnız O’ndan beklerim. Aynı zamanda size vermiş olduğum emre ben aksini yaparak muhalefet etmem. Bilakis:“Bana müslümanlardan olmam emrolundu.” İşte ben size emretmiş olduğum şeye ilk giren ve onu ilk uygulayan kişiyim.
73. Nûh aleyhisselam onları gece gündüz, gizli ve açık davet etmekle birlike onun bu daveti, onların kaçışlarından başka bir şeylerini artırmadı ve “onu yalanladılar, biz de onu ve onunla birlikte” gözümüzün önünde yapmasını emrettiğimiz “gemide bulunanları kurtardık” Ve ona tandırın kaynayacağı zaman: “Her birinden çifter çifter ve -aleyhinde söz geçmiş olanlar hariç- aile efradını ve iman edenleri içine yükle.”(Hud, 11/40) diye emir verdik. O da verilen bu emri yerine getirdi. Yüce Allah da semaya sağnak sağnak yağmur yağdırmasını emretti, yeryüzünden de pınarlar fışkırttı. Su, takdir edilmiş bir seviyeye geldi ve “onu levhaları ve çivileri olan (gemi) üzerinde taşıdık. O gemi gözümüzün önünde, korumamız altında akıyordu.”(el-Kamer, 54/13-14)“Ve onları halifeler kıldık.”Yalanlayanların helâk edilmesinden sonra yeryüzünde onları halife yaptık. Daha sonra Yüce Allah, onun zürriyetini mübarek kıldı ve geriye kalanlar onun zürriyeti oldu. Böylece Allah onları yeryüzünün dört bir yanında yaydı.“Âyetlerimizi” bunca açıklamadan ve delillerin ortaya konulmasından sonra “yalanlayanları da boğduk. Uyarılanların sonunun nasıl olduğuna bir bak!” Bu son, rüsvay edici bir helâk ve onlardan sonra gelen bütün nesiller arasında ardı arkası kesilmeyen bir lanettir. Sonradan gelen nesiller arasında onlar hakkında kınamadan başka bir şey işitilmez, onların tenkit ve yerilmelerinden başka bir şeye rastlanmaz. İşte bu yalanlayanlar da bundan önce yalanlayan kavimlerin başına gelen helâk, rezillik ve ibretlik cezaların kendilerini gelip bulmasından sakınsınlar.
-Ey Peygamber!- O yalanlayan müşriklere, Nuh -aleyhisselam- kavmine şöyle dediği zaman ki haberi ver: Eğer benim (aranızda) durmam ve Allah'ın ayetlerini size hatırlatmam ve size vaaz-u nasihatte bulunmam ağır geldi ise ve sizler beni öldürmeye azmettiyseniz ben sizin bana yapmak istediğiniz şeyi boşa çıkarması için yalnızca Allah'a dayanıp güvendim. Siz de yardım etmeleri için ilahlarınızı çağırın. Sonra sizin tuzağınız bir sır olarak kalmasın. Ortaklarınızla beraber toplanıp yapacağınızı kararlaştırın. Sonra (vereceğiniz) hükmü, bana uygulayın ve bana bir an da olsa mühlet vermeyin.
Relate, O Messenger, to these denying idolaters the story of Noah (peace be with him) when he said to his people: O my people, if my being amongst you is hard for you, and my reminding you of Allah’s signs and advising you is too difficult, and you have resolved to kill me, so I place my reliance in Allah alone to make your plots fail. So make a firm decision about your matter: resolve to destroy me and call your gods to help you and do not let your plot be an obscure secret. After your plan to kill me, go ahead and finish what you secretly intend and do not give me a moment of respite.
The Story of Nuh and His People
Allah instructed His Prophet , saying:
وَاتْلُ عَلَيْهِمْ
(And recite to them) relate to the disbelievers of the Quraysh who belied you and rejected you,
نَبَأَ نُوحٍ
(the news of Nuh) meaning, his story and news with his people who belied him. Tell them how Allah destroyed them and caused every last one of them all to drown. Let this be a lesson for your people, lest they will be destroyed like them.
إِذْ قَالَ لِقَوْمِهِ يَقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُمْ مَّقَامِى وَتَذْكِيرِى بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ
(When he said to his people: "O my people, if my stay (with you), and my reminding (you) of the Ayat of Allah is hard on you, then I put my trust in Allah.") Meaning, `if you find that it is too much of an offense that I should live among you and preach to you the revelation of Allah and His signs and proofs, then I do not care what you think, and I will not stop inviting you.'
فَأَجْمِعُواْ أَمْرَكُمْ وَشُرَكَآءَكُمْ
(So devise your plot, you and your partners), `get together with all of your deities (idols and statues) that you call upon beside Allah,'
ثُمَّ لاَ يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً
(and let not your plot be in confusion for you) meaning, an`d do not be confused about this, rather come and let us settle this together if you claim that you are truthful,'
وَلاَ تُنظِرُونَ
(and give me no respite.) `Do not give me respite even for one hour. Whatever you can do, go ahead and do it. I do not care, and I do not fear you, because you are not standing on anything.' This is similar to what Hud said to his people,
إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ
(I call Allah to witness, and you bear witness, that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord!) (11:54-55)
Islam is the Religion of all of the Prophets
Nuh said,
فَإِن تَوَلَّيْتُمْ
(But if you turn away) if you belie the message and turn away from obedience.
فَمَا سَأَلْتُكُمْ مِّنْ أَجْرٍ
(then no reward have I asked of you,) I have not asked you anything for my advice.
إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
(My reward is only from Allah. And I have been commanded to be of the Muslims.) I submit to Islam. Islam is the religion of all of the Prophets from the first to the last. Their laws and their rules may be of different types but the religion is the same. Allah said:
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً
(To each among you, We have prescribed a law and a clear way.)(5:48) Ibn `Abbas said: "A way and a Sunnah." Here Nuh is saying:
وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
(and I have been commanded to be of the Muslims.) Allah said about His friend, Ibrahim:
إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ - وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ
(When his Lord said to him, "Submit (be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of all that exists." And this was enjoined by Ibrahim upon his sons and by Ya`qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")(2:131-132) Yusuf said:
رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ
(My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams -- the (Only) Creator of the heavens and the earth! You are my Guardian in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.)(12:101) Musa said:
يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ
(O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.)(10:84) The magicians said:
رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
(Our Lord! pour out on us patience, and cause us to die as Muslims.)(7:126) Bilqis said:
رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَـنَ لِلَّهِ رَبِّ الْعَـلَمِينَ
(My Lord! Verily, I have wronged myself, and I submit (I have become Muslim) together with Sulayman to Allah, the Lord of all that exists.) (27:44) Allah said:
إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ
(Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, judged for the Jews.)(5:44) He also said:
وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ ءَامِنُواْ بِى وَبِرَسُولِى قَالُواْ ءَامَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ
(And when I (Allah) inspired Al-Hawariyyin to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.") (5:111) The last of the Messengers and the leader of mankind said:
قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ - لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ
(Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.) (6:162-163) meaning, from this Ummah. He said, in an authentic Hadith:
«نَحْنُ مَعْشَرَ الْأَنِبْيَاءِ أَوْلَادُ عَلَّاتٍ. وَدِينُنُا وَاحِد»
(We, the Prophets are brothers with (the same father but) different mothers. Our religion is the same,) meaning, `we should worship Allah alone without partners while having different laws.'
The Evil Goal and End of Criminals
Allah said:
فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَن مَّعَهُ
(They denied him, but We delivered him, and those with him) meaning on his religion,
فِى الْفُلْكِ
(in the (Fulk) ship) Fulk refers to the ark, and,
وَجَعَلْنَاهُمْ خَلاَئِفَ
(We made them generations replacing one after another) on earth,
وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَـتِنَا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ
(while We drowned those who belied Our Ayat. Then see what was the end of those who were warned.) meaning `O Muhammad, see how We saved the believers and destroyed the deniers!'
Ispričaj, o Poslaniče, ovim mušricima koji poriču istinu, kazivanje o Nuhu, alejhis-selam, koji je svome narodu rekao: "Ako je vama težak moj boravak među vama, i ako vam je teško što vas opominjem Allahovim ajetima, i ako ste odlučili da me ubijete – pa, ja se samo na Allaha oslanjam, kako bi On uništio vaša spletke. Vi odlučite šta hoćete, donesite odluku da me uništite, i pozovite svoja božanstva u pomoć, ali neka vaša odluka ne bude nejasna i nakon što planirate moje ubistvo, izvršite ga i ne odgađajte nimalo."
E racconta a questi idolatri che rinnegano i racconti, o Profeta, la storia di Nūħ, pace a lui, quando disse al suo popolo: "O popolo mio, se la mia presenza tra di voi vi meraviglia, e il fatto che io vi ammonisca con i Segni di Allāh vi affligge, e avete deciso di uccidermi, io mi affido ad Allāh solo affinché vanifichi le vostre trame. Organizzatevi e fatemi del male, e invocate le vostre divinità affinché vi aiutino; dopodiché, le vostre trame non saranno più segrete e sconosciute. Dopo aver tramato di uccidermi, fate ciò che volete e non datemi un momento di tregua.
Magsalaysay ka, O Sugo, sa mga tagapagtambal na nagpapasinungaling na ito ng ulat kay Noe – sumakanya ang pagbati ng kapayapaan – nang nagsabi siya sa mga tao niya: "O mga tao ko, kung bumigat sa inyo ang pananatili ko sa gitna ninyo, humirap sa inyo ang pagpapaalaala ko sa mga tanda ni Allāh at ang pangangaral ko, at nagpasya kayo sa pagpatay sa akin ay kay Allāh naman ako sumasandig sa pagbigo sa anumang ipinapakana ninyo laban sa akin. Kaya humatol kayo ng balak ninyo, magpasya kayo sa pagpapahamak sa akin, at dumalangin kayo sa mga diyos ninyo upang magpatulong kayo sa mga ito. Pagkatapos ang pakana ninyo ay huwag maging lihim na malabo. Pagkatapos matapos ng pagpapanukala ninyo ng pagpatay sa akin ay magpatupad kayo sa akin ng kinikimkim ninyo at huwag kayong magpaliban sa akin ng isang saglit.
Và Ngươi - hỡi Thiên Sứ - hãy kể cho những người đa thần về câu chuyện của Nuh khi Y bảo dân chúng của mình: "Này hỡi dân ta! Nếu các ngươi cảm thấy khó chịu về sự tồn tại của Ta đây cũng như việc các ngươi bực tức khi Ta nhắc nhở các ngươi về những dấu hiệu của Allah và về lời rao giảng của Ta. Vả lại các ngươi cũng đã quyết tâm xác hại Ta thì Ta hoàn toàn phó thác cho Allah trước mọi âm mưu của các ngươi. Thế nên các ngươi hãy lên kế hoạch mà giết Ta đi, và hãy cầu cứu những thần linh của các ngươi giúp đỡ thêm, và các ngươi không cần phải giấu giếm kế hoạch của các ngươi làm gì, hãy công khai nó, rồi cứ dựa vào đó mà thực hiện và chớ để Ta yên thân bất cứ giờ phút nào.
"Dan bacakanlah kepada mereka berita penting tentang Nuh di waktu dia berkata kepada kaumnya, 'Hai kaumku, jika terasa berat bagimu tinggal (bersamaku) dan peringatanku (kepadamu) dengan ayat-ayat Allah, maka kepada Allah-lah aku bertawakal, karena itu bulatkanlah keputusanmu dan (kumpulkanlah) sekutu-sekutumu (untuk membinasakanku). Kemudian janganlah kepu-tusanmu itu dirahasiakan, lalu lakukanlah terhadap diriku, dan janganlah kamu memberi tangguh kepadaku. Jika kamu berpaling (dari peringatanku), aku tidak meminta upah sedikit pun darimu. Upahku tidak lain hanyalah dari Allah belaka, dan aku disuruh supaya aku termasuk golongan orang-orang yang berserah diri (kepadaNya).' Lalu mereka mendustakan Nuh, maka Kami menye-lamatkannya dan orang-orang yang bersamanya di dalam bahtera, dan Kami jadikan mereka itu memegang kekuasaan, dan Kami tenggelamkan orang-orang yang mendustakan ayat-ayat Kami. Maka perhatikanlah bagaimana kesudahan orang-orang yang di-beri peringatan itu." (Yunus: 71-73).
(71) Allah berfirman kepada NabiNya, "Bacakanlah kepada kaummu, ﴾ نَبَأَ نُوحٍ ﴿ "berita penting tentang Nuh", tentang dakwahnya kepada kaumnya ketika dia mengajak kepada Allah dalam jangka waktu yang panjang, dia tinggal pada mereka selama 950 tahun, akan tetapi dakwahnya tidak menambahkan (keimanan) untuk me-reka melainkan pelampauan batas, mereka jenuh dan bosan darinya padahal Nuh bukanlah orang yang malas dan asal-asalan dalam berdakwah kepada mereka, dia berkata kepada mereka, ﴾ يَٰقَوۡمِ إِن كَانَ كَبُرَ عَلَيۡكُم مَّقَامِي وَتَذۡكِيرِي بِـَٔايَٰتِ ٱللَّهِ ﴿ "Hai kaumku, jika terasa berat bagimu tinggal (bersamaku) dan peringatanku (kepadamu) dengan ayat-ayat Allah." Maksudnya, jika keberadaanku dan peringatanku dengan ayat-ayat Allah yang merupakan dalil yang jelas lagi terang itu tidak berguna bagimu, memberatkan dan menyusahkanmu lalu kamu ingin me-nimpakan keburukan kepadaku atau kamu ingin menolak kebenar-an, ﴾ فَعَلَى ٱللَّهِ تَوَكَّلۡتُ ﴿ "maka kepada Allah-lah aku bertawakal." Maksud-nya, aku bersandar kepada Allah dalam melawan keburukan yang hendak ditimpakan kepadaku dan kepada dakwahku. Ini adalah tentara dan senjataku sementara kamu silakan saja menghadirkan sejumlah (kekuatan) dan senjata yang kamu kehendaki. ﴾ فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ ﴿ "Karena itu bulatkanlah keputusanmu," semuanya, dan tak seorang pun yang tertinggal serta jangan simpan sedikit pun dayamu. ﴾ و َ ﴿ "Dan" hadirkanlah, ﴾ شُرَكَآءَكُمۡ ﴿ "sekutu-sekutumu (untuk membinasakan-ku)," yang mana kamu menyembah dan bersikap loyal kepada mereka, yaitu selain Allah Rabb semesta alam. ﴾ ثُمَّ لَا يَكُنۡ أَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةٗ ﴿ "Kemudian janganlah keputusanmu itu dirahasiakan." Yakni samar dan rancu, akan tetapi hendaknya ia jelas lagi terang. ﴾ ثُمَّ ٱقۡضُوٓاْ إِلَيَّ ﴿ "Lalu lakukanlah terhadap diriku", dengan menimpakan hukuman dan kebu-rukan yang kamu mampu. ﴾ وَلَا تُنظِرُونِ ﴿ "Dan janganlah kamu memberi tangguh kepadaku." Maksudnya, jangan menundaku walaupun sesaat.
Ini adalah bukti yang pasti dan ayat yang agung atas kebena-ran risalah dan ajaran yang dibawanya di mana dia sendirian, tanpa keluarga yang melindunginya dan tidak ada tentara yang mem-belanya walaupun begitu Nuh berani secara terbuka menyatakan bodohnya pendapat mereka, rusaknya ajaran mereka, dan aibnya tuhan-tuhan mereka. Mereka menyimpan kebencian dan permu-suhan kepada Nuh lebih besar daripada gunung yang tegak menju-lang, dan mereka adalah kaum yang kuat lagi mampu, tetapi Nuh berkata kepada mereka, "Berkumpullah kamu dengan sekutu-se-kutumu serta siapa pun yang kamu mampu (meminta bantuannya), perlihatkanlah tipu daya apa saja yang kamu bisa, lalu timpakan itu kepadaku kalau kamu mampu melakukan hal itu, tapi kamu tidak akan bisa melakukan itu kepadaku." Maka terbuktilah bahwa Nuh benar, dan mereka adalah pendusta dalam apa yang mereka klaim.
(72) Oleh karena itu, dia berkata, ﴾ فَإِن تَوَلَّيۡتُمۡ ﴿ "Jika kamu ber-paling (dari peringatanku)", dari apa yang aku serukan kepadamu, maka kamu tidak memiliki alasan dalam keberpalinganmu itu ka-rena terbukti bahwa kamu tidak berpaling dari kebatilan kepada kebenaran, akan tetapi kamu berpaling dari kebenaran di mana dalil-dalil telah membuktikan kebenarannya kepada kebatilan di mana dalil-dalil telah membuktikan kebatilannya, meskipun begitu ﴾ فَمَا سَأَلۡتُكُم مِّنۡ أَجۡرٍۖ ﴿ "aku tidak meminta upah sedikit pun darimu", atas dak-wahku dan jawabanmu, akibatnya kamu akan berkata, "Orang ini datang untuk mengambil harta kami." Akibatnya kamu menolakku karenanya. ﴾ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۖ ﴿ "Upahku tidak lain hanyalah dari Allah belaka", maksudnya, aku tidak menginginkan pahala dan balasan kecuali dari Allah. Dan juga aku tidak memerintahkanmu lalu aku menyelisihinya, akan tetapi ﴾ وَأُمِرۡتُ أَنۡ أَكُونَ مِنَ ٱلۡمُسۡلِمِينَ ﴿ "aku disuruh su-paya aku termasuk golongan orang-orang yang berserah diri (kepadaNya)." Aku adalah orang pertama yang masuk dan melakukan apa yang aku perintahkan kepada kalian.
(73) ﴾ فَكَذَّبُوهُ ﴿ "Lalu mereka mendustakan Nuh", setelah dia me-nyeru mereka siang dan malam, diam-diam dan terang-terangan, dan seruannya hanya menyebabkan mereka semakin menjauh. ﴾ فَنَجَّيۡنَٰهُ وَمَن مَّعَهُۥ فِي ٱلۡفُلۡكِ ﴿ "Maka Kami menyelamatkannya dan orang-orang yang bersamanya di dalam bahtera", yang Kami perintahkan kepada-nya agar dia membuatnya dengan mata (pengawasan) Kami, dan Kami katakan kepadanya, "Jika dapur pengapian telah mendidih maka angkutlah dari masing-masing jenis binatang satu pasang dan keluargamu (kecuali orang yang terkena ketetapan (takdir) terdahulu) serta orang-orang yang beriman," maka Nuh melaksa-nakannya lalu Allah menurunkan hujan deras, memancarkan mata air lalu air itu bertemu sesuai dengan perintah yang ditakdirkan, maka Kami membawanya di atas bahtera yang berjalan dengan mata (pengawasan) Kami.
﴾ وَجَعَلۡنَٰهُمۡ خَلَٰٓئِفَ ﴿ "Dan Kami jadikan mereka itu memegang kekua-saan", di bumi setelah orang-orang yang mendustakan dibinasakan kemudian Allah memberkahi anak cucunya dan menjadikan anak cucunya yang tersisa serta menebarkan mereka di muka bumi.﴾ وَأَغۡرَقۡنَا ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَاۖ ﴿ "Dan Kami tenggelamkan orang-orang yang mendustakan ayat-ayat Kami," setelah penjelasan itu dan penegakan bukti.﴾ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُنذَرِينَ ﴿ "Maka perhatikanlah bagaimana kesudahan orang-orang yang diberi peringatan itu." Yakni kebinasaan yang menghinakan dan laknat yang terus menerus atas mereka pada setiap abad yang da-tang sesudah mereka. Kamu tidak mendengar pada mereka kecuali cercaan dan kamu tidak melihat kecuali celaan dan cibiran. Hen-daknya orang-orang yang mendustakan itu mewaspadai azab siksa dan kebinasaan yang bisa menimpa mereka, sebagaimana azab telah menimpa orang-orang yang mendustakan.
Nhưng nếu các ngươi quay bỏ đi không chấp nhận lời kêu gọi của Ta thì các ngươi nên biết rằng Ta không có đòi hỏi các ngươi phần thù lao về việc truyền bá thông điệp của Thượng Đế của Ta, bởi vì phần thưởng của Ta là do Allah ban cho, cho dù các ngươi có tin nơi Ta hoặc không tin đi chăng nữa. Và Ta được lệnh của Allah phải là một người thần phục Ngài bằng sự tuân lệnh và việc làm ngoan đạo.
Ngunit kung nangyaring kayo ay umayaw nga sa paanyaya ko, nalaman na ninyo na ako ay hindi humiling mula sa inyo ng isang ganti dahil sa pagpapaabot sa inyo ng pasugo ng Panginoon ko. Walang gantimpala sa akin kundi nasa kay Allāh, sumampalataya man kayo sa akin o tumanggi kayong sumampalataya. Nag-utos sa akin si Allāh na ako ay maging kabilang sa mga nagpapaakay sa Kanya sa pagtalima at gawang maayos."
Se siete avversi al mio invito, sappiate che, in verità, non vi ho chiesto una ricompensa per comunicarvi il messaggio del mio Dio: la mia ricompensa proviene solo da Allāh. Mi avete creduto o mi rinnegate? Il mio Dio mi ha ordinato di essere tra i sottomessi a Lui tramite l'obbedienza e le buone azioni.
A ako se okrenete od mog poziva – pa, vi znate da ja od vas nikakvu nagradu ne tražim za poslanicu koju vam dostavljam od moga Gospodara, mene će samo Allah nagraditi, bez obzira na to da li vi meni vjerovali ili ne. Meni je Allah naredio da budem među muslimanima – Njemu predanim robovima koji su pokorni i čine dobra djela.
If you ignore my invitation, then you know that I have not asked for any reward from you for my conveying the message of my Lord to you. My reward is only from Allah, whether you have faith in me or not. Allah has instructed me to be of those who devote themselves to Him with obedience and good actions.
Noah (Nuh) was a Prophet of the most ancient period. As long as he was silent, his community respected him, but when he came forward as a call-giver of the Truth and started telling the people what to do and what not to do, he became persona non grata in the eyes of his community, so much so that they gave him the ultimatum: ‘Either you give up this call-giving and tendering of advice or else we will not allow you to stay in this land of ours.’ Noah said that they were saying all this because they were treating his message as the affair of a human being, while this was actually God’s own concern. He said that, in order to fight with him, they would have to fight God. He further said, ‘If you don’t believe it, then what you can do is gather your companions and partners and formulate any unanimous plan against me, and then carry it out with all your might. Then you will see that your every plan against me is a failure.’ In the present world, the standard confirming the veracity of a caller for truth is that he fulfills his mission at all costs and nobody succeeds in thwarting him.
Si vous vous détournez de mon appel, vous savez que je ne vous ai pas transmis le Message de mon Seigneur en vue de vous réclamer une rétribution. Allah Seul me récompensera, que vous croyiez ou pas. Il m’a ordonné d’être du nombre de ceux qui se soumettent à Lui en Lui obéissant et en accomplissant des œuvres pieuses.
“Si rechazan mi invitación, entonces sepan que no he pedido ninguna recompensa por haberles transmitido el mensaje de mi Señor. Mi recompensa la espero solo de Al-lah, tengan fe en mí o no. Al-lah me ha ordenado ser de aquellos que se entregan a Él con obediencia y buenas acciones”.
Jika kalian menolak seruanku, kalian pasti tahu bahwa aku tidak pernah meminta imbalan atas usahaku menyampaikan risalah Tuhanku. Hanya Allahlah yang memberiku imbalan, baik kalian beriman maupun tidak. Selain itu, Allah juga menyuruhku menjadi orang yang tunduk kepada-Nya dengan cara menjalankan ketaatan dan mengerjakan amal saleh."
Eğer siz, benim davetimden yüz çevirirseniz, biliyorsunuz ki ben, Rabbimin mesajını/davetini size tebliğ ettiğim için sizden bir ücret talep etmedim. Siz iman da etseniz inkâr da etseniz, benim sevabım Allah'a aittir. Yüce Allah, bana taat ve salih amel ile kendisine boyun eğmemi emretti.
Mais les siens le traitèrent de menteur et ne crurent pas en lui. Nous le sauvâmes ainsi que les croyants qui l’accompagnaient en les faisant embarquer sur un bateau et Nous en avons fait les successeurs de ceux qui les ont précédés tandis que nous avons anéanti ceux qui reniaient les signes et les arguments apportés par Noé en les noyant lors du Déluge. Ô Messager, médite quelle fut la fin du peuple qui fut averti par Noé et qui ne crut pas en lui.
El pueblo de Noé lo desmintió y no lo aceptó. Por lo tanto, lo salvé a él y a los creyentes que estaban con él en el barco. Los hice sucesores de quienes los precedieron, y destruí con el Diluvio a los que rechazaron los signos y la evidencia que él trajo. Por lo tanto reflexiona, Mensajero, sobre el destino de las personas que fueron advertidas por Noé u pero no creyeron.
One who comes forward on behalf of God with the call for the Truth, does so always on the strength of argument. Although reasoning (argument) pertains to the intellect, man fails to realise its greatness. In spite of having no answer to it, he refuses to bow down before it. One of the considerations of the task which a messenger of Truth has to carry out is that he should not make any economic or material demands upon the community he addresses, even if this means great sacrifice on his part. This is so that the relation between them may remain that of the missionary and his addressee. It should not turn into group or material rivalry. When Noah had finally delivered his message in its entirety to his community, and still his community was adamant and arrogant, they were drowned in turbulent flood waters so that the earth was rid of them, while the Faithful (adherents of Noah) were given the opportunity to live in the world as inheritors of the earth. This, in Quranic terminology, is described as ‘khalifah.’ Before the flood, the community of Noah was the khalifah of the earth; after the flood those faithful to Noah were made the successors of the earth.
Noah’s people denied him and did not accept him. I therefore saved him and those believers who were with him in the ship. I made them the successors of those before them; and I destroyed those who rejected the signs and evidence that he brought by means of the Flood. So reflect, O Messenger, over the fate of the people who were warned by Noah (peace be with him) but did not believe.
Kavmi onu (Nuh -aleyhisselam-'ı) yalanladılar, onu tasdik etmediler. Biz de onu ve onunla birlikte gemide bulunan Müminleri kurtardık. Onları kendilerinden öncekilere halifeler kıldık ve onun getirmiş olduğu ayetleri ve delilleri yalanlayanları ise tufan ile boğduk. -Ey Peygamber!- Nuh -aleyhisselam-'ın kendilerini uyardığı, iman etmeyen o kavmin sonunun nasıl olduğuna bir bak!
Kemudian kaumnya mendustakannya dan tidak percaya kepadanya. Lalu Kami pun selamatkan dia (Nuh -'alaihissalām-) beserta orang-orang yang beriman bersamanya di dalam bahtera dan Kami jadikan mereka sebagai generasi penerus bagi umat-umat sebelum mereka. Adapun orang-orang yang mendustakan ayat-ayat dan hujah-hujah yang dibawanya maka Kami binasakan dengan terjangan air bah. Oleh karena itu, renungkanlah -wahai Rasul- bagaimana akhir perjalanan orang-orang yang diberi peringatan oleh Nuh -'alaihissalām- tetapi mereka enggan beriman.
Njegov narod ga je u laž utjerao i nije mu vjerovao, pa smo Mi njega i vjernike u lađi spasili, te ih nasljednicima za one prije njih učinili, dok smo one koji su poricali dokaze potopili. Zato, razmišljaj, Poslaniče, o tome kakav je bio svršetak onih koje je Nuh alejhis-selam, upozoravao, a oni mu nisu vjerovali.
Người dân của Y cho rằng Y nói dối nên họ không tin nơi Y. Thế nên, Allah đã giải cứu Y và những tín đồ có đức tin theo Y trên một chiếc tàu, và bổ nhiệm họ thành những người nối nghiệp trên trái đất thay những người trước họ. Và TA đã nhấn chìm những kẻ phủ nhận những dấu hiệu và bằng chứng của TA bằng trận đại hồng thủy. Ngươi - hỡi Thiên Sứ - hãy nhìn xem hậu quả của những kẻ đã được Nuh cảnh báo nhưng không chịu tin tưởng đã có kết cuộc ra sao.
Ngunit nagpasinungaling sa kanya ang mga tao niya at hindi sila naniwala sa kanya kaya nagligtas Kami sa kanya at sa sinumang kasama sa kanya kabilang sa mga mananampalataya sa arko. Gumawa Kami sa kanila bilang kahalili para sa nauna sa kanila. Nagpahamak Kami sa mga nagpasinungaling sa inihatid niya na mga tanda at mga katwiran sa pamamagitan ng gunaw. Kaya magnilay-nilay ka, O Sugo, kung papaano naging ang wakas ng lagay ng mga taong binalaan ni Noe – sumakanya ang pagbati ng kapayapaan – ngunit hindi sumampalataya.
E il suo popolo lo smentì e non gli credettero. Allāh salvò lui ed i credenti presenti assieme a lui nell'Arca, e li rendemmo eredi di coloro che li precedettero, e distruggemmo coloro che smentirono i Segni e le prove, che egli comunicò, con il Diluvio. Rifletti, o Messaggero, sulla fine del popolo che Nūħ, pace a lui, avvertì, e che non credette.
Zatim smo, poslije Nuha, alehis-selam, nakon određenog vremena poslanike narodima njihovim slali i oni su im jasne dokaze donosili, ali oni nisu htjeli vjerovati jer su prije toga poslanike neprestalno u laž utjerivali. Poslije je Allah njihova srca zapečatio, a isto tako će zapečatiti srca svih onih koji ne vjeruju i granice Allahove prelaze, u bilo kojem vremenu i na bilo kojem mjestu.
Poi, dopo un periodo di tempo, inviammo Nūħ come Messaggero al suo popolo, e giunsero dei messaggeri ai loro popoli con segni evidenti; non poterono credere a causa della loro precedente perseveranza nello smentire i messaggeri. Allāh sigillò i loro cuori. Con sigilli simili a quelli con i quali sigillammo i cuori di coloro che furono avversi ai precedenti messaggeri, sigilliamo i cuori di questi miscredenti che trasgrediscono i limiti di Allāh tramite la miscredenza, in ogni periodo e in ogni luogo.
Meaning; Then after Nuh We sent Messengers to their people.
They brought them clear proofs. and evidences of the truth that they came with.
فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ بِهِ مِن قَبْلُ
(But they would not believe what they had already rejected beforehand) meaning the nations did not believe what their Messengers brought to them because they already rejected it from the beginning. Allah said:
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ
(And We shall turn their hearts and their eyes away (from guidance).) (6:110) He then said here,
كَذَلِكَ نَطْبَعُ عَلَى قُلوبِ الْمُعْتَدِينَ
(Thus We seal the hearts of the transgressors.) This means that as Allah has set seals on the hearts of those people, such that they would not believe since they previously rejected faith, He would also set seals on the hearts of the people that are like them, who will come after them. They would not believe until they see the severe torment. This means that Allah destroyed the nations after Nuh. He destroyed the nations that rejected the Messengers and saved those who believed from among them. From the time of Adam to Nuh, people followed Islam. Then they invented the worship of idols. So Allah sent Nuh to them. That is why the believers will say to him on the Day of Resurrection, "You are the first Messenger Allah sent to the people of the earth." Ibn `Abbas said: "There were ten generations between Adam and Nuh, and all of them were following Islam." Allah also said:
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ
(And how many generations have We destroyed after Nuh!) (17:17) This was a serious warning to the Arab pagans, who rejected the leader and last of the Messengers and Prophets. If the people before them who rejected their Messengers had received this much punishment, then what did they think will happen to them since they perpetrated even greater sins than others before them
Khoảng thời gian sau Nuh, TA đã cử phái nhiều Sứ Giả đến với người dân của họ, Những vị Sứ Giả đến với cộng đồng họ mang theo những dấu hiệu và bằng chứng rõ ràng. Nhưng họ không có ý định tin tưởng vì trước đây họ cũng từng khăng khăng phủ nhận những vị Sứ Giả. Vì vậy Allah đã niêm kín con tim của họ như Ngài đã từng niêm kín con tim của những người đi theo các Sứ Giả trong quá khứ. TA đã niêm kín tấm lòng của những kẻ phạm tội bởi việc đã vượt quá giới hạn của Allah bằng sự vô đức tin của chúng ở tất cả mọi thời đại và bất cứ nơi đâu.
Pagkatapos, matapos ng isang yugto ng panahon ay nagpadala Kami, nang matapos ni Noe, ng mga sugo sa mga tao nila. Kaya naghatid ang mga sugo sa mga kalipunan nila ng mga tanda at mga patotoo. Ngunit hindi nagkaroon ang mga iyon ng pagnanais na sumampalataya dahilan sa naunang pagpupumilit ng mga iyon sa pagpapasinungaling sa mga sugo, kaya nagsara si Allāh sa mga puso ng mga ito. Tulad ng pagsasarang ito na isinara Niya sa mga puso ng mga tagasunod ng mga sugong nagdaan, magsasara Siya nito sa mga puso ng mga tagatangging sumampalataya, na mga lumalampas sa mga hangganan ni Allāh sa pamamagitan ng kawalang-pananampalataya sa bawat panahon at pook.
Luego, al cabo de un período de tiempo, Nosotros enviamos, después de Noé, mensajeros a su gente. El mensajero se presentó ante sus comunidades con grandes milagros y leyes puras. Sin embargo, no tenían intenciones de creer, ya que anteriormente se habían empeñado en rechazar a los mensajeros. En consecuencia, Al-lah selló sus corazones. Así como sellamos los corazones de los que desmintieron a los mensajeros en el pasado, sellaremos los corazones de los incrédulos que transgreden los límites de Al-lah con su incredulidad en todo tiempo y lugar.
Quelque temps après Noé, Nous envoyâmes des messagers à leurs peuples à qui ils apportèrent des signes et des preuves, mais l’obstination préalable qu’ils avaient à démentir les messagers les prédisposa à ne pas croire et Allah scella alors leurs cœurs. Tout comme Nous avons scellé les cœurs des disciples des précédents messagers, Nous scellons en tout lieu et en toute époque le cœur des mécréants qui, en mécroyant, franchissent les limites d’Allah.
Setelah sekian lama sesudah masa Nuh -'alaihissalām- itu Kami mengutus para rasul kepada kaumnya masing-masing. Para rasul itu datang kepada mereka dengan membawa mukjizat-mukjizat dan bukti-bukti yang nyata. Tetapi, kaum-kaum itu sama sekali tidak tertarik untuk beriman karena semenjak dahulu mereka bersikeras untuk mendustakan para rasul, sehingga Allah mengunci mati hati mereka. Sebagaimana Kami telah mengunci mati hati para penentang rasul-rasul di masa lalu, Kami juga mengunci mati hati orang-orang kafir yang melampaui batas-batas Allah dengan kekafirannya kapan pun dan dimana pun.
In this verse ‘transgressors’ refers to those who, once having rejected the Truth, stick to that position, make it a prestige issue and then go on continuously ignoring the Truth so that their religious knowledge and their being on the right path do not become doubtful in others’ eyes. Those who display this sort of behaviour are punished in this world by having their hearts sealed, that is, under the law of God, their psychology becomes gradually affected and finally they lose their sensitivity to the matter of Truth. The little sensitivity which they had earlier is ultimately benumbed. They do not remain capable of being anxious about Truth and untruth, or accepting the Truth rather than untruth. The history of Noah and the succeeding prophets bears testimony to this. The condition of any preacher of Truth who comes forward on behalf of God is such that he is not surrounded by outward worldly glories. The only strength he possesses is the power of reasoning. Those who are capable of recognising Truth in the language of reason are the only ones who acknowledge the preacher of Truth. Those whom the language of argument cannot influence are incapable of accepting or supporting the preacher of Truth.
"Kemudian sesudah Nuh, Kami utus beberapa rasul kepada kaum mereka (masing-masing), maka rasul-rasul itu datang ke-pada mereka dengan membawa keterangan-keterangan yang nyata, tetapi mereka tidak hendak beriman karena mereka dahulu telah (biasa) mendustakannya. Demikianlah Kami mengunci mati hati orang-orang yang melampaui batas." (Yunus: 74).
(74) Maksudnya, kemudian Kami mengutus sesudah Nuh عليه السلام ﴾ رُسُلًا إِلَىٰ قَوۡمِهِمۡ ﴿ "beberapa rasul kepada kaum mereka (masing-masing)", yang mendustakan (ajaran Nuh), kemudian rasul-rasul itu menyeru kepada hidayah dan memperingatkan sebab-sebab kebinasaan.﴾ فَجَآءُوهُم بِٱلۡبَيِّنَٰتِ ﴿ "Maka rasul-rasul itu datang kepada mereka dengan membawa keterangan-keterangan yang nyata." Maksudnya semua Nabi meno-pang dakwahnya dengan ayat-ayat yang menunjukkan kebenaran sesuatu yang didakwahkannya, ﴾ فَمَا كَانُواْ لِيُؤۡمِنُواْ بِمَا كَذَّبُواْ بِهِۦ مِن قَبۡلُۚ ﴿ "tetapi mereka tidak hendak beriman karena mereka dahulu telah (biasa) mendustakan-nya." Maksudnya, bahwa Allah menghukum mereka di mana mereka didatangi oleh seorang rasul tetapi mereka segera menyambutnya dengan pendustaan, Allah mengunci hati mereka dan menghalangi keimanan setelah sebelumnya mereka masih mungkin mendapat-kannya, sebagaimana Firman Allah,
﴾ وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ ﴿
"Dan (begitu pula) Kami memalingkan hati dan penglihatan mereka sebagaimana mereka belum pernah beriman kepadanya (al-Qur`an) pada permulaannya." (Al-An'am: 110).
Oleh karena itu, Allah berfirman di sini ﴾ كَذَٰلِكَ نَطۡبَعُ عَلَىٰ قُلُوبِ ٱلۡمُعۡتَدِينَ ﴿ "Demikianlah Kami mengunci mati hati orang-orang yang melampaui batas." Maksudnya, Kami menutupnya dengan rapat sehingga tidak ada kebaikan yang sampai kepadanya. Allah tidak menzhalimi me-reka, akan tetapi merekalah yang menzhalimi diri mereka dengan menolak dan mendustakan kebenaran yang datang kepada mereka pertama kali.
74- Sonra onun arkasından nice peygamberleri kendi kavimlerine gönderdik. Onlar kavimlerine apaçık deliller getirdiler. Fakat daha önce (hakkı) yalanlamaları sebebiyle (onlara) iman etmediler. İşte biz haddi aşanların kalplerine böyle mühür basarız.
74. “Sonra onun” Nûh aleyhisselam’ın “arkasından nice” hidâyete davet eden ve helak olmaya götüren sebeplerden sakındıran “peygamberleri” onları yalanlayan “kendi kavimlerine gönderdik. Onlar kavimlerine apaçık deliller getirdiler.”Yani her bir peygamber, kendi davetini, getirdiklerinin doğruluğuna delil teşkil eden mucize ve delillerle destekledi.“Fakat daha önce (hakkı) yalanlamaları sebebiyle (onlara) iman etmediler.” Yani Yüce Allah kendilerine peygamber gönderdiğinde hemen onu yalanlamaları üzerine kalplerine mühür vuruldu ve önceleri iman etme imkânını bulmuş iken bunu reddettikleri için kendileri ile iman arasına engel konarak cezalandırdılar. Nitekim Yüce Allah şöyle buyurmaktadır:“Onların kalplerini ve gözlerini çeviririz de ilk defa ona iman etmedikleri gibi (yine iman etmezler) ve biz de onları azgınlıkları içerisinde şaşkın bir halde bırakırız.”(el-En’am, 6/110)
İşte bundan dolayı burada da: “İşte biz haddi aşanların kalplerine böyle mühür basarız” da artık onlara hayır namına bir şey girmez. Allah onlara zulmetmemiştir, aksine onlar hak kendilerine gelince onu reddetmek ve ilk defasında onu yalanlamak sureti ile kendi kendilerine zulmetmişlerdir.
Sonra Nuh -aleyhisselam-'dan bir müddet sonra kendi toplumlarına peygamberler gönderdik. O peygamberler, ümmetlerine ayetler ve deliller ile geldiler. Daha önce peygamberleri yalanlamalarındaki ısrarları sebebi ile zaten inanma istekleri de yoktu. Allah da onların kalplerini mühürledi. Tıpkı önceki peygamberlere tabi olan kimselerin kalplerini mühürlediğimiz gibi her zaman ve mekânda Allah'ın sınırlarını aşan ve O'nu inkâr eden kâfirlerin de kalplerini mühürledik.
Then, after a period of time, We sent, after Noah, messengers to their people. The messenger came to their communities with overwhelming miracles and pure laws. But they had no intention to believe on account of their previous insistence on rejection of the messengers. Allah therefore sealed their hearts. Just as We sealed the hearts of the followers of the messengers of the past We will seal the hearts of the disbelievers who overstep Allah’s limits by committing disbelief in every time and place.
Después de un período de tiempo, siguiendo a estos mensajeros, envié a Moisés y a su hermano, Aarón, ante el Faraón, el mandatario de Egipto, y a los nobles de su pueblo. Los envié con milagros que daban cuenta de su veracidad, pero la gente del Faraón era demasiado orgullosa para aceptar lo que traían los mensajeros. Era gente pecadora debido a su incredulidad en Al-lah y al rechazo de Sus mensajeros.
Quelque temps plus tard, Nous avons envoyé après ces messagers Moïse et son frère Aaron à Pharaon le roi d’Egypte et aux notables de son peuple. Nous les avons envoyés munis de preuves démontrant la véracité de leur message, mais Pharaon et les notables refusèrent de croire en ce qu’ils apportaient. Leur mécréance et le démenti des messagers firent d’eux des criminels.
Beberapa waktu setelah masa para rasul itu Kami mengutus Musa -'alaihissalām- dan saudaranya, Harun -'alaihissalām- kepada Firaun, Raja Mesir dan pembesar-pembesar kaumnya. Kami bekali keduanya dengan mukjizat-mukjizat yang menunjukkan bahwa keduanya benar-benar utusan Allah. Akan tetapi, mereka enggan beriman kepada ajaran yang dibawa oleh keduanya. Mereka adalah kaum yang durjana karena mereka kafir kepada Allah dan mendustakan rasul-rasul-Nya.
O peygamberlerden bir zaman sonra Musa -aleyhisselam- ve onun kardeşi Harûn -aleyhisselam-’ı Mısır hükümdarına ve onun kavminin büyüklerine gönderdik. Bu ikisini -aleyhimesselam-, doğruluklarına dair deliller ile gönderdik. Bunun üzerine onlar, ikisinin (Musa ve Harun’un) getirdiklerine iman etmekten büyüklendiler. Onlar, Allah’ı inkâr etmeleri ve Allah’ın peygamberlerini yalanlamaları sebebi ile günahkâr kimselerden oldular.
"Kemudian sesudah rasul-rasul itu, Kami utus Musa dan Harun kepada Fir'aun dan pemuka-pemuka kaumnya, dengan (mem-bawa) tanda-tanda (mukjizat-mukjizat) Kami, maka mereka me-nyombongkan diri dan mereka adalah orang-orang yang berdosa. Dan tatkala telah datang kepada mereka kebenaran dari sisi Kami, mereka berkata, 'Sesungguhnya ini adalah sihir yang nyata.' Musa berkata, 'Apakah kamu mengatakan terhadap kebenaran ketika ia datang kepadamu, sihirkah ini? Padahal ahli-ahli sihir itu tidak-lah mendapat kemenangan.' Mereka berkata, 'Apakah kamu datang kepada kami untuk memalingkan kami dari apa yang kami dapati nenek moyang kami mengerjakannya, dan supaya kamu berdua mempunyai kekuasaan di muka bumi? Kami tidak akan memper-cayai kamu berdua.' Fir'aun berkata (kepada pemuka kaumnya), 'Datangkanlah kepadaku semua ahli-ahli sihir yang pandai!' Maka tatkala ahli-ahli sihir itu datang, Musa berkata kepada mereka, 'Lemparkanlah apa yang hendak kamu lemparkan'." (Yunus: 75-80)
"Maka setelah mereka lemparkan, Musa berkata kepada me-reka, 'Apa yang kamu lakukan itu, itulah yang sihir, sesungguhnya Allah akan menampakkan ketidakbenarannya.' Sesungguhnya Allah tidak akan membiarkan terus berlangsungnya pekerjaan orang-orang yang membuat kerusakan. Dan Allah akan mengokohkan yang benar dengan ketetapanNya, walaupun orang-orang yang berbuat dosa tidak menyukai(nya). Maka tidak ada yang beriman kepada Musa, melainkan pemuda-pemuda dari kaumnya (Musa) dalam keadaan takut bahwa Fir'aun dan pemuka-pemuka kaumnya akan menyiksa mereka. Sesungguhnya Fir'aun itu berbuat sewenang-we-nang di muka bumi. Dan sesungguhnya dia termasuk orang-orang yang melampaui batas. Musa berkata, 'Hai kaumku, jika kamu beriman kepada Allah, maka bertawakallah kepadaNya saja, jika kamu benar-benar orang yang berserah diri.' Lalu mereka berkata, 'Kepada Allah-lah kami bertawakal! Ya Rabb kami, janganlah Eng-kau jadikan kami sasaran fitnah bagi kaum yang zhalim'." (Yunus: 81-85)
"Dan selamatkanlah kami dengan rahmatMu dari (tipu daya) orang-orang yang kafir. Dan Kami wahyukan kepada Musa dan saudaranya, 'Kalian berdua ambillah beberapa buah rumah di Mesir untuk tempat tinggal bagi kaummu dan jadikanlah rumah-rumahmu itu tempat shalat dan dirikanlah shalat serta gembira-kanlah orang-orang yang beriman.' Musa berkata, 'Ya Rabb kami, sesungguhnya Engkau telah memberi kepada Fir'aun dan pemuka-pemuka kaumnya perhiasan dan harta kekayaan dalam kehidupan dunia. Ya Rabb kami akibatnya mereka menyesatkan (manusia) dari jalanMu. Ya Rabb kami, binasakanlah harta benda mereka, dan kunci matilah hati mereka, sehingga mereka tidak beriman sampai mereka melihat siksaan yang pedih.' Allah berfirman, 'Sesungguhnya telah diperkenankan permohonan kamu berdua, sebab itu tetaplah kamu berdua pada jalan yang lurus dan janganlah sekali-kali kamu mengikuti jalan orang-orang yang tidak mengetahui'." (Yunus: 86-89)
"Dan Kami memungkinkan Bani Israil melintasi laut, lalu mereka diikuti oleh Fir'aun dan bala tentaranya, karena hendak menganiaya dan menindas (mereka); hingga bila Fir'aun itu telah hampir tenggelam, berkatalah dia, 'Saya percaya bahwa tidak ada tuhan melainkan yang dipercayai oleh Bani Israil, dan saya ter-masuk orang-orang yang berserah diri (kepada Allah).' Apakah sekarang (baru kamu percaya), padahal sesungguhnya kamu telah durhaka sejak dahulu, dan kamu termasuk orang-orang yang ber-buat kerusakan? Maka pada hari ini Kami selamatkan badanmu supaya kamu dapat menjadi pelajaran bagi orang-orang yang da-tang sesudahmu, dan sesungguhnya kebanyakan dari manusia le-ngah dari tanda-tanda kekuasaan Kami. Dan sesungguhnya Kami telah menempatkan Bani Israil di tempat kediaman yang bagus dan Kami beri mereka rizki dari yang baik-baik. Maka mereka tidak berselisih, kecuali setelah datang kepada mereka pengetahuan (yang tersebut dalam Taurat). Sesungguhnya Rabbmu akan memutuskan antara mereka di Hari Kiamat tentang sesuatu yang mereka per-selisihkan itu." (Yunus: 90-93)
(75) Maksudnya, kemudian Kami mengutus (setelah para rasul yang Allah utus kepada kaum yang mendustakan yang di-binasakan) ﴾ مُّوسَىٰ ﴿ "Musa" bin Imran, Rasul yang berbicara kepada Allah (Kalimurrahman), salah seorang rasul Ulul Azmi, salah seorang Rasul besar yang diteladani oleh mereka yang mana syariat yang agung lagi luas diturunkan kepadanya, dan Kami menjadikan Harun saudaranya sebagai pendukungnya. Kami mengutus keduanya, ﴾ إِلَىٰ فِرۡعَوۡنَ وَمَلَإِيْهِۦ ﴿ "kepada Fir'aun dan pemuka-pemuka kaumnya." Yakni para pemimpin dan pembesar kaumnya, karena mayoritas mereka mengikuti para pemimpin ﴾ بِـَٔايَٰتِنَا ﴿ "dengan (membawa) tanda-tanda (mukjizat-mukjizat) Kami", yang menunjukkan ajaran yang dibawa-nya yaitu tauhid dan larangan menyembah selainNya. ﴾ فَٱسۡتَكۡبَرُواْ ﴿ "Maka mereka menyombongkan diri", darinya sebagai bentuk kezha-liman dan tinggi hati setelah meyakininya. ﴾ وَكَانُواْ قَوۡمٗا مُّجۡرِمِينَ ﴿ "Dan mereka adalah orang-orang yang berdosa." Allah telah memvonis me-reka sebagai orang-orang yang (bergelimang) dosa dan mendusta-kan (ajaran Nuh).
(76) ﴾ فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا ﴿ "Dan tatkala telah datang kepada me-reka kebenaran dari sisi Kami", yang merupakan kebenaran terbesar dan teragung. Ia dari sisi Allah yang mana seluruh leher tunduk kepada keagunganNya. Dia adalah Rabb semesta alam yang men-didik makhlukNya dengan nikmat-nikmatNya. Tatkala kebenaran dari Allah datang kepada mereka melalui Musa, maka mereka me-nolaknya dan tidak menerimanya. ﴾ قَالُوٓاْ إِنَّ هَٰذَا لَسِحۡرٞ مُّبِينٞ ﴿ "Mereka berkata, 'Sesungguhnya ini adalah sihir yang nyata'." Mereka merasa tidak cukup –semoga Allah menimpakan keburukan kepada mereka– dengan berpaling dan menolak lebih dari itu, mereka menjadikan-nya sebagai kebatilan yang paling batil yaitu sihir yang hakikat sebenarnya adalah bualan, bahkan mereka menjadikannya sebagai sihir yang jelas lagi nyata padahal sebenarnya ia adalah kebenaran yang nyata.
(77) Oleh karena itu, ﴾ قَالَ مُوسَىٰٓ ﴿ "Musa berkata", kepada me-reka sebagai bentuk pencelaan atas penolakan terhadap kebenaran yang tidak ditolak kecuali oleh orang yang paling zhalim.﴾ أَتَقُولُونَ لِلۡحَقِّ لَمَّا جَآءَكُمۡۖ ﴿ "Apakah kamu mengatakan terhadap kebenaran ketika ia datang kepadamu." Maksudnya, apakah kamu berkata bahwa ia adalah sihir yang nyata, ﴾ أَسِحۡرٌ هَٰذَا ﴿ "sihirkah ini?" Maksudnya, lihatlah sifatnya dan apa yang dikandungnya maka hanya dengan itu bisa dipastikan bahwa ia adalah kebenaran, ﴾ وَلَا يُفۡلِحُ ٱلسَّٰحِرُونَ ﴿ "padahal ahli-ahli sihir itu tidaklah mendapat kemenangan." Tidak di dunia dan tidak di akhirat. Lihatlah siapakah yang meraih akibat yang baik, siapa yang ber-untung, siapa yang berhasil, setelah itu mereka mengetahui dan setiap orang melihat bahwa Musalah yang menang dan beruntung dengan keberuntungan dunia dan akhirat.
(78) ﴾ قَالُوٓاْ ﴿ "Mereka berkata", kepada Musa, sebagai bentuk penolakan ucapannya dengan apa yang mana dia tidak mampu untuk menolaknya. ﴾ أَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَيۡهِ ءَابَآءَنَا ﴿ "Apakah kamu datang kepada kami untuk memalingkan kami dari apa yang kami dapati nenek moyang kami mengerjakannya." Maksudnya, apakah kamu datang kepada kami untuk menghalangi kami dari syirik dan ibadah kepada selain Allah yang kami dapati turun temurun dari nenek moyang kami dan memerintahkan kami agar menyembah Allah semata tanpa sekutu bagiNya. Mereka menjadikan ucapan nenek moyang mereka yang sesat sebagai hujjah yang dengannya mereka menolak kebenaran yang dibawa oleh Musa عليه السلام.
Dan FirmanNya, ﴾ وَتَكُونَ لَكُمَا ٱلۡكِبۡرِيَآءُ فِي ٱلۡأَرۡضِ ﴿ "Dan supaya kamu ber-dua mempunyai kekuasaan di muka bumi?" Maksudnya, kamu datang kepada kami agar kamu menjadi pemimpin dan mengusir kami dari tanah air kami? Ini adalah tipuan dari mereka, promosi terhadap kebodohan mereka dan provokasi kepada orang awam agar me-musuhi Musa dan tidak beriman kepadanya. Ini tidak dijadikan sebagai hujjah oleh orang yang mengetahui hakikat dan mampu membedakan perkara-perkara, karena hujjah tidak ditolak kecuali dengan hujjah dan bukti.
Adapun orang yang hadir membawa kebenaran lalu kebena-rannya ditolak dengan ucapan yang seperti ini maka itu menunjuk-kan kelemahan orang yang menghadirkannya untuk mendatangkan argumen yang bisa menolak pendapat lawan dialognya, karena seandainya dia mempunyai hujjah, niscaya dia menurunkannya dan tidak mengucapkan, "Tujuanmu adalah begini-begini, atau targetmu adalah ini dan ini." Sama saja dia jujur atau dusta dalam ucapannya dan pemberitaannya tentang maksud lawannya, padahal setiap orang yang mengetahui keadaan Musa dan ajaran yang didakwah-kannya, niscaya dia akan mengetahui bahwa dia sama sekali tidak memiliki tujuan berkuasa di muka bumi, tujuan Musa sama dengan tujuan para rasul yang lain: memberi petunjuk dan membimbing manusia kepada apa yang bermanfaat bagi mereka. Akan tetapi perkara sebenarnya adalah apa yang mereka ungkapkan sendiri dengan ucapannya, ﴾ وَمَا نَحۡنُ لَكُمَا بِمُؤۡمِنِينَ ﴿ "Kami tidak akan mempercayai kamu berdua." Sebagai bentuk pengingkaran dan kesombongan bu-kan karena kebatilan apa yang dibawa oleh Musa dan Harun, tidak pula karena kerancuan padanya dan tidak pula karena makna-makna lainnya kecuali karena kezhaliman, permusuhan dan kekuasaan yang mereka tuduhkan kepada Musa dan Harun.
(79) ﴾ وَقَالَ فِرۡعَوۡنُ ﴿ "Fir'aun berkata (kepada pemuka kaumnya)", sebagai bentuk penentangan kepada kebenaran yang dibawa oleh Musa dan menunjukkan kekuatannya di depan kaum dan pengi-kutnya, ﴾ ٱئۡتُونِي بِكُلِّ سَٰحِرٍ عَلِيمٖ ﴿ "Datangkanlah kepadaku semua ahli-ahli sihir yang pandai." Yakni ahli dan mumpuni dalam urusan sihir, maka Fir'aun meminta agar para penyihir yang mahir dalam berbagai jenis dan bentuknya dihadirkan dari seluruh penjuru Mesir.
(80) ﴾ فَلَمَّا جَآءَ ٱلسَّحَرَةُ ﴿ "Maka tatkala ahli-ahli sihir itu datang", untuk bertarung melawan Musa, ﴾ قَالَ لَهُم مُّوسَىٰٓ أَلۡقُواْ مَآ أَنتُم مُّلۡقُونَ ﴿ "Musa berkata kepada mereka, 'Lemparkanlah apa yang hendak kamu lemparkan'." Yakni apa pun yang kamu inginkan tanpa harus aku tentukan, hal itu karena Musa yakin dapat mengalahkan mereka, tak peduli mereka dan apa yang mereka hadirkan. @
(81) ﴾ فَلَمَّآ أَلۡقَوۡاْ ﴿ "Maka setelah mereka lemparkan", tambang-tambang dan tongkat-tongkat mereka, maka seolah-olah ia adalah ular yang merayap. ﴾ قَالَ مُوسَىٰ مَا جِئۡتُم بِهِ ٱلسِّحۡرُۖ ﴿ "Musa berkata, 'Apa yang kamu lakukan itu, itulah yang sihir'." Ini adalah sihir yang besar, walau-pun ia besar, akan tetapi ﴾ إِنَّ ٱللَّهَ سَيُبۡطِلُهُۥٓ إِنَّ ٱللَّهَ لَا يُصۡلِحُ عَمَلَ ٱلۡمُفۡسِدِينَ ﴿ "sesung-guhnya Allah akan menampakkan ketidakbenarannya. Sesungguhnya Allah tidak akan membiarkan terus berlangsungnya pekerjaan orang-orang yang membuat kerusakan." Karena mereka menginginkan (dengan hal tersebut) untuk mendukung kebatilan di atas kebenaran, adakah kerusakan yang lebih besar daripada ini? Begitulah setiap perusak melakukan sesuatu lalu dia membuat tipu daya dan makar, per-buatannya pasti batal dan terkikis, meskipun dalam waktu tertentu apa yang dilakukannya cukup laris, akan tetapi ujung-ujungnya adalah habis dan lenyap. Adapun orang-orang yang memperbaiki diri yang mana tujuan dari perbuatan mereka adalah Wajah Allah dan ia adalah perbuatan-perbuatan dan sarana-sarana yang berguna yang diperintahkan, maka Allah memperbaiki perbuatan mereka, menjunjungnya dan menumbuhkannya selalu.
(82) Musa melempar tongkatnya, ia pun melahap semua apa yang mereka bikin lalu batallah sihir mereka, lenyaplah kebatilan mereka. ﴾ وَيُحِقُّ ٱللَّهُ ٱلۡحَقَّ بِكَلِمَٰتِهِۦ وَلَوۡ كَرِهَ ٱلۡمُجۡرِمُونَ ﴿ "Dan Allah akan mengokohkan yang benar dengan ketetapanNya walaupun orang-orang yang berbuat dosa tidak menyukai(nya)." Maka ahli sihir itu tunduk kepada Musa ketika jelas bagi mereka kebenaran, Fir'aun mengancam mereka akan menyalib dan memotong tangan dan kaki mereka, tetapi mereka tidak gentar dan tetap teguh beriman.
(83) Adapun Fir'aun dengan kaum dan pembesarnya serta pengikut mereka maka tidak seorang pun dari mereka yang ber-iman bahkan mereka terus terlelap di dalam kesesatan mereka. Oleh karena itu Allah berfirman, ﴾ فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٞ مِّن قَوۡمِهِۦ ﴿ "Maka tidak ada yang beriman kepada Musa, melainkan pemuda-pemuda dari kaumnya (Musa)." Yakni anak-anak muda Bani Israil yang sabar dalam meng-hadapi rasa takut karena iman yang bercokol di dalam hatinya ﴾ عَلَىٰ خَوۡفٖ مِّن فِرۡعَوۡنَ وَمَلَإِيْهِمۡ أَن يَفۡتِنَهُمۡۚ ﴿ "dalam keadaan takut bahwa Fir'aun dan pe-muka-pemuka kaumnya akan menyiksa mereka", karena agama mereka. ﴾ وَإِنَّ فِرۡعَوۡنَ لَعَالٖ فِي ٱلۡأَرۡضِ ﴿ "Sesungguhnya Fir'aun itu berbuat semena-mena di muka bumi", maksudnya dia mempunyai kekuasaan dan kekuatan maka pantas mereka takut terhadap ancamannya, lebih-lebih karena dia ﴾ وَإِنَّهُۥ لَمِنَ ٱلۡمُسۡرِفِينَ ﴿ "termasuk orang-orang yang melampaui batas." Mak-sudnya, dia termasuk orang-orang yang melamapui batas dalam urusan melanggar dan menganiaya. Hikmah –wallahu a'lam– dari berimannya anak-anak muda dari Bani Israil kepada Musa adalah karena anak-anak muda lebih bisa menerima dan menaati kebenar-an, lain halnya dengan orang-orang tua yang hidup di atas kekufur-an, mereka lebih jauh dari kebenaran disebabkan karena keyakinan yang rusak yang ada di dalam hati mereka.
(84) ﴾ وَقَالَ مُوسَىٰ ﴿ "Musa berkata", dalam keadaan mewasiatkan kaumnya supaya bersabar, mengingatkan mereka dengan apa me-reka meminta pertolongan dalam hal itu, dia berkata, ﴾ يَٰقَوۡمِ إِن كُنتُمۡ ءَامَنتُم بِٱللَّهِ ﴿ "Hai kaumku, jika kamu beriman kepada Allah," maka lakukanlah konsekuensi iman, ﴾ تَوَكَّلُوٓاْ إِن كُنتُم مُّسۡلِمِينَ ﴿ "dan bertakwalah kepadaNya saja jika kamu benar-benar orang yang berserah diri." Maksudnya, berpe-ganglah kepadaNya, kembalilah kepadaNya dan mohonlah perto-longan kepadaNya.
(85) ﴾ فَقَالُواْ ﴿ "Lalu mereka berkata", sebagai bentuk ketaatan dalam hal ini, ﴾ عَلَى ٱللَّهِ تَوَكَّلۡنَا رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَةٗ لِّلۡقَوۡمِ ٱلظَّٰلِمِينَ ﴿ "Kepada Allah-lah kami bertawakal ! Ya Rabb kami, janganlah Engkau jadikan kami sasaran fitnah bagi kaum yang zhalim." Maksudnya, janganlah Engkau men-jadikan mereka berkuasa atas kami yang akibatnya mereka akan menyiksa dan mengalahkan kami. Maka Bani Israil pun terfitnah oleh hal itu, dan mereka berkata, "Kalau mereka berpegang teguh pada kebenaran, niscaya mereka tidak dikalahkan."
(86) ﴾ وَنَجِّنَا بِرَحۡمَتِكَ مِنَ ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ ﴿ "Dan selamatkanlah kami dengan rahmatMu dari (tipu daya) orang-orang yang kafir." Agar kami selamat dari kejahatan mereka dan agar kami berdiri tegak di atas agama kami dengan baik sehingga kami mampu menegakkan dan menam-pakkan syariat tanpa penentang dan pelawan.
(87) ﴾ وَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ ﴿ "Dan Kami wahyukan kepada Musa dan saudaranya", ketika keadaan pada kaumnya semakin sulit akibat ulah Fir'aun dan kaumnya, dan mereka berusaha memfitnah me-reka dari agama mereka, ﴾ أَن تَبَوَّءَا لِقَوۡمِكُمَا بِمِصۡرَ بُيُوتٗا ﴿ "kalian berdua ambillah beberapa buah rumah di Mesir untuk tempat tinggal bagi kaummu." Maksudnya, perintahkan mereka agar mendirikan rumah yang bisa mereka pakai untuk bersembunyi di dalamnya. ﴾ وَٱجۡعَلُواْ بُيُوتَكُمۡ قِبۡلَةٗ ﴿ "Dan jadikanlah rumah-rumahmu itu tempat shalat." Maksudnya, ja-dikan rumahmu tempat untuk shalat di mana kamu tidak mampu melakukannya di tempat-tempat ibadah umum. ﴾ وَأَقِيمُواْ ٱلصَّلَوٰةَۗ ﴿ "Dan dirikanlah shalat," karena ia adalah penolong dalam segala urusan. ﴾ وَبَشِّرِ ٱلۡمُؤۡمِنِينَۖ ﴿ "Serta gembirakanlah orang-orang yang beriman," dengan kemenangan, dukungan dan unggulnya agama mereka, karena akan selalu ada kemudahan di balik kesulitan-kesulitan, sesung-guhnya bersama kesulitan itu ada kemudahan, ketika keadaannya semakin sulit dan susah maka Allah akan menghilangkan dan me-mudahkannya.
(88) Tatkala Musa melihat Fir'aun dan kaumnya semakin keras dan menentang, maka dia mendoakan kejelekan atas mereka dan Harun mengamini doanya, dia berkata,﴾ رَبَّنَآ إِنَّكَ ءَاتَيۡتَ فِرۡعَوۡنَ وَمَلَأَهُۥ زِينَةٗ ﴿ "Ya Rabb kami, sesungguhnya Engkau telah memberi kepada Fir'aun dan pemuka-pemuka kaumnya perhiasan", yang mereka pakai dari ber-bagai jenis perhiasan, pakaian, istana-istana yang indah, kendaraan yang mewah dan pelayan-pelayan. ﴾ وَأَمۡوَٰلٗا ﴿ "dan harta", yang ba-nyak, ﴾ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَۖ ﴿ "dalam kehidupan dunia. Ya Rabb kami akibatnya mereka menyesatkan (manusia) dari jalanMu." Mereka tidak memakai harta mereka kecuali untuk menyesatkan orang-orang dari jalanMu, maka mereka sesat dan menyesatkan. ﴾ رَبَّنَا ٱطۡمِسۡ عَلَىٰٓ أَمۡوَٰلِهِمۡ ﴿ "Ya Rabb kami, binasakanlah harta benda mereka", maksudnya lenyapkanlah harta mereka dengan cara diludeskan atau ia dijadi-kan batu yang tidak berguna. ﴾ وَٱشۡدُدۡ عَلَىٰ قُلُوبِهِمۡ ﴿ "Dan kunci matilah hati mereka." Yakni jadikanlah ia keras. ﴾ فَلَا يُؤۡمِنُواْ حَتَّىٰ يَرَوُاْ ٱلۡعَذَابَ ٱلۡأَلِيمَ ﴿ "Sehingga mereka tidak beriman sampai mereka melihat siksaan yang pedih." Musa mengatakan ini karena marah kepada mereka di mana mereka berani melanggar hal-hal yang diharamkan Allah, merusak hamba-hamba Allah dan menghalang-halangi dari jalanNya, karena Musa tahu betul bahwa Allah akan menghukum mereka atas perbuatan mereka dengan menutup pintu iman atas mereka.
(89) ﴾ قَالَ ﴿ "Allah berfirman, ﴾ قَدۡ أُجِيبَت دَّعۡوَتُكُمَا ﴿ 'Sesungguhnya telah diperkenankan permohonan kamu berdua." Ini adalah dalil bahwa Musa berdoa sedangkan Harun mengamini doanya, dan bahwa orang yang mengamini doa adalah rekan orang yang berdoa dalam doa itu, ﴾ فَٱسۡتَقِيمَا ﴿ "sebab itu tetaplah kamu berdua pada jalan yang lurus", di atas agama kamu berdua dan teruslah berdakwah. ﴾ وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعۡلَمُونَ ﴿ "Dan janganlah sekali-kali kamu mengikuti jalan orang-orang yang tidak mengetahui." Maksudnya, jangan mengikuti orang-orang bodoh yang sesat yang menyimpang dari jalan yang lurus yang mengikuti jalan Neraka Jahim.
(90) Allah memerintahkan Musa agar membawa Bani Israil pergi di waktu malam. Allah mengabarkan bahwa mereka akan mengikutinya. Fir'aun membuat pengumuman di seluruh penjuru negeri bahwa mereka itu –Musa dan kaumnya– hanyalah segelintir orang pinggiran. Mereka marah kepada kami dan kita mewaspadai mereka. Fir'aun mengumpulkan bala tentaranya dari atasan sampai bawahan. Dia dengan bala tentaranya mengejar Bani Israil dengan kesombongan dan permusuhan, mereka hendak menangkap Musa dan membuat kerusakan di bumi. Jika kekejian telah memuncak dan dosa telah menguat maka tunggulah azab dari Allah. ﴾ وَجَٰوَزۡنَا بِبَنِيٓ إِسۡرَٰٓءِيلَ ٱلۡبَحۡرَ ﴿ "Dan Kami memungkinkan Bani Israil melintasi laut." Hal itu karena Allah mewahyukan kepada Musa tatkala dia sampai di laut agar memukul laut dengan tongkatnya. Musa memukulnya, maka terbelahlah dua belas jalan, Bani Israil melaluinya, Fir'aun te-rus menguntit dengan bala tentaranya di belakangnya. Ketika Musa dan kaumnya telah sampai di daratan ujung sedangkan Fir'aun dengan bala tentaranya masih di tengah laut, maka Allah memerin-tahkan kepada laut untuk menelan Fir'aun dan bala tentaranya, maka ia pun memakan Fir'aun dan bala tentaranya. Mereka teng-gelam dengan dilihat oleh Bani Israil. Manakala Fir'aun tenggelam dan dia yakin akan mati, ﴾ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِيٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَٰٓءِيلَ ﴿ "berkatalah dia, 'Saya percaya bahwa tidak ada tuhan melainkan (Rabb) yang diperca-yai oleh Bani Israil'." Yaitu Allah Rabb Yang Mahabenar, yang tiada Rabb melainkan Dia, ﴾ وَأَنَا۠ مِنَ ٱلۡمُسۡلِمِينَ ﴿ "dan saya termasuk orang-orang yang berserah diri (kepada Allah)." Yakni tunduk kepada agama Allah dan ajaran yang dibawa Musa.
(91) Allah تعالى berfirman menjelaskan bahwa iman dalam kondisi seperti ini tidaklah berguna baginya. ﴾ ءَآلۡـَٰٔنَ ﴿ "Apakah sekarang (baru kamu percaya)", beriman dan mengakui Rasul Allah,﴾ وَقَدۡ عَصَيۡتَ قَبۡلُ ﴿ "padahal sesungguhnya kamu telah durhaka sejak dahulu." Maksud-nya, kamu terang-terangan bermaksiat, mengingkari dan mendus-takan, ﴾ وَكُنتَ مِنَ ٱلۡمُفۡسِدِينَ ﴿ "dan kamu termasuk orang-orang yang berbuat kerusakan?" Iman tidak berguna bagimu sebagaimana Sunnatullah yang berlaku bahwa jika orang kafir telah sampai kepada keadaan darurat ini, maka imannya tidak berguna baginya karena imannya adalah iman kepada sesuatu yang terlihat sebagaimana iman orang pada saat Kiamat tiba. Iman yang berguna itu adalah iman kepada yang ghaib.
(92) ﴾ فَٱلۡيَوۡمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنۡ خَلۡفَكَ ءَايَةٗۚ ﴿ "Maka pada hari ini Kami selamatkan badanmu supaya kamu dapat menjadi pelajaran bagi orang-orang yang datang sesudahmu." Ahli tafsir menyatakan bahwa Bani Israil ketika di dalam hatinya terdapat ketakutan yang sangat ter-hadap Fir'aun, maka mereka sepertinya tidak percaya kalau Fir'aun telah tenggelam, mereka meragukan itu. Maka Allah memerintah-kan laut agar melemparkan Fir'aun ke atas agar ia menjadi tanda dan pelajaran bagi mereka. ﴾ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ عَنۡ ءَايَٰتِنَا لَغَٰفِلُونَ ﴿ "Dan sesung-guhnya kebanyakan dari manusia lengah dari tanda-tanda kekuasaan Kami." Oleh karena itu, tanda-tanda tersebut lewat berulang-ulang tetapi mereka tidak mengambil manfaat darinya karena mereka tidak memperhatikannya. Adapun orang dengan akal dan hati yang hadir[2] maka dia dapat melihat ayat-ayat Allah sebagai dalil terbesar atas kebenaran sesuatu yang diberitakan oleh para rasul.
(93) ﴾ وَلَقَدۡ بَوَّأۡنَا بَنِيٓ إِسۡرَٰٓءِيلَ مُبَوَّأَ صِدۡقٖ ﴿ "Dan sesungguhnya Kami telah menempatkan Bani Israil di tempat kediaman yang bagus." Maksudnya, Allah menempatkan mereka di kediaman keluarga Fir'aun dan menjadikan Bani Israil sebagai pewaris negeri dan tempat tinggal mereka. ﴾ وَرَزَقۡنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ ﴿ "Dan Kami beri mereka rizki dari yang baik-baik", berupa makanan, minuman dan lain-lain, ﴾ فَمَا ٱخۡتَلَفُواْ ﴿ "maka mereka tidak berselisih", tentang kebenaran, ﴾ حَتَّىٰ جَآءَهُمُ ٱلۡعِلۡمُۚ ﴿ "kecuali setelah datang kepada mereka pengetahuan (yang tersebut dalam Taurat)." Yang membuat mereka bersatu dan bersepakat, akan tetapi seba-gian berbuat aniaya kepada sebagian yang lain, banyak dari mereka mempunyai ambisi dan tendensi yang menyelisihi kebenaran, maka terjadilah banyak perselisihan di kalangan mereka.﴾ إِنَّ رَبَّكَ يَقۡضِي بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ ﴿ "Sesungguhnya Rabbmu akan memutuskan antara mereka di Hari Kiamat tentang sesuatu yang mereka perselisihkan itu", dengan keputusanNya yang adil yang dilandasi ilmuNya yang sem-purna dan kodratNya yang menyeluruh.
Inilah penyakit yang menimpa pengikut agama yang benar yaitu ketika setan telah berputus asa untuk mereka taati secara ke-seluruhan maka dia berusaha memprovokasi dan memicu sikap kebencian dan permusuhan di antara mereka, maka terjadilah per-selisihan yang merupakan akibat dari itu. Selanjutnya sebagian me-nyatakan sebagian yang lain sesat, sebagian memusuhi sebagian yang lain, dan hal itu membuat setan yang terlaknat berbahagia, karena jika tidak (berselisih maka dia akan berduka), lalu apabila Rabb mereka adalah satu, Rasul mereka adalah satu, agama mereka adalah satu dan kepentingan umum mereka adalah satu, maka atas dasar apa mereka berbeda-beda dengan perbedaan yang memecah kesatuan mereka, memporak-porandakan barisan mereka, mem-bongkar ikatan dan tatanan mereka. Akibatnya adalah terbengka-lainya kemaslahatan mereka baik diniyah maupun duniawiyah dan matinya sebagian dari agama mereka? Kami memohon kepada-Mu ya Allah kasih sayang kepada hamba-hambaMu yang beriman, agar Engkau menyatukan barisan mereka, memperbaiki celah me-reka dan mengembalikan yang jauh kepada yang dekat dari mereka wahai pemilik kemuliaan dan kebesaran.
75- Sonra bunların ardından da Mûsâ’yı ve Hârûn’u mucizelerimizle Firavun’a ve onun ileri gelenlerine gönderdik. Fakat onlar büyüklük tasladılar. Onlar zaten günahkâr bir kavim idi.
76- Katımızdan kendilerine hak geldiği zaman:“Şüphesiz bu, apaçık bir sihirdir” dediler.
77- Mûsâ:“Size gelen hakka böyle mi diyorsunuz? Bu mu sihirdir? Halbuki sihirbazlar kurtuluşa eremezler” dedi.
78- Dediler ki:“Sen, bizi atalarımızı üzerinde bulduğumuz yoldan döndürmek için ve ülkede hakimiyet ikinizin olsun diye mi bize geldin? Biz ikinize de inanmıyoruz.”
79- Firavun:“Bütün bilgin sihirbazları bana getirin” dedi.
80- Nihâyet sihirbazlar gelince Mûsâ onlara:“Atacağınızı atın” dedi.
81- Onlar atınca Mûsâ dedi ki:“Sizin bu yaptığınız sihirdir. Şüphesiz Allah onu boşa çıkartacaktır. Çünkü Allah, bozguncuların işini düzeltmez.”
82- Allah, günahkârların hoşuna gitmese de kelimeleri ile hakkı ortaya koyar.
83- Mûsâ’ya kavminden birtakım gençler dışında kimse iman etmedi. Bunlar da Firavun’un ve ileri gelenlerinin kendilerini fitneye düşürmelerinden korkuyorlardı. Çünkü Firavun gerçekten ülkede üstün (güç sahibi) bir kişi idi ve o, gerçekten haddi aşanlardandı.
84- Mûsâ:“Ey kavmim! Eğer siz Allah’a iman etmiş ve O’na teslim olmuşsanız artık O’na güvenip dayanın.” dedi.
85- Onlar da şöyle dediler:“Biz yalnız Allah’a güvenip dayandık. Ey Rabbimiz! Bizi o zalimler topluluğunun fitnesine uğratma!
86- “Ve rahmetinle bizi o kâfirler topluluğundan kurtar!”
87- Mûsâ’ya ve kardeşine:“Mısır’da kavminize evler hazırlayın. O evlerinizi namazgah yapın ve namazı dosdoğru kılın. Müminleri de müjdele!” diye vahyettik.
88- Mûsâ:“Ey Rabbimiz, dedi, gerçekten sen Firavun ve ileri gelenlerine dünya hayatında ihtişam ve nice mallar verdin. Onlarsa, ey Rabbimiz, senin yolundan saptırıyorlar! Rabbimiz, mallarını yok et ve kalplerini de mühürle de onlar can yakıcı azabı görmedikçe iman etmesinler.”
89- Buyurdu ki:“İkinizin de duası kabul olundu. O halde dosdoğru yürümeye devam edin, sakın bilmeyenlerin yoluna uymayın.”
90- İsrailoğullarını denizden geçirdik. Firavun ve askerleri de haddi aşıp saldırganlık etmek üzere onların peşine düştü. Nihâyet Firavun boğulacağı anda şöyle dedi:“İsrailoğullarının iman ettiklerinden başka bir ilâhın olmadığına iman ettim. Ben de müslümanlardanım.”
91- (Ona şöyle dendi:) Şimdi mi?! Halbuki sen bundan önce isyan etmiş ve fesatçılardan olmuştun.
92- Senden sonrakilere bir ibret olman için bugün seni(n sadece) bedenini kurtaracağız. Ne var ki insanların birçoğu ibret verici delillerimizden kesinlikle gafildirler.
93- Andolsun ki Biz İsrailoğullarını güzel bir yere yerleştirdik. Onları hoş ve temiz şeylerle rızıklandırdık. Kendilerine ilim gelinceye kadar da anlaşmazlığa düşmediler. Şüphesiz Rabbin, hakkında anlaşmazlığa düştükleri konuda Kıyamet günü aralarında hüküm verecektir.
75. “Sonra bunların” Yüce Allah’ın yalanlayan ve helâk edilen kavimlere göndermiş olduğu bu peygamberlerin “ardından da Mûsâ’yı” rasûllerden ve azim sahibi peygamberlerden biris olan, üzerine geniş ve muazam şer’î hükümler indirilmiş, kendisine uyulan büyük önderlerden birisi olan, Rahman olan Allah ile konuşmuş, İmran oğlu Musa’yı “ve” onunla birlikte bir yardımcı kıldığımız “Hârûn’u” Yüce Allah’ın tevhidini, Allah’ın dışındaki varlıklara ibadet etmeyi yasaklamayı ihtiva eden ve getirdiklerinin doğruluğuna delil teşkil eden “mucizelerimizle Firavun’a ve onun ileri gelenlerine” Firavun’un devletinin büyüklerine, önderlerine “gönderdik.”Çünkü avam da bu önderlerin arkasından giderdi.“Fakat onlar” bu âyetlerin doğruluğuna kesin olarak inanmakla birlikte büyüklenerek ve haksızlığa saparak bu aâyetlere karşı “büyüklük tasladılar. Onlar zaten günahkâr bir kavim idi.” Onların ayrılmaz vasfı, günahkârlık ve vahyi yalanlamaktı.
76. “Katımızdan kendilerine” hakkın en büyük ve en muazzam türü olan, azameti önünde boyunların eğildiği ve bütün mahlukatı nimetleri ile terbiye eden âlemlerin Rabbi Allah nezdinden olan “hak geldiği zaman” Allah tarafından Mûsâ vasıtası ile kendilerine hak geldiğinde onu reddettiler, kabul etmediler ve:“Şüphesiz bu, apaçık bir sihirdir, dediler.” Kahrolasıcalar, haktan yüz çevirmekle ve onu reddetmekle kalmadılar, onu en batıl şey olan sihirle nitelendirdiler. Sihir ise gerçekte bir göz boyamadır. Hatta onlar bununla da yetinmeyip apaçık olan bu hakkı, apaçık ve aşikar bir sihir olarak kabul ettiler. Bundan dolayı Mûsâ onlara şöyle cevap vermişti:
77. “Mûsâ” en zalim insanlardan başkasının reddetmeyeceği hakkı reddetmeleri dolayısı ile onları azarlayarak şöyle dedi: “Size gelen hakka böyle mi diyorsunuz?” Yani siz onun için “apaçık bir sihirdir” mi diyorsunuz? “Bu mu sihirdir?”Getirdiğim hakkın niteliklerine ve muhtevasına bir bakın. Yalnızca bu bile onun hakkın ta kendisi olduğunu kesin olarak anlamaya yeterlidir.“Halbuki sihirbazlar” dünyada olsun âhirette olsun “kurtuluşa eremezler, dedi.” İşte siz de güzel akıbetin ve kurtuluşun kimin olacağını ve kimin başarıya ulaşacağını göreceksiniz. Daha sonra onlar ve herkes açıkça şunu anladı ki kurtuluşa eren, dünya ve âhirette zafere kavuşan, Musa aleyhisselam olmuştu.
78. Mûsâ’nın sözlerini olmayacak şekilde reddederek ona şöyle dediler:“Sen bizi atalarımızı üzerinde bulduğumuz yoldan” atalarımızı üzerinde bulduğumuz şirkten, Allah’tan başkasına ibadetten “döndürmek için” ve bize yalnızca Allah’a, O’na hiçbir şeyi ortak koşmaksızın ibadet etmeyi emretmek “ve ülkede hakimiyet ikinizin olsun diye mi bize geldin?” Siz bize sizler başkanlar olasınız ve bizi yurdumuzdan çıkartasınız diye mi geldiniz? Bu ifadeleri ile onlar, sapık atalarının sözlerini, Mûsâ aleyhisselam’ın kendilerine getirmiş olduğu hakkı reddedecekleri bir dayanak olarak değerlendirdiler. Ayrıca “ülkede hakimiyet ikinizin olsun diye mi” şeklindeki sözleri de gerçeği ters yüz etmek, aralarından cahil olanları kandırmak, halkı Mûsâ aleyhisselam’a düşmanlık edip ona iman etmemek için kışkırtmak kastı ile söylenmiş sözlerdi.
Gerçekleri bilen, işleri birbirinden ayırt edebilen bir kimse böyle şeyleri gerekçe göstermez. Çünkü deliller, ancak onlar gibi bir delil ve belge ile reddedilebilir. Kendisine gelen hakkı bu gibi şeylerle reddetmeye kalkışan bir kimsenin bu hali, hasmı olan karşı tarafın söylediği sözü reddedecek bir şey bulmaktan aciz olduğunu gösterir. Çünkü hakkı reddeden kimsenin eğer bir delili bulunsaydı, elbette onu ortaya koyar ve hiçbir zaman “Senin maksadın şudur, gayen budur” demeye sığınmazdı. O, söylediği bu sözde ve hasmının maksadına dair verdiği bu haberde ister doğru olsun, ister yalancı olsun fark etmez, böyle bir şey yapmazdı. Üstelik Mûsâ aleyhisselam’ı tanıyan ve onun neye davet ettiğini bilen herkes, onun hiçbir zaman yeryüzünde üstünlük sağlamak gibi bir maksadı olmadığını çok iyi bilir. Onun maksadı, ancak diğer peygamber kardeşlerinin maksadında olduğu gibi insanları hidâyete iletmek ve onlara faydalarına olan şeyleri göstermektir.
Ancak işin gerçek mahiyeti, onların bizzat kendi ağızları ile de ifade ettikleri gibi şuydu:“Biz ikinize de inanmıyoruz” yani kibir ve inadımız dolayısı ile dediklerini kabul etmiyoruz. Yoksa Mûsâ ile Hârûn’un getirdiklerinin batıl oluşundan ve hakkında herhangi bir şüphelerinin olduğundan yahut da başka herhangi bir sebep dolayısı ile değil. Bunun tek sebebi, onların zalimlikleri, haksızlıkları ve Mûsâ ile Hârûn’a -ikisine de selam olsun- iftira ile yakıştırdıkları üstünlük sağlama arzularından başkası değildir.
79. “Firavun” Mûsâ aleyhisselam’ın getirdiği hakka karşı çıkarak ve ileri gelenleri ile kavminin galip gelmesini isteyerek: “Bütün bilgin sihirbazları bana getirin, dedi.” Yani sihirde becerikli ve bunu çok iyi bilen kim varsa getirin. Sonra da Mısır şehirlerine, çeşitli tür ve seviyeleri ile değişik sihirbazları kendilerine getirecek kimseler gönderdi.
80. “Nihâyet sihirbazlar” Mûsâ ile yarışmak üzere “gelince Mûsâ onlara: Atacağınızı atın, dedi” Yani siz neyi atmak istiyorsanız atabilirsiniz. Ben size, belirli bir şeyi atın, demiyorum. Çünkü Mûsâ kesin olarak galip geleceğini biliyordu. Onlara ve onların neler yapacaklarına da hiç aldırış etmiyordu.
81. “Onlar” iplerini ve sopalarını “atınca” hepsi de yürüyen yılanlarmış gibi göründü. Bunun üzerine “Mûsâ dedi ki: Sizin bu yaptığınız sihirdir.” Yani bu, büyük ve gerçek bir sihirdir. Fakat büyüklüğüne rağmen “şüphesiz Allah onu boşa çıkaracaktır. Çünkü Allah, bozguncuların işini düzeltmez.” Onlar bu yaptıkları ile hakka karşı batılın zafere kavuşmasını istemişlerdi. Bundan daha büyük bir bozgunculuk olabilir mi? İşte herhangi bir iş yapan, herhangi bir tuzak kurmaya çalışan veya herhangi bir komplo düzenleyen her bir fesatçının durumu böyledir. Onun yaptığı mutlaka boşa çıkar, darmadağın olur gider. Bir süre, onun yaptığı iş revaç bulsa da önünde sonunda o yok olacaktır, boşa çıkacaktır. Yaptıkları işlerle maksatları Yüce Allah’ın rızasına kavuşmak olan ve bu işleri esas itibari ile işlenmesi emredilen faydalı işler olan ıslah edicilere gelince şüphesiz Yüce Allah, onların amellerini düzeltir, ilerletir ve sürekli olarak geliştirir.
82. Mûsâ asasını atınca büyük bir olup onların yaptıkları büyüleri yutuvermeye başladı. Böylelikle onların büyüleri boşa çıktı ve batılları yok olup gitti. Böylece Allah, hakkı ortaya koymuş oldu. Sihirbazlar hakkı açıkça görünce secdeye kapandılar. Firavun onları asmakla, el ve ayaklarını kesmekle tehdit ettiyse de buna aldırış etmeyip imanları üzere sebat gösterdiler. Ne Firavun, ne onun yanındaki ileri gelenler ne de onların tabilerinden hiç kimse iman etmedi. Aksine bunlar azgınlıkları içinde bocalamaya devam ettiler. Bu nedenle şöyle buyrulmuştur:
83. “Mûsâ’ya kavminden birtakım gençler dışında kimse iman etmedi.” Yani İsrailoğullarına mensup birtakım gençler, korkmalarına rağmen iman kalplerinde iyice yerleştiği için sabredip imanlarını sürdürdüler. “Bunlar da Firavun’un ve ileri gelenlerinin kendilerini” dinlerinden çevirmek suretiyle “fitneye düşürmelerinden korkuyorlardı. Çünkü Firavun gerçekten ülkede üstün (güç sahibi) bir kişi idi.” Onun ülkeden üstünlüğü ve baskın bir gücü vardı. O bakımdan onun cezalandırmasından korkmakta haklı idiler. Özellikle de “o, gerçekten” azgınlıkta ve düşmanlıkta “haddi aşanlardandı.”
Mûsâ’ya ancak kavminin gençlerinden bir topluluğun iman edip başka kimselerin iman etmeyişindeki hikmet -doğrusunu en iyi Allah bilir ama- gençlerin ve çocukların hakkı kabule daha yatkın, hakka daha çok itaat edip boyun eğen kimseler oluşundan dolayı olsa gerektir. Küfür üzere yetişen yaşlı ve yetişkinler ise böyle değildir. Çünkü bu yaşlılar, kalplerinde bozuk akidelerin yer etmiş olması ve uzun bir süre öylece kalması dolayısı ile başkalarına göre haktan daha uzaktırlar.
84. Mûsâ kavmine sabrı tavsiye ederek ve bu hususta kimin yardımını alacaklarını hatırlatarak:“Ey kavmim! Eğer siz Allah’a iman etmiş ve O’na teslim olmuşsanız” Allah’a imanın gereğini yerine getirin ve “artık O’na güvenip dayanın, dedi.”
85. “Onlar da” Mûsâ’nın bu emrine uyarak “şöyle dediler: Biz yalnız Allah’a güvenip dayandık. Ey Rabbimiz bizi o zalimler topluluğunun fitnesine uğratma!” Yani onları bize musallat etme! Çünkü o vakit onlar bizi dinimizden çevirmek kastı ile bize işkence yaparlar yahut da bize galip gelirler de böylelikle kendileri de fitneye düşüp: Eğer bunlar hak üzere olsalardı yenik düşmezlerdi, derler.
86. “Ve rahmetinle bizi o kâfirler topluluğundan kurtar” ki onların şerlerinden kurtulalım ve dinimiz üzere kalmaya devam edelim. Dinimizi ve şer’î hükümlerini, herhangi bir karşı çıkan ve bu konuda bizimle anlaşmazlık çıkartan olmaksızın uygulama imkânını bulabilelim.
87. Firavun ve kavminin İsrailoğulları üzerindeki baskıları ağırlaşıp da onları dinlerinden çevirmeye çalışmaları üzerine “Mûsâ’ya ve kardeşine: Mısır’da kavminize evler hazırlayın” yani onlara içlerinde gizlenebilecekleri şekilde evler yapmalarını emredin. “O evlerinizi namazgah yapın” yani halka açık mabedlerde namaz kılma imkânını bulamadığınızda evlerinizi içlerinde namaz kılabileceğiniz bir yer haline getirin “ve namazı dosdoğru kılın.” Çünkü namaz her türlü sıkıntılara karşı bir yardımcıdır. “Müminleri de” zafer, yardım ve dinlerinin üstün geleceği müjdesiyle “müjdele, diye vahyettik.”“Elbette zorluğun yanında bir kolaylık vardır. Gerçekten, zorlukla beraber bir kolaylık (daha) vardır.”(el-İnşirah, 94/5-6) Sıkıntılar artık bunalım haline dönüştü mü Allah onları giderip ferahlık verir.
88. Mûsâ Firavun’un ve ileri gelenlerin katılığını ve yüz çevirişlerini görünce onlara beddua etmiş, Hârûn da “Amin” demişti. Şöyle ki: “Mûsâ: Ey Rabbimiz, dedi, gerçekten sen Firavun ve ileri gelenlerine dünya hayatında ihtişam” süslenecekleri türlü süs eşyaları, elbiseler, dayalı döşeli evler, gösterişli binekler, hizmetçiler “ve nice” pek çok miktarda “mallar verdin. Onlarsa, ey Rabbimiz, senin yolundan saptırıyorlar!”Yani onlar, bu malları Senin yolundan insanları saptırmak için kullanıyorlar; hem kendileri sapıyorlar hem de başkalarının da sapmasına sebep oluyorlar.“Rabbimiz, mallarını yok et” onları helak etmek yahut da taşa dönüştürmek gibi mallarını yararlanılmayacak bir şekle sokarak telef et! “ve kalplerini de mühürle” yani katılaştır da “onlar can yakıcı azabı görmedikçe iman etmesinler!”
Mûsâ aleyhisselam bu sözlerini onlara olan öfkesinden dolayı söylemişti. Çünkü onlar, Allah’ın haram kıldığı şeyleri işlemek cüretkârlığını göstermiş, Allah’ın kullarını fesada boğmuş ve insanları Allah’ın yolundan alıkoymuşlardı. Ayrıca Mûsâ aleyhisselam Rabbinin, yüzlerine karşı iman kapısını kapatmak sureti ile yaptıklarına karşılık olarak onları cezalandıracağını tam anlamı ile bildiğinden dolayı böyle yapmıştı.
89. Yüce Allah “buyurdu ki: İkinizin de duası kabul olundu.” Bu, Mûsâ’nın dua ettiğine Hârûn’un da onun duasına “Âmin” dediğine, ayrıca “Âmin” diyen kimsenin de yapılan duada dua edene ortak olduğuna delil vardır. “O halde” dininiz üzere “dosdoğru yürümeye devam edin”davetinizi sürdürün.“Sakın bilmeyenlerin yoluna uymayın.” Yani dosdoğru yoldan ayrılmış, cehenneme götüren yolu izleyen sapmışların, dalalete düşen cahillerin yoluna asla uymayın.
90. Şanı Yüce Allah, Musa’ya İsrailoğulları ile birlikte geceleyin yola koyulmayı emretti ve ona Firavun ve beraberindekilerin onu izleyeceklerini haber verdi. Firavun ise şehirlere toplayıcılar göndermişti: Onlar şöyle diyorlardı: “Gerçekten bunlar (Mûsâ ve kavmi) az bir topluluktur ve onlar bizi gerçekten kızdırdılar. Biz ise uyanık ve tedbirli bir topluluğuz.”(eş-Şuarâ, 26/54-56) Böylece Firavun, uzak yakın bütün askerlerini topladı. Askerleri ile “haddi aşıp saldırganlık etmek üzere” yani yeryüzünde de haddi aşmak ve Mûsâ ile kavmine saldırmak üzere arkalarından yola koyuldu. Haddi aşma iyice artıp günah pekişti mi, artık geriye cezayı beklemekten başka bir şey kalmaz. “İsrailoğullarını denizden geçirdik.” Şöyle ki Yüce Allah, Mûsâ’ya denize ulaştı mı ona asasıyla vurmasını emretmişti. Mûsâ da asasıyla denize vurdu ve deniz yarılıp on iki yola ayrıldı. İsrailoğulları da o yolları izledi. Firavun ve askerleri de arkalarından denizin içerisine girerek yola koyuldular. Mûsâ ve kavmi denizin dışına çıktıklarında ve Firavun ile askerleri de hala denizin içerisinde bulunuyorken Yüce Allah, denize emretti ve deniz, Firavun ve askerlerinin üzerine kapandı. İsrailoğullarının gçzü önünde hepsini suda boğdu. Nihâyet Firavun da boğulma noktasına gelip artık kesinlikle öleceğini anlayınca “şöyle dedi: İsrailoğullarının iman ettiklerinden başka bir ilâhın olmadığına iman ettim.” İşte kendisinden başka ilah olmayan, tek hak ilah olan Allah O’dur, “ben de müslümanlardanım!” Allah’ın dinine ve Mûsâ’nın getirdiklerine itaat edenlerdenim.
91. Yüce Allah böyle bir durumda iman etmenin kendisine herhangi bir fayda sağlamayacağını beyan ederek şöyle buyurmaktadır:“Şimdi mi?” iman ediyor ve Allah’ın Rasûlünü tasdik ettiğini ifade ediyorsun? “Halbuki sen bundan önce isyan etmiş” masiyetlerle, küfür ve yalanlamakla meydan okumuş “ve fesatçılardan olmuştun.” Bu konuda Yüce Allah’ın uygulayageldiği kanunu gereği iman etmenin sana hiçbir faydası olmayacaktır. Çünkü kâfirler, iman etmenin artık kaçınılmaz olduğu böyle bir duruma ulaştıkları takdirde edecekleri imandan yararlanamayacaklardır. Zira onların imanları, tıpkı Kıyamet gününe ulaşan kimsenin iman etmesi gibi gözle görme sonucu iman etmeye benzer. Oysa fayda veren iman, görmeden olan imandır.
92. “Senden sonrakilere bir ibret olman için bugün seni(n sadece) bedenini kurtaracağız.” Müfessirler derler ki: İsrailoğulları, Firavun’a karşı duydukları büyük korku dolayısı ile onun suda boğulduğunu kabul etmemiş ve bundan şüphe etmişlerdi. Bunun üzerine Yüce Allah denize onun bedenini -onlara bir ibret ve alamet olsun diye- yüksekçe bir tepeye bırakmasını emretmişti. “Ne var ki insanların birçoğu ibret verici delillerimizden kesinlikle gafildirler.” Bundan dolayıdır ki bu deliller gözlerinin önünde geçer, tekrarlanır durur; fakat onlara yönelmeyişleri dolayısı ile bu âyetlerden gereği gibi yararlanamazlar. Uyanık bir akıl ve dikkatli bir kalbe sahip olan kimse ise Yüce Allah’ın âyetleri ile delillerinden, peygamberlerin bildirdiklerinin doğruluğuna delalet eden en büyük delilleri görürler.
93. “Andolsun ki Biz İsrailoğullarını güzel bir yere yerleştirdik.” Yani Yüce Allah, onları Firavun hanedanının meskenlerine yerleştirdi, onların yerlerini ve ülkelerini İsrailoğullarına miras verdi. “Onları hoş ve temiz” yiyecek, içecek ve bunların dışında kalan “şeylerle rızıklandırdık. Kendilerine” bir araya gelip toplanmalarını ve birbirleri ile kaynaşmalarını gerektiren “ilim gelinceye kadar da” hakka dair “anlaşmazlığa düşmediler.” Ancak kendilerine bu ilim gelince birbirlerine haksızlık ettiler. Onların pek çoğu hakka muhalif birtakım nefsi görüş ve maksatlara sahip oldu. Böylelikle aralarında pek çok konuda ayrılıklar ortaya çıktı. “Şüphesiz Rabbin, hakkında anlaşmazlığa düştükleri konuda Kıyamet günü aralarında hüküm verecektir.” Eksiksiz ilmi ve herşeyi kapsayan kudretinin tecellisi olan adaletli hükmünü verecektir.
İşte bu, doğru dine mensup kimselerin karşı karşıya kaldıkları bir hastalıktır. Şeytan artık büsbütün dinlerini terk etmelerini sağlayarak onları kendisine itaate yöneltmekten aciz kalınca aralarını bozmaya, aralarına kin ve düşmanlık sokmaya çalışır ve bunun neticesinde de birtakım ihtilaflar ortaya çıkar. Daha sonra da biri diğerini sapıklıkla itham eder ve birbirlerine düşman olurlar. Bu da o lanetli şeytanın çok sevdiği bir sonuçtur. Yoksa hak dine iman edenlerin Rableri bir, peygamberleri bir, dinleri bir ve genel menfaatleri de birbirine uygun olduğu halde ne diye birliklerini dağıtacak, vahdetlerini parçalayacak, bağlarını çözecek ve düzenlerini bozacak bir şekilde ihtilafa düşüyorlar da dini ve dünyevi bir yığın maslahatları gerçekleştiremedikleri ve dinlerinin de pek çok hükmünün adeta ölü hale geldiği bir duruma düşsünler!
Ey celal ve ikram sahibi Allahım! Senden mü’min kullarına onları bir araya getirmeni, parçalanmışlıklarını gidermeni ve uzak olanları birbirlerine yaklaştırmanı lütfetmeni niyaz ederiz!
After a period of time, following these messengers, I sent Moses and his brother, Aaron, to Pharaoh, the king of Egypt, and the nobles from his people. I sent them with miracles indicating their truthfulness, but the people of Pharaoh were too proud to accept what the messengers brought. They were a sinful people because of their disbelief in Allah and rejection of His messengers.
Rồi khoảng thời gian sau những Sứ Giả tiền nhiệm, TA đã sử phái Musa và người em của Y, Harun, đến gặp Fir'awn - một tên bạo chúa của Ai Cập và những người đứng đầu dân chúng của hắn. TA cử phái hai anh em họ cùng với những bằng chứng để chứng minh họ đến với sự thật. Tuy nhiên, chúng là đám người ngạo mạn cố tình phủ nhận những gì hai anh em Musa mang đến, và chúng là một đám người tội lỗi đã phủ nhận Allah cũng như những Sứ Giả của Ngài.
Poi, dopo un certo periodo di tempo, inviammo questi messaggeri, Mūsā e suo fratello Hārūn, al Faraone, sovrano d'Egitto, e ai cortigiani del suo popolo. Li inviammo con i Segni che testimoniarono la loro veridicità, ed essi furono superbi nei confronti della fede che comunicò loro: furono un popolo criminale per aver rinnegato Allāh e smentito i Suoi Messaggeri
Pagkatapos, matapos ng isang yugto ng panahon ay nagpadala Kami, nang matapos ng mga sugong ito, kay Moises at sa kapatid niyang si Aaron kina Paraon, ang hari ng Ehipto, at sa mga malaking tao kabilang sa mga tao nito. Nagpadala Kami sa kanilang dalawa kalakip ng mga tandang nagpapatunay sa katapatan nilang dalawa ngunit nagpakamalaki sila sa pagsampalataya sa inihatid nilang dalawa. Sila ay naging mga taong salarin dahil sa kawalang-pananampalataya nila kay Allāh at pagpapasinungaling nila sa mga sugo Niya.
Nakon određenog vremena, poslije ovih poslanika, Mi smo poslali Musaa i njegova vrata Haruna faraonu, vladaru Egipta i uglednicima iz njegova naroda. Poslali smo ih sa jasnim dokazima koji su ukazivali na to da Musa i Harun istinu govore, pa su se oni uzoholili i nisu povjerovali i bili su zločinci jer su negirali Allaha i poricali Njegove poslanike.
The Story of Musa and Fira`wn
Allah said:
ثُمَّ بَعَثْنَا
(Then after them We sent ) meaning ofter these Messengers,
مُّوسَى وَهَـرُونَ إِلَى فِرْعَوْنَ وَمَلَئِهِ
(Musa and Harun to Fir`awn and his chiefs,) meaning his people
بِـَايَـتِنَآ
(with Our Ayat.) meaning; `Our proofs and evidences.'
فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ
(But they behaved arrogantly, and were a people who were criminals.) meaning they were too arrogant to follow the truth and submit to it, and they were criminals.
فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُواْ إِنَّ هَـذَا لَسِحْرٌ مُّبِينٌ
(So, when came to them the truth from us, they said: "This is indeed clear magic.") They were as if they gave an oath that what they had said was the truth. But they knew that what they were saying was a mere lie. As Allah said:
وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً
(And they belied them wrongfully and arrogantly, though they themselves were convinced thereof. )(27:14) Musa criticized them saying:
أَتقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ أَسِحْرٌ هَـذَا وَلاَ يُفْلِحُ السَّـحِرُونَقَالُواْ أَجِئْتَنَا لِتَلْفِتَنَا
("Say you (this) about the truth when it has come to you Is this magic But the magicians will never be successful." They said: "Have you come to us to turn us away...)
عَمَّا وَجَدْنَا عَلَيْهِ ءابَاءَنَا
(from that we found our fathers following) their religion.
وَتَكُونَ لَكُمَا
(and that you two may have...)
الْكِبْرِيَآءُ
(greatness) means grandeur and leadership
فِى الاٌّرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ
(...in the land, We are not going to believe you two!")
E quando Mūsā e Hārūn comunicarono questa religione al Faraone e ai cortigiani, dissero riguardo quegli evidenti segni che mostravano la verdicità di ciò che Mūsā comunicò: "In verità, questa è chiara magia, e non la verità."
Kada je faraonu i glavešinama njegova naroda došla vjera preko Musaa i Haruna, koja ukazuje na istinitost Musaa, oni su o tim jasnim znakovima kazali da se radi o očitoj vradžbini i da to nije istina.
Kaya noong dumating kina Paraon at mga malaking tao kabilang sa mga tao nito ang Relihiyon na inihatid nina Moises at Aaron – sumakanilang dalawa ang pagbati ng kapayapaan – ay nagsabi sila tungkol sa mga tanda Niyang nagpapatunay sa katapatan ng inihatid ni Moises: "Tunay na ito ay talagang isang panggagaway na maliwanag at hindi katotohanan."
Đến khi Musa và Harun (cầu xin bằng an cho hai Người) mang tôn giáo và những dấu hiệu chứng minh chân lý đến gặp Fir'awn và những tên đứng đầu dân chúng thì chúng lại nói: "Chắc chắn đây là một trò ma thuật chứ không phải là sự thật".
Firavun ve onun kavminden olan büyük kimseler geldiklerinde Musa ve Harun -aleyhimesselam-'ın getirdiği dindeki, Musa -aleyhisselam-'ın doğruluğuna delalet eden ayetler için şöyle dediler: "Elbette bu, apaçık bir sihirdir. Bu gerçek değildir."
Because of their arrogance, Pharaoh and the chiefs of his people did not accept the word of Moses and Aaron. They judged all matters by the standard of power and glory instead of seeing them in the light of reason. Due to this self-established standard, they considered themselves of a high status and Moses and Aaron of a lower status. This mentality prevented them from accepting the Truth as presented to them by Moses and Aaron whom they regarded as inferior persons.
When the truth was brought by Moses and Aaron (peace be upon them) to Pharaoh and the nobles from his people, they said: These miracles – of the staff and the hand – that Moses has brought is clear magic and is not the revealed truth.
Cuando Moisés y Aarón trajeron la verdad ante el Faraón y los nobles de su pueblo, ellos dijeron: Estos milagros (refiriéndose a la vara y a la mano) que Moisés ha traído, son claramente hechicería y no son la verdad revelada.
Kemudian tatkala kebenaran yang dibawa oleh Musa dan Harun -'alaihimassalām- sampai kepada Firaun dan pembesar-pembesar kaumnya, mereka lantas menuduh mukjizat-mukjizat yang menunjukkan kebenaran apa yang dibawa Musa tersebut bahwa ia hanyalah sihir belaka dan bukan sesuatu yang nyata.
Quand parvint à Pharaon et à son peuple la religion apportée par Moïse et Aaron, ils dirent au sujet des signes qui démontraient la véracité de ce que Moïse apportait: Ceci est de la magie, ce n’est en rien réel.
Moisés les dijo en tono de desaprobación: “¿Están diciendo que la verdad que les ha llegado es brujería? ¡Nunca! Esto no es brujería. Sé que un hechicero jamás tendrá éxito, entonces ¿por qué practicaría la brujería?”
Musa membantah ucapan mereka dengan mengatakan, "Apakah ketika kebenaran datang kepada kalian maka kalian berkata bahwa itu adalah sihir?! Sekali-kali tidak! Itu sama sekali bukan sihir. Sesungguhnya aku benar-benar yakin bahwa seorang penyihir tidak akan beruntung. Jadi, bagaimana mungkin aku melakukannya?!"
Musa -aleyhisselam-, onları kınayarak dedi ki: "Hak size geldiği zaman, o sihirdir mi diyorsunuz? Hayır! O sihir değildir ve ben biliyorum ki sihir yapan kimse asla iflah olmaz. Ben nasıl olur da böyle bir şeye el uzatırım/bununla teamül ederim?"
Moïse leur répondit en les blâmant: Dites-vous de la vérité lorsqu’elle vous parvient: Ceci est de la magie? Non, ceci n’est pas de la magie et je sais qu’un magicien ne réussit rien de ce qu’il entreprend. Comment pourrais-je donc en être un?
Moses said to them in disapproval: Are you calling the truth, when it has come to you, magic? Never! This is not magic. I know that a magician can never be successful, so why would I practise magic?
Mūsā disse, con ripudio: "Dite, riguardo la verità che vi è giunta, che è magia?! No, non si tratta assolutamente di magia; in verità, io so che la magia non trionfa mai, come posso praticarla?!"
Nagsabi si Moises habang nagmamasama sa kanila: "Nagsasabi ba kayo sa katotohanan nang dumating ito sa inyo: Ito ay panggagaway? Aba'y hindi; ito ay hindi panggagaway. Tunay na ako ay talagang nakaaalam na ang manggagaway ay hindi magtatagumpay magpakailanman kaya papaanong ukol sa akin ang pagsasagawa nito?"
Musa bác bỏ lời nói: "Sao, các ngươi cho rằng chân lý được mang đến là ma thuật ư"? Không, đó không phải là ma thuật, và Ta biết chắc chắn rằng những kẻ dùng bùa thuật sẽ không bao giờ được thành công, thế làm sao Ta có thể làm?!
Negirajući njihove tvrdnje, Musa je kazao: "Zar istinu koja vam dolazi smatrate vradžbinom? To nikako nije vradžbina, a ja znam da vračar nikada neće imati uspjeha, pa kako onda da se time bavim?"
Narod faraonov odgovorio je Musau na sljedeći način: "Zar si došao s tom vradžbinom da bi nas od vjere naših predaka odvratio, pa da ti i tvoj brat preuzmete vlast? O Musa, mi tebi i Harunu ne vjerujemo da ste poslanici nama poslani!"
Phe của Fir'awn trả lời Musa (cầu xin Người được bằng an) nói rằng: "Phải chăng Ngươi đến gặp bọn ta với ma thuật của Ngươi để làm bọn ta từ bỏ những điều mà bọn ta thấy ông bà cha mẹ của bọn ta đang theo trong tôn giáo của bọn ta, để hai anh em nhà ngươi có thể trở thành vua hay sao? Và bọn ta sẽ không tin tưởng nơi hai ngươi đâu - hỡi Musa và Harun - nhất là khi các ngươi cho rằng hai ngươi là hai Sứ Giả được phái đến cho bọn ta.
Sumagot ang mga tao ni Paraon kay Moises – sumakanya ang pagbati ng kapayapaan – na mga nagsasabi: "Naghatid ka ba sa amin ng panggagaway na ito upang maglihis sa amin palayo sa relihiyong natagpuan namin sa mga ninuno namin at maging ukol sa iyo mismo at ukol sa kapatid mo ang paghahari gayong kami sa inyong dalawa, O Moises at Aaron, ay mga hindi kumikilala na kayong dalawa ay mga sugong isinugo sa amin?"
Il popolo del Faraone rispose a Mūsā, pace a lui, dicendo: "Ci hai portato la magia per sviarci dal culto che praticavano i nostri antenati, così che tu e tuo fratello possiate appropriarvi del Regno? O Mūsā e Hārūn, noi non vi riconosciamo come messaggeri a noi inviati".
Kaum Firaun berkata kepada Musa -'alaihissalām-, "Apakah engkau datang kepada kami dengan membawa sihir ini untuk memalingkan kami dari agama warisan leluhur kami, kemudian engkau dan saudaramu menjadi raja? Kami tidak percaya kepada kalian berdua -wahai Musa dan Harun- bahwa kalian berdua adalah utusan Allah kepada kami.”
Firavun'un kavmi, Musa -aleyhisselam-'a şöyle diyerek cevap verdiler: Sen bize, din hususunda babalarımızı bulduğumuz yoldan bizi çevirmek için ve mülk senin ve kardeşinin olsun diye mi geldin? -Ey Musa ve Harun!- Biz sizin ikinizin bize gönderilmiş elçiler olduğunuzu kabul ediciler değiliz.
Le peuple de Pharaon répondit à Moïse en ces termes: Nous as-tu apporté cette magie afin de nous éloigner de la religion que nos ancêtres pratiquaient afin que toi et ton frère conquériez la royauté? Ô Moïse et Aaron, jamais nous ne reconnaîtrons que vous êtes des messagers qui nous ont été envoyés.
The people of Pharaoh gave Moses the following response: Have you brought this magic to turn us away from the religion we found our fathers following, so that you and your brother can gain control of us? We are not going to believe you two, O Moses and Aaron.
La gente del Faraón le dio a Moisés la siguiente respuesta: “¿Has traído esta magia para alejarnos de la religión que nuestros padres siguieron, para que tú y tu hermano puedan controlarnos? No vamos a creer en ustedes dos, Moisés y Aarón.
When the language of reasoning was not understood by Pharaoh, he (Moses) drew his hand out of his armpit and it shone brightly. Pharaoh had no answer for this. So, he tried to hide his defeat at the hands of Moses by giving the false impression that what Moses said and did was not the Truth but a form of magic. It is true that there is some outward similarity between magic and miracles. But very soon it becomes clear that magic is simply a feat, a trick. On the contrary, a miracle is real. Magic finally proves to be magic and a miracle finally establishes itself as a miracle. On this occasion Pharaoh made two more statements calculated to divert his people from the call of Moses—one being that Moses wanted them to turn away from the religion of their ancestors. Pharaoh should have tried to understand the Message of Moses in terms of Truth and untruth. But he tested it by the ancestral and non-ancestral standard, so that he should not have to admit his wrong approach. By keeping to ancestral and non-ancestral matters, he had some justification for continuing to act as he did. The second point that Pharaoh made was that Moses and Aaron wanted to establish their supremacy in their country. This was only a political stunt to deceive the public, because in the very first instance Moses had made it clear to Pharaoh that his sole purpose was to deliver the message of God to him and thereafter to leave Egypt for the Sinai desert along with the Israelites. This being so, the allegation that Moses was planning to usurp the rule of Egypt was obviously untrue.
Pharaon dit à son peuple: Amenez-moi tous les magiciens habiles et experts en magie.
Between Musa and the Magicians
Allah mentioned the story of the magicians and Musa in Surat Al-A`raf (there is a commentary on it in that Surah), this Surah,Surat Ta Ha, and in Surat Ash-Shu`ara'. Fir`awn, may Allah's curse be upon him, wanted to deceive the people and impress them with the tricks of the magicians in direct opposition to the plain truth that Musa brought. The result was the exact opposite and he therefore didn't attain his goal. The signs of the Lord prevailed in that public festival.
وَأُلْقِىَ السَّحَرَةُ سَـجِدِينَ - قَالُواْ ءَامَنَّا بِرَبِّ الْعَـلَمِينَ - رَبِّ مُوسَى وَهَـرُونَ
(And the sorcerers fell down prostrate. They said: "We believe in the Lord of all that exists -- the Lord of Musa and Harun.")(7:120-122) Fir`awn thought that he would achieve victory through the magicians over the Messenger sent by Allah, the All-Knower of all hidden things. But he failed, lost Paradise and was deserving of the Hellfire.
وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ - فَلَمَّا جَآءَ السَّحَرَةُ قَالَ لَهُمْ مُّوسَى أَلْقُواْ مَآ أَنتُمْ مُّلْقُونَ
(And Fir`awn said: "Bring me every well-versed sorcerer." And when the sorcerers came, Musa said to them: "Cast down what you want to cast!") They stood in line after they received the promise of Fir`awn to become closer to him and obtain a generous reward. Musa wanted them to begin. He wanted the people to see what the magicians had made, then he would come with the truth after that to triumph over their falsehood.
قَالُواْ يمُوسَى إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُواْ
(They said: "O Musa! Either you throw first or we be the first to throw" Musa said: "Nay, throw you (first)!") When the magicians cast their spells they bewitched the eyes of the people through their display of mighty sorcery. At that time,
فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى - قُلْنَا لاَ تَخَفْ إِنَّكَ أَنتَ الاٌّعْلَى - وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُواْ إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى
(Musa conceived fear in himself. We (Allah) said: "Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.") (20:67-69) Upon that, Musa said:
فَلَمَّآ أَلْقُواْ قَالَ مُوسَى مَا جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لاَ يُصْلِحُ عَمَلَ الْمُفْسِدِينَ - وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَـتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ
(What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of the evildoers. And Allah will establish and make apparent the truth by His Words, however much the criminals may hate (it). )
El Faraón le dijo a su gente: “Tráiganme a toda persona que tenga conocimiento y que sea experta en hechicería”.
Fir'aun berkata kepada kaumnya, "Datangkanlah kepadaku semua penyihir yang mahir dan berpengalaman!"
Firavun şöyle dedi: "Sihri iyi bilen bütün becerikli sihirbazları bana getirin!"
Pharaoh said to his people, ‘Bring me every person who is knowledgeable and skilled in magic’.
Faraon je kazao svome narodu da dovedu svakog sposobnog vračara koji dobro zna svoj posao.
Và Fir'awn ra lệnh cho các chư thần của hắn: "Các ngươi hãy triệu tập cho ta tất cả các nhà phù thủy tài ba nhất".
E il Faraone disse al suo popolo: "Portatemi ogni stregone esperto di magia, che padroneggi la sua arte".
Nagsabi si Paraon sa mga tao niya: "Maghatid kayo sa akin ng bawat manggagaway na nakababatid sa panggagaway at dalubhasa rito."
E quando i maghi vennero condotti dal Faraone, Mūsā, pace a lui, disse loro, certo della sua vittoria: "Gettate, o maghi, ciò che volete gettare"
Kaya noong naghatid sila kay Paraon ng mga manggagaway ay nagsabi sa kanila si Moises – sumakanya ang pagbati ng kapayapaan – habang nagtitiwala sa pagwawagi niya sa kanila: "Maghagis kayo, O mga manggagaway, ng anumang kayo ay mga maghahagis."
Kada je faraon doveo sihirbaze, Musa im je, ubjeđen u pobjedu, kazao: "Bacite ono što ste planirani baciti."
Khi các thầy phù thủy đến trình diện Fir'awn, Musa (cầu xin cho bằng an cho Người) bảo họ bằng niềm tin được Allah phù hộ cho chiến thắng: "Các ngươi hãy ném đi - hỡi những tên phù thủy - bất cứ bửu bối nào mà các ngươi muốn ném."
Setelah mereka mendatangkan para penyihir ke hadapan Firaun, maka Musa -'alaihissalām- dengan penuh percaya diri akan menang berkata kepada mereka, "Lemparkanlah -wahai para penyihir- apa yang hendak kalian lemparkan!"
Puis lorsqu’ils amenèrent à Pharaon les magiciens, Moïse dit à ces derniers, persuadé de les vaincre: Ô magiciens, jetez ce que vous avez à jeter.
Firavun, sihirbazlar ile gelince Musa -aleyhisselam- onlara karşı yardım olunacağından emin bir şekilde sihirbazlara şöyle dedi: "Ne atacaksanız atın!"
Cuando los hechiceros fueron llevados ante el Faraón, Moisés u les dijo con plena fe en que los derrotaría: “Arrojen, magos, lo que sea que tengan para arrojar.”
When the magicians were brought to Pharaoh, Moses (peace be upon him) said to them with full faith that he would defeat them, ‘Throw down, O magicians, whatever you have to throw’.
Setelah mereka melempar sihir yang ada pada mereka, Musa -'alaihissalām- berkata kepada mereka, "Yang kalian tunjukkan itu adalah sihir. Sesungguhnya Allah akan membatalkannya dan menghilangkan pengaruhnya. Sesungguhnya dengan sihir itu kalian berbuat kerusakan di muka bumi dan Allah tidak akan memperbaiki perbuatan orang yang gemar membuat kerusakan."
Cuando lanzaron sus hechizos mágicos, Moisés u les dijo: “Lo que han mostrado es magia. Al-lah reducirá a la nada lo que han hecho y no tendrá efecto alguno. Ustedes siembran corrupción en la Tierra por medio de su magia y Al-lah no establece como buenas sus acciones”.
Après qu’ils eussent exécuté leurs tours, Moïse leur dit: Ce que vous avez accompli est de la magie mais Allah la rendra nulle et n’en laissera aucune trace. Par votre prestidigitation, vous corrompez la Terre et Allah n’améliore pas les œuvres des corrupteurs.
Onlar, yanlarında bulunan sihri atınca, Musa -aleyhisselam- onlara şöyle dedi: Sizin gösterdiğiniz şey sihirdir. Muhakkak ki Allah, onu hiçbir etkisi olmayacak şekilde boşa çıkaracaktır. Şüphesiz sizler, yaptığınız sihirinizle yeryüzünde bozgunculuk yapmaktasınız. Yüce Allah, bozgunculuk yapan kimsenin işini düzeltmez.
When they threw down their magical spells, Moses (peace be upon him) said to them: What you have shown is magic. Allah will cause what you have done to be nothing and of no effect. You cause corruption on earth by means of your magic and Allah does not set right the action of a person who causes corruption.
Kada su sihirbazi pokazlali svoj sihr, Musa im je kazao: "To što ste priredili jest sihr i vradžbina, a Allah će učiniti da vaše djelo nema nikakvu posljedicu i da bude uništeno. Vi s vašim vradžbinama činite nered po Zemlji, a Allah neće takva djela učiniti valjanim."
Kaya noong naghagis sila ng taglay nila na panggagaway ay nagsabi sa kanila si Moises – sumakanya ang pagbati ng kapayapaan: "Ang pinalitaw ninyo ay ang panggagaway. Tunay na si Allāh ay gagawa sa niyari ninyo bilang walang-saysay na walang bisa. Tunay na kayo, dahil sa panggagaway ninyo, ay mga tagatiwali sa lupa. Si Allāh ay hindi nagsasaayos sa gawa ng sinumang naging tagatiwali.
Quando gettarono la magia che avevano, Mūsā, pace a lui, disse loro: "Ciò che avete mostrato è magia; in verità, Allāh vanificherà ciò che avete preparato. In verità voi, con questa vostra magia, siete dei corruttori in terra. Allāh non guida le azioni dei corruttori."
Đến khi họ ném những bửu bối của họ từ trò ma thuật thì Musa (cầu xin cho bằng an cho Người) bảo: "Những gì mà các ngươi đang thể hiện chỉ là trò ma thuật, chắc chắn Allah sẽ làm cho những gì mà các ngươi thực hiện thành vô dụng, không có chút lợi ích nào. Quả thật trò ma thuật đã biến các ngươi trở thành những tên phá hoại trên trái đất và chắc chắn Allah sẽ không để cho việc làm của những kẻ thối nát được thành công."
Allah će istinu utvrditi, svojim naredbama i odredbama, kao što će je i šerijatskim dokazima osnažiti, iako će to zločincima iz porodice faraonove krivo biti!
Và Allah sẽ thiết lập chân lý và khiến nó bền vững bằng lời phán quyền năng của Ngài, và bằng những lời phán thành luật định được dùng làm bằng chứng và lý luận, dù cho những kẻ vô đức tin tội lỗi từ đám dân của Fir'awn căm ghét điều đó.
Nagpapatibay si Allāh sa katotohanan at nagpapatatag Siya nito sa pamamagitan ng mga salita Niyang pang-itinakda at sa pamamagitan ng mga katwiran at mga patotoong nasa mga salita Niyang pambatas, kahit pa man nasuklam doon ang mga salaring tagatangging sumampalataya kabilang sa mga kampon ni Paraon."
E Allāh rafforza la verità, e la porta al trionfo tramite le Sue Parole ineluttabili, per le prove evidenti e la Legge in esse contenute, anche se ciò non compiace i miscredenti e i criminali del popolo del Faraone.
Allah mengukuhkan dan menguatkan kebenaran dengan kalimat-kalimat-Nya yang bersifat kadar dan kalimat-kalimat-Nya yang bersifat ketentuan syariat, berupa hujah-hujah dan bukti-bukti, walaupun orang-orang kafir yang durjana dari pengikut Firaun tidak menyukainya.
Allah établira la vérité et la raffermira par Ses paroles inéluctables ainsi que par les arguments et les preuves contenus dans Ses paroles, même si les mécréants criminels du peuple de Pharaon y répugnent.
Firavun ailesinden olan mücrim kâfirler (suçlular) hoşlanmasalar da Allah -Subhânuhu ve Teâlâ-, hakkı sabit kılacak ve onu kaderî sözleri ve delillerden oluşan şeri sözleri (kelimeleri) ile güçlendirecek/hakim kılacaktır.
Allah will establish the truth and give it weight with His words of decree and with the proof and evidence contained in His words of law, even though the sinful disbelievers from the people of Pharaoh dislike it.
When Pharaoh called upon expert magicians to perform, it was not because he thought that he would actually subdue Moses with their help. His action, rather than being a rational course to follow, was more the result of his over-anxiety to reject Moses. The plan to prove God’s Prophet wrong with the help of magicians was one whose failure could be foreseen. But when a man does not want to accept the truth and is bent upon rejecting it, this desire takes him to such extremes that he takes ill-advised steps to do so: he constructs a dam of tiny splinters to hold back a rising flood, though he knows full well that tiny splinters will be absolutely useless in this instance. So things happened as they were bound to happen. The magicians threw down on the ground ropes and sticks, which crept towards the people like snakes. Then Moses threw down his stick. This turned into a huge snake which started running along the ground. This ‘snake’ was not merely a snake; it was, in fact, a force of God which had appeared to establish truth as Truth and falsehood as falsehood. So, as soon as it appeared, the magicians’ ropes reverted to their original form. Thus Pharaoh was defeated in an arena he himself had chosen. But even then, Pharaoh did not accept defeat. He found words to contradict Moses as he had earlier done.
Al-lah establecerá la verdad y la confirmará con Sus decretos y con la prueba y evidencia contenidas en Sus palabras de ley, aunque esto desagrade a los incrédulos pecadores de la gente del Faraón.
Orang-orang itu bersikukuh untuk berpaling dari ayat-ayat Allah. Tidak ada yang percaya kepada Musa dengan mukjizat-mukjizat nyata dan hujah-hujah yang dibawanya kecuali sejumlah pemuda dari kaumnya, Bani Israil. Namun, mereka takut kalau-kalau Firaun dan para pembesar kaumnya memalingkan mereka dari iman dengan cara menyiksa mereka jika rahasia keimanan mereka terbongkar. Sesungguhnya Firaun adalah raja sombong yang berkuasa atas negeri Mesir dan penduduknya dan ia termasuk orang yang melampaui batas dalam kekafiran serta pembunuhan dan penyiksaan terhadap kaum Bani Israil.
Bu topluluk inanmayıp, yüz çevirmekte ısrar etti. Açık ayetler (mucizeler) ve apaçık delilleri getirdiği halde iman ettikleri ortaya çıkacak olursa Firavun ve kavminin büyüklerinin kendilerini imandan döndürmelerinden ve işkence etmelerinden korktuklarından dolayı kendi kavmi olan İsrailoğulları'ndan gençlerden başka Musa -aleyhisselam-'ı tasdik eden olmadı. Firavun; Mısır'a ve Mısır ehline musallat olmuş büyüklenen bir kimseydi. O; küfürde ve İsrailoğulları'nı öldürmekte ve onlara işkence etmekte haddi aşmış bir kimse idi.
El pueblo decidió rechazarlo y no aceptaron a Moisés u, a pesar de los milagros evidentes y las pruebas claras que trajo, excepto por algunos jóvenes del pueblo de Israel. Aquellos que persistieron en el rechazo lo hicieron por temor a que el Faraón y los nobles de su gente les impusieran un castigo, que los hubiera apartado de su fe, de haber sabido sobre su creencia. El Faraón gobernó con tiranía sobre Egipto y su gente, y fue de los que transgredían los límites en cuanto a su incredulidad y a torturar y asesinar al pueblo de Israel.
The people resolved to turn away and none accepted Moses (peace be upon him), despite the open miracles and clear proof he brought, besides a few youth from his people, the Israelites. Those who persisted in rejection did so out of fear that Pharaoh and the nobles from his people would turn them away from their faith by imposing a punishment on them if they came to know of their belief. Pharaoh was high-handed in his authority over Egypt and its people, and he was of those who overstepped the limit with respect to disbelief and in killing and punishing the Israelites.
Les gens s’obstinèrent à se détourner, seuls quelques jeunes israélites crurent en Moïse et aux preuves manifestes et arguments évidents qu’il apporta. Ils éprouvèrent une grande crainte pour leur foi car si Pharaon et les notables de son peuple les démasquaient, ils auraient été soumis au supplice. Pharaon était vraiment arrogant et tyrannisait les habitants de l’Egypte. Sa mécréance ainsi que les tueries et les tourments qu’il infligeait aux Israélites le faisaient outrepasser les limites.
Nagpasya ang mga tao sa pag-ayaw kaya walang nagpatotoo kay Moises – sumakanya ang pagbati ng kapayapaan – sa kabila ng inihatid niya na mga tandang hayag at mga katwirang maliwanag maliban sa mga kabataang kabilang sa mga tao niya, na mga anak ni Israel, sa kabila ng pangamba kina Paraon at mga malaking tao kabilang sa mga tao nito na maglihis ang mga ito sa kanila palayo sa pananampalataya nila at magpalasap ang mga ito sa kanila ng pagdurusa kung nabunyag ang kalagayan nila. Tunay na si Paraon ay talagang nagpapakamalaki na nangingibabaw sa Ehipto at mga mamamayan nito. Tunay na siya ay talagang kabilang sa mga lumalampas sa hangganan sa kawalang-pananampalataya, pagpapatay, at pagpapahirap sa mga anak ni Israel.
Only a Few Youth from Fir`awn's People believed in Musa
Allah tells us that despite all the clear signs and irrefutable evidence Musa came with, only a few offspring from Fir`awn's followers believed in him. They were even scared that Fir`awn and his followers would force them to return to Kufr (disbelief). Fir`awn was an evil tyrant and extremely arrogant. His people feared him and his power too much. Al-`Awfi reported that Ibn `Abbas said:
فَمَآ ءامَنَ لِمُوسَى إِلاَّ ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَى خَوْفٍ مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ
(But none believed in Musa except the offspring of his people because of the fear of Fir `awn and his chiefs, lest they should persecute them.) "The offspring that believed in Musa from Fir`awn's people, other than Banu Israel, were few. Among them were Fir`awn's wife, the believer who was hiding his faith, Fir`awn's treasurer, and his wife." The Children of Israel, however, themselves believed in Musa, all of them. They were glad to see him coming. They knew of his description and the news of his advent from their previous Books. They knew that Allah was going to save them through him from the capture of Fir`awn and give them power over him. So when this knowledge reached Fir`awn he was very wary. But his caution and weariness didn't help him one bit. When Musa arrived, Fir`awn subjected them to great harm, and
قَالُواْ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ
(They said: "We (Children of Israel) suffered troubles before you came to us, and since you have come to us." He said: "It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act')7:129 The fact that all of the Children Israel became believers is evidenced by the following Ayat:
وَقَالَ مُوسَى يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ
Narod je okrenuo leđa od Musaovog poziva. U njega su, i pored jasnih dokaza, povjerovali samo neki mladići iz Benu Israila i pored straha od faraona i njegovih glavešina, te bojazni da ih kroz kažnjavanje ne odvrate od njihova vjerovanja, ako se otkrije da su prihvatili istinu. Faraon se bio uzdigao i uzoholio nad narodom Egipta i prelazio je granice u nevjerovanju, ubijanju i kažnjavanju sinova Israilovih.
Tất cả người chứng kiến đều im lặng, họ dám không tin vào Musa (cầu xin cho bằng an cho Người) với những dấu hiệu rõ ràng và những bằng chứng thuyết phục đã được trình bày, ngoại trừ một vài thanh niên thuộc dân Israel. Tuy nhiên, một số người này sợ Fir'awn và đám đầu sỏ của hắn sẽ hành hạ một khi sự thật về đức tin của họ bị phơi bày. Và quả thật, Fir'awn là tên bạo chúa tự cao tự đại cai trị lãnh thổ Ai Cập và hắn là kẻ đã vượt quá giới hạn về sự vô đức tin, sát hại và tra tấn con cháu Israel.
Il popolo decise di rifiutare: non credette a Mūsā, pace a lui, nonostante tutte le prove ed i segni evidenti che egli presentò; tranne alcuni giovani del popolo di Isrāīl, poiché temevano che il Faraone ed i suoi cortigiani li inducessero ad abbandonare la loro fede a causa della grande punizione che avrebbero loro inflitto, se le loro condizioni fossero venute alla luce. In verità, il Faraone era arrogante e prepotente nei confronti dell'Egitto e del suo popolo, e, in verità, egli è uno di quelli che trasgrediscono i limiti imposti da Allāh, uccidendo e torturando i Figli di Isrāīl.
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – sa mga tao niya: "O mga tao ko, kung nangyaring kayo ay sumampalataya kay Allāh nang pananampalatayang totoo, sa kay Allāh lamang kayo sumandig kung kayo ay naging mga tapagapasakop sapagkat ang pananalig kay Allāh ay nagtutulak palayo sa inyo ng kasagwaan at nagdudulot para sa inyo ng kagandahan."
Và Musa (cầu xin bằng an cho người) bảo: "Này hỡi dân ta! Nếu các ngươi có đức tin nơi Allah với một đức tin kiên định thì các ngươi hãy đặt hết niềm tin vào Ngài nếu các ngươi là những tín đồ Muslim thần phục Ngài, và các ngươi hãy phó thác cho Allah, rồi đây Ngài sẽ xóa bỏ mọi tội lỗi đã phạm cho các ngươi và ban thêm cho các ngươi những đều tốt khác.
Mūsā, pace a lui, disse al suo popolo: "O gente, se credete realmente in Allāh affidatevi ad Allāh solo, se siete sottomessi: affidatevi ad Allāh, cosicché Egli allontani da voi il male e attragga a voi tutto il bene".
Musa, alejhis-selam, kazao je svom narodu: "O narode, ako istinski vjerujete u Allaha, onda se samo u Allaha pouzdajte, ukoliko ste muslimani. Pouzdanje u Allaha od vas će otkloniti zlo i pribaviti vam korist."
Musa encouraged His People to put Their Trust in Allah
Allah told us that Musa said to the Children of Israel:
يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ
(O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.) Allah is sufficient for those who put their trust in Him.
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ
(Is not Allah sufficient for His servant)(39:36)
وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
(And whosoever puts his trust in Allah, then He will suffice him.)(65:3) Allah combines worship and reliance in many places. He said:
فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ
(So worship Him and put your trust in Him.)(11:123)
قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا
(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust..)(67:29) and
رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً
((He alone is) the Lord of the east and the west; none has the right to be worshipped but He. So take Him (alone) as a protector.)(73:9) And Allah commanded the believers to say many times in their Salah:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
(You (Alone) we worship, and You (Alone) we ask for help (for each and everything).)(1:5) The Children of Israel complied with this command and said:
عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ
(In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers.) This means don't give them victory over us so that they rule us. So they might not think that they have authority over us because they were following the truth and we were falsehood. This might be a deceiving trial for them. This meaning was reported from Abu Mijliz and Abu Ad-Duha, `Abdur-Razzaq, in a narration from Mujahid, said,
رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ
(Our Lord! Make us not a trial for the folk who are wrongdoers) meaning, "Do not give them authority over us so they might make us fall into Fitnah." Allah's statement:
وَنَجِّنَا بِرَحْمَتِكَ
(And save us by Your mercy) means save us through Your mercy and beneficence
مِنَ الْقَوْمِ الْكَـفِرِينَ
(from the disbelieving folk. ) meaning, from those who denied the truth and covered it. We truly have believed in You and put our trust in You.
Moses (peace be upon him) said to his people, ‘O my people, if you have true faith in Allah, place your reliance in Him alone, if you have submitted. Placing reliance in Allah will protect you from harm and will bring you good’.
Kemudian Musa -'alaihissalām- berkata kepada kaumnya, "Wahai kaumku! Jika kalian benar-benar beriman kepada Allah maka bersandarlah hanya kepada Allah jika kalian adalah orang-orang yang berserah diri karena berserah diri kepada Allah dapat menghindarkan kalian dari keburukan dan mendatangkan kebaikan."
Moisés u dijo a su pueblo: “Pueblo mío, si tienen verdadera fe en Al-lah depositen su confianza solo en Él, si se han sometido. Esto los protegerá de todo mal y les traerá el bien”.
Moïse dit à son peuple: Ô gens, si vous croyez véritablement en Allah, remettez-vous en à Lui Seul, si vous êtes musulmans. La confiance en Allah éloigne de vous les maux et vous attire le bien.
Musa -aleyhisselam- kavmine dedi ki: "Ey kavmim! Eğer gerçekten Allah’a iman ettiyseniz ve O'na teslim olduysanız sadece O'na güvenip dayanın. Allah'a tevekkül etmek, sizden kötülüğü def eder ve size hayrı getirir."
They responded to Moses (peace be upon him) and said to him: In Allah alone we place our trust. O our Lord, do not give the wrongdoers power over us because they will try to take us away from our religion by inflicting punishments on us, by killing us and by tempting us.
Ils répondirent à Moïse: C’est à Allah que nous nous en remettons. Ô Seigneur, ne fais pas que nous soyons dominés par les injustes qui, en nous tourmentant, en nous tuant et en nous tentant, veulent nous faire dévier de notre religion.
Ellos respondieron a Moisés u: Solo en Al-lah depositamos nuestra confianza. ¡Señor nuestro!, no les concedas a los injustos poder sobre nosotros, porque intentarán alejarnos de nuestra religión al infligir castigos sobre nosotros, matándonos y tentándonos.
Onlar Musa -aleyhisselam-'a şöyle cevap verdiler: Bizler sadece Allah'a güvenip dayandık. Ey Rabbimiz! Zalimleri bizim üzerimize musallat etme! Yoksa onlar; öldürme, işkence etme ve yolumuzdan çevirme ile bizi dinimizde fitneye sokarlar.
Mereka menjawab ucapan Musa -'alaihissalām- itu dengan mengatakan, "Hanya kepada Allahlah kami berserah diri. Ya Tuhan kami! Janganlah Engkau biarkan penguasa zalim menguasai kami karena mereka akan memaksa kami keluar dari agama kami dengan cara menyiksa, membunuh, dan menghasut kami.
Bởi thế, họ thưa với Musa (cầu xin cho người bằng an): "Chúng tôi chỉ phó thác cho Allah duy nhất, lạy Thượng Đế của bầy tôi, xin Ngài đừng ban cho những kẻ sai quấy quyền cai trị bầy tôi, và xin Ngài đừng thử thách bầy tôi về tôn giáo bằng những hình thức tra tấn, giết chóc và sự cám dỗ."
Risposero a Mūsā, pace a lui, dicendo: "Ci siamo affidati ad Allāh solo; nostro Dio, fa' che gli ingiusti non ci perseguitino, così che ci tentino ad abbandonare la nostra religione tramite la tortura, l'uccisione e la persuasione"
Oni su se odazvali Musau, alejhi selam, i kazali: "Na Allaha se jedino oslanjamo! Gospodaru naš, ne dopusti da nama zavlada nepravedni vladar pa da nas odvrati od naše vjere, kažnjavanjem, ubijanjem i zavođenjem!"
Kaya sumagot sila kay Moises – sumakanya ang pagbati ng kapayapaan – saka nagsabi: "Kay Allāh lamang nanalig kami. Panginoon namin, huwag Mong pangibabawin sa amin ang mga tagalabag sa katarungan para umusig sila sa amin dahil sa relihiyon namin sa pamamagitan ng pagpapahirap, pagpatay, at panghahalina.
"Sačuvaj nas, Gospodaru naš, svojom milošću, od faraonovog, nevjerničkog, naroda, jer oni su nas zarobili, kažnjavali i ubijali!"
Và với sự khoan dung của Ngài - lạy Thượng Đế của bầy tôi -, xin Ngài hãy giải thoát bầy tôi khỏi bàn tay của đám người Fir'awn không có đức tin này, họ đã bắt bầy tôi làm nô lệ, rồi hành hạ, rồi tra tấn, rồi giết chóc.
E liberaci, per Tua Misericordia, nostro Dio, dalle mani del popolo miscredente del Faraone; essi ci hanno resi schiavi e ci hanno fatto del male torturandoci ed uccidendoci.
paalpasin Mo kami sa pamamagitan ng awa Mo, Panginoon namin, mula sa mga kamay ng mga tao ni Paraon, na mga tagatangging sumampalataya, sapagkat umalipin sila sa amin at puminsala sila sa amin sa pamamagitan ng pagpapahirap at pagpatay."
Rescue us through Your mercy, O our Lord, from the hands of the people of Pharaoh who are disbelievers, because they have made us into slaves and have harmed us by inflicting punishments on us and by killing us.
Rescátanos a través de Tu misericordia, Señor nuestro, de las manos de la gente del Faraón que es incrédula, porque nos han convertido en esclavos y nos han oprimido con muerte y castigos.
Sois Miséricordieux envers nous, ô Seigneur, en nous sauvant du peuple mécréant de Pharaon. Ils nous ont réduit à l’esclavage et nous persécutent en nous tuant et en nous suppliciant.
Selamatkan kami -wahai Tuhan kami- dengan rahmat-Mu dari kekuasaan bala tentara Firaun yang kafir. Mereka telah memperbudak dan menindas kami dengan cara menyiksa dan membunuh kami."
Ve -Ey Rabbimiz!- rahmetinle bizi, Firavun'un kâfir kavminin elinden kurtar. Onlar, bizleri kendilerine köle yaptılar, acı çektirme ve öldürme ile bize zulmettiler.
Acceptance of thinking which breaks fresh ground is always at the cost of the individual having to face numerous unforeseen problems in his society. That is why elderly people exercise caution in accepting any new idea. For a number of reasons elderly people are overwhelmed by a variety of considerations. In spite of admitting the correctness of a new idea, they are unable to proceed further and support it. But the younger generation are generally free from such considerations. So it has always happened throughout history that only those who have not yet attained old age have gone ahead and accepted a new and revolutionary call. This happened likewise in the case of Moses. The youth supporting Moses, on the one hand, risked the retribution of Pharaoh. On the other, they received no encouragement from the elders of their own community. Though these elders accepted the prophethood of Moses, they looked to their own interests, and did not want their sons and daughters to give enthusiastic support to Moses and thus incur the wrath of Pharaoh as a result. However, the existence of such a state of affairs does not call for people to sit quietly, without taking any counter measures. They should keep in view God’s support and favour, rather than human opposition. Relying on God, they should rise in defence of that Truth which they personally found impossible to support.
The word ‘qiblah’ in Arabic means a place to be turned towards or a centre of attention. Here, the statement ‘build houses in the city’ means that some houses or suitable portions of these houses in the settlements of Israelites should be set apart for use as centres for the missionary efforts of Moses; religious gatherings could be held there for consultation, and planning could be done there for God’s word to be spread peacefully. Pharaoh, the ruler of Egypt, was very displeased by Moses’ sermons about the unity of God and the Hereafter. He imposed the most severe restrictions on him (Moses), so much so that it became very difficult for Moses to continue his dawah activities openly. At that time it was commanded that, instead of clashing with Pharaoh, the Israelites should continue their activities within a close circle; they should form small missionary and organisational centres in their settlements; and continue their work in a limited sphere without creating any disturbance. The second command which was given to them under these circumstances was to say their prayers regularly, in order to develop a bond with God and to seek His help. They were to arrange to pray, both individually as well as collectively. Prayer is in fact a method of seeking the help of God by getting close to Him. By becoming engrossed in prayer, a servant of God brings himself to the position of humility and modesty, and it is in this position that he meets God; there is no other point from which he can meet God. The secret of the welfare and salvation of the Israelites was hidden in this plan which was shown to them. This command was, in a way, a piece of good news for them, indicating that God was going to bring them out of the prevailing conditions into which their enemies had thrust them.
Les revelé a Moisés y a su hermano Aarón que debían elegir casas y hacer de ellas lugares de culto para Mi adoración únicamente, que esas casas debían mirar hacia la Quibla (que en ese entonces era Jerusalén), y que debían establecer la oración ritual a la perfección. También le ordené a Moisés que les informara a los creyentes acerca de las buenas nuevas que los complacerían: las nuevas de Mi socorro y apoyo para ellos, Mi destrucción de su enemigo, y que los haré sucesores en la Tierra.
Kemudian Kami wahyukan kepada Musa dan saudaranya Harun -'alaihimassalām-, "Pilihlah beberapa rumah di Mesir dan jadikanlah rumah-rumah itu sebagai tempat untuk beribadah kaum kalian kepada Allah semata. Buatlah rumah-rumah kalian menghadap ke arah kiblat (Baitulmaqdis) dan laksanakanlah salat secara sempurna. Lalu sampaikanlah -wahai Musa- kepada orang-orang mukmin tentang kabar gembira yang menyenangkan bagi mereka, yaitu berupa pertolongan dan dukungan Allah bagi mereka, kehancuran musuh mereka, dan penetapan mereka sebagai penguasa di muka bumi."
Mûsâ -aleyhisselam- ve kardeşi Hârûn -aleyhisselam-'a, sadece Allah'a ibadet etmek için kavminize Mısır'da evler edinin. Evlerinizi kıble cihetine (Beytu'l-Makdis'e) çevirin ve namazları tam olarak kılın! diye vahyettik. -Ey Mûsâ!- Müminlere, onları sevindirecek olan, Allah'ın kendilerine olan yardımını, düşmanlarını helak etmesini ve onları yeryüzüne halife kılacağını haber ver!
Nous avons révélé à Moïse et à son frère Aaron de choisir et de désigner des maisons à leur peuple afin qu’il y adore Allah, d’orienter leurs propres maisons en direction de la qiblah (Jérusalem) et d’accomplir leur prière de manière complète.
Ô Moïse, annonce aux croyants la bonne nouvelle du secours et du soutien d’Allah ainsi que celle de l’anéantissement de leur ennemi suivie par celle de leur succession sur Terre à la place de Pharaon.
I revealed to Moses and his brother, Aaron (peace be upon them), that they should select and make homes for their people to worship Me alone; that they should make their homes face the direction of the qiblah (which was then Jerusalem); and that they should perform the ritual prayer with perfection. I also told Moses to inform the believers of news that will please them: the news of My assistance and support for them; My destruction of their enemy; and My making them successors on earth.
E ispirammo a Mūsā e suo fratello Hārūn pace a loro: "Scegliete e utilizzate, per il vostro popolo, delle case come luogo di culto volto ad Allāh solo, e fate in modo che le vostre case siano rivolte alla Qibla (Bait Al-Maǭdes), e praticate la Preghiera nella sua completezza; annuncia, o Mūsā, ai credenti, ciò che li compiace: Il trionfo, da parte di Allāh, tramite il Suo sostegno, e la distruzione del loro nemico, al fine di renderli eredi in terra.
Nagkasi Kami kay Moises at sa kapatid niyang si Aaron – sumakanilang dalawa ang pagbati ng kapayapaan – na [nagsasabi]: "Pumili kayong dalawa at gumawa kayong dalawa para sa mga tao ninyong dalawa ng ilang bahay para sa pagsamba kay Allāh lamang. Gawin ninyo ang mga bahay ninyo na nakaharap sa dako ng qiblah sa Jerusalem. Magsagawa kayo ng pagdarasal nang lubusan. Magpabatid ka, O Moises, sa mga mananampalataya ng nagpapatuwa sa kanila na pag-aadya ni Allāh, pag-ayuda sa kanila, pagpapahamak sa kaaway nila, at paghahalili sa kanila sa lupa."
Commentary
Mentioned in the verses appearing immediately above, there are some circumstantial details along with their corresponding injunctions as they relate to Sayyidna Musa and Sayyidna Harun (علیہما السلام) and the children of Isra'il and the people of the Pharaoh. The first verse (87) carries an injunction pertaining to a particular event. Banu Isra'il (the children of Isra'il) who observed the religious law of Sayyidna Musa (علیہ السلام) used to perform their prayers only in their synagogues as customary. Then, the past communities were also bound by this injunction. Their prayers were not valid if performed in their homes. The Muslim Ummah was the special recipient of the convenience that they could, if needed, perform their prayers everywhere as they wished. In a Hadith of Sahih Muslim, the Holy Prophet ﷺ has, out of his six singularities, given one as, ` the whole earth has been made a masjid for me.' It means that Salah performed anywhere remains valid. However, it is something else that the performing of obligatory prayers in congregation only in masjids has been declared as an emphasized Sunnah. Then, saying nafl prayers inside homes is better. This was the usual practice of the Holy Prophet i He would say only the Fard Salah in the Masjid then go home and say his sunnahs and nafls there. As for the Banu Isra'il, they were bound to offer their prayers only in their synagogues in obedience to their religious laws. Realizing this, the Pharaoh who used to oppress them in all sorts of ways had all synagogues demolished so that they could be deprived of offering their prayers in accordance with their religious laws. Thereupon, Allah Ta` ala sent to the two prophets of Banu Isra'il, Sayyidna Musa and Harun, may peace be on them both, the injunction mentioned in verse 87. It was said there that new houses should be built in Egypt for Bani Isra'il and that their orientation should be towards the Qiblah so that prayers could be offered in those very residential houses.
This tells us that the religious law of past communities demanded that prayers should be offered in houses of worship specifically built for this purpose. But it was because of a particular incident that the Bani Isra'il were temporarily allowed to offer their prayers at home and, for this purpose, they were to have houses oriented towards the Qiblah. And it can also be said that even at this time of emergency they were allowed to offer their prayers in particular houses that were oriented towards the Qiblah. Praying in common homes and public places was still not permitted even at that time. It was unlike the Muslim community that has the convenience of offering their prayers anywhere, be it a city or wilderness. (Ruh al-Ma'ani)
It will be good to answer another question at this point. In this verse, the Bani Isra'il have been commanded to orient themselves towards the Qiblah. Which Qiblah is this? The Ka'bah or the Baytu 'l-Maqdis? Sayyidna ` Abdullah ibn ` Abbas ؓ says, It means the Ka'bah and the Ka'bah alone was the Qiblah of Sayyidna Musa (علیہ السلام) and his people.' (al-Qurtubi and Ruh al-Ma` ani)
In fact, some religious scholars say that the real Qiblah of all past prophets was no other but the Ka'bah.
As for the Hadith where it is said that the Jews turn their faces towards the Sakhrah (the Rock) of Baytu 'l-Maqdis during their prayers, it will be applied to the time when Sayyidna Musa left Egypt and headed towards Baytu 'l-Maqdis. This is not contrary to his Qiblah being the Baytullah during the period of his stay in Egypt.
It is also proved from this verse that the condition of facing to-wards the Qiblah was operative also during the period of past prophets. Similarly, it also stands proved from authentic reports that purity (taharah) and body cover (satr al-'aurah) were conditions of Salah even in the religious laws of all past prophets.
Since the very purpose of making houses Qiblah oriented was to pray in there, therefore, by giving the command: ` Establish Salah' (اَقِیمُوا الصَّلٰوۃَ ) after that, the instruction given was: If the Pharaoh stops you from making prayers in places reserved for worship, prayers do not stand dropped. Make these in your homes.
At the end of the verse, Sayyidna Musa (علیہ السلام) has been asked to convey the good news to believers that their mission will be successful. They will overpower the enemy and they will go to Paradise in the Hereafter. (Ruh al-Ma` ani)
It will be noted that, at the beginning of the verse, Sayyidna Musa and Harun (علیہما السلام) may peace be upon them both, were addressed in the dual form because they both were charged with the responsibility of having houses made Qiblah oriented and allowing occupants to pray in there. After that, by using the plural form which included all Bani Isra'il, command was given to establish Salah - because, this law included all, the prophet and his community. At the end, the command to convey the good news was given particularly to Sayyidna Musa (علیہ السلام) - because, it was he, as the law-giving prophet, who had the right to give out the good news of Paradise.
They were commanded to pray inside Their Homes
Allah tells us why He saved the Children of Israel from Fir`awn and his people. He tells us how he saved them. Allah commanded Musa and his brother Harun to take houses for their people in Egypt,
وَاجْعَلُواْ بُيُوتَكُمْ قِبْلَةً
(and make your dwellings as places for your worship,) Al-`Awfi reported that Ibn `Abbas said, while interpreting this Ayah: "The Children of Israel said to Musa, `We cannot offer our prayers in public in front of Fir`awn's people.' So Allah permitted them to pray in their houses. They were commanded to build their houses in the direction of the Qiblah." Mujahid commented,
وَاجْعَلُواْ بُيُوتَكُمْ قِبْلَةً
(and make your dwellings as places for your worship,) When Banu Israel feared that Fir`awn might kill them in their gatherings at their temples, they were commanded to take their houses as places of worship. The houses should be facing the Qiblah and the prayer could be in secret." This was stated by Qatadah and Ad-Dahhak as well.
TA đã mặc khải cho Musa và người anh (em) của Y, Harun rằng: "Hãy chọn xây cho người dân của hai ngươi ngôi nhà tại Ai Cập để thờ phượng Allah duy nhất, và hãy hướng ngôi nhà của các ngươi về phía Qiblah - Ngôi đền Maqdis (Jarusalem) và hãy chu đáo dâng lễ nguyện Salah. Và Ngươi - hỡi Musa - hãy báo tin mừng cho những người tin tưởng rằng Allah sẽ phù hộ cho họ chiến thắng, Ngài sẽ cứu giúp họ, và sẽ hủy diệt kẻ thù của họ, và Ngài sẽ để họ toàn quyền cai quản lãnh thổ.
Mi smo objavili Musau i njegovu bratu Harunu, neka je na njih mir i spas, da svome narodu sagrade kuće i bogomolje u kojima će samo Allahu ibadet činiti i da te kuće okrenu prema kibli (Bejtul-makdisu), te da namaz u potpunosti obavljaju. "O Musa, obraduj vjernike radosnom viješću da ih čeka podrška i pomoć od Allaha, i da će On uništiti njihove neprijatelje, a vjernike učiniti nasljednicima (upraviteljima) na Zemlji."
Musa je rekao svome narodu: "Gospodaru naš! Ti si dao faraonu i glavešinama njegovim ukrase i imetak na ovom svijetu, ali oni Ti ne zahvaljuju na tim blagodatima, nego ih koriste da zavode s puta Tvoga! Gospodaru naš, uništi imetak njihov, a srca njihova učini grubim, pa neka ne vjeruju sve dok ne dožive tešku patnju, kada im njihovo vjerovanje neće od koristi biti."
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan: "Panginoon namin, tunay na Ikaw ay nagbigay kay Paraon at sa mga maharlika kabilang sa mga tao niya ng palamuti ng Mundo at mga burloloy nito bilang gayak, at nagbigay sa kanila ng mga yaman sa buhay na ito sa Mundo ngunit hindi sila nagpasalamat sa Iyo sa ibinigay Mo sa kanila, bagkus nagpatulong sila sa mga ito sa pagliligaw palayo sa landas Mo. Panginoon namin, burahin Mo ang mga yaman nila at puksain Mo ang mga ito. Gawin Mo ang mga puso nila na matigas kaya hindi sila sasampalataya malibang kapag nasasaksihan nila ang pagdurusang nakasasakit kapag hindi magpapakinabang sa kanila ang pananampalataya nila."
Disse Mūsā, pace a lui: "Dio nostro, in verità hai concesso al Faraone e ai suoi cortigiani i godimenti di questo mondo, e hai concesso loro ricchezze in questa vita mondana; non ti ringraziarono per ciò che hai loro concesso; piuttosto, lo utilizzarono per sviarsi dal Tuo Sentiero. Dio nostro, elimina la loro ricchezza e vanificala, e indurisci i loro cuori. Che non credano finché non assisteranno alla punizione dolorosa, quando la loro fede non potrà più giovarli.
Và Musa (cầu xin bằng an cho Người) cầu nguyện: "Lạy Thượng Đế của bầy tôi! Ngài đã ban cho Fir'awn và các tên đầu sỏ của hắn sự huy hoàng và giàu sang trên đời này và Ngài đã ban cho họ vô số của cải trong đời sống trần tục này. Nhưng không vì thế mà họ biết tạ ơn Ngài bởi những thứ Ngài đã ban cho họ mà ngược lại họ sử dụng những tài sản đó để dẫn dắt thiên hạ đi lạc khỏi con đường của Ngài. Lạy Thượng Đế của bầy tôi! Xin Ngài hãy tàn phá và hủy hoại tài sản của họ và hãy làm cho tấm lòng của họ chai cứng lại. Bởi thế, họ sẽ tiếp tục không tin tưởng cho đến khi họ chứng kiến hình phạt đau đớn khi đó dù họ có tin tưởng cũng không mang lại lợi ích cho họ.
Those who are anxious about the Hereafter are generally slow to accumulate worldly things as compared to those who, completely neglecting the Hereafter, rush towards worldly benefits. A lessening of worldly prosperity is the cost of being mindful of the Hereafter and material prosperity is attained at the cost of being neglectful of the Hereafter. Moreover, one who has worldly glory and worldly things in abundance, develops a superiority complex. The result is that such people lose the innate capacity to recognise and appreciate the Truth when expounded by another and to bow down before it. Had they considered as a gift from God the resources they possessed, they would have spent them in supporting the cause of Truth. But, they consider these gifts of God stemming from their own talents. So, they utilise them to suppress the Truth and in this way maintain their supremacy. ‘Whereby they lead people astray from Your path.’ means that they used the wealth and resources granted by God solely for the purpose of alienating God’s subjects from Him: instead of devoting them to the service of Truth, they utilized them in the service of falsehood. Here, for the sake of making statements more forcefully, the style of discourse has changed. Moses called upon Pharaoh and his entourage to accept the true religion, and with the help of his great talents and God’s asssistance, he made his message clear down to the last detail. In spite of this, Pharaoh and his nobles did not accept the message of Moses. At that time Moses prayed: ‘O, God, give Pharaoh and others such punishment as arrogant people are destined to receive in accordance with Your law.’ The curse of a prophet, although issuing from the mouth of God’s representative, is actually a declaration made by God Himself.
Moïse dit: Ô Seigneur, Tu as accordé à Pharaon et aux nobles de son peuple des ornements de ce bas monde et de fausses parures. Tu leur as aussi donné dans ce bas monde, des richesses, mais ils ne T’ont pas été reconnaissants pour Tes dons. Ils s’en sont plutôt servi afin d’égarer les gens de Ton chemin. Ô Seigneur, anéantis leurs richesses, fais-les disparaître et fait que leurs cœurs s’endurcissent, au point de ne pouvoir croire que lorsqu’ils verront le châtiment douloureux qui les attends. Or à ce moment, la foi ne leur sera plus utile.
Musa -aleyhisselam- şöyle dedi: Ey Rabbimiz! Muhakkak ki sen, Firavun'a ve onun kavminin ileri gelenlerine bu dünya hayatında ziynetler ve mallar verdin. Onlara verdiklerine karşı sana şükretmediler. Aksine bunları, senin yolundan saptırmak için kullandılar. Rabbimiz! Onların mallarını yok et ve kalplerini katılaştır. Onlara imanlarının fayda vermediği zaman elem verici azabı gördükleri anda ancak o zaman iman ederler.
Moisés u dijo: ¡Señor nuestro!, Tú le has concedido a Faraón y a los nobles de su gente la opulencia y el esplendor de este mundo. También les has dado riquezas en esta vida terrenal, pero no Te agradecieron por lo que Tú les diste. En su lugar, lo usaron para desviar a otros de Tu camino. ¡Señor nuestro!, destruye sus riquezas por completo. Endurece sus corazones para que no crean, hasta que vean el castigo doloroso en un momento en el que su creencia no los beneficiará.
Moses (peace be upon him) said: O our Lord, You have given Pharaoh and the nobles from his people the glitz and glamour of this world. You have also given them wealth in this worldly life; but they were not grateful to You for what You gave them. Instead, they used that to mislead others from Your path. O our Lord, utterly destroy their wealth. Make their hearts hard so that they do not believe, unless they see the painful punishment at a time when their belief will be of no benefit to them.
Kemudian Musa -'alaihissalām- berkata, "Ya Tuhan kami! Sesungguhnya Engkau telah memberikan kemewahan dan perhiasan dunia kepada Firaun dan para pemuka kaumnya dan Engkau juga memberi mereka kekayaan yang berlimpah di dunia ini, tetapi mereka tidak mau bersyukur kepada-Mu atas apa yang telah Engkau berikan kepada mereka. Bahkan mereka menggunakannya untuk menyesatkan orang dari jalan-Mu. Ya Tuhan kami! Hapuskanlah harta mereka dan musnahkanlah kekayaan mereka, serta buatlah hati mereka menjadi keras, sehingga mereka tidak akan beriman kecuali ketika mereka menyaksikan azab yang pedih, ketika iman mereka tidak berguna (karena sudah terlambat).
Musa supplicated against Fir`awn and His Chiefs
Allah mentioned what Musa said when he prayed against Fir`awn and his chiefs after they refused to accept the truth. They continued to go astray and be haughty and arrogant. Musa said:
رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً
(Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor) and pleasure of this worldly life.
وَأَمْوَالاً
(and wealth) plentiful and abundant. Allah's statement,
فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ
(in the life of this world, Our Lord! That they may lead men astray from Your path.) was read with the word "Liyadillu" and "Liyudillu." The first is with a Fathah over the Ya, meaning that "You have given them that while You know they would not believe in what You have sent me with to them. You did that so they would gradually be drawn away from the truth." As Allah said:
لِنَفْتِنَهُمْ فِيهِ
(that We may test them thereby.)(20:131) and (72:17). Others read the word with a Dammah over the Ya. (i.e. Liyudillu) This makes the Ayah mean: You have given them that so whoever You willed from among Your creatures will be tried. Those whom You wish to misguide would think that You have given them that because You loved them and You cared about them."
رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ
("Our Lord! Destroy their wealth,") Ibn `Abbas and Mujahid said: "They asked Allah to destroy their wealth." Ad-Dahhak, Abu Al-`Aliyah and Ar-Rabi`a bin Anas said: "Allah made their wealth into engraved stones as it was before." About Allah's statement,
وَاشْدُدْ عَلَى قُلُوبِهِمْ
(and harden their hearts) Ibn `Abbas said, "Harden their hearts means put a seal on them."
فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(so that they will not believe until they see the painful torment.) This prayer was from Musa because he was angry for the sake of Allah and His religion. He prayed against Fir`awn and his chiefs when he was certain that there was no good in them. Similarly, Nuh prayed and said:
وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً
(My Lord! Leave not one of the disbelievers on the earth! If You leave them, they will mislead Your servants, and they will beget none but wicked disbelievers.) (71:26-27) Harun said "Amin" to his brother's prayer. And Allah answered Musa's prayer. Allah said:
قَدْ أُجِيبَتْ دَّعْوَتُكُمَا
(Verily, the invocation of you both is accepted.) `in destroying Fir`awn's people.
قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا
(Verily I have answered your prayers (both of you). So you both keep to the straight way) So as I have answered your prayer, you should remain steadfast on My command.' Ibn Jurayj narrated that Ibn `Abbas said about this Ayah: "Be steadfast and follow My command."
Mentioned in the second verse (88), there is a curse which Sayyidna Musa (علیہ السلام) invoked after having lost all hopes of reforming the people of the Pharaoh. At its beginning, he submitted before his Lord that He had given the Pharaoh and his group glamour and riches in their worldly life (mines of gold, silver and precious stones in Egypt and Ethiopia - al-Qurtubi). As a result, they misled people from His way. Because, common-people, when they looked at their bulging affluence, they started doubting - had they been in error, why would they have been so blessed? Again, because common-people were unable to see through the reality that material affluence without good deeds cannot be the sign of a person being right and true. It was only after having been disappointed with his efforts to correct the people of the Pharaoh, and having realized the danger it posed for other people who were being misled by the glamour and wealth of the Pharaoh's group that he invoked the curse: رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ (Our Lord, obliterate their riches).
According to the statement of Sayyidna Qatadah ؓ ، such was the effect of this invocation that all gold, precious coins, stones, land produce belonging to Pharaoh's people were transformed into bland rocks. In a bag found during the period of the pious Khalifah Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) ، there were things dating back to the time of the Pharaoh. Seen in it, there were eggs and almonds of solid rock. Leading commentators say that Allah Ta` ala had turned all fruits, vegetables and grains they had into rocks. This is among the nine ayat (signs or miracles) mentioned in the Qur'an as in: وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ (and We gave Musa [ Moses ] nine clear signs - 17:101).
The second curse invoked by Sayyidna Musa علیہ السلام for them appears in the words: وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (and harden their hearts, so that [ they are deprived of the very ability to receive any good and ] they may not come to believe until they witness the painful punishment - 88).
The invocation of this curse obviously appears to be something far out as coming through the speech of an apostle or prophet, because the sole mission of a prophet's life is nothing but to invite people to believe and act right and make efforts towards that end.
But, in terms of the hard facts of the situation here, Sayyidna Musa (علیہ السلام) has already made whatever efforts he could. He was to-tally disappointed. Now he wanted that they better learn through the punishment for their deeds. In doing so, it was probable that these people, once they see the punishment coming, may make a confession and declare that they now believed, whereby the punishment could stand warded off. Therefore, what became the cause of this invocation from him was his hatred for kufr (disbelief, infidelity). This is similar to what happened to the Pharaoh. When he started to announce his belief at the time he was drowning, the angel, Jibra'il shut his mouth lest Divine mercy turns to him and he stands delivered from the punishment.
Al-lah les dijo a Moisés y a Aarón que había aceptado su oración contra el Faraón y los nobles de su pueblo. Les ordenó que se mantuvieran firmes en su religión y que no se desviaran de ella siguiendo el camino de los ignorantes que no conocen el camino de la verdad.
Allah dit: ô Moïse et Aaron, J’ai exaucé votre invocation contre Pharaon et les notables de son peuple. Restez fidèles à votre religion et n’en déviez pas en suivant le chemin des ignorants qui ne connaissent pas la voie qui mène à la vérité.
Yüce Allah şöyle buyurdu: -Ey Musa ve Harun- Ben, ikinizin de Firavun ve onun kavminin ileri gelenlerine yaptığınız bedduanızı kabul ettim. Siz, dininiz üzerinde sebat edin ve sakın hak yolu bilmeyen cahillerin yoluna uyarak sapmayın.
Allah berfirman, "Aku telah mengabulkan doa kalian berdua -wahai Musa dan Harun- untuk keburukan Firaun dan para pemuka kaumnya.Sebab itu, kuatkanlah hati kalian berdua untuk mempertahankan agama kalian, serta janganlah kalian berdua berpaling darinya dan mengikuti jejak orang-orang bodoh yang tidak mengetahui jalan yang benar."
Allah said to Moses and Aaron that He had accepted their prayer against Pharaoh and the nobles from his people. He instructed them to remain firm on their religion and not to deviate from it by following the path of the ignorant ones who do not know the path of truth.
The aforesaid prayer of Moses was accepted. However, as recorded in some traditions, there was a span of forty years between the prayer of Moses and the destruction of Pharaoh. (at-Tafsir an-Nasafi). This means that, even after that, for a long time the same conditions, in which Moses and his companions found themselves helpless, continued to prevail, while Pharaoh and his court continued as ever to enjoy a position of pomp and glory. Under these circumstances, if a man is unaware of God’s way of allowing some respite to arrogant people, he will, in haste, give up his main task and fall a victim to disappointment and frustration.
Allāh disse: "Ho esaudito le vostre preghiere, o Mūsā e Hārūn, contro il Faraone e i suoi cortigiani; siate saldi nella vostra religione, e non allontanatevi da essa seguendo il sentiero degli ignoranti, coloro che non conoscono la Retta Via".
Nagsabi si Allāh: "Sumagot na Ako sa panalangin ninyong dalawa, O Moises at Aaron, laban kay Paraon at mga maharlika ng mga tao nito, kaya magpakatatag kayong dalawa sa relihiyon ninyong dalawa at huwag kayong dalawa lumihis palayo rito patungo sa pagsunod sa landas ng mga mangmang na hindi nakaaalam sa daan ng katotohanan."
Allah je rekao: "O Musa i Harune, vaša molba protiv faraona i uglednika iz njegova naroda uslišena je, pa ostanite postojani u vjeri i ne skrećite s puta vjere na put neznalica koji ne poznaju istinu!"
In the third verse (89), it was said that the prayer of Sayyidna Musa (علیہ السلام) has been accepted. But, by taking Sayyidna Harun (علیہ السلام) as associated with the act of prayer, the actual address was made in the words: قَدْ أُجِيبَت دَّعْوَتُكُمَا (The prayer of you both has been granted). There was a reason for it. When Sayyidna Musa (علیہ السلام) السلام was making this prayer, Sayyidna Harun (علیہ السلام) kept saying Amin (Amen). This tells us that the saying of Amin آمِین (so be it) is also a part of the prayer itself. And since the masnun method of du` a or prayer given in the Holy Qur'an is that of making it in a lowered voice, the saying of آمِین Amin too in a lowered mode seems to be preferable.
As for the acceptance of prayer, the information was given to the two prophets as it appears in this verse. But, even they were some-what tested in that the effect of the prayer, according to al-Baghawi, unfolded after forty years. For this reason, soon after the mention of the acceptance of their prayer in this verse, they both were given the instruction: فَاسْتَقِيمَا وَلَا تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ (so stand firm, and never follow the way of those who do not know). It means that they should go on carrying the mission of calling people to the true faith and do not get embarrassed, disappointed or hasty like the ignorant when the effects of the acceptance of some prayer takes its due time.
Allah phán: "Quả thật, TA đã chấp nhận lời cầu xin của hai Ngươi - hỡi Musa và Harun - về Fir'awn và những tên đầu sỏ của hắn. Do đó, hai Ngươi hãy vững chắc trên tôn giáo của hai Ngươi và chớ đi theo con đường của những kẻ ngu dốt, những kẻ không đi theo con đường chân lý."
Nagpadali Kami para sa mga anak ni Israel ng pagtawid sa dagat matapos ng pagkabiyak nito hanggang sa nakalampas sila roon na mga ligtas ngunit humabol sa kanila si Paraon at ang hukbo niya dala ng paglabag sa katarungan at pangangaway. Hanggang sa nang sumaklob sa kanya ang dagat, humantong sa kanya ang pagkalunod, at nawalan siya ng pag-asa sa pagkakaligtas ay nagsabi siya: "Sumampalataya ako na walang sinasamba ayon sa karapatan kundi ang sinampalatayanan ng mga anak ni Israel, at ako ay kabilang sa mga nagpapaakay kay Allāh sa pagtalima."
Và TA đã đưa con cháu của Israel an toàn vượt biển sau khi TA chẻ đôi biển hồng hải. Và đuổi theo họ là đội quân của Fir'awn đầy hận thù và hung hãn cho đến khi hắn (Fir'awn) bị nhấn chìm chết đuối dưới biển không còn khả năng sống sót thì hắn mới nói: "Tôi đã tin tưởng quả thật không có Thượng Đế đích thực đáng được thờ phượng nào ngoài Đấng mà con cháu Israel đã tin tưởng, và bề tôi là một trong những người vâng phục mệnh lệnh của Allah".
Olakšali smo potomcima Israilovim da spašeni pređu more nakon što se ono razdvojilo. Kada ih je faraon sa svojom vojskom skoro sustigao, nemilosrdno ih goneći, more se sastavilo i pošto se faraon poče utapati i gubiti nadu u spas, povika: "Vjerujem u Onoga Koji istinski zaslužuje da bude obožavan, u Onoga u Koga su vjerovali sinovi Israilovi, i ja sam predan Allahu, pokoravam Mu se."
Agevolammo ai Figli di Isrāīl la traversata del mare dopo la sua separazione, finché non lo attraversarono salvi; così il Faraone ed i suoi soldati li inseguirono ingiustamente e aggressivamente, finché il mare non si chiuse su di lui e venne annegato e perse ogni speranza di salvezza. Disse: "Credo che non vi sia un vero Creatore all'infuori di Colui in cui credono i Figli di Isrāīl. Mi sottometto ad Allāh con obbedienza!".
Mentioned in the fourth verse (90) was the famous miracle of Sayyidna Musa (علیہ السلام) - the crossing of the sea and the drowning of Pharaoh. There it was said:
حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَـٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ
Until when he was about to drown, he said, "I believe that there is no god but the One in Whom the children of Isra'il believe, and I am among those who submit".
The mission of Moses in Egypt was two-sided—firstly to call upon Pharaoh and his people to accept the oneness of God and the Hereafter and, secondly, to lead the Israelites out of Egypt into the open atmosphere of the desert and to train them there. When the call for the Truth, meant for Pharaoh, had been fully accomplished in accordance with God’s command, Moses was commanded to set out from Egypt along with the Israelites. In order to reach the Sinai desert, they found it necessary to cross the Red Sea. When the Children of Israel reached the bank of the sea under the leadership of Moses, of God’s command Moses struck the water with his staff. The waters parted and rose up to the right and left. They stayed like that and in between a dry path appeared. Moses and the Children of Israel easily crossed over by means of this path. While in pursuit of the Children of Israel, Pharaoh forged ahead with his army. When he reached the bank of the sea, he saw that Moses and the Children of Israel were passing along a dry path. The wide stretch of the sea had been torn asunder and had given way to Moses and his companions. This event was, in fact, a sign from God. Pharaoh should have learned the lesson from this that Moses stood for the Truth and that God was with him. But he treated the separating of the waters as an ordinary mundane event instead of treating it as a Godly miracle. He saw only the sea between himself and Moses, though in fact God Himself was standing there. Thus an event in which there was a message of obedience (to God) and inclination (towards Him) for Pharaoh, merely caused an increase in his arrogance. He saw the ‘sea’ but did not see ‘God.’ He thought that he too could cross the sea as Moses and his companions had done.
Yarılmasından sonra İsrailoğulları'na denizden geçişi kolaylaştırdık. Böylece onlar denizden geçmişlerdi. Firavun ve ordusu ise zulüm ve taşkınlıkla onlara yetişmiş fakat deniz onu sıkıştırıp da boğulacağı zaman kurtulmaktan ümidini kesmişti. Ve şöyle demişti: "İsrailoğulları'nın iman ettiği hak mabuttan başka ilah olmadığına iman ettim. Ben de itaatle O'na boyun eğenlerdenim."
Nous avons facilité aux Israélites la traversée de la mer en leur frayant un passage et ils la traversèrent sains et saufs. Mais l’injustice et la transgression de Pharaon et de ses soldats les poussèrent à les rattraper, et ce n’est que lorsque la mer se referma sur lui, qu’il se noya et désespéra de survivre, qu’il dit: Je crois qu’il n’existe pas de dieu méritant d’être adoré en dehors de Celui auquel croient les Israélites. Je me soumets à Allah et lui promet de lui obéir.
I made the Israelites safely cross the sea after I split it open. Pharaoh and his troops pursued them out of oppression and enmity. Then, when the sea closed on him, bringing them to the point of drowning and he lost all hope of being saved, he said, ‘I believe that there is no being worthy of worship besides the One Whom the Israelites have accepted, and I am one of those who submit to Allah by following Him’.
Lalu Kami mudahkan kepada Bani Israil untuk menyeberangi lautan setelah Kami membelahnya agar mereka dapat melewatinya dengan selamat. Kemudian mereka dikejar oleh Firaun dan bala tentaranya dengan bengis dan kejam. Sampai ketika Firaun terkepung air laut, nyaris tenggelam, dan kehilangan harapan untuk selamat, tiba-tiba ia berkata, "Aku beriman bahwasanya tidak ada tuhan yang berhak disembah selain Tuhan yang diimani oleh Bani Israil dan aku termasuk orang-orang yang tunduk dan patuh kepada Allah."
The Children of Israel were saved and Fir`awn's People drowned
Allah tells us how He caused Fir`awn and his soldiers to drown. The Children of Israel left Egypt in the company of Musa. It was said that there were six hundred thousand soldiers, plus offspring. They borrowed a lot of ornaments from the Coptics and took that with them. Fir`awn became very angry with them. So he sent heralds to all the cities to send their soldiers. He embarked, following behind them, filled with great pride and with massive armies. Allah wanted this to happen for He had a plan for them. No one that had any authority or power remained behind in Fir`awn's kingdom. They were all together and caught the Children of Israel at sunrise.
فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ
(And when the two hosts met each other, the companions of Musa said: "We are sure to be overtaken.") (26:61) They said that because when they got to the seashore Fir`awn was behind them. The two groups met face to face. The people with Musa kept asking, "How can we be saved today" Musa replied, "I have been commanded to come this way." Musa said:
كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ
(Nay, verily, with me is my Lord. He will guide me.) (26:62) It had been so difficult, but it suddenly became easy. Allah commanded him to strike the ocean with his staff. He did and the sea was cleft asunder, each part stood like a mighty mountain. The sea was split into twelve paths, each route for each Israelite tribe. Allah then commanded the wind and the path was dry for them.
فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى
(And strike a dry path for them in the sea, fearing neither to be overtaken by Fir`awn nor being afraid (of drowning in the sea).)(20:77) The water in between the paths appeared as windows and every tribe was able to see the other so they would not think that others were destroyed. The Children of Israel crossed the sea. When the last one crossed, Fir`awn and his soldiers had arrived at the edge of the other shore. They were one hundred thousand black horses in addition to horsemen of other colors. When Fir`awn saw the sea he was frightened. He wanted to turn back, but it was too late. Allah's decree prevailed and the prayer of Musa was answered. Jibril came on a war stallion. He passed by Fir`awn's horse. Jibril's horse whinnied at Fir`awn's and then Jibril rushed into the sea, and Fir`awn did the same behind him. Fir`awn no longer had any control over matters. He wanted to sound strong before his chiefs, so he said: "The Children of Israel do not have more right in the sea." So they rushed into the sea. Mika'il was behind their army pushing them all to join. When they all were in the sea and the first of them was about to emerge on the other side, Allah, the All-Powerful, commanded the sea to strand them. The sea closed over them and none was saved. The waves took them up and down. The waves accumulated above Fir`awn and he was overwhelmed by the stupors of death. While in this state, he said:
ءَامَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِى ءَامَنَتْ بِهِ بَنواْ إِسْرَءِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ
(I believe that none has the right to be worshipped but He (Allah) in Whom the Children of Israel believe, and I am one of the Muslims.) He believed at a time when he couldn't benefit from his faith.
فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ
(So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners." Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly (when Our torment covered them).)(40:84-85) Therefore Allah said, as a response to Fir`awn,
ءَالَنَ وَقَدْ عَصَيْتَ قَبْلُ
(Now (you believe) while you refused to believe before) do you say that just now when you have disobeyed Allah before that.
وَكُنتَ مِنَ الْمُفْسِدِينَ
(And you were one of the mischief-makers.) You were among the makers of mischief on the earth who misled the people.
وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ
(and We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41) These facts about Fir`awn and his status at that time were among the secrets of the Unseen that Allah revealed to His Messenger, Muhammad ﷺ. Similarly Abu Dawud At-Tayalisi recorded that Ibn `Abbas said that Allah's Messenger ﷺ said;
«قَالَ لِي جِبْرِيلُ: لَوْ رَأَيْتَنِي وَأَنَا آخِذٌ مِنْ حَالِ الْبَحْرِ فَأَدُسُّهُ فِي فَمِ فِرْعَونَ مَخَافَةَ أَنْ تُدْرِكَهُ الرَّحْمَة»
(Jibril said to me, "If you could have seen me while I was taking black mud from the sea and placing into the mouth of Fir`awn out of fear that the mercy would reach him.") Abu `Isa At-Tirmidhi and Ibn Jarir also recorded it. At-Tirmidhi said, "Hasan Gharib Sahih." About Allah's statement,
فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً
(So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you!) Ibn `Abbas and others from among the Salaf have said: "Some of the Children of Israel doubted the death of Fir`awn so Allah commanded the sea to throw his body -- whole, without a soul -- with his known armor plate. The body was thrown to a high place on the land so that the Children of Israel could confirm his death and destruction." That is why Allah said,
فَالْيَوْمَ نُنَجِّيكَ
("So this day We shall deliver your..") meaning that We will put your body on a high place on the earth. Mujahid said,
بِبَدَنِكَ
(your (dead) body) means, `your physical body. "
لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً
(that you may be a sign to those who come after you!) meaning, so that might be a proof of your death and destruction for the Children of Israel. That also stood as a proof that Allah is All-Powerful, in Whose control are all the creatures. Nothing can bear His anger. Fir`awn and his people were destroyed on the day of `Ashura', as recorded by Al-Bukhari, Ibn `Abbas said, "When the Prophet arrived at Al-Madinah, the Jews fasted the day of `Ashura'. So he asked,
«مَا هَذَا الْيَومُ الَّذِي تَصُومُونَهُ؟»
(What is this day that you are fasting) They responded `This is the day in which Musa was victorious over Fir`awn.' So the Prophet said,
«أَنْتُمْ أَحَقُّ بِمُوسَى مِنْهُمْ فَصُومُوه»
(You have more right to Musa than they, so fast it.)
Hice que los hijos de Israel cruzaran seguros el mar, después de que Yo lo abriera. El Faraón y sus tropas los persiguieron con opresión y hostilidad. Después, cuando el mar se cerró sobre él y las aguas estaban a punto de ahogarlo, habiendo perdido toda esperanza de salvación, él dijo: “Creo que el único ser digno de adoración es aquel a Quien los hijos de Israel han creído, y me someto a Al-lah para seguirlo”.
Apakah kamu hendak beriman sekarang, setelah kamu kehilangan harapan untuk hidup?! Kamu -wahai Firaun- telah durhaka kepada Allah sebelum turunnya azab dengan kafir kepada-Nya dan menghalang-halangi orang dari jalan-Nya. Kamu juga termasuk orang-orang yang membuat kerusakan disebabkan kesesatanmu sendiri dan usahamu untuk menyesatkan orang lain.
Croiras-tu maintenant parce que tu ne penses pas survivre, ô Pharaon, alors qu’auparavant tu désobéissais à Allah, mécroyais en Lui, éloignais les gens de Son chemin, et que ton égarement personnel ainsi que l’égarement d’autrui dont tu te rendais coupable, faisaient de toi un corrupteur?
The answer to this appearing in the fifth verse (91) came from Allah Almighty Himself. It says:
آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ ﴿91﴾
Is it now [ that you come to believe ] while you were rebellious before and you were among the mischief-makers?
This proves that the profession of faith exactly at the time of death is not legally trustworthy. It is further clarified by the Hadith in which the Holy Prophet ﷺ said, 'Allah Ta'ala keeps accepting the Taubah (repentance) of a servant until comes the time of the ghargharah of death. (Tirmidhi)
The ghargharah of death means the time the soul or spirit is drawn out or extracted from the body and it is a time when angels appear face to face. At that time, life in this world, the home of deeds, is all over and the laws of the Hereafter come into force. Therefore, nothing done at that time is acceptable, neither belief, nor disbelief. Whoever believes at such a time will not be called a believer. He will not be treated as a believer while shrouding and burying him. This stands proved from the fate of Pharaoh. There is a consensus that he died a disbeliever. This is also what the text of the Qur'an says. In case, someone is reported to have called the belief of the Pharaoh as valid, it will either be suitably interpreted, otherwise the statement would be considered false. (Ruh al-Ma` ani)
Similarly, if someone were to utter (God forbid) a word of disbelief (kufr) in a state when the soul is being drawn out of the body, he will not be called a kafir (disbeliever). Instead, a Salah of Janazah (Muslim funeral prayers) will be offered for him and he would be buried like Muslims, and the word of disbelief uttered by him would be interpreted (in his favor). This finds confirmation in what happened in the case of some Auliya' of Allah, specially when that which they uttered bothered people as if what they were uttering was nothing short of kufr (disbelief). However, when they became conscious and explained, it gave relief to everyone and they realized that it was nothing but a declaration of true belief.
In short, when the soul is being drawn out and the certain knock of death is on, that time is not counted in the life one lives in this world. Nothing done at that time is valid in terms of the Shari'ah. However, everything is, if done before that. But, those who see this transition from one world to the other have to be very cautious. It is possible to make a mistake in determining the correct situation. Is this the time of the drawing of the soul from the body (naz'atu'r-ruh)? Or, is it the last rattle of death (ghargharatu 'l-maut)? Or, is it that which prevails earlier (usually referred to in English as being in the throes of death or the agony of death or, uncharitably enough, giving up the ghost)?
¿Crees ahora, después de que has perdido toda esperanza en seguir con vida? Tú, Faraón, ya habías desobedecido a Al-lah antes del castigo, cuando no creías en Él y desviabas a otros de Su camino, y sembrabas corrupción con tu propio extravío y al extraviar a otros.
Hayattan ümidini kestikten sonra şimdi mi iman ediyorsun? Ey Firavun! Muhakkak ki sen, azabın inmesinden önce onu inkâr edip yolundan alıkoyarak Allah'a isyan ettin. Sen, kendinin yoldan çıkması ve kendin dışındakileri de saptırmak suretiyle bozgunculardan olmuştun.
Do you believe now after losing hope of life? You, O Pharaoh, had gone against Allah before the punishment by disbelieving in Him and preventing others from His path and you were one of those who spread corruption because of your own misguidance and your leading others astray.
Sumasampalataya ka ba ngayon matapos ng pagkawala ng pag-asa sa buhay samantalang sumuway ka nga kay Allāh, O Paraon, bago ng pagbaba ng pagdurusa dahil sa kawalang-pananampalataya at pagbalakid sa landas Niya, at ikaw dati ay kabilang sa mga tagatiwali dahilan sa pagkaligaw mo sa sarili mo at pagliligaw mo sa iba pa sa iyo?
Zar da sada vjeruješ kada si izgubio nadu u spas, a prije toga si, o faraonu, griješio prema Allahu i od Njegova puta odvraćao, te nered činio zbog svoje zablude i druge zavodio.
" Credi solo ora, dopo aver perso ogni speranza di vivere, mentre disobbedisti ad Allāh, o Faraone, prima che la punizione ti affliggesse, con la tua miscredenza e ostacolando il Suo Sentiero, e fosti tra i corruttori per aver indotto te stesso e gli altri alla perdizione?!"
Allah hỏi: Bây giờ ngươi mới chịu tin hay sao khi đã hết hy vọng được sống? Quả thật, ngươi đã chống đối Allah - hỡi Fir'awn - trước khi ngươi bị trừng phạt như thế này bằng cách phủ nhận Ngài, và cản trở thiên hạ đi theo con đường của Ngài, và ngươi là một trong đám người phá hoại chỉ vì sự lạc lối của bản thân ngươi và kéo mọi người lạc lối theo ngươi.
O faraonu, danas ćemo te iz mora izvaditi i staviti na površinu Zemlje, da bi pouku uzimao svako ko poslije tebe dođe, iako je mnogo ljudi nemarno prema našim dokazima i znamenjima, o njima ne razmišljaju.
Ngày hôm nay TA sẽ đưa thân xác ngươi - hỡi Fir'awn - ra khỏi biển, và đặt ngươi tại một chỗ cao trên mặt đất để làm một bài học cảnh báo cho những người theo sau ngươi. Và quả thật đa số nhân loại vẫn còn thờ ơ trước những dấu hiệu và bằng chứng về sức mạnh tuyệt đối của TA, họ không suy ngẫm về những điều đó.
Oggi ti faremo uscire dal mare, o Faraone, e ti porteremo in un luogo elevato della terra, in modo che i posteri ne prendano atto; in verità, molte persone sono distratte dalle Nostre prove e dalla Nostra Potenza, non vi riflettono.
Kaya sa araw na ito, magpapalabas Kami sa iyo, O Paraon, mula sa dagat at maglalagay Kami sa iyo sa isang nakaangat mula sa lupa upang magsaalang-alang sa pamamagitan mo ang darating matapos mo. Tunay na marami sa mga tao sa mga katwiran Namin at mga patunay ng kakayahan Namin ay talagang mga nalilingat, na hindi nag-iisip-isip kaugnay sa mga ito.
Commentary
Addressing Pharaoh in the first verse (92), it was said that Allah will take his body out of the waters after he is drowned so that his body becomes a sign of Divine power, and a lesson for people after him.
It happened when, after having crossed the sea, Sayyidna Musa (علیہ السلام) told Bani Isra'il about the drowning of the Pharaoh, they were so overawed and subdued by him that they refused to believe the news and said that the Pharaoh was not drowned. To guide them right and to teach others a lesson, Allah Ta'ala had the dead body of Pharaoh thrown ashore by a wave of the sea. Everyone saw it and believed that he had died and then, this corpse became a sort of moral deterrent for everyone. After that, it is not known as to what happened to this corpse ultimately. The place where the dead body of the Pharaoh was found is still known as the mount of Pharaoh.
Some time back, newspaper reports indicated that the dead body of Pharaoh was found intact and was seen by the public at large and that it was deposited safely in the Cairo Museum. But, it cannot be said with certainty that this is the same Pharaoh who confronted Sayyidna Musa (علیہ السلام) or is some other Pharaoh because names of Pharaohs differ. Every ruler of Egypt in that period of history had the title of Pharaoh.
But, no wonder, the Divine power had thrown a drowned dead body ashore. Very similarly, it may have kept it even preserved against spoilage so that it could become a lesson for future generations. And it may still be there! (However it remains essential to learn a lesson from it as compared to becoming excited about its discovery as an archeological triumph).
At the end of the verse, it was said that many people pay no heed to the verses and signs of Allah. They do not ponder over them and fail to learn their essential lesson in living a better life. Otherwise, signs abound. They are everywhere, in every particle of this universe. A look at them would help one recognize Allah and His perfect power.
Ô Pharaon, Nous te sortirons aujourd’hui de la mer et Nous te placerons dans un lieu surélevé afin que tu serves de leçon à ceux qui vivront après toi. Malgré cela, les gens restent inattentifs à Nos arguments et aux preuves de Notre pouvoir, et n’y réfléchissent pas.
So today I will take you out, O Pharaoh, from the sea and place you on a high piece of ground so that those who come after you can take a lesson from you. But many people are unmindful of My proof and evidence indicating My power, and they do not reflect over them.
-Ey Firavun! Biz, seni denizden çıkaracağız ve senden sonra gelecek olan kimselere ibret olman için seni yerden yüksek bir yere koyacağız. Muhakkak ki insanların çoğu, bizim kanıtlarımızdan ve kudretimizi gösteren delillerden gafildirler. Bunlar hakkında iyice düşünmezler.
Hoy te sacaré del mar, Faraón, y te pondré sobre un terreno elevado para que los que vengan después de ti aprendan una lección. Pero muchas personas no consideran Mi prueba y evidencia que muestran Mi poder, y no reflexionan sobre ellas.
With this thought, Pharaoh and his army entered the sea. The water of the sea had split in two only for the sake of Moses and his companions and not for Pharaoh and his followers. So, when Pharaoh and his army reached the middle of the sea, both sides of the water joined, in compliance with God’s command, and Pharaoh along with his army was drowned. While drowning, he declared his acceptance of faith, but it was useless, because in the eyes of Almighty God, only a voluntary embracing of the Faith is reliable and acceptable and not a compulsory profession of Faith. The result of disobedience to God arising from arrogance is destruction. Examples of such incidents used to occur from time to time during the period of the Prophet. However, some examples of this type have been given historical shape by God, so that they might continue to give lessons to man in later ages after the time of the prophets had ended. One of these historical examples from the period of Moses is that of Pharaoh (Rameses II) whose mummified body was found by archaeologists in the ancient Egyptian town of Thebes. It is now kept on display in the museum at Cairo.
Maka pada hari ini, Kami mengeluarkan jasadmu -wahai Firaun- dari dalam laut dan meletakkanmu di permukaan tanah yang tinggi, agar orang-orang yang datang sesudahmu menjadikanmu sebagai pelajaran. Sesungguhnya banyak manusia yang lalai terhadap hujah-hujah dan dalil-dalil yang menunjukkan kekuasaan Kami dan mereka tidak mau memikirkannya.
Nous avons installé les Israélites dans un lieu louable et une terre convenable qui est la terre bénie du Levant. Nous les avons également pourvus d’une subsistance bonne et licite et ils ne divergèrent point à propos de leur religion avant que ne leur parvienne le Coran qui confirme la description qui est faite de Muħammad dans la Torah. Lorsqu’ils la renièrent, leur Terre leur fut confisquée. Ô Messager, ton Seigneur jugera entre eux le Jour de la Résurrection sur ce dont ils divergeaient et Il rétribuera en toute justice ceux parmi eux qui suivaient la vérité et ceux qui suivaient le faux.
Sungguh Kami telah menempatkan Bani Israil di tempat yang bagus dan lokasi yang menyenangkan di negeri Syam yang diberkahi. Kami juga beri mereka rezeki yang halal lagi baik. Kemudian mereka tidak pernah berselisih paham tentang urusan agama mereka sampai Al-Qur`ān datang kepada mereka untuk membenarkan apa yang mereka baca di dalam Taurat tentang sifat Muhammad -ṣallallāhu 'alaihi wa sallam-. Ketika mereka mengingkari hal itu maka tanah air mereka dirampas dari mereka. Sesungguhnya Tuhanmu -wahai Rasul- kelak di hari Kiamat akan memutuskan perkara yang mereka perselisihkan. Kemudian Dia akan memberikan balasan yang setimpal kepada masing-masing pihak, baik yang benar maupun yang salah.
Establecí a los hijos de Israel en un lugar propicio y de excelencia en las tierras benditas de Siria, y los sustenté con provisiones puras y lícitas. No discreparon en cuanto a religión hasta que llegó a ellos el Corán confirmando lo que habían leído en la Torá acerca de la descripción de Mujámmad r.
Tu Señor, Mensajero, decidirá entre ellos en el Día del Juicio acerca de las cosas en las que discrepaban, y Él retribuirá a los que afirmaban la verdad, así como a los que afirmaban la falsedad, con lo que merecen.
The Israelites were the bearers of God’s religion in ancient times. God granted them the favour of saving them from their enemy, Pharaoh. Then He caused them to be led to the open atmosphere of Sinai. There, by His instrumentality, water and provisions were made available to them. Through this training in the desert, a new powerful generation came into being. This generation, after Moses, constituted a great nation, and in the fertile areas of Syria, Jordan and Palestine, established the Israelite empire, which remained in existence for several centuries. The result of this favour should have been that the Children of Israel should have remained obedient to God and grateful to Him and should have made the service of religion the purpose of their lives. But in spite of clear guidance, they had gone astray. What was it that is called here ‘going astray’? It was having differences among themselves. They possessed the knowledge revealed by God which was the only Truth. But they had differences in the correct construction to be put on this knowledge and became divided (at-Tafsir an-Nasafi). As long as a community is one, religion remains united. But, later on, differences develop among them in the explanation of the knowledge of God’s revelation (al-‘ilm). Some insist on one opinion and others on another. In order to establish the truth of its way of thinking, every faction resorts to unnecessary discussions, speeches and public debates, so much so that a stage is reached when the real knowledge of God’s revelation (al-‘ilm) remains bound in books and all its strength becomes dissipated in interpretations and explanations. In this way, in spite of being from the same mould, people become divisively opinionated by becoming involved in the subsidiary aspects of religious teachings. ‘Your Lord will judge between them on the Day of Resurrection’ is apparently in the transitive form, but actually it is in the intransitive form. The idea is that on Judgement Day, when God makes His appearance, all men and women will forget their differences and accept the one and only Truth. Had they been God-fearing, they would have converged on one opinion. Fearlessness leads to a multiplicity of opinions, while fear results in a convergence of opinion.
İsrailoğulları'nı, övülmüş ve razı olunan mübarek Şam beldesine yerleştirmiş, helal ve temiz yiyeceklerle onları rızıklandırmıştık. Kendilerine Tevrat'tan Muhammed -sallallahu aleyhi ve sellem-'in özelliklerine dair, okuduklarını doğrulayan Kur'an gelinceye kadar dinlerinde ayrılığa düşmemişlerdi. Onlar, bunu inkâr edince vatanları ellerinden alındı. -Ey Peygamber!- Şüphesiz Rabbin, anlaşamadıkları konu hakkında kıyamet günü aralarında hüküm verecektir. Onlardan haklı olana da haksız olana da her ikisinin de hak ettiği karşılığı verecektir.
The Establishment of the Children of Israel in the Land and Their Provision from the Good Things
In these Ayat, Allah tells us about all the worldly and religious gifts which He bestowed upon the Children of Israel. Allah's statement,
مُبَوَّأَ صِدْقٍ
(honorable dwelling place) means in Egypt and Syria, around Jerusalem, as it was said by some. When Allah destroyed Fir`awn and his soldiers, the Mosaic State took control of all of Egypt as Allah said:
وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِى إِسْرءِيلَ بِمَا صَبَرُواْ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُواْ يَعْرِشُونَ
(And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed completely all the great works and buildings which Fir`awn and his people erected.)(7:137) He said in other Ayat:
فَأَخْرَجْنَـهُمْ مِّن جَنَّـتٍ وَعُيُونٍ - وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ - كَذَلِكَ وَأَوْرَثْنَـهَا بَنِى إِسْرَءِيلَ
(So, We expelled them from gardens and springs. Treasures, and every kind of honorable place. Thus, and We caused the Children of Israel to inherit them.)(26:57 -59) He also said:
كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ
(How many of gardens and springs that they left behind. ..) (44:25-27) They then continued with Musa, to seek Jerusalem -- the land of Ibrahim, the friend of Allah. There were giant people in Jerusalem. The Children of Israel refrained from fighting them. So Allah expelled them into the wilderness for forty years. During this time in the wilderness, first Harun died and then Musa. Yusha` bin Nun led after them. Allah supported them to conquer Jerusalem and rule it for a period of time. His statement,
وَرَزَقْنَاهُمْ مِّنَ الطَّيِّبَاتِ
(and provided them with good things) means from the lawful, pure and useful provision that is good in nature and in Law. Then Allah said:
فَمَا اخْتَلَفُواْ حَتَّى جَآءَهُمُ الْعِلْمُ
(and they differed not until the knowledge came to them.) There should be no reason for them to have any disputes among them since Allah has sent them knowledge and explained different matters and issues to them. It has been mentioned in a Hadith,
«إِنَّ الْيَهُودَ اخْتَلَفُوا عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى اخْتَلَفُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، مِنْهَا وَاحِدَةٌ فِي الْجَنَّةِ، وَاثْنَتَانِ وَسَبْعُونَ فِي النَّار»
(The Jews separated into seventy-one sects, and the Christians separated into seventy-two sects, and this Ummah will separate into seventy-three sects, one of which is in Paradise, seventy-two in the Fire.) They asked, "Who are they O Messenger of Allah!" He replied;
«مَا أَنَا عَلَيْهِ وَأَصْحَابِي»
(Those upon what I and my Companions are upon. ) It was recorded by Al-Hakim in his Mustadrak with this wording. So here Allah said,
إِن رَبَّكَ يَقْضِى بَيْنَهُم
(Verily your Lord will judge between them) Here the meaning is, to distinguish between them
يَوْمَ الْقِيَـمَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ
(the Day of Resurrection in that which they used to differ.)
I settled the Israelites in a fine and excellent place in the blessed lands of the Levant; and I provided them with pure and lawful provision. They did not differ in the matter of religion until the Qur’ān came to them confirming what they read in the Torah about the description of Muhammad (peace be upon him). When they rejected the revelation, their homelands were taken away from them. Your Lord, O Messenger, will decide between them on the Day of Judgement regarding the things they differed about; and He will repay those who were on truth, as well as those who were false, with what they deserve.
Conducemmo i Figli di Isrāīl in un luogo sereno e piacevole nel Levante (Al-Shām الشّام), e fornimmo loro cose buone e lecite. Non furono discordi finché non giunse loro il Coranoالقرآن, a conferma degli indizi che lessero nella Torāhالتّوراه della venuta del Profeta Muħammed محمّد pace e benedizioni di Allāh sia su di lui ﷺ. Quando rifiutarono, vennero sottratti loro i loro paesi. In verità, il Tuo Dio, o Messaggero, giudicherà, nel Giorno della Resurrezione, sulle loro discordie, così da retribuire i giusti e gli ingiusti tra loro secondo ciò che meritano.
The second verse (93) brings the future of a people bulldozed in disgrace by the Pharaoh into sharp focus making it stand out against the evil end of the tyrant. It was said that Allah gave the Bani Isra'il a good place to live. They had the whole country of Egypt for themselves.
Then, they were given the holy lands of Jordan and Palestine which Allah Ta’ ala had assigned to Sayyidna Ibrahim (علیہ السلام) and his progeny as their inheritance. A good place to live has been termed as: مُبَوَّأَ صِدْقٍ (translated as: ` a proper place to live' ) in the Qur'an. The word: صِدْقٍ (sidq) at this place means good and proper. The sense is that they were given a place to live that was suitable and proper for them in every way. Then it was said that Allah gave them their sustenance in the form of Halal and pure things so much so that they had the best of everything.
Towards the end of the verse, once again, their penchant for crookedness and evil doing has been mentioned. Among them too, there were many who, soon after having power, failed to appreciate the blessings of Allah and went about disobeying Him. They recited the Torah and they knew the signs and marks of the Holy Prophet ﷺ mentioned there. This awareness demanded that they should have been the first to believe in him as soon as he came. But, how strange that these very people believed in the coming of the last prophet, Sayyidna Muhammad al-Mustafa ﷺ before he actually came. They would tell people about the signs he would have and the time he would come. They would even use the wasilah (medium) of the last prophet in their prayers. But, when the last prophet came with a whole array of evidences of his veracity, and the signs identified in the Torah, these people started disputing among themselves. Some of them believed while the rest refused to do so. In this verse, the coming of the Holy Prophet ﷺ to has been expressed by saying: جَاءَهُمُ الْعِلْمُ (knowledge came to them). Here, علم (` ilm) could also denote certitude. In that case, it would mean that once the causes of observation and certitude converged together, these people started disputing.
Some commentators have said that عِلم (ilm: knowledge) at this place denotes مَعلُوم (ma` lum: known), that is, when the blessed person who was already known through the prophesies of the Torah came before them face to face, they started disputing the truth.
At the end of the verse, it was said that Allah Ta'ala will give His verdict about what they used to dispute, on the day of Qiyamah. Truth will then become distinct from falsehood and the upholders of truth will be sent to Paradise while the practitioners of falsehood, to Hell.
I Mi smo sinove Israilove u časni predjel i pohvalno mjesto, u blagoslovljenom Šamu, naselili i lijepom i dozvoljenom hranom ih opskrbili, i tek kad im je došlo pravo znanje u Kur'anu, koje potvrđuje istinitost Tevrata, u kojem je opisan Muhammed, sallallahu alejhi ve sellem, oni su se u mišljenju i vjeri razišli. Kada su to negirali, zemlja im je oduzeta. Tvoj Gospodar, o Muhammede, na Sudnjem danu će donijeti presudu u vezi s njihovim razilaženjem, i pravoj i krivoj strani dat će odgovarajući tretman i prema njima se odnositi onako kako zaslužuju.
Talaga ngang nagpatuloy si Allāh sa mga anak ni Israel sa isang tuluyang napupuri at isang lugar na kinalulugdan sa pinagpalang bayan ng Shām. Nagtustos Siya sa kanila mula sa ipinahihintulot na kaaya-ayang bagay, saka hindi sila nagkaiba-iba sa usapin ng relihiyon hanggang sa dumating sa kanila ang Qur'ān bilang tagapatotoo sa nabasa nila sa Torah na katangian ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Ngunit noong tumutol sila roon ay inagaw ang mga bayan nila. Tunay na ang Panginoon mo, O Sugo, ay hahatol sa pagitan nila sa Araw ng Pagbangon sa anumang dati silang nagkakaiba-iba hinggil doon para gumanti Siya sa nagsasakatotohanan at nagsasakabulaanan kabilang sa kanila dahil sa anumang nagiging karapat-dapat sa bawat isa mula sa dalawang [uring] ito.
Và TA đã ban cho con cháu Israel một chỗ định cư tốt đẹp, một nơi ở hạnh phúc trên đất nước Sham đầy ân phúc, và cung cấp cho họ lương thực tốt sạch. Bởi thế họ không bất đồng ý kiến với nhau trong vấn đề tôn giáo của họ, cho đến khi Thiên Kinh Qur'an được gửi đến cho họ như một bằng chứng xác nhận lại điều họ đã đọc trong Tawrah mô tả về những đặt tính của vị Sứ Giả Muhammad (cầu xin bằng an cho Người). Ngay khi họ phủ nhận điều đó thì Ngài đã lấy lại chỗ cư ngụ của họ. Quả thật, Thượng Đế của Ngươi - hỡi Sứ Giả - sẽ phán quyết giữa họ vào Ngày Phục Sinh về những điều mà họ tranh chấp, và Ngài sẽ thưởng phạt công bằng giữa những người chân thật và những kẻ dối trá về những gì xứng đáng đối với họ.
Nếu Ngươi - hỡi Sứ Giả - có nghi ngờ hay hoang mang trước sự thật về những điều mặc khải từ Thiên Kinh Qur'an mà TA đã ban xuống cho Ngươi thì Ngươi hãy hỏi điều này với những kẻ tin tưởng từ những tín đồ Do Thái đã đọc Kinh Tawrah, hay những tín đồ Thiên Chúa đã đọc Kinh Injil thì họ sẽ cho Ngươi biết chắc chắn những gì được ban xuống cho Ngươi đều là chân lý, khi họ thấy được những mô tả về Ngươi trong hai quyển Kinh đó. Quả thật, những gì được mặc khải cho Ngươi đều là chân lý, không có bất cứ một sự ngờ vực nào từ Thượng Đế của Ngươi. Vì vậy Ngươi chớ là một kẻ sinh lòng nghi ngờ.
Se tu, o Messaggeroالرّسول, sei confuso e indeciso riguardo la verità del Corano القرآن che ti abbiamo rivelato, chiedi agli Ebrei اليهود credenti che leggono la Torāh التّوراه , e ai Nazareniالنّصارا che leggono il Vangeloالإنجيل; essi ti informeranno che ciò che ti è stato rivelato è verità, per le indicazioni che essi riconoscono nei loro Libri. Ti è giunta, da parte del tuo Dio, la verità sulla quale non vi è alcun dubbio: non essere tra coloro che dubitano.
A ako sumnjaš, o Poslaniče, u suštinu onog što ti objavljujemo u Kur'anu, ti onda upitaj jevreje, koji čitaju Tevrat, i kršćane, koji čitaju Indžil, pa će ti oni kazati da je istina sve što ti se objavljuje, jer oni tvoj opis nalaze u svojim knjigama. Tebi istina u koju nema nikakve sumnje, od Gospodara tvoga dolazi, i nikako ne budi od onih koji sumnjaju.
Previous books Attest to the Truth of the Qur'an
Allah said:
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ
(Those who follow the Messenger, the Prophet who can neither read nor write whom they find written of with them in the Tawrah and the Injil.)(7:157) They are as certain of this as they are about who their children are, yet they hide it and distort it. They did not believe in it despite its clear evidence. Therefore Allah said:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) meaning they would not believe in a way that they might benefit from that belief. This is when they believe at a time one may not be able to benefit from his belief. An example is when Musa prayed against Fir`awn and his chiefs, saying:
رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.)(10:88) And Allah said:
وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ الْمَلَـئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلاً مَّا كَانُواْ لِيُؤْمِنُواْ إِلاَّ أَن يَشَآءَ اللَّهُ وَلَـكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ
(And even if We had sent down unto them angels, and the dead had spoken unto them, and We had gathered together all things before their very eyes, they would not have believed, unless Allah willed, but most of them behave ignorantly.) (6:111) Allah then said:
Kaya kung ikaw, O Sugo, ay nasa isang pag-aalinlangan at pagkalito sa katotohanan ng pinababa Namin sa iyo mula sa Qur'ān ay magtanong ka sa sinumang sumampalataya kabilang sa mga Hudyo na bumabasa ng Torah at mga Kristiyano na bumabasa ng Ebanghelyo saka magpapabatid sila sa iyo na ang pinababa sa iyo ay totoo dahil sa natatagpuan nila na paglalarawan dito sa mga kasulatan nila. Talaga ngang dumating sa iyo ang totoo na walang pag-aalangan hinggil dito na mula sa Panginoon mo kaya huwag ka ngang maging kabilang sa mga nagdududa.
"Maka jika kamu (Muhammad) berada dalam keragu-raguan tentang sesuatu yang Kami turunkan kepadamu, maka tanyakan-lah kepada orang-orang yang membaca kitab sebelummu. Sesung-guhnya telah datang kebenaran kepadamu dari Rabbmu, sebab itu janganlah sekali-kali kamu termasuk orang-orang yang ragu-ragu. Dan sekali-kali janganlah kamu termasuk orang-orang yang men-dustakan ayat-ayat Allah sehingga menyebabkanmu termasuk orang-orang yang rugi." (Yunus: 94-95).
(94) Allah تعالى berfirman kepada NabiNya, Muhammad, ﴾ فَإِن كُنتَ فِي شَكّٖ مِّمَّآ أَنزَلۡنَآ إِلَيۡكَ ﴿ "Maka jika kamu (Muhammad) berada dalam keragu-raguan tentang sesuatu yang Kami turunkan kepadamu," apakah ia benar atau tidak benar, ﴾ فَسۡـَٔلِ ٱلَّذِينَ يَقۡرَءُونَ ٱلۡكِتَٰبَ مِن قَبۡلِكَۚ ﴿ "maka tanya-kanlah kepada orang-orang yang membaca kitab sebelummu." Maksudnya, tanyakan kepada ahli kitab yang obyektif dan ulama yang ilmunya mendalam, karena mereka pasti mengakui kebenaran beritamu dan bahwa ia sesuai dengan apa yang ada pada mereka.
Jika dikatakan bahwa banyak dari ahli kitab Yahudi dan Nasrani bahkan mungkin kebanyakan dari mereka mendustakan Rasulullah, menentangnya dan menolak dakwahnya sedangkan Allah memerintahkan RasulNya agar menjadikan mereka saksi dan menjadikan kesaksian mereka sebagai hujjah atas apa yang dibawa-nya dan bukti atas kebenarannya, bagaimana itu bisa terjadi? Ja-wabannya dari beberapa segi:
Di antaranya: Jika kesaksian disandarkan kepada kelompok orang atau pengikut aliran atau penduduk suatu daerah dan lain-lain, maka ia hanya mencakup orang-orang adil yang jujur dari mereka. Adapun selain mereka meskipun lebih banyak jumlahnya, maka mereka tidak dijadikan pedoman, karena kesaksian berpijak kepada keadilan dan kejujuran, dan hal itu telah terbukti dengan berimannya banyak rahib Rabbaniyin dari mereka, seperti Abdullah bin Salam dan kawan-kawannya dan masih banyak lagi yang ber-iman pada masa nabi dan para khalifah serta tabi'in yang sesudah mereka.
Di antaranya: Bahwa kesaksian ahli kitab kepada Rasul dida-sarkan kepada kitab mereka yaitu Taurat yang mana mereka me-nisbatkan diri mereka kepadanya. Jika di dalam Taurat terdapat sesuatu yang sesuai dengan al-Qur`an, membenarkan dan mengakui keshahihannya, namun semua ahli kitab dari awal sampai akhir bersepakat mengingkari hal itu, maka hal itu tidak menodai sesuatu yang dibawa oleh Rasul.
Di antaranya: Allah memerintahkan RasulNya agar menjadi-kan ahli kitab sebagai saksi atas kebenaran sesuatu yang dibawanya, Nabi menampakkan dan menunjukkan hal itu di depan khalayak umum, dan sebagaimana yang sudah diketahui bahwa kebanyakan dari mereka adalah orang-orang yang berusaha dengan serius mem-batalkan dakwah Rasulullah Muhammad. Jika mereka memiliki sesuatu yang bisa menangkal sesuatu yang dinyatakan Allah, nis-caya mereka akan memunculkan, menampakkan dan menjelaskan-nya. Ketika hal yang demikian itu tidak terjadi, maka tidak adanya penolakan dari musuh dan pengakuan para pengikut adalah bukti kuat atas keabsahan al-Qur`an dan kebenarannya.
Di antaranya: Mayoritas ahli kitab tidak menolak dakwah Nabi, justru kebanyakan dari mereka mengikuti dan tunduk kepa-danya dengan suka rela. Rasul diutus, sementara kebanyakan pen-duduk bumi yang beragama adalah ahli kitab, sehingga dakwah Nabi tidak perlu waktu lama hingga kebanyakan penduduk Syam, Mesir, Irak dan kota-kota di sekitarnya yang merupakan pusat agama ahli kitab tunduk kepada Islam kecuali para pemegang kekuasaan yang lebih mementingkan kekuasaan di atas kebenaran dan orang-orang awam yang bodoh yang mengikuti mereka serta orang-orang yang beragama dengan agama mereka hanya sekedar nama saja bukan hakikat yang sebenarnya seperti orang-orang Eropa yang pada hakikatnya adalah Dahriyin yang tidak terikat dengan agama para rasul, mereka mengaku Nasrani hanya untuk mendukung ke-kuasaan mereka dan menutupi kebatilan mereka sebagaimana hal itu diketahui oleh orang-orang yang mengetahui keadaan mereka yang jelas lagi nyata.
FirmanNya, ﴾ لَقَدۡ جَآءَكَ ٱلۡحَقُّ ﴿ "Sesungguhnya telah datang kebenaran kepadamu", yang tidak ada keraguan padanya sedikit pun ﴾ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ ﴿ "dari Rabbmu, sebab itu janganlah sekali-kali kamu ter-masuk orang-orang yang ragu-ragu." Seperti Firman Allah,
﴾ كِتَٰبٌ أُنزِلَ إِلَيۡكَ فَلَا يَكُن فِي صَدۡرِكَ حَرَجٞ مِّنۡهُ ﴿
"Ini adalah sebuah kitab yang diturunkan kepadamu, maka jangan-lah ada kesempitan di dalam dadamu karenanya." (Al-A'raf : 2).
(95) ﴾ وَلَا تَكُونَنَّ مِنَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِ ٱللَّهِ فَتَكُونَ مِنَ ٱلۡخَٰسِرِينَ ﴿ "Dan sekali-kali janganlah kamu termasuk orang-orang yang mendustakan ayat-ayat Allah sehingga menyebabkanmu termasuk orang-orang yang rugi." Kesim-pulannya adalah bahwa Allah melarang dua perkara: Meragukan al-Qur`an dan mempertanyakan kebenarannya, lebih buruk dari itu adalah mendustakannya. Padahal al-Qur`an itu adalah ayat-ayat Allah yang jelas yang tidak menerima pendustaan dari segi mana-pun. Allah menjadikan kerugian sebagai akibat atas hal ini yaitu ketidakberuntungan dengan pendustaan ini, dan kerugian itu de-ngan lenyapnya pahala di dunia dan akhirat dan diraihnya azab di dunia dan akhirat. Larangan terhadap sesuatu adalah perintah kepada sebaliknya, maka ini berarti perintah untuk membenarkan al-Qur`an secara sempurna, kemantapan hati kepadanya dan mem-perhatikannya dengan mengkaji dan mengamalkannya. Dengan itu seorang hamba termasuk orang-orang yang beruntung yang men-dapatkan keinginan mulia, sasaran yang berharga, dan keutamaan yang sempurna, serta kerugian menjauh darinya.
Si tú, Mensajero, tienes alguna duda o confusión acerca de la verdad del Corán que Yo te he revelado, entonces pídeles a los judíos que han leído la Torá y a los cristianos que han leído el Evangelio que lo confirmen. Te dirán que lo que se te reveló es la verdad porque tienen la descripción en sus escrituras. La verdad, de la cual no hay duda, te ha llegado de tu Señor, así que no seas de los que dudan.
Jika engkau -wahai Rasul- dihantui kebimbangan dan kebingungan tentang hakikat dari Al-Qur`ān yang Kami turunkan kepadamu, bertanyalah kepada orang-orang Yahudi yang rajin membaca Taurat dan orang-orang Nasrani yang rajin membaca Injil. Mereka pasti akan memberitahumu bahwa apa yang diturunkan kepadamu itu adalah benar adanya karena mereka mendapati penjelasannya di dalam kedua kitab suci mereka. Sungguh telah datang kepadamu kitab suci yang benar dan tidak ada keraguan terhadapnya dari sisi Tuhanmu. Sebab itu, janganlah engkau termasuk orang-orang yang ragu.
Ô Messager, si le Coran que Nous t’avons révélé te plonge dans le doute et fait de toi quelqu’un de désemparé, questionne les juifs croyants qui récitent la Torah et les chrétiens qui récitent l’Evangile. Ils t’informeront que ce qui t’es révélé est la vérité, parce que cela concorde avec ce qu’ils ont dans leurs livres. La vérité indubitable te vient de ton Seigneur, ne sois donc pas du nombre des sceptiques.
If you, O Messenger, are in doubt or confusion about the reality of the Qur’ān that I have revealed to you, then ask those Jews who read the Torah and the Christians who read the Gospel to confirm it. They will tell you that what was revealed to you is the truth because they have the description of it in their scriptures. The truth, about which there is no doubt, has come to you from your Lord, so do not be of those who have doubt.
94- Eğer sana indirdiğimizden yana şüphede isen senden önce kitabı okuyanlara sor. Andolsun ki hak, sana Rabbinden gelmiştir. O halde sakın şüphe edenlerden olma!
95- Allah’ın âyetlerini yalanlayanlardan da olma, sonra zarara uğrayanlardan olursun.
94. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“Eğer sana indirdiğimizden yana” acaba o doğru mudur, değil midir, diye “şüphede isen, senden önce kitabı okuyanlara sor.” Yani Kitap ehli arasından insaflı ve gerçekten derin bilgi sahibi olanlara sor. Onlar sana senin bildirdiklerinin doğru olduğunu ve yanlarında bulunan bilgilere uygun düştüğünü ifade edeceklerdir.
Şayet “Yahudi ve hristiyanlardan oluşan kitap ehlinin bir çoğu hatta büyük çoğunluğu, Allah Rasûlünü yalanladılar, ona karşı inat ettiler ve onun çağrısını kabul etmediler. Yüce Allah ise Peygamberine onların tanıklıklarına başvurmasını ve tanıklıklarının, getirdiğinin doğruluğuna bir delil, gerçek söylediğine bir belge olarak kabul etmesini emretmektedir. Bu nasıl olur?” denilecek olursa buna birkaç şekilde cevap verilebilir:
1. Tanıklık/şahitlik, herhangi bir kesime yahut mezhebe veya beldeye vs. izafe edilecek olursa bu, ancak aralarından adaletli ve doğru söyleyen kimseleri kapsar. Bunların dışında kalanlara gelince çoğunluk onlar olsa bile onlara itibar edilmez. Çünkü şahitliğin esası, adalet ve doğruluktur. Nitekim bu tanıklık da onların Rabbani alimlerinin birçoğunun imana gelmesi ile gerçekleşmiştir. Mesela Abdullah b. Selam ve arkadaşları ile gerek Peygamber sallallahu aleyhi ve sellem’in döneminde gerekse de halifeleri ile onlardan sonraki dönemlerde İslâm’a giren pek çok kitap ehli gibi.
2. Kitap ehlinin Peygamber lehine yapacakları şahitlikleri, onların mensubu bulundukları kitapları Tevrat’a dayanmaktadır. Şâyet Tevrat’ta Kur’an’a uygun ve Kur’an’ı tasdik eden, onun doğuluğuna tanıklık eden şeyler varsa yahudiler baştan sona kadar onları inkârda birleşseler dahi bu, Allah Rasûlünün getirdiklerini tenkit etmeye yeterli bir sebep değildir.
3. Yüce Allah, peygamberine kitap ehlinden, getirdiklerinin doğruluğuna tanıklık etmelerini istemeyi emretmiş ve bunu açıkça ortaya koyup herkese ilan etmişti. Bilindiği gibi onların pek çoğu, insanlar arasında Allah’ın Rasûlü Muhammed sallallahu aleyhi ve sellem’in çağrısını çürütmeye en çok gayret edenlerlerdendir. Eğer onlar gerçekten Yüce Allah’ın sözünü ettiği şeyleri reddedecek bilgilere sahip olsalardı hiç şüphesiz bunu açıklar ve ortaya koyarlardı. Bunların hiçbirisi olmadığına göre düşmanlık edenin, bu iddiayı reddetmeyerek böyle bir şeyi kabul ve ikrar etmesi, Kur’an-ı Kerim’in doğruluğunun ve gerçekliğinin en büyük delillerinden birisidir.
4. Şu da bir gerçek ki Kitap ehlinin pek çoğu Allah Rasûlünün davetini reddetmiş değildir. Aksine onların çoğu bu daveti kabul etmiş, kendi istek ve iradesi ile buna uymuştur. Allah Rasûlü, peygamber olarak gönderildiğinde yeryüzü insanlarının arasında dine mensup olanların çoğunluğu kitap ehli idi. Onun getirdiği bu din üzerinden fazla bir zaman geçmeden Şam’ın (Suriye’nin), Mısır’ın, Irak’ın ve onlara komşu olan kitap ehli dininin yerleşmiş olduğu beldelerin büyük çoğunluğu İslâm’a boyun eğdi. Geriye liderliklerini hakka tercih eden ileri konumdaki kimseler ile onlara uyan cahil avamdan, gerçek anlamda değil de ismen onların dinlerine bağlı bulunanlardan başkaları kalmadı. Bu tür ismen kitap ehli olanlara misal, gerçekte bütün peygamberlerin dinlerini terk etmiş ve dehrî/ateist olan batılılar gösterilebilir. Bunların hristiyanlığa mensubiyetleri, sadece kendi yönetimlerinin propagandasını yapmak ve kendi batıllarını güzel göstermek için olmuştur. Nitekim onların aşikar hallerini bilen kimseler de bu gerçeği açıkça bilirler.“Andolsun ki hak sana Rabbinden gelmiştir.” ki onda hiçbir bakımdan şüphe söz konusu olmaz. “O halde sakın şüphe edenlerden olma!” Bu, Yüce Allah’ın şu buyruğuna benzemektedir:“(Bu), sana indirilen bir kitaptır. Sakın ondan dolayı göğsünde bir sıkıntı olmasın.”(el-A’raf, 7/2)
95. “Allah’ın âyetlerini yalanlayanlardan da olma, sonra zarara uğrayanlardan olursun.” Bu son iki âyet-i kerime ile Yüce Allah, iki hususu yasaklamaktadır: Bu Kur’an hakkında şüphe ve tereddüde düşmek, bundan daha ileri derecede olmak üzere de onu yalanlamaktır. Oysa bu Kur’an, Yüce Allah’ın hiçbir şekilde yalanlamayı kabul etmeyen apaçık âyetleridir. Yalanlanması halinde ise zarar ve ziyan söz konusudur. Zarar ise asla kâr etmemek demektir. Bu da dünya ve âhirette mükâfatın elden kaçırılması, buna karşılık dünya ve âhirette cezanın söz konusu olmasıyla olur. Diğer taraftan bir şeyin yasaklanması, onun zıddını emredilmesi demektir. O halde bu Kur’ân’ı Kerim’in tam anlamı ile tasdik edilmesi, kalbin ondan yana mutmain olması, ilim ve amel ile ona yönelmesi bu ayette emrediliyor demektir. Böylelikle kul, en üstün maksadı gerçekleştirmiş, en değerli arzuyu ve en üstü şerefi elde etmiş bulunan “kâr edenlerden” olur ve zarara uğramaktan uzak kalır.
In the third verse (94), the address is obviously to the Holy Prophet ﷺ . But, it goes without saying that there is no probability of his doubting the revelation. Therefore, the purpose is to beam the message to the Muslim community through this address where he is not the intended recipient. Then, it is also possible that this address may be to human beings at large asking them if they had any doubts about the Divine revelation sent to them through Sayyidna Muhammad al-Mustafa ﷺ . If they had, let them ask those who recited the Torah and Injil before them. They would tell them that all past prophets and their Books have been announcing the glad tidings of the Last among Prophets. This will remove their scruples and suspicions.
According to Tafsir Mazhari, this verse tells us that anyone in doubt about some religious matter is duty-bound to have his doubts removed by asking genuine ` Ulama' (religious scholars whose learning, honesty and adherence to Qur'an, and Sunnah is well recognized, popularly referred to as ` Ulama' al-Haqq). To continue nursing such doubts is not a good thing to do.
-Ey Peygamber!- Eğer sana Kur'an'dan indirdiklerimizden dolayı kuşku ve şaşkınlık içerisinde isen, İman eden Yahudilerden Tevrat'ı okuyanlara ve Hristiyanlardan İncil'i okuyanlara sor. Onlar; onun özelliklerine dair kitaplarında (Tevrat ve İncil'de) bulduklarına binaen sana indirilenin hak olduğunu haber vereceklerdir. İçerisinde hiçbir şüphe olmayan hak sana Rabbin tarafından gelmiştir. O halde sakın şüphe edenlerden olma!
Ve sakın Allah'ın delillerini ve kesin kanıtlarını yalanlayıp küfürleri (inkârları) sebebi ile kendilerini helaka sevk edip kendi nefislerini ziyana uğratanlardan olma. Bütün bu uyarılar şüphe etmenin ve yalanlamanın tehlikesini açıklamak için yapılmıştır. Yoksa Nebi -sallallahu aleyhi ve sellem- bu şeylerin (şüphe ve yalanlamanın) kendisinden sadır olması hususunda masumdur.
Ne sois pas non plus de ceux qui ne croient pas aux arguments et aux preuves présents dans ce Coran car tu rejoindrais alors les perdants qui fourvoient leurs âmes et les exposent, par leur mécréance, à la perdition. Cette mise en garde a pour but de souligner la gravité du doute et du rejet, cela ne sous-entend pas que le Prophète doutait, car sur ce point, il est infaillible.
Dan jangan sekali-kali engkau termasuk di antara orang-orang yang mendustakan hujah-hujah dan bukti-bukti dari Allah, karena dengan begitu engkau akan termasuk ke dalam golongan orang-orang yang merugi, yaitu orang-orang yang merugikan dirinya sendiri dengan cara menjerumuskannya ke dalam jurang kehancuran disebabkan oleh kekafiran mereka. Semua peringatan itu dimaksudkan untuk menjelaskan betapa bahayanya kebimbangan dan pendustaan tersebut. Adapun Nabi maka sesungguhnya sejak awal ia terpelihara dari kesalahan semacam itu.
No seas como los que niegan la prueba y la evidencia de Al-lah, porque eso te convertirá en uno de los que han perdido sus propias almas y han sido destruidos por causa de su incredulidad.
Todas estas advertencias están destinadas a mostrar la gravedad de la duda y la negación, a pesar del hecho de que el Profeta está protegido de tales cosas.
In the fourth (95), fifth (96) and sixth (97) verses, the same subject finds support and emphasis while carrying a warning to those who are heedless.
Do not be of those who deny Allah’s proof and evidence, because that will make you one of those who have lost their own souls by bringing them to the point of destruction because of their disbelief. All these warnings are meant to show the seriousness of doubt and denial, despite the fact that the Prophet is protected from such things.
Prophets have always come to the world with the divine Truth without any kind of human addition, but obedience to such a call has always been the most difficult task for man. Bowing to the call for pure Truth has to be at the cost of negating one’s own self; in order to accept the Truth, one has to lower one’s own status in comparison with that of the preacher, and doing so is undoubtedly a most difficult proposition. That is why it never happens that as soon as the call to accept the Truth is issued, people start flocking towards it. Truth in this world has always been received with opposition and distaste. Considering this disrespect for Truth, the preacher of Truth sometimes entertains doubts about whether he himself has erred in some way. In this verse, the preacher has been instructed to guard himself against such thinking. A very clear proof of these doubts being unfounded is that previous prophets and dayees also had to face very similar situations in the past. Those who are aware of their history know full well that, in this world, it has never happened that when a prophet comes forward, he immediately gains public popularity. Then, if similar situations arise in the case of dayees of later ages, why should that cause anxiety or worry? If a man’s mind testifies to the truth of something, and if even then he gives it up, simply because of the opposition of others, then this amounts to a refusal to accept the signs of God. God appears before man through His signs, so that the acceptance of whatever is established by means of reasoning, is God’s right over man. So, what will be the fate of one who denies God’s right—if not loss and destruction?
Non essere tra coloro che smentiscono i Segni di Allāh e le Sue prove, così da essere, a causa di ciò, tra i perdenti che hanno perduto se stessi, conducendosi alla rovina a causa della loro miscredenza. Questo avvertimento ha come scopo di chiarire la pericolosità del dubbio e della rinnegazione. In verità, il Profeta è privo di mancanze, non può commettere una cosa del genere.
Huwag ka ngang maging kabilang sa mga nagpasinungaling sa mga katwiran ni Allāh at mga patotoo Niya sapagkat dahil doon ay magiging kabilang ka sa mga naluging nagpalugi sa mga sarili nila sa pamamagitan ng paghahatid sa mga ito sa mga hatiran ng kapahamakan dahilan sa kawalang-pananampalataya nila. Ang lahat ng pagbibigay-babalang ito ay para sa paglilinaw sa panganib ng pagdududa at pagpapasinungaling. Gayon pa man, tunay na ang Propeta ay napangalagaan laban sa pamumutawi mula sa kanya ng anuman kabilang dito.
Và Ngươi cũng chớ là một trong những kẻ phủ nhận những dấu hiệu và bằng chứng của Allah vì như thế Ngươi sẽ nằm trong những kẻ thua thiệt mà họ chỉ tự làm thua thiệt chính bản thân của họ và nằm trong sự hủy diệt của Ngài vì nguyên nhân họ đã không tin tưởng. Và tất cả những cảnh báo này để chỉ ra sự nguy hại của lòng nghi ngờ và sự phủ nhận, và nếu không thì chắc chắn vị Sứ Giả sẽ vô can trước những đều này.
I ne budi nikako jedan od onih koji Allahove ajete, dokaze i znamenja poriču, kako u gubitnike spadao ne bi, kao što su bili gubitnici oni koji su uništeni zbog nevjerovanja. Sve ovo je samo pojašnjenje opasnosti sumnje i poricanja istine, a Poslanik, sallallahu alejhi ve sellem, sačuvan je od takvih djela.
"Sesungguhnya orang-orang yang kalimat (ketetapan azab) Rabbmu telah pasti terhadap mereka, tidaklah akan beriman, mes-kipun segala macam keterangan datang kepada mereka, hingga mereka menyaksikan azab yang pedih." (Yunus: 96-97).
(96-97) Allah تعالى berfirman, ﴾ إِنَّ ٱلَّذِينَ حَقَّتۡ عَلَيۡهِمۡ كَلِمَتُ رَبِّكَ ﴿ "Se-sungguhnya orang-orang yang kalimat (ketetapan azab) Rabbmu telah pasti terhadap mereka." Yakni mereka termasuk orang-orang yang menyimpang, sesat dan penghuni Neraka. Mereka pasti menuju kepada apa yang ditetapkan dan ditakdirkan oleh Allah. Mereka tidak akan beriman walaupun setiap ayat datang kepadanya. Ayat-ayat Allah hanya menambah kesesatan di atas kesesatan mereka. Allah tidak menzhalimi mereka, akan tetapi merekalah yang men-zhalimi diri mereka sendiri dengan menolak kebenaran manakala ia hadir kepada mereka pertama kali, maka Allah menghukum mereka dengan menutup rapat hati, pendengaran dan penglihatan mereka. Mereka tidak beriman sehingga mereka melihat siksa yang pedih yang dijanjikan kepada mereka. Pada saat itu, mereka menge-tahui haqqul yaqin bahwa apa yang mereka pegang itulah kesesatan sebenarnya dan apa yang dibawa oleh para rasul itulah kebenaran, akan tetapi pada waktu itu iman mereka tidak lagi berguna untuk mereka. Pada hari itu dalih orang-orang zhalim tidak bermanfaat bagi mereka, dan mereka tidak diberi maaf. Adapun ayat-ayat Allah maka ia berguna bagi orang yang berhati atau dia menyimak se-dangkan dia menyaksikan.
Quả thật, những ai đã bị định đoạt bởi lời phán quyết của Allah rằng sẽ chết trong tình trạng vô đức tin thì dù có như thế nào y vẫn ngoan cố trong vô đức tin cho đến chết, y sẽ không bao giờ có đức tin.
A oni za koje se ispuni Riječ i odredba Uzvišenog Allaha da umru na nevjerovanju, utoliko jer su u njemu ustrajavali, zaista neće nikada vjerovati.
Tunay na ang mga napagtibay sa kanila ang pagtatadhana ni Allāh na sila ay mamamatay sa kawalang-pananampalataya dahil sa pagpupumilit nila rito ay hindi sasampalataya magpakailanman,
Coloro per cui la Legge di Allāh ha decretato che debbano morire nella miscredenza, per aver perseverato in tale condizione, non crederanno mai.
Sesungguhnya orang-orang yang telah diputuskan secara pasti oleh Allah bahwa mereka akan mati di atas kekafiran adalah karena kekerasan hati mereka untuk mempertahankan kekafiran, sehingga mereka tidak akan beriman untuk selama-lamanya.
Those against whom Allah’s decree – that they will die as disbelievers due to their insistence on it – is established will never believe –
Ceux dont Allah décréta qu’ils mourront mécréants pour s’être obstinés à mécroire, n’auront jamais la foi.
Küfür üzerinde olmaya ısrar etmeleri sebebiyle Allah Subhânuhu ve Teâlâ'nın küfür üzerine öleceklerine dair hüküm verdiği kimseler; ebediyen iman etmezler.
96-97- Doğrusu üzerlerine Rabbinin sözü hak olmuş bulunanlar, onlara her türlü mucize gelse bile yine de can yakıcı azabı görmedikçe iman etmezler.
96-97. Yüce Allah şöyle buyurmaktadır:“Doğrusu üzerlerine Rabbinin sözü hak olmuş bulunanlar” yani cehennem ehlinden, azgın ve sapıklardan olanlar, mutlaka Allah’ın kader ve kazası ile tayin ettiği duruma gelirler ve onlara her türlü mucize gelse bile iman etmezler. Mucizeler onların ancak tuğyanlarını artırır, azgınlıklarına azgınlık katar. Allah bu yolla onlara zulmetmemiştir, ancak onlar hak kendilerine geldiği ilk seferinde hakkı reddetmek sureti ile kendi kendilerine zulmetmişlerdir. Yüce Allah da kalplerine, kulaklarına ve gözlerine mühür vurmakla onları cezalandırmıştır. O bakımdan onlar tehdit olunageldikleri can yakıcı azabı görünceye kadar iman etmezler. İşte o vakit üzerinde bulundukları halin kesinlikle sapıklık olduğunu, peygamberlerin kendilerine getirdiklerinin ise hakkın ta kendisi olduğunu bileceklerdir. Fakat bu zamanda iman etmelerinin kendilerine bir faydası olmayacaktır. O zaman zulmedenlere mazeretleri fayda vermeyeceği gibi mazeret belirtmelerine ve rızalık almaya çalışmalarına da müsaade edilmeyecektir. Ayetler ve mucizeler, ancak kalbi bulunanlara ve hazır bulunup kalpten kulak verene faydalı olur.
Aquellos sobre los cuales se ha establecido el decreto de Al-lah, que morirán como incrédulos debido a su persistencia en ello, nunca creerán.
Aunque se les presenten signos explicativos o universales hasta que vean el castigo doloroso, y entonces creerán cuando ya no les será de beneficio.
Even if every explanatory or universal sign comes to them, until they witness the painful punishment and believe at a time when their belief will not benefit them.
Ils ne croiront pas même si des signes, religieux ou profanes, leur était apportés et ce, jusqu’à ce qu’ils voient de leurs propres yeux le châtiment douloureux qui les attends. Ils ne croiront qu’à ce moment-là. Or, à ce moment-là, croire ne leur sera plus d’aucune utilité.
Meskipun seluruh ayat-ayat syariat (wahyu) maupun ayat-ayat kauniah datang kepada mereka (mereka tetap tidak beriman), sampai mereka menyaksikan azab yang sangat pedih barulah mereka menyatakan beriman, padahal ketika itu iman tidak lagi berguna bagi mereka (karena sudah terlambat).
Kendilerine, şeri yahut kevni bütün ayetler gelmiş olsa da elem verici azabı müşahede edecekleri ana kadar iman etmezler. İman etmenin kendilerine fayda vermeyeceği zaman iman ederler.
Cho dù có mang đến cho họ tất cả các bằng chứng xác thực thì họ vẫn không tin tưởng cho đến khi họ chứng kiến một hình phạt đau đớn. Khi đó cho dù họ muốn tin cũng không có ích gì cho đức tin của họ.
Anche se giungesse loro ogni Segno, in forma di Legge o in forma di avvenimento cosmico, non crederanno finché non assisteranno alla dolorosa punizione.
kahit pa man dumating sa kanila ang bawat tandang pambatas at pansansinukob, hanggang sa makasaksi sila sa pagdurusang nakasasakit ay saka sila sasampalataya kapag hindi na magpapakinabang sa kanila ang pananampalataya.
makar im došli svi dokazi, bilo vjerska ili prirodna znamenja, sve dok ne dožive patnju bolnu. Tada će povjerovati, a to im neće biti od koristi.
Nije se desilo da neko naselje kojem smo poslali poslanika povjeruje prije nego što vidi kaznu, a da mu je to vjerovanje koristilo, jer je nastalo prije viđenja kazne, osim naroda Junusovog koji je iskreno povjerovao, pa smo od njega otklonili kaznu i poniženje na ovome svijetu i dali da uživa do roka određenog.
Non è mai accaduto che uno dei villaggi a cui inviammo i Nostri messaggeri credette fermamente prima di assaggiare la punizione, così che la fede fosse loro di beneficio, prima di assistervi, tranne il popolo di Yūnus: Quando credettero fermamente, li salvammo dalla punizione, dall'umiliazione e dalla denigrazione nella vita terrena, e concedemmo loro godimento fino alla fine dei loro giorni.
Hindi nangyari na may sumampalatayang isang pamayanan kabilang sa mga pamayanan, na nagpadala Kami sa mga iyon ng mga sugo Namin, ayon sa isang makabuluhang pananampalataya bago mapagmasdan ang pagdurusa. Kaya nagpakinabang dito ang pananampalataya nito dahil sa pagdating ng pananampalataya bago mapagmasdan iyon, maliban sa mga tao ni Jonas. Nang sumampalataya sila nang pananampalatayang tapat ay nag-angat Kami palayo sa kanila ng pagdurusa ng kaabahan at pagkahamak sa buhay na pangmundo at nagpatamasa Kami sa kanila hanggang sa oras ng pagwawakas ng mga taning nila.
Chưa từng xảy ra với bất cứ thị trấn nào trong số những thị trấn mà TA đã gửi Sứ Giả đến với họ trước đây về việc dân làng phải đối diện với hình phạt thì họ mới sợ và có đức tin và đức tin đó giúp ích cho họ, ngoại trừ người dân của Yunus. Đám dân của Yunus là đám dân duy nhất đã tin tưởng trước hình phạt đang tiến đến gần họ và được chấp nhận. TA đã xóa hình phạt nhục nhã khỏi họ ở đời sống trần tục này và cho họ tiếp tục hưởng thụ cuộc sống thế gian đến một thời hạn ấn định.
98- (Azabı gördüğünde) iman edip de imanı kendisine fayda sağlamış bir ülke olaydı ya! Ancak (böyle bir şey olmamıştır) Yunus’un kavmi müstesna. Onlar iman edince üzerlerinden dünya hayatındaki rüsvay edici azabı kaldırdık ve onları bir süreye kadar faydalandırdık.
98. Yalanlayan ülke halkları arasında azabı gördüğü vakit “iman edip de imanı kendisine fayda sağlamış bir ülke olaydı ya!” Yani azabı gördüğü vakit iman edip de imanından fayda sağlayan hiçbir kimse olmamıştır. Tıpkı Yüce Allah'ın az önce (90 ve 91. ayette) Firavun hakkında belirttiği gibi. Zira Firavun azabı gördüğünde:“İsrailoğullarının iman ettiklerinden başka bir ilahın olmadığına iman ettim. Ben de müslümanlardanım” demişti, ancak ona şöyle karşılık verilmişti:“Şimdi mi? Halbuki sen bundan önce isyan etmiş ve fesatçılardan olmuştun.” Bir başka yerde de Yüce Allah şöyle buyurmaktadır: “Onlar bizim azabımızı gördüklerinde: Yalnızca Allah’a iman ettik ve O’na eş tutmakta olduğumuz şeyleri de inkâr ettik, dediler. Ama bizim azabımızı gördüklerinde imanları onlara fayda vermedi. Bu, Allah’ın kulları hakkında geçerli olagelen sünnetidir/kanunudur.”(el-Mü’min, 40/84-85); “Onların her birine ölüm geldiğinde: Rabbim beni döndürün, umulur ki geride bırak(ıp zayi ettiğim ömrüme) karşılık salih amel işlerim, der. Asla! Bu, onun söylemiş olduğu bir sözden ibarettir.”(el-Mü’mimûn, 23/99-100)Buradaki hikmet açıktır. Çünkü zorunlu hallerdeki iman, gerçek bir iman değildir. Eğer bu azap uzaklaştırılacak ve kişiyi imana mecbur eden bu durum kaldırılacak olsa o kimse, yine küfre döner.“Yunus’un kavmi müstesna. Onlar iman edince üzerlerinden dünya hayatındaki rüsvay edici azabı kaldırdık ve onları bir süreye kadar faydalandırdık.” İşte onlar, sözü geçen bu genel durumdan istisna edilmişlerdir. Elbette bunun gizliyi de açığı da bilen Allah'ın bize ulaşmamış ve zihnimizin idrak edemediği bir hikmeti vardır. Yüce Allah bir başka yerde şöyle buyurmaktadır:“Muhakkak Yunus da gönderilen (peygamber)lerdendi... Biz onu yüz bin hatta daha fazlasına gönderdik. Onlar imana geldiler, biz de onları bir zamana kadar faydalandırdık.”(es-Sâffât, 37/139-148) Buradaki hikmet şu olabilir: Onların dışında helak edilenler, eğer azap kaldırılıp geri döndürülecek olsalardı yine onlara yasak kılınan şeylere dönerlerdi. Yûnus kavminin ise Yüce Allah, imanlarının devam edeceğini bilmiştir. Hatta fiilen de imanları devam etmiş ve onlar imanları üzerinde sebat göstermişlerdir. Doğrusunu en iyi bilen Allah’tır.
Yunus -aleyhisselam-'ın kavmi hariç kendilerine elçilerimizi göndermiş olduğumuz ülkelerden herhangi bir ülke azabı görmeden önce kabul olunacak iman ile iman etmedi. Oysa ki onlara azabı görmeden önce iman etmeleri fayda verir. Yunus -aleyhisselam-'ın kavmi doğru bir iman ile iman edince onlardan dünya hayatında zillet ve alçaklık azabını kaldırdık ve onları, ecelleri gelinceye kadar faydalandırdık.
Belief at the Time of Punishment did not help except with the People of Yunus
Allah asked, `did any town from the previous nations, believe in its entirety when they received the Messengers All of the Messengers that We sent before you, O Muhammad, were denied by their people or the majority of their people.' Allah said,
يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(Alas for mankind! There never came a Messenger to them but they used to mock at him.)(36:30)
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!")(51:52) and
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.")(43:23) As found in the authentic Hadith,
«عُرِضَ عَلَيَّ الْأَنْبِيَاءُ فَجَعَلَ النَّبِيُّ يَمُرُّ وَمَعَهُ الْفِئَامُ مِنَ النَّاسِ، وَالنَّبِيُّ يَمُرُّ مَعَهُ الرَّجُلُ، وَالنَّبِيُّ مَعَهُ الرَّجُلَانِ، وَالنَّبِيُّ لَيْسَ مَعَهُ أَحَد»
(The Prophets were displayed before me. There was a Prophet who passed with a group of people, and a Prophet who passed with only one man, a Prophet with two men, and a Prophet with no one.) Then he mentioned the mulititude of followers that Musa had, peace be upon him, then that he saw his nation of people filling from the west to the east. The point is that between Musa and Yunus, there was no nation, in its entirety, that believed except the people of Yunus, the people of Naynawa (Nineveh). And they only believed because they feared that the torment from which their Messenger warned them, might strike them. They actually witnessed its signs. So they cried to Allah and asked for help. They engaged in humility in invoking Him. They brought their children and cattle and asked Allah to lift the torment from which their Prophet had warned them. As a result, Allah sent His mercy and removed the scourge from them and gave them respite. Allah said:
إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the world, and permitted them to enjoy for a while.) In interpreting this Ayah, Qatadah said: "No town has denied the truth and then believed when they saw the scourge, and then their belief benefited them, with the exception of the people of Yunus. When they lost their Prophet and they thought that the scourge was close upon them, Allah sent through their hearts the desire to repent. So they wore woolen fabrics and they separated each animal from its offspring. They then cried out to Allah for forty nights. When Allah saw the truth in their hearts and that they were sincere in their repentance and regrets, He removed the scourge from them." Qatadah said: "It was mentioned that the people of Yunus were in Naynawa, the land of Mosul." This was also reported from Ibn Mas`ud, Mujahid, Sa`id bin Jubayr and others from the Salaf.
Ninguna de las ciudades a las que Yo envié mensajeros creyó válida y provechosamente antes de ver el castigo, excepto el pueblo de Jonás. Cuando aceptaron la fe con sinceridad, Yo los libré de ser castigados con desgracia y humillación en la vida terrenal, y les permití disfrutar hasta el final de sus vidas.
Aucune cité à qui Nous avons envoyé Nos messagers n’a véritablement eu la foi, avant que ses habitants n’aient vu le châtiment de leurs propres yeux. Si elles avaient eu la foi avant de le voir, elles en auraient tiré avantage. Il existe toutefois une exception: le peuple de Jonas eut sincèrement la foi. Nous les avons donc amnistié du châtiment de l’humiliation et de l’opprobre dans ce bas monde, et leur avons permis de jouir de la vie un temps déterminé, jusqu’à leur mort.
Tidak pernah terjadi ada penduduk negeri yang menjadi sasaran dakwah rasul Kami yang beriman dengan iman yang diakui ketika mereka sudah menyaksikan akan adanya azab, lalu iman itu berguna bagi mereka karena terjadi tepat sebelum hampir adanya azab, kecuali kaum Yunus ketika mereka menyatakan beriman dengan iman yang sungguh-sungguh. Lalu Kami bebaskan mereka dari siksaan kehinaan dan kenistaan di dunia dan Kami beri mereka kenikmatan hidup mereka sampai akhir hayat mereka.
Never did a town to which I sent messengers to believe in faith validly and beneficially and before seeing the punishment, except the people of Jonah. When they truly accepted faith, I removed the punishment of disgrace and humiliation from them in the worldly life, and I let them have enjoyment until the end of their lives.
In the seventh verse (98), the heedless deniers of truth have been admonished for their failure to make the optimum use of the time of life allowed to them. There was still time for them to leave denial and contumacy. Otherwise, an ominous time was due to come when they will make Taubah but their Taubah will not be accepted. They will say that they believed but their belief will not be welcome. And that time will be the time when the punishment of the Hereafter will appear right before their eyes at the time of death. It was in this connection that an event relating to Sayyidna Yunus (علیہ السلام) and his people was mentioned - that has good counsels and great lessons in it.
It has been asked in this verse that the people who denied truth could have believed at a time when their believing would have been of benefit to them. It means that there was no use for it at the hour of death, or the punishment, or after being neck deep in it, or at the time Doomsday sets in for the doors of repentance will then be closed and no repentance or belief from anyone will be acceptable. Now that they still had the time, they could put their contumacy aside and become believers very much like the people of Prophet Yunus (علیہ السلام) did. When they, much before the worse happened, saw the Divine punishment coming, they lost no time, repented and believed. For this reason, Allah Ta` ala removed the painful punishment from them.
The gist of the tafsir given above is that the door of Taubah does not close even when the worldly punishment comes face to face. However, Taubah is not accepted at the time the punishment of the Hereafter comes face to face. As for the coming of the punishment of the Hereafter face to face, it would either be on the day of Qiyamah or at the time of death, whether it is natural death or death as a victim of some worldly punishment as was the case with the Pharaoh.
Therefore, the acceptance of the Taubah of the people of Sayyidna Yunus (علیہ السلام) is not contrary to the Divine law. In fact, it falls under it because they, no doubt, made their Taubah when they saw the punishment coming, but they certainly did so before the punishment overtook them, and did it before death too. This is contrary to what the Pharaoh and others did. They did their Taubah only after the punishment had overtaken them, and did that at the time of the last rattle of death, saying that they believed. Therefore, their believing was not valid and trustworthy and the Taubah they made was not accepted.
A precedent of the event relating to the people of Sayyidna Yunus (علیہ السلام) is the event relating to Bani Isra'il which finds mention in the Holy Qur'an itself. In this event, the mount of Tur was left dangling over their heads so that they were scared enough to repent. They repented and their Taubah was accepted. This appears in Surah al-Baqarah where it was said:
رَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ
And raised high above you the (Mount on Tur: "Hold fast to what We have given to you" - 2:63
The reason was that they had, much before the punishment materialized and death overtook them, repented simply by noticing the imminent danger of punishment. Similarly, when the people of Sayyidna Yunus (علیہ السلام) saw the punishment coming, they sincerely wept and wailed and repented details of which will appear a little later. So, the acceptance of this Taubah is not counter to the Divine law stated above. (Qurtubi)
At this stage, some contemporaries have made a grave error. They attribute shortcomings to Sayyidna Yunus (علیہ السلام) in the discharge of his duties as a prophet. They declare that the cause of the removal of punishment from the people was the failing of the prophet and that this very failing was the cause of Divine displeasure which is mentioned in Surah al-Anbiya' and Surah As-Saffat. Their words are as given below:
قرآن کے اشارات اور صحیفہ یونس کی تفصیلات پر غور کرنے سے اتنی بات صاف معلوم ہو جاتی ہے کہ حضرت یونس (علیہ السلام) سے فریضہ رسالت ادا کرنے میں کچھ کو تاھیاں ہوگئی تھیں اور غالباً انہوں نے بےصبر ہو کر قبل از وقت اپنا مستقر چھوڑ دیا تھا، اس لٔے جب آثار عذاب دیکھ کر آشوریوں نے توبہ و استغفار کی تو اللہ تعالیٰ نے انہیں معاف کردیا، قرآن میں خدأی دستور کے جو اصول و کلیات بیان کیے گئے ہیں ان میں ایک مستقل دفعہ یہ بھی ہے کہ اللہ تعالیٰ کسی قوم کو اسوقت تک عذاب نہیں دیتا جن تک اس پر اپنی حجت پوری نہیں کردیتا، پس جب نبی ادأے رسالت میں کوتاہی کر گیا اور اللہ کے مقرر کردہ وقت سے پہلے قوم کو عذاب دینا گوارا نہ کیا۔ (تفہیم القرآن مولانا مودودی، ص 321، ج 2، طبع 1964)
` By considering the hints of the Qur'an and the details of the book of Jonah, at least this much becomes clear that some shortcomings had issued forth from Hadrat Yunus peace be on him, in the performance of his duty as a prophet. And, most probably, becoming impatient, he had abandoned his permanent station before time. Therefore, having seen the signs of punishment, the Assyrians repented and sought forgiveness, then Allah Ta` ala forgave them. Out of the principles and universals of Divine Law described in the Qur'an, there is this standing article as well - that Allah Ta` ala does not punish a people until He establishes His argument against them conclusively. So, when the prophet went about falling short in doing his duty as a prophet and, on his own, vacated his station (of duty) before the time determined by Allah, then, the justice of Allah Ta` ala did not bear by punishing those people." (Tafhimul-Qur'anl by Maulana Mawdudi, p. 321, volume 2, published 1964)2
1. Ordinary changes have been made, without any prior public announcement of withdrawal from these remarks, in the later editions of Tafhimul-Qur'an, that is, the words: فریضہ رسالت کی ادایٔگی میں کو تاھی : ` shortcomings in the performance of duty as a prophet,' are not there in the new text. But, the following observations are still there: جب نبی نے۔۔۔۔ پوری نہیں ہوتی تھیں : When the prophet did not continue the mission of giving good counsel to those people up to the last moment of the respite given to them and, before the time determined by Allah, he himself, in a self-serving way, migrated out and away, then, the justice of Allah Ta` ala did not bear by punishing his people, because the legal conditions of a conclusive argument against them had yet to be fulfilled." Thus, despite the change in the text of the Tafhimul-Qur'an, the comment of Ma'ariful-Qur'an stands as is. - Idaratul-Ma` arif, publishers, October/ 1991.
2. Apart from the religious aspects of the observations quoted above which have been dealt with in the Commentary of this Tafsir, the language used to convey these has contributed significantly in making the observations acidly vulnerable. For example, the use of verbs towards the end: کر گیا (kar gaya), ھٹ گیا (hat gaya) and گوارا نہ کیا (gawara na kiya) are hot action words in the present context. When used for a prophet, they are terrible. When attributed to God, like the last one, they are presumptuous. The liberty taken through language is difficult to transplant in translation. By ignoring it, the translator turns traitor. So, the translator has made the extra effort to stay within functional limits and render the text as it is. Since, the Urdu original has been reproduced here, discerning readers who read it should have no problem in making their independent judgment about the rendering - Tr.
The first thing to look at here is that the prophets, peace be upon them all, are protected from sins (ma` sum). This is an uncontested belief on which there is a consensus of the Muslim Ummah. In its details, some partial differences do exist, for instance, is this protection (` ismah) from all kinds of minor sins (saghirah), or from the major ones (kabirah) only, and whether or not this protection (` ismah) includes the period of time before being inducted as a prophet? But, no difference exists among any individuals or groups in the belief that the blessed prophets, all of them, can never fall short in carrying out their duty as prophets. The reason is that there could be no greater sin for prophets than that they themselves fall short in taking care of the mission for which Allah Ta` ala had chosen them. This is an open breach of trust in assigned duty, something beyond even ordinary nice people anywhere. If a prophet does not stand protected (ma` sum) even from this short-coming, then, there is no use for protection from other sins.
If there were something somewhere even in the Qur'an, and Hadith, seemingly contrary to the established principles of Qur'an, and Sunnah, and the collective Muslim belief in prophets being protected from sins, it would have been necessary to interpret it in a way that would not have left it discordant and different from the absolutely proven principles of Qur'an, and Hadith.
But, things are strange here. What the learned author has presented with reference to ` Qur'anic hints and details of the book of Jonah' may possibly be in the book of Jonah, and so be it, being something having no validity in the sight of the people of Islam. As for a ` Qur'anic hint, there is none, not just one. In fact, what has happened here is that this presumption has been forced out of a patched pattern of several premises. First of all, it was presumed that the removal of the punishment from the people of Sayyidna Yunus (علیہ السلام) took place contrary to Divine law - which is totally contrary to the context of this very verse, and equally contrary to the explications of recognized authorities in the field of Tafsir. Along with it, it was also assumed that Divine law was broken on this occasion because the prophet himself had failed to fulfill his duty as a prophet. Again, along with that, it was also assumed that some particular time had been fixed by Allah Ta` ala when he was supposed to leave the place - and he, much before this supposedly fixed time, abandoned his duty of calling people to truth and ran for life!
If seen with the least deliberation and fairness, it will stand proved that no hint from the Qur'an, or Hadith points out to these assumed premises.
To consider what precedes in the verse of the Qur'an itself, let us look at the words of the verse:
فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ
So, how is it that there never was a town which could have believed and its belief would have been of benefit to it, except the people of Yunus (Jonah) !
The sense, as already clear, is that of regret over the state of inertia prevailing among common residents of habitations around the world. It is in that spirit that it was said: How would they not become such as would have believed at a time when believing is acceptable and beneficial? In other words, they could have believed before being hit by punishment or death, in which case, their believing would have been accepted. But, the people of Sayyidna Yunus (علیہ السلام) were an exception to this rule, for they, by seeing the signs of punishment, and much before being hit by the punishment, believed and their believing and repentance came to be accepted.
This evident sense of the verse is itself telling us that no Divine law has been broken here, in fact, exactly in accordance with Divine practice, their faith and repentance have been accepted.
Most commentators - Abu Hayyan, Al-Qurtubi, Al-Zamakhshari, Qadi Thana'ullah, ` Allamah Alusi and others - have given this very sense of the verse according to which the acceptance of repentance from the people of Sayyidna Yunus (علیہ السلام) comes under the customary Divine law. The words of Al-Qurtubi appear as given below:
و قال ابن جُبَیرغشیھم العذاب کما یغشی الثوب القبر، فلما صحت توبتھم رفع اللہ عنھم العذاب، وقال اطبری : خص قوم یونس (علیہ السلام) من بین سایٔر الامم بان تیب علیکھم بعد معاینۃ العذاب، و ذکر ذلک عن جماعۃ من المفسرین۔ وقال الزجاج، انھم لم یقع بھم العذاب، وانمارأوا العلامۃ التی تدل علی العذاب ولورأوا عین العذاب لما نفعھم ایمانھم ۔ قلت قول الزجاج حسن، فان العاینۃ التی لا تنفع التوبۃ معھا ھی التلبس بالعذاب کقصۃ فرعون و لھذا جاء بقصہ قوم یونس علی اثر قصۃ فرعون، و یعضد ھذا قولہ (علیہ السلام) : ان اللہ یقبل توبۃ العبد مالم یغرغر والغرغرۃ، الحشرجۃ، وذلک ھو حال التلبس بالموت، وقد روی معنی ما قلناہ عن ابن مسعود ؓ (الی) و ھذا یدل علی ان توبتھم قبل رؤیۃ العذاب (الی) و علی ھذا فلا اشکال ولا تعارض ولا خصوص۔
"Ibn Jubayr says that the punishment had covered them up like the sheet of cloth on the grave. Then, as their Taubah turned out to be sound (being before the punishment materialized), Allah Ta` ala lifted the punishment from them. And At-Tabari says that the people of Sayyidna Yunus (علیہ السلام) have been given a special place among all other peoples in that their Taubah was accepted after they had seen the punishment. And that has been mentioned by a large number of commentators. However, Az-Zajjaj says that the punishment had not yet fallen on those people. They had only seen the signs that proved the coming of the punishment. And if they had seen the very punishment falling upon them, their believing would have then been no good for them (and their Taubah too would have not been accepted). Al-Qurtubi says that the statement of Az-Zajjaj is better because the seeing of a punishment after which Taubah is not accepted means that in which one is seized - as it happened in the case of Pharaoh. Therefore, in this very Surah, the event of the people of Sayyidna Yunus (علیہ السلام) has been taken up immediately after the event relating to the Pharaoh. (So that the difference becomes clear in that the belief of the Pharaoh came after having been seized by the punishment, contrary to the people of Sayyidna Yunus (علیہ السلام) who came to believe before the punishment actually seized them). This is confirmed by a saying of the Holy Prophet ﷺ ، Allah Ta` ala accepts the Taubah of the servant until he is rattled by death.' And ` al-ghargharah' (as in the Hadith) is the rattling sound that comes from the throat and that is what happens on being seized by death. And the same thing is evident from the riwayah of Sayyidna ` Abdullah ibn Masud ؓ in which it has been said that the people of Sayyidna Yunus (علیہ السلام) had repented before the actual falling of the pun-ishment. And Al-Qurtubi says, as based on this explanation, there remains no difficulty, or contradiction, or particularization (of the people of Sayyidna Yunus علیہ السلام).
As for At-Tabari and other commentators who have deemed this event to be special to the people of Sayyidna Yunus (علیہ السلام) ، none of them have said that the reason of this special treatment was the ` shortcomings' of Sayyidna Yunus (علیہ السلام) . Instead, the honest repentance of those people and their sincere belief in Divine knowledge are the kind of reasons that they have given to that end.
And now, when we know that the removal of the punishment from the people of Sayyidna Yunus (علیہ السلام) was just not against the Divine law, in fact, was exactly in accordance with it, then, the very foundation of what has been postulated here stands demolished.
Similarly, there is no Qur'anic hint to prove that Sayyidna Yunus (علیہ السلام) once he had given the warning of punishment, broke away from his people without prior Divine permission. Instead, the context of verses and reports from Tafsir tell us that things happened here as they had happened with all past communities, that is, when the decision was made to send Divine punishment on a people, Allah Ta` ala would command his Messenger and his companions to leave that area. This has been clearly mentioned in the Qur'an in connection with the story of Sayyidna Lut Very similarly, here too, when this command of Allah was delivered to those people through Sayyidna Yunus علیہ السلام۔ that the punishment will come after three days - then, the departure of Sayyidna Yunus (علیہ السلام) from that area has, obviously enough, taken place under Divine orders.
Of course, there was a slip from Sayyidna Yunus (علیہ السلام) in terms of the elegant prophetic station he was blessed with. Words of displeasure about it appear in Surah al-Anbiya' (21:87, 88) and Surah as-Saffat (37:139-148) and, as a result of which, came the event of his staying in the belly of a fish. But, this slip has nothing to do with the assumed assertion that he fell short in fulfilling his duty as a prophet. In fact, what actually happened is what has been stated earlier with reference to authentic Tafsirs. In brief, after Sayyidna Yunus (علیہ السلام) had delivered the warning to his people that the punishment will come after three days as willed by Allah, he left his place and went out. Later, it was proved that the punishment did not materialize. Now, Sayyidna Yunus was worried as to how he would go back to his people. If he did, they would charge him to be a liar. And the law of those people required that a proven liar must be killed. Now, this added the danger of the likely loss of life in returning to his people. Under such circumstances, he had no way out but to migrate from that very country. But, the customary practice of the blessed prophets is that they do not migrate simply on the authority of their personal opinion - unless the signal to migrate comes from Allah Ta` ala. So, the slip of Sayyidna Yunus (علیہ السلام) was no more than that he boarded a boat with the intention of migration, before came the permission of Allah. This was, though no sin in itself, but different from the customary practice of prophets it was. If we were to ponder over the words of the verse of the Qur'an, the slip of Sayyidna Yunus (علیہ السلام) will not turn out to be a shortcoming in the fulfillment of his duty as a prophet. In fact, it would prove not to be anything else but migration before permission with the aim of staying safe against the oppression of his people. The verse of Surah as-Saffat is virtually explicit regarding this subject. It was said: إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (when he ran away towards the laden boat - 37:140). Here, the act of boarding a boat with the intention of migration has been expressed through the word: أَبَقَ (abaqa) denoting displeasure. It means the running away or fleeing of a slave without the permission of his master. And in the verse of Surah al-Anbiya', it has been said: وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ (and the man of the fish, when he left in anger assuming that We shall not keep him tight - 21:87). Here the tenor of speech is that of displeasure over the act of migration that was resorted to because of natural apprehension and the desire to stay protected from a hostile people. It is worth keeping in mind that all this happened after the perfect fulfillment of the duties of prophethood, only when a return to his people posed a certain danger to his life. Tafsir Ruh al-Ma'ani has taken up this subject in the following words:
ای غضبان علی قومہ لشدۃ شکیمتھم وتمادی اصرارھم مع طول دعوتہ ایاھم، وکان ذھابہ ھذا سھم ھجرۃ عنھم، لکنہ لم یؤمر بہ
(Sayyidna Yunus علیہ السلام) left his people in anger against their bitter hostility and adamant infidelity despite that he had spent a long time as a prophet inviting them to faith. This journey of his was a kind of migration but he had not yet received the permission for it.
Here, it has been made clear that some shortcoming in carrying out the prophetic mission was not the cause of Divine displeasure, in-stead, it was migration before permission that did become its cause - which, by itself, was no sin. But, because of being contrary to the customary practice of blessed prophets, it was received with displeasure. When some ` Ulama sounded the learned contemporary about this error, he chose to report the sayings of many commentators relating to the Tafsir of Surah as-Saffat, in support of his stand.
Among these - with the exception of some Israelite reports of Wahb ibn Munabbih and others - not a single report proves his stand, that shortcomings were committed (God forbid) by Sayyidna Yunus (علیہ السلام) in the fulfillment of his duty as a prophet, as correct.
And it is not hidden from the people of knowledge that commentators generally include Israelite reports in their Tafsirs about which all of them agree that these are not authentic and trustworthy. No Islamic legal ruling can be based on them. It is only through the crutches of these Israelite reports, whether they appear in the books of Muslim commentators or in the book of Jonah, that this grave accusation can be leveled against Sayyidna Yunus (علیہ السلام) that ` he had committed shortcomings in the fulfillment of his duties as a prophet.' No commentator of Islam has ever approved of it.
وَاللہُ سُبحانَہ و تعالیٰ اَعلَمُ ، وَبِہ استغیث ان یعصمنا من الخطایا والزلالت
And Allah, He is Pure and High and the Most Knowledgeable and before Him is our plaint that He protects us from all errors and lapses.
Details of the Event relating to Sayyidna Yunus (علیہ السلام)
Part of the details of the event relating to Sayyidna Yunus (علیہ السلام) has been mentioned in the Qur'an while some of it has its proof in reports of Hadith and history. According to these sources, the people of Sayyidna Yunus (علیہ السلام) lived in the well-known place, Nineveh near Mousel, Iraq. Their number has been given as more than one hundred thousand in the Holy Qur'an. It was for their guidance that Allah Ta` ala sent Sayyidna Yunus (علیہ السلام) . They refused to believe. Allah Ta` ala asked Sayyidna Yunus (علیہ السلام) to warn these people that Divine punishment was going to overtake them within three days. Sayyidna Yunus (علیہ السلام) made the announcement before his people. When they went in consultation with each other, they agreed that they had never found Sayyidna Yunus (علیہ السلام) lying, therefore, this thing from him was not to be ignored. Finally, they devised a plan to see whether or not Sayyidna Yunus (علیہ السلام) stays among them at his place during the night. If he did, they were to understand that nothing would happen. And if he went somewhere else from there, then, they should be certain that the punishment would descend upon them the next morning. Sayyidna Yunus (علیہ السلام) moved out of his dwelling place during the night as Divinely commanded. When morning came, the Divine punishment, in the form of a cloud-like black smoke started hovering over their heads tending to be descending down closer to them. They then became certain that they all were going to be destroyed. Seeing this, they looked for Sayyidna Yunus (علیہ السلام) so that they could confess to their past denial, repent and believe with him as the witness. But, when they did not find him, they took it upon themselves to come up with repentance and prayers for forgiveness in the best spirit of sincerity at their command. To do that, they left homes, came out on open grounds, women, children and animals all huddled there. Wearing rags, weeping and wailing, repenting and begging refuge from Divine punishment, they made the whole area resound with a massive collective plaint. Allah Ta` ala accepted their repentance and removed the punishment from them - as mentioned in this verse. Reports indicate that this was 'Ashura, that is, the day of the tenth of Muharram.
On the other side, Sayyidna Yunus (علیہ السلام) was waiting outside the township expecting that the Divine punishment will be about to hit the people there. He knew nothing about how they had repented and sought forgiveness. When the punishment stood removed, he started worrying about himself for his people would now declare him to be a liar - because he had announced that the punishment would strike within three days. According to the law of those people, if a person whose lying was known did not produce a witness in his support, he would be killed. Sayyidna Yunus (علیہ السلام) was concerned apprehending that he would be declared a liar and killed.
The noble prophets are protected from every act of sin and disobedience, but are not set apart from others in terms of human nature and temperament. At that time, Sayyidna Yunus (علیہ السلام) naturally grieved that he had made the announcement as Divinely commanded and now it was because of the announcement he made he would be declared a liar. How could he go back to his place under these circumstances and take the risk of being killed in accordance with the law of his people? Deep in this anxiety, he started off with the intention of getting out of that town until he reached the shores of the Mediterranean Sea. There he saw a boat being boarded by people. They recognized Sayyidna Yunus (علیہ السلام) and let him board gratis. The boat sailed. But, when it reached off shore, it stopped suddenly. It refused to move any further, neither forward, nor backward. The boat people made an announcement. They said that Allah had made their boat special. When an oppressive sinner or a slave in flight boards it, the boat stops on its own. So, they said, let that person show himself up so that others do not suffer because of one person.
Sayyidna Yunus (علیہ السلام) spoke out that he was the sinner and the fleeing slave. As the act of leaving his town and boarding the boat was prompted by a natural apprehension and not by Divine permission, the dignified bearing of Sayyidna Yunus (علیہ السلام) as a prophet had no hesitation in declaring this act, of coming towards the boat without that permission, a sin. The rule was that no movement of a prophet should have been without Divine permission. So he said, ` Throw me into the sea and be spared of the punishment.' The people of the boat would not do that. They drew lots so that the person thus named could be thrown into the sea. By chance, the lot drawn had the name of Sayyidna Yunus (علیہ السلام) on it. They were intrigued. They drew lots again and again. But, as Divine decree would have it, the name that kept appearing repeatedly was that of Sayyidna Yunus (علیہ السلام) . The Holy Qur'an mentions this drawing of lots and the incidence of the name of Sayyidna Yunus (علیہ السلام) being drawn therein (to be the one to be thrown overboard): فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ ﴿141﴾ (and he drew lots and was among the losers - 37:141).
This dealing of Allah Ta` ala with Sayyidna Yunus (علیہ السلام) was in view of his special status as a prophet. He had done no contravention of any Divine command that could be called sin or disobedience - for that matter, there exists no possibility of these issuing forth from any prophet because they are ma'sum مَعصُوم (Divinely protected). But, it was not appropriate to the high station of a prophet that he would transfer to another place without Divine permission simply on the basis of natural apprehension. It was this contra-dignity conduct which brought displeasure and resultant action.
On the one hand, names were being drawn in lots. The named was waiting to be thrown overboard. On the other hand, a large fish under Divine orders was lurking by the boat with her mouth agape, waiting for the incumbent to be thrown into the sea and right into her belly. Allah Ta` ala had already commanded the fish that the body of Sayyidna Yunus علیہ السلام that was to be deposited in her belly was no food for her, instead, was his home for a while. When Sayyidna Yunus (علیہ السلام) was lowered into the sea, the fish received him. Sayyidna ` Abdullah ibn Masud ؓ said that Sayyidna Yunus (علیہ السلام) lived in the belly of the fish for forty days. It would take him down to the sea bed and to nautical journeys far and wide. The period of his stay in the belly of the fish has also been reported as, five, and one day and few hours. (Mazhari). Only Allah Ta'-al-a knows the truth about it. Living in that state, Sayyidna Yunus (علیہ السلام) made the following du` a:
لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِين
There is no god but You. Pure are You. Indeed, I have been of the wrongdoers - 21: 87.
Allah Ta'-al-a accepted this prayer and Sayyidna Yunus علیہ السلام was put on the shore alive and unharmed.
But, the heat in the belly of the fish had left no hair on his body. Allah Ta’ ala caused a gourd vine to grow near him. Even the shade provided by the leaves on it became a blessing for Sayyidna Yunus (علیہ السلام) .
And signaled by Allah Ta` ala, a wild goat would come every morning and evening, stand near him and he would have milk to drink.
Thus, Sayyidna Yunus علیہ السلام was alerted to that slip, and later on, his people too came to know the whole story.
In this story, as for parts that have been mentioned in the Qur'an, or stand proved from authentic narratives of Hadith, they are certain. The rest of them come from historical reports - and no ruling of Islamic law can be based on them.
When the Truth appears before a man, his mind testifies to its correctness. But, in order to achieve what is right, man has to give something, and on this score man is not ready to give. In order to do so, man has to belittle himself in comparison with the other person; he has to acknowledge the other’s interests; he has to sacrifice his own prestige to be able to accept the Truth. Whatever proposition should have been readily accepted by him is the very thing which he denies and rejects. Man’s psychology is so formed that once he takes a direction, his whole mind takes the same direction. That is why, after a man’s deviation from the Truth, every passing day, he becomes more and more conditioned in his way of thinking, so much so that he does not remain capable of turning towards the Truth. Such people, with a view to justifying their stand, make efforts to give the impression that theirs is the correct way of thinking but, in fact, it is the result of obstinacy and prejudice, arising from worldly considerations. However, at the moment of God’s retribution, this bubble will burst. The intensity of fear man feels will force him to bow down before that very thing which previously he had not been ready to accept so long as he felt fearless. In past ages, the prophets had been faced the same situation, i.e. their addressee communities did not embrace the Faith till the last moment. However, the moment they were seized by God’s retribution, they cried out that they were embracing the Faith. As long as God was calling to them in the language of reasoning, they did not accept, but when God caused them to be struck down by His powers, they declared their acceptance there and then. But such acceptance is not effective in the eyes of God. God requires acceptance when a man bows down on the strength of reasoning and not when he feels coerced. Jonah (Yunus) was sent to Nineveh, an old city in Iraq. He started preaching there, but its denizens did not embrace the Faith. Finally, according to the tradition of the prophets, he migrated. While leaving Nineveh, he told people that they would face God’s retribution. After the departure of Jonah, the preliminary signs of retribution appeared. At that time they did not behave as the community of Hud had done. On seeing the clouds of retribution gather, the latter had said, ‘This cloud is coming to bring rain for us.’ Unlike this, the community of Jonah immediately experienced an awakening. All its members, along with their cattle, women and children, assembled on a stretch of open ground and started praying to God in all humility. Thereafter the punishment was averted. The acceptance of Faith just prior to the meting out of punishment is also acceptable provided it is as perfect as that of the community of Jonah.
"Dan mengapa tidak ada (penduduk) suatu kota yang ber-iman, lalu imannya itu bermanfaat kepadanya melainkan kaum Yunus? Tatkala mereka (Kaum Yunus itu) beriman, Kami hilang-kan dari mereka azab yang menghinakan dalam kehidupan dunia, dan Kami beri kesenangan kepada mereka sampai kepada waktu yang tertentu." (Yunus: 98).
(98) Allah تعالى berfirman, ﴾ فَلَوۡلَا كَانَتۡ قَرۡيَةٌ ﴿ "Dan mengapa tidak ada (penduduk) suatu kota", dari kota-kota yang mendustakan ﴾ ءَامَنَتۡ ﴿ "yang beriman", ketika melihat azab. ﴾ فَنَفَعَهَآ إِيمَٰنُهَآ ﴿ "Lalu imannya itu bermanfaat kepadanya." Maksudnya, tak seorang pun mengambil manfaat dari imannya ketika melihat azab, sebagaimana Allah ber-firman tentang Fir'aun dalam ayat yang belum jauh berlalu, ketika dia berkata,
﴾ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِيٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلۡمُسۡلِمِينَ 90 ﴿
"Saya percaya bahwa tidak ada Rabb melainkan Rabb yang diper-cayai oleh Bani Israil, dan saya termasuk orang-orang yang berserah diri (kepada Allah)." (Yunus: 90).
Maka dikatakan kepadanya,
﴾ ءَآلۡـَٰٔنَ وَقَدۡ عَصَيۡتَ قَبۡلُ وَكُنتَ مِنَ ٱلۡمُفۡسِدِينَ 91 ﴿
"Apakah sekarang (baru kamu percaya), padahal sesungguhnya kamu telah durhaka sejak dahulu, dan kamu termasuk orang-orang yang berbuat kerusakan." (Yunus: 91).
Sebagaimana Firman Allah,
﴾ فَلَمَّا رَأَوۡاْ بَأۡسَنَا قَالُوٓاْ ءَامَنَّا بِٱللَّهِ وَحۡدَهُۥ وَكَفَرۡنَا بِمَا كُنَّا بِهِۦ مُشۡرِكِينَ 84 فَلَمۡ يَكُ يَنفَعُهُمۡ إِيمَٰنُهُمۡ لَمَّا رَأَوۡاْ بَأۡسَنَاۖ سُنَّتَ ٱللَّهِ ٱلَّتِي قَدۡ خَلَتۡ فِي عِبَادِهِۦۖ ﴿
"Maka tatkala mereka melihat azab Kami, mereka berkata, 'Kami beriman hanya kepada Allah saja dan kami kafir kepada sembahan-sembahan yang telah kami persekutukan dengan Allah'. Maka iman mereka tiada berguna bagi mereka tatkala mereka telah melihat siksa Kami. Itulah Sunnah Allah yang telah berlaku terhadap hamba-hambaNya." (Al-Mu`min: 84-85).
Firman Allah,
﴾ حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ رَبِّ ٱرۡجِعُونِ 99 لَعَلِّيٓ أَعۡمَلُ صَٰلِحٗا فِيمَا تَرَكۡتُۚ كـَلَّآۚ ﴿
"(Demikianlah keadaan orang-orang kafir itu), hingga apabila kema-tian datang kepada seseorang dari mereka, dia berkata, 'Ya Rabbku kemba-likanlah aku (ke dunia), agar aku berbuat amal yang shalih terhadap yang telah aku tinggalkan.' Sekali-kali tidak." (Al-Mu`minun: 99-100).
Hikmahnya dalam hal ini jelas karena iman yang terpaksa bu-kanlah iman yang sebenarnya karena seandainya siksa yang memak-sanya beriman dibatalkan niscaya dia kembali kepada kekufuran, FirmanNya, ﴾ إِلَّا قَوۡمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفۡنَا عَنۡهُمۡ عَذَابَ ٱلۡخِزۡيِ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَتَّعۡنَٰهُمۡ إِلَىٰ حِينٖ ﴿ "Melainkan kaum Yunus? Tatkala mereka (Kaum Yunus itu), beriman, Kami hilangkan dari mereka azab yang menghinakan dalam kehidupan dunia, dan Kami beri kesenangan kepada mereka sampai kepada waktu yang tertentu."
Kaum Yunus dikecualikan dari keumuman di atas, dan tentu pasti ada hikmah di balik itu (bagi Allah yang mengetahui yang ghaib dan yang nampak) yang tidak kita ketahui dan tidak terjang-kau oleh pemahaman kita, Allah تعالى berfirman,
﴾ وَإِنَّ يُونُسَ لَمِنَ ٱلۡمُرۡسَلِينَ 139 إِذۡ أَبَقَ إِلَى ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ 140 فَسَاهَمَ فَكَانَ مِنَ ٱلۡمُدۡحَضِينَ 141 فَٱلۡتَقَمَهُ ٱلۡحُوتُ وَهُوَ مُلِيمٞ 142 فَلَوۡلَآ أَنَّهُۥ كَانَ مِنَ ٱلۡمُسَبِّحِينَ 143 لَلَبِثَ فِي بَطۡنِهِۦٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ 144 فَنَبَذۡنَٰهُ بِٱلۡعَرَآءِ وَهُوَ سَقِيمٞ 145 وَأَنۢبَتۡنَا عَلَيۡهِ شَجَرَةٗ مِّن يَقۡطِينٖ 146 وَأَرۡسَلۡنَٰهُ إِلَىٰ مِاْئَةِ أَلۡفٍ أَوۡ يَزِيدُونَ 147 فَـَٔامَنُواْ فَمَتَّعۡنَٰهُمۡ إِلَىٰ حِينٖ 148 ﴿
"Sesungguhnya Yunus benar-benar salah seorang rasul, (ingatlah) ketika ia lari ke kapal yang penuh muatan, kemudian ia ikut berundi lalu ia termasuk orang-orang yang kalah dalam undian. Maka ia ditelan oleh ikan besar dalam keadaan tercela. Maka kalau sekiranya ia tidak termasuk orang-orang yang banyak mengingat Allah, niscaya ia akan tetap tinggal di perut ikan itu sampai hari berbangkit. Kemudian Kami lemparkan ia ke daerah yang tandus, sedang ia dalam keadaan sakit. Dan Kami tum-buhkan untuknya sebatang pohon dari jenis labu. Dan Kami utus ia kepada seratus ribu orang atau lebih. Lalu mereka beriman, karena itu Kami anu-gerahkan kenikmatan hidup kepada mereka hingga waktu yang tertentu." (Ash-Shaffat: 139-148).
Mungkin hikmahnya adalah bahwa selain mereka dari kala-ngan orang-orang yang celaka, kalau mereka dikembalikan (seperti keadaan mereka semula), niscaya mereka akan kembali kepada sesuatu yang mereka dilarang darinya. Lain halnya dengan kaum Yunus عليه السلام, Allah mengetahui bahwa iman mereka akan berlanjut bahkan memang berlanjut, dan mereka berpegang teguh padanya. Wallahu a'lam. @
If your Lord, O Messenger, had willed for everyone on earth to believe, they would have done so. However, He did not will it to be so for a wise reason. He misguides whomever He wills through His justice; and He guides whomever He wills through His grace. You do not have the ability to force people to become believers: their guidance to faith lies only in Allah’s Hands.
It is not Part of Allah's Decree to compel Belief
Allah said:
وَلَوْ شَآءَ رَبُّكَ
(And had your Lord willed) meaning `O Muhammad, if it had been the will of your Lord, He would make all the people of the earth believe in what you have brought to them. But Allah has wisdom in what He does.' Similarly, Allah said:
وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ
إِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لاّمْلاّنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ
(And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled (His saying): "Surely, I shall fill Hell with Jinn and men all together.") (11:118-119) He also said,
أَفَلَمْ يَاْيْـَسِ الَّذِينَ ءَامَنُواْ أَن لَّوْ يَشَآءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا
(Have not then those who believed yet known that had Allah willed, He could have guided all mankind) (13:31) Therefore, Allah said:
أَفَأَنتَ تُكْرِهُ النَّاسَ
(So, will you then compel mankind) and force them to believe.
حَتَّى يَكُونُواْ مُؤْمِنِينَ
(until they become believers.) meaning, it is not for you to do that. You are not commanded to do that either. It is Allah Who
يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ
(sends astray whom He wills, and guides whom He wills.)(35:8).
فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ
(So do not destroy yourself in sorrow for them.)
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
(It is not up to you to guide them, but Allah guides whom He wills.)2:272.
لَعَلَّكَ بَـخِعٌ نَّفْسَكَ أَلاَّ يَكُونُواْ مُؤْمِنِينَ
(It may be that you would kill yourself with grief because they are not believers.) 26:3
إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ
(you guide not who you like..) 28:56
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
(Your duty is only to convey, and it is up to Us to reckon. ) 13:40
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
(So remind, you are only one who reminds. You are not a dictator over them.) 88:21-22 There are other Ayat besides these which prove that Allah is the doer of what He wants, guiding whom He wills, leading whom He wills to stray, all out of His knowledge, wisdom, and justice. Similarly, He said,
وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلاَّ بِإِذْنِ اللَّهِ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لاَ يَعْقِلُونَ
(It is not for any person to believe, except by the leave of Allah, and He will put the Rijs) That is, disorder and misguidance
عَلَى الَّذِينَ لاَ يَعْقِلُونَ
(upon those who do not reason) meaning, Allah's proofs and evidences, and He is the Just in all matters, guiding whom He wills to guide, and leading whom He wills astray.
Sekiranya Tuhanmu -wahai Rasul- menghendaki agar semua orang yang ada di bumi ini beriman, niscaya mereka semua pasti beriman. Akan tetapi, Allah tidak menghendaki hal itu karena hikmah tertentu. Dia menyesatkan orang yang dikehendaki-Nya berdasarkan keadilannya dan Dia memberikan petunjuk kepada orang yang dikehendaki-Nya berdasarkan karunia-Nya. Oleh karena itu, engkau tidak kuasa memaksa manusia untuk beriman karena bimbingan menuju iman adalah hak khusus Allah.
Ô Messager, si ton Seigneur avait voulu que tous les habitants de la Terre deviennent croyants, ils le seraient tous. Seulement, Il ne le veut pas pour une raison déterminée. Tout en étant juste, Il égare qui Il veut et par Sa grâce, guide qui Il veut. Tu n’as donc pas le pouvoir de contraindre les gens à devenir croyants, car cela n’est que du ressort d’Allah.
Mensajero, si tu Señor hubiera querido que todos en la Tierra creyeran, lo habría hecho. Sin embargo, Él no quiso que fuera así por una razón sabia. Él desvía a quien Él quiere por Su justicia, y guía a quien Él quiere por Su gracia. Tú no puedes forzar a las personas a que crean: su guía hacia la fe está solo en las Manos de Al-lah.
-Ey Peygamber!- Eğer Rabbin, yeryüzünde bulunanların tamamının iman etmesini isteseydi onlar iman ederlerdi. Fakat O, hikmeti gereği böyle olmasını dilemedi. O, dilediğini adaleti ile saptırır. Dilediğini ise lütfu ile hidayete erdirir. İman etmeleri için insanları zorlaman senin güç yetireceğin bir şey değil. Onların hidayete ermeleri hususunda muvaffak kılınmaları tek olarak sadece Allah'ın elindedir.
99- Eğer Rabbin dileseydi elbette yeryüzünde bulunanların hepsi, istisnasız iman ederlerdi. Böyle iken sen mümin olsunlar diye insanları zorlayacak mısın?
100- Allah’ın izni olmadan hiçbir kimsenin iman etmesi mümkün değildir. O, murdarlığı akıl etmeyenlerin üzerine bırakır.
99. Yüce Allah Peygamberine hitaben şöyle buyurmaktadır:“Eğer Rabbin dileseydi elbette yeryüzünde bulunanların hepsi, istisnasız birden iman ederlerdi.”Onlara iman etmeleri ilhamını verip kalplerini takvaya doğru yöneltmesi ile bunu yapardı. Çünkü bu, O’nun kudreti için basittir. Ancak hikmeti, onların kimilerinin mü’min, kimilerinin de kâfir olmalarını gerektirmiştir.“Böyle iken sen mümin olsunlar diye insanları zorlayacak mısın?” Yani senin buna gücün yetmez, bu senin gücün çerçevesinde olan bir şey değildir. Böyle bir şeye Yüce Allah’tan başka hiçbir kimse kadir olamaz.
100. “Allah’ın izni” irade ve meşîeti, O’nun kaderî ve şer’î izni “olmadan hiçbir kimsenin iman etmesi mümkün değildir.” O bakımdan insanlar arasından bu imanı kabule yatkın ve imanını geliştirecek durumda olanlara Allah, tevfikini ihsan edip hidâyet verir. Buna karşılık “murdarlığı” şerri ve sapıklığı da “akıl etmeyenlerin” Allah’ın emir ve yasaklarını düşünmeyenlerin, O’nun öğüt ve nasihatlerine iltifat etmeyenlerin “üzerine bırakır.”
"Dan jikalau Rabbmu menghendaki, tentulah beriman semua orang yang di muka bumi seluruhnya. Maka apakah kamu (hendak) memaksa manusia supaya mereka menjadi orang-orang yang ber-iman semuanya? Dan tidak ada seorang pun yang akan beriman melainkan dengan izin Allah, dan Allah menimpakan azab kepada orang-orang yang tidak mempergunakan akalnya." (Yunus: 99-100).
(99) Allah تعالى berfirman kepada NabiNya, Muhammad, ﴾ وَلَوۡ شَآءَ رَبُّكَ لَأٓمَنَ مَن فِي ٱلۡأَرۡضِ كُلُّهُمۡ جَمِيعًاۚ ﴿ "Dan jikalau Rabbmu menghendaki, tentu-lah beriman semua orang yang di muka bumi seluruhnya", dengan cara mengilhamkan iman kepada mereka dan mengarahkan hati mereka kepada takwa, kodratNya layak untuk itu, akan tetapi hikmahNya menuntut ada yang beriman dan ada yang kafir. ﴾ أَفَأَنتَ تُكۡرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُواْ مُؤۡمِنِينَ ﴿ "Maka apakah kamu (hendak) memaksa manusia supaya mereka menjadi orang-orang yang beriman semuanya?" Maksudnya kamu tidak mampu melakukan itu, hal itu di luar kemampuanmu, karena selain Allah tak ada yang mampu melakukannya.
(100) ﴾ وَمَا كَانَ لِنَفۡسٍ أَن تُؤۡمِنَ إِلَّا بِإِذۡنِ ٱللَّهِۚ ﴿ "Dan tidak ada seorang pun yang akan beriman melainkan dengan izin Allah", dengan kehendak dan keinginanNya qadariyah dan syar'iyyah. Siapa pun makhluk yang layak untuk itu, yang mana iman tumbuh padanya maka Allah memberinya hidayah dan taufik. ﴾ وَيَجۡعَلُ ٱلرِّجۡسَ ﴿ "Dan Allah menimpa-kan azab", kese-satan dan keburukan ﴾ عَلَى ٱلَّذِينَ لَا يَعۡقِلُونَ ﴿ "kepada orang-orang yang tidak mempergunakan akalnya", untuk memikirkan perin-tah-perintah dan larangan-larangan Allah, tidak mempedulikan nasihat-nasihat dan wasiat-wasiatNya.
Se il tuo Dio avesse voluto, o Messaggero, avrebbe fatto in modo che tutti coloro che sono in terra credessero, ma non lo fece per una particolare ragione; Egli svia chi vuole per Sua Giustizia, e guida chi vuole per Sua grazia: Non puoi costringere le persone ad essere credenti: la loro guida alla fede è nelle mani di Allāh solo.
Kung sakaling niloob ng Panginoon mo, O Sugo, ang pagsampalataya ng lahat ng sinumang nasa lupa ay talaga sanang sumampalataya sila, subalit hindi Niya niloob iyon dahil sa isang kasanhian. Siya ay nagliligaw sa sinumang niloloob Niya ayon sa katarungan Niya at nagpapatnubay sa sinumang niloloob Niya ayon sa kagandahang-loob Niya. Kaya hindi sa kakayahan mo ang pagpipilit sa mga tao na sila ay maging mga mananampalataya sapagkat ang pagtutuon sa kanila sa pananampalataya ay nasa kamay ni Allāh lamang.
Da Gospodar tvoj, o Poslaniče, hoće na Zemlji bi, baš svi, bili vjernici. Međutim, On to neće iz velike mudrosti, nego svojom pravdom ostavlja u zabludi koga hoće, a svojom dobrotom upuće koga hoće. Ti ne možeš da sve ljude prisiliš da vjeruju, jer je uputa u Allahovim rukama.
Và nếu như Thượng Đế của Ngươi muốn - hỡi Sứ Giả - cho tất cả nhân loại trên trái đất trở thành người tin tưởng thì chắc chắn tất cả họ đã là những người tin tưởng rồi, nhưng Ngài đã không làm vậy vì sự khôn ngoan của Ngài. Ngài làm lầm lạc ai Ngài muốn với công lý của Ngài và hướng dẫn ai Ngài muốn với hồng ân của Ngài. Và Ngươi không thể ép buộc nhân loại trở thành người tin tưởng, bởi việc họ có tin hay không là do sự định đoạt của một mình Allah.
Nijedna osoba ne može povjerovati bez Allahove dozvole. Vjerovanje se ne može desiti bez Allahove volje, pa ne izgaraj od žalosti za njima. Allah će dati kaznu i propast onima koji ne razumiju Njegove dokaze, naredbe i zabrane.
Hindi nararapat para sa isang kaluluwa na manampalataya ito mula sa pagkukusa ng sarili nito malibang ayon sa pahintulot ni Allāh. Kaya walang nagaganap na pananampalataya malibang ayon sa kalooban Niya, kaya huwag mapahamak ang sarili mo dala ng mga panghihinayang sa kanila. Naglalagay si Allāh ng pagdurusa at kahihiyan sa mga hindi nakatatalos buhat sa Kanya ng mga katwiran Niya, mga ipinag-uutos Niya, at mga sinasaway Niya.
Và không có một người nào có đức tin ngoại trừ việc Allah cho phép đều đó, và cũng sẽ không có đức tin ngoại trừ với ý muốn của Ngài. Và Ngươi chớ có để bản thân buồn rầu vì họ, và Allah sẽ giáng sự đau khổ và ô nhục lên những kẻ không nhận thức về Ngài và chống đối lại những mệnh lệnh và những điều cấm của Ngài.
Non vi è un'anima che creda di spontanea volontà, se non per volere di Allāh; la fede non avviene se non per Sua volontà, dunque non affliggerti per loro; e Allāh infligge tormento e umiliazione a coloro che non comprendono le Sue prove, i Suoi ordini ed i Suoi divieti.
It is not possible for any soul to believe by itself unless Allah permits. Belief only happens with His will, so do not lose yourself in grief over them. Allah places suffering and disgrace on those who do not apply their minds to His proof, instructions and prohibitions.
Hiçbir nefis Allah'ın izni olmadan kendiliğinden iman edemez. İman, ancak Allah'ın izni ile olur. Sen kendini onlar için üzme. Yüce Allah; azabı ve alçaklığı delillerini, emirlerini ve yasaklarını idrak etmeyenlerin üzerine indirir.
Il ne convient pas à une âme de croire de son propre chef, sauf si Allah le lui permet, ce qui signifie que la foi n’a lieu qu’avec l’autorisation d’Allah. Que leur mécréance ne t’afflige pas, Allah vouera au châtiment et à l’ignominie ceux qui ne désirent pas comprendre Ses arguments, Ses commandements et Ses interdits.
‘Had your Lord pleased, all the people on earth would have believed in Him,’ means that it was possible for God to have made the system of the world of human beings one in which everything is completely regulated by the commands of God. But, with regard to human beings this is not at all the scheme of God, which is to keep man in a free atmosphere, give him the opportunity to obey God of his own free will and voluntarily perform the tasks which the rest of the world does under compulsion. The eternal bounties of Paradise are to be obtained at the cost of this voluntary obedience. ‘No soul can believe except by the will of God,’ means that, in the present world, man will be granted the blessing of Faith only on his adopting the method laid down by God for this purpose. In the present world, the way for man to be blessed with Faith is by his using his mind to understand the call to the Faith. The mind of an individual which is swamped by worldly considerations is as if immersed in mud. There is no question of such a person being blessed with the bounty of Faith.
Ningún alma puede creer por sí misma a menos que Al-lah se lo permita. Es por Su voluntad que pueden creer; por lo tanto, no te angusties por ellas. Al‑lah afligirá con sufrimiento y desgracia a quienes no razonen sobre Su prueba, órdenes y prohibiciones.
Tidak sepatutnya seseorang beriman atas kemauannya sendiri, melainkan dengan izin Allah. Jadi, iman tidak akan terjadi tanpa kehendak Allah. Sebab itu, janganlah engkau terlalu berduka terhadap mereka. Allah pasti akan menimpakan azab dan kehinaan kepada orang-orang yang tidak mau memahami hujah-hujah-Nya, perintah-perintah-Nya, dan larangan-larangan-Nya.
"Katakanlah, 'Perhatikanlah apa yang ada di langit dan di bumi. Tidaklah bermanfaat tanda kekuasaan Allah dan rasul-rasul yang memberi peringatan bagi orang-orang yang tidak beriman.' Tidaklah mereka menunggu-nunggu melainkan (kejadian-kejadian) yang sama dengan kejadian-kejadian (yang menimpa) orang-orang yang telah terdahulu sebelum mereka. Katakanlah, 'Maka tunggu-lah, sesungguhnya aku pun termasuk orang-orang yang menunggu bersama kamu.' Kemudian Kami selamatkan rasul-rasul Kami dan orang-orang yang beriman, demikianlah menjadi kewajiban atas Kami menyelamatkan orang-orang yang beriman." (Yunus: 101-103).
(101) Allah mengajak hamba-hambaNya agar melihat se-suatu yang ada di langit dan di bumi, maksudnya adalah melihat dengan merenungkan, memikirkan dan mengambil pelajaran ter-hadap apa yang ada padanya dan apa yang dikandungnya, karena di dalamnya terdapat tanda-tanda bagi kaum yang beriman dan pelajaran bagi kaum yang meyakini. Ia menunjukkan bahwa hanya-lah Allah semata yang disembah, yang dipuji, Pemilik keagungan dan kebesaran, dan Pemilik Asma` dan Sifat yang agung.﴾ وَمَا تُغۡنِي ٱلۡأٓيَٰتُ وَٱلنُّذُرُ عَن قَوۡمٖ لَّا يُؤۡمِنُونَ ﴿ "Tidaklah bermanfaat tanda kekuasaan Allah dan rasul-rasul yang memberi peringatan bagi orang-orang yang tidak beriman." Mereka tidak mengambil manfaat dari ayat-ayat Allah karena me-reka berpaling dan menyombongkan diri.
(102-103) ﴾ فَهَلۡ يَنتَظِرُونَ إِلَّا مِثۡلَ أَيَّامِ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِهِمۡۚ ﴿ "Tidaklah me-reka menunggu-nunggu melainkan (kejadian-kejadian) yang sama dengan kejadian-kejadian (yang menimpa) orang-orang yang telah terdahulu se-belum mereka." Maksudnya, tidaklah orang-orang yang tidak beriman itu menunggu-nunggu ayat-ayat Allah setelah ia jelas melainkan seperti orang-orang yang berlalu sebelum mereka yaitu hari-hari kebinasaan dan azab, karena mereka melakukan yang mereka la-kukan dan Sunnatullah berlaku untuk orang-orang terdahulu dan yang datang berikutnya. ﴾ قُلۡ فَٱنتَظِرُوٓاْ إِنِّي مَعَكُم مِّنَ ٱلۡمُنتَظِرِينَ ﴿ "Katakanlah, 'Maka tunggulah, sesungguhnya aku pun termasuk orang-orang yang menunggu bersama kamu'." Kamu akan mengetahui siapa yang akan mendapatkan akhir yang baik dan keselamatan di dunia dan akhirat. Ia hanya untuk para Rasul dan pengikut-pengikutnya. Oleh karena itu, Dia berfirman, ﴾ ثُمَّ نُنَجِّي رُسُلَنَا وَٱلَّذِينَ ءَامَنُواْۚ ﴿ "Kemudian Kami selamatkan rasul-rasul Kami dan orang-orang yang beriman", dari kesulitan dan marabahaya dunia dan akhirat. ﴾ كَذَٰلِكَ حَقًّا عَلَيۡنَا ﴿ "Demikianlah menjadi kewajiban atas Kami", yang Kami wajibkan atas Diri Kami ﴾ نُنجِ ٱلۡمُؤۡمِنِينَ ﴿ "menyelamatkan orang-orang yang beriman." Allah membela orang-orang yang beriman, berdasarkan keimanan yang dimiliki oleh seorang hamba, maka tercapailah keselamatan untuknya dari mara-bahaya.
The Command to reflect upon the Creation of the Heavens and the Earth
Allah, the Exalted, guides His servants to reflect upon His blessings. What Allah has created in the heavens and the earth is part of the clear signs for those who possess correct understanding. From that which is in the heavens are the luminous stars, the firmaments, the moving planetary bodies, the sun and the moon. This also includes the night and day, their alternating, and their merging so that one is long and the other is short. Then they alternate (through the year) so that the long one becomes short and the short one becomes long. Likewise, from the signs in the heavens is the rising of the sun, its vastness, its beauty and its adornment. Also, whatever rain that Allah sends down from the heavens, thereby bringing the earth to life after its death, and causing various types of fruits, crops, flowers and plants to grow, is from its signs. Whatever Allah creates in the earth from the various species of beasts, with their differing colors and benefits (for man), are signs. The mountains, plains, deserts, civilizations, structures and barren lands of the earth are signs. Then there are the wonders of the sea and its waves. Yet, it still has been made subservient and submissive to those who travel upon its surface. It carries their ships, allowing them to traverse upon it with ease. This is all under the control of the Most Able; there is no God worthy of worship except Him and there is no true Lord other than Him. Concerning Allah's statement,
وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ
(But neither Ayat nor warners benefit those who do not believe.) This means, `What thing will benefit such disbelieving people besides the heavenly and earthly signs, and the Messengers with their miracles, proofs and evidences that clearly prove the truthfulness of their message' This is similar to Allah's statement,
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ
(Truly! Those against whom the Word of your Lord has been justified, will not believe.) 10:96 Concerning Allah's statement,
فَهَلْ يَنتَظِرُونَ إِلاَّ مِثْلَ أَيَّامِ الَّذِينَ خَلَوْاْ مِن قَبْلِهِمْ
(Then do they wait save for the likes of the days of men who passed away before them) This means, `Are these who reject you Muhammad ﷺ, waiting for the vengeance and torment like the Days of Allah, when He punished those who came before them of the previous nations that rejected their Messengers'
قُلْ فَانْتَظِرُواْ إِنَّى مَعَكُمْ مِّنَ الْمُنْتَظِرِينَثُمَّ نُنَجِّى رُسُلَنَا وَالَّذِينَ ءامَنُواْ
(Say: "Wait then, I am waiting with you among those who wait." Then We save Our Messengers and those who believe!) This means, `Verily, We destroy those who reject the Messengers.'
كَذَلِكَ حَقًّا عَلَيْنَا نُنجِ الْمُؤْمِنِينَ
(Thus it is incumbent upon Us to save the believers.) This means that this is a right that Allah, the Exalted, has obligated upon His Noble Self. This is similar to His statement,
كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ
(Your Lord has written (prescribed) mercy for Himself) 6:54
Say, O Messenger, to the idolaters who ask you for signs: Think about the signs that are in the heavens and the earth, which indicate Allah’s Oneness and power. Sending down signs and messengers are of no use for people who will not believe because of their insistence on disbelief.
Katakanlah -wahai Rasul- kepada orang-orang musyrik yang bertanya kepadamu tentang ayat-ayat Allah, "Renungkanlah tanda-tanda yang ada di langit dan bumi yang menunjukkan keesaan dan kekuasaan Allah." Tidak ada gunanya menurunkan ayat-ayat, hujah-hujah, dan mengutus para rasul kepada orang-orang yang tidak memiliki kesiapan untuk beriman karena mereka bersikeras mempertahankan kekafiran.
-Ey Peygamber!- Sana ayetlerden soran müşriklere de ki: Göklerde ve yerde Allah'ın birliğine ve kudretine delalet eden ayetlere bakın da ibret alın! Küfürde ısrar etmeleri sebebi ile iman etmeye istekli olmayan bir kavme ayetlerin ve kesin kanıtların indirilmesi ve peygamberlerin gönderilmesi fayda vermez.
Ô Messager, dis aux polythéistes qui te réclament des miracles: Méditez les signes qu’il y a dans le Cieux et sur Terre, ils indiquent tous qu’Allah est Unique et qu’Il détient un immense pouvoir. Les miracles, les signes et les messagers ne sont pas utiles aux gens qui ne sont pas disposés à croire, car ceux-ci s’obstinent dans la mécréance.
Mensajero, diles a los idólatras que exigen signos: consideren los signos que están en los cielos y en la Tierra, que evidencian la Unicidad y el poder de Al‑lah.
Pero ellos no se benefician de los signos y de los mensajeros porque no creerán debido a su persistencia en la incredulidad.
101- De ki:“Göklerde ve yerde neler var bir bakın!” Ama âyetler ve uyarılar, iman etmeyen bir topluluğa fayda vermez.
102- Yoksa onlar ille de kendilerinden önce geçmiş olan kimselerin (başına gelen azap) günlerinin benzerini mi bekliyorlar? De ki: “Haydi bekleyin. Ben de sizinle beraber beklemekteyim.”
103- Sonunda biz (yalanlayan kavimleri helak edip) peygamberlerimizi ve iman edenleri kurtarırız. İşte mü’minleri böyle kurtarırız ki bu, üzerimize bir haktır.
101. Yüce Allah, kullarını göklerde ve yerde bulunanlara dikkatle bakmaya çağırmaktadır. Bundan kasıt ise onların ihtiva ettiği şeyler üzerinde düşünmek, bunlardan ibret almak, onlara dikkat etmek ve basiretini kullanmaktır. Çünkü bunlarda iman eden bir topluluk için âyetler, kesin kanaate sahip olan bir topluluk için ibretler vardır. Bunlar, Yüce Allah’ın vahdaniyetine, mabud oluşuna, övülmeye layık olduğuna, celal ve ikram sahibi, yüce isim ve vasıfların yegane sahibi olduğuna delalet eder.“Ama âyetler ve uyarılar, iman etmeyen bir topluluğa fayda vermez.” Çünkü bunlar Allah’ın âyetlerinden yüz çevirmeleri ve inatları dolayısı ile onlardan gereği gibi yararlanamazlar.
102. “Yoksa onlar” yani Allah’ın âyetleri gereği gibi açıklandıktan sonra onlara iman etmeyen şu kimseler “ille de kendilerinden önce geçmiş olan kimselerin (başına gelen azap) günlerinin benzerini mi bekliyorlar?”Helak edilmek ve cezaya çarptırılmaktan başka ne bekliyorlar ki? Çünkü bunlar da onların yaptıklarını yaptılar. Yüce Allah’ın sünneti/kanunu ise öncekilerde de sonrakilerde de aynı şekilde geçerlidir.“De ki: Haydi bekleyin, ben de sizinle beraber beklemekteyim.” O vakit güzel akıbetin, dünya ve âhiretteki kurtuluşun kimin olacağını bileceksiniz. Bu da ancak Peygamberlere ve onlara tâbi olanlara aittir. Bundan dolayı şöyle buyurmaktadır:
103. “Sonunda biz (yalanlayan kavimleri helak edip) peygamberlerimizi ve iman edenleri” dünya ve âhirette hoşlanılmayan şeylerden ve sıkıntılardan “kurtarırız. İşte mü’minleri böyle kurtarırız ki bu, üzerimize” vacip kıldığımız “bir haktır.” Şüphesiz Yüce Allah, iman edenleri savunur. O bakımdan kulun, hoşuna gitmeyecek şeylerden kurtuluşu sahip olduğu imana göre olur.
Di', o Messaggero, agli idolatri che ti interrogano sui versetti: "Riflettete sui segni presenti in Cielo e in Terra, che mostrano l'Unicità di Allāh e la Sua potenza. Non trarrà giovamento dai Segni e dalle prove dei messaggeri il popolo che non è disposto a credere, a causa della sua perseveranza nella miscredenza.
Reci, o Poslaniče, ovim mušricima koji te pitaju o ajetima (znamenjima): "Posmatrajte i razmišljajte o znakovima na Zemlji i nebesima, koji ukazuju na Njegovu jednoću i moć. Ajeti, dokazi i poslanici koji dolaze ne koriste onima koji nisu spremni da vjeruju, jer oni ustrajavaju u nevjerstvu."
Ngươi - hỡi Sứ Giả - hãy bảo những kẻ đa thần đã yêu cầu Ngươi về những dấu hiệu: "Các ngươi hãy suy ngẫm về mọi vật trong các tầng trời và trái đất, tất cả đều là những dấu hiệu chứng minh sự độc tôn của Allah và sự toàn năng của Ngài. Sẽ không có lợi ích gì cho việc ban xuống những dấu hiệu, những bằng chứng cũng như các vị Thiên Sứ khi đám người đó cố tình không muốn tin tưởng.
Sabihin mo, O Sugo, sa mga tagapagtambal na humihiling sa iyo ng mga tanda: "Magnilay-nilay kayo kung ano ang nasa mga langit at lupa na mga tanda na nagpapatunay sa kaisahan ni Allāh at kakayahan Niya." Hindi nagpapakinabang ang pagpapababa ng mga tanda, mga katwiran, at mga sugo sa mga taong walang kahandaan na sumampalataya dahil sa pagpupumilit nila sa kawalang-pananampalataya."
Thế có phải những kẻ phủ nhận, chúng đang chờ đợi sự trừng phạt của Allah như việc ngài đã trừng phạt những cộng đồng trước chúng hay sao?. Ngươi hãy bảo chúng - hỡi Sứ Giả -: Các ngươi cứ chờ đợi sự trừng phạt từ Allah, Ta sẽ cùng chờ đợi cùng với các ngươi về lời hứa của Thượng Đế Ta.
Cosa attendono questi rinnegatori, che accada loro ciò che è accaduto ai popoli rinnegatori in precedenza? Di' loro, o Messaggero: "Aspettate la punizione di Allāh: In verità, io attendo assieme a voi la promessa del mio Dio".
Zar ovi koji poriču čekaju išta drugo osim da ih snađe nešto slično kazni koju je Allah spustio na one koji su prije njih poricali istinu?! Reci im Poslaniče: "Čekajte Allahovu kaznu, a i ja ću čekati obećanje svoga Gospodara."
Kaya naghihintay kaya ang mga tagapasinungaling na ito ng maliban pa sa tulad ng mga kaganapang pinaganap ni Allāh sa mga kalipunang tagapasinungaling na nauna? Sabihin mo, O Sugo, sa kanila: "Maghintay kayo ng pagdurusang dulot ni Allāh; tunay na ako ay kasama sa inyo kabilang sa mga tagahintay sa pangako ng Panginoon ko."
¿Los que desmienten esperan algo similar a lo que Al-lah envió sobre las comunidades pasadas que también desmintieron? Diles, Mensajero: “Esperen el castigo de Al-lah. Yo también esperaré con ustedes la promesa de Al-lah”.
Bukankah orang-orang kafir yang mendustakan Allah itu tidak menunggu apa-apa selain kejadian-kejadian seperti yang ditimpakan oleh Allah kepada orang-orang kafir sebelum mereka?! Katakanlah -wahai Rasul- kepada mereka, "Tunggulah azab Allah. Sesungguhnya aku -bersama kalian- juga sedang menunggu janji Tuhanku."
Ces dénégateurs attendent-ils des évènements semblables à ceux que subirent les anciens peuples dénégateurs? Ô Messager, dis-leur: Attendez le châtiment d’Allah, j’attends avec vous la promesse de mon Seigneur.
Are these denying people waiting for something similar to what Allah imposed on the past communities who had denied? Say, O Messenger, to them, ‘Wait for Allah’s punishment. I too am waiting with you for Allah’s promise’.
O yalanlayıcılar Allah'ın, (peygamberleri) yalanlayan daha önceki ümmetleri uğrattığına benzer bir azabı mı bekliyorlar? -Ey Peygamber!- Onlara de ki: Allah'ın azabını bekleyin! Şüphesiz ben de sizinle birlikte Rabbimin vaadini bekleyenlerdenim.
Nous les punirons et sauverons Nos messagers et les croyants qui les accompagnent. Nous les épargnerons de ce que subiront leurs peuples. Tout comme Nous avons auparavant sauvé les précédents messagers et croyants qui les accompagnaient, Nous sauverons, vous pouvez en être sûr, le Messager d’Allah et les croyants qui l’accompagnent.
Kemudian Kami menjatuhkan hukuman kepada mereka, dan Kami selamatkan rasul-rasul Kami, dan Kami selamatkan juga orang-orang yang beriman bersama mereka, sehingga mereka tidak tersentuh azab yang menimpa kaum mereka. Sebagaimana Kami telah menyelamatkan para rasul dan orang-orang yang beriman bersama mereka, Kami pun akan menyelamatkan Rasulullah dan orang-orang yang beriman bersamanya dengan penyelamatan yang benar-benar menjadi tanggung jawab Kami.
In the universe surrounding us, there are innumerable signs which prove God’s existence. Moreover, in the world, events (such as cyclones and tornadoes) occur as warnings and this should make a man serious in his state of trial, that is, in a world where man has the discretion to accept or disown the Truth. So, what man does is this: he concocts some explanations of his own for these events so as to divert attention from their true significance and thus remains deprived of guidance. When man does not understand the language of reasoning, it is as if he is waiting for the veil of testing to be removed and for God to appear to give His final verdict. But when that day comes, it will be entirely different from the present day. Today, those who accept and those who reject are apparently in the same condition. But when the Day of Judgement arrives, only those who had proved themselves to be Truth-worshippers will be at peace, while all of the others will be overwhelmed by their punishment and they will find no escape route which could give them some respite.
Sonra onların (yalanlayanların) üzerine azabımızı indiririz ve peygamberlerimizi ve onlarla birlikte iman edenleri ise kurtarırız. Onlara (iman edenlere), kavimlerine isabet eden (ceza) isabet etmez. İşte o peygamberleri ve onlara iman eden Müminleri (daha önce) kurtardığımız gibi Allah'ın resulü (Muhammed) -sallallahu aleyhi ve sellem-'i ve onunla birlikte iman eden Müminleri de kurtarmak bizim üzerimize sabit olan bir haktır.
Entonces enviaré el castigo sobre ellos y salvaré a Mis mensajeros y a los creyentes, para que no reciban el daño que recibe su gente. Así como salvé a esos mensajeros y los creyentes con ellos, ciertamente salvaré al Mensajero de Al-lah y a los creyentes con él, porque es Mi deber hacia ellos.
Then I will send down the punishment on them and I will save My messengers and those of faith with them, so that they are not injured by what hurts their people. Just as I saved those messengers and the believers with them, I will most certainly save Allah’s Messenger and the believers with him, which is My duty to them.
Pagkatapos magbababa Kami sa kanila ng parusa, magliligtas Kami sa mga sugo Namin at magliligtas Kami sa mga sumampalataya kasama sa kanila, kaya hindi tatama sa kanila ang tumama sa mga tao nila. Kung paanong pinaligtas Namin ang mga sugong iyon at ang mga mananampalataya kasama sa kanila, magliligtas Kami sa Sugo Namin at sa mga mananampalataya kasama sa kanya ayon sa isang pagliligtas na tungkuling pinagtibay sa Amin.
Rồi TA đã giáng xuống họ sự trừng phạt, nhưng TA đã giải cứu các Sứ Giả và những ai có đức tin cùng với Họ, cho nên Họ đã không bị ảnh hưởng bởi sự trừng phạt đang xảy ra với người dân của mình. Cũng giống như TA giải cứu những Sứ Giả và những tín đồ có đức tin cùng với Họ, bổn phận của TA là giải cứu Sứ Giả và những người tin tưởng một sự giải thoát thực sự vững chắc.
Zatim smo na njih spuštali kaznu, a poslanike Naše i one koji su s njima vjerovali, spašavali. Njih neće pogoditi nedaća i kazna koja je pogađala narode njihove. Kao što smo spasili i pomogli te poslanike i vjernike koji su bili s njima, tako ćemo spasiti i Allahovog Poslanika i vjernike koji su s njim, jer to Nam je obaveza i dužnost.
Poi facciamo calare su di loro la punizione e salviamo i Nostri Messaggeri, e salviamo coloro che credettero assieme a loro: Non subiscono ciò che il loro popolo subisce. Così come salvammo quei messaggeri e coloro che credettero assieme a loro, salviamo il Messaggero di Allāh e coloro che credettero assieme a lui: Una vera salvezza decretata da parte Nosta.
Di', o Messaggero: "O popolo, se siete in dubbio riguardo la mia religione, a cui vi invito, la religione del Monoteismo, io sono certo della corruzione della vostra religione; non la seguirò, non adorerò coloro che voi adorate all'infuori di Allāh; piuttosto adoro Allāh, colui che vi fa morire; ed Egli mi ha ordinato di essere tra i sinceri credenti nella Sua religione.
Reci Poslaniče: "O ljudi, ako imate sumnje spram vjere moje u koju vas pozivam, a to je vjera u jednog Allaha – pa, ja ne sumnjam u neispravnost vaše vjere i neću je slijediti, niti ću obožavati one koje vi mimo Allaha obožavate. Ja ću obožavati i ibadet činiti Allahu, Koji će vas usmrtiti i koji mi je naredio da budem iskreni vjernik."
Ngươi - hỡi Sứ Giả - hãy bảo: "Hỡi nhân loại! nếu các ngươi nghi ngờ về tôn giáo của Ta, điều Ta đang mời gọi các ngươi. Đó là tôn giáo của Tawhid chỉ tôn thờ một Thượng Đế duy nhất, và Ta chắc chắn rằng tôn giáo của các ngươi là vô giá trị, Ta không bao giờ đi theo nó, Ta không thờ phượng những kẻ mà các ngươi thờ phượng ngoài Allah. Ngược lại, Ta thờ phượng Allah Đấng sẽ làm cho các ngươi chết và Ta nhận lệnh phải trở thành một người tin tưởng Allah hoàn toàn thần phục Ngài một cách chính trực.
Sabihin mo, O Sugo: "O mga tao, kung kayo ay nasa isang pagdududa sa Relihiyon ko na nag-aanyaya ako tungo rito, ang Relihiyon ng Tawḥīd, ako naman ay nasa isang katiyakan sa katiwalian ng relihiyon ninyo kaya hindi ako sumusunod diyan kaya hindi ako sumasamba sa mga sinasamba ninyo bukod pa kay Allāh, subalit ako ay sumasamba kay Allāh na nagbibigay-kamatayan sa inyo. Nag-utos Siya sa akin na ako ay maging una sa mga mananampalataya, na mga nagpapakawagas sa Kanya sa Relihiyon."
Ô Messager, dis: Ô gens, si vous avez quelque doute au sujet de la religion à laquelle je vous appelle, la religion du monothéisme, je suis pour ma part persuadé de la fausseté de votre religion et je ne la suivrai pas. Je n’adorerai donc pas les divinités que vous adorez en dehors d’Allah. J’adore Allah qui vous fait mourir et qui m’a ordonné d’être du nombre des croyants qui Lui vouent un culte exclusif.
The Command to worship Allah Alone and rely upon Him
Allah, the Exalted, says to His Messenger, Muhammad , `Say: O mankind! If you are in doubt about the correctness of that which I have been sent with the Hanif (monotheism) religion - the religion which Allah has revealed to me -- then know that I do not worship those whom you worship besides Allah. Rather, I worship Allah alone, ascribing no partners to Him. He is the One Who causes you to die just as He gives you life. Then, unto Him is your final return. If the gods that you call upon are real, I still refuse to worship them. So call upon them and ask them to harm me, and you will see that they can bring no harm or benefit. The only One Who holds the power of harm and benefit in His Hand is Allah alone, Who has no partners.'
وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ
(And I was commanded to be one of the believers.) 10:104 Concerning Allah's statement,
وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا
(And that you direct your face towards the Hanif religion) This means to make one's intention in worship solely for Allah alone, being a Hanif. Hanif means one who turns away from associating partners with Allah. For this reason Allah says,
وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكَينَ
(and not be one of the idolators. ) This statement is directly connected with the previous statement,
وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ
(And I was commanded to be one of the believers.) Concerning His statement,
وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ
(And if Allah touches you with harm,) This verse contains the explanation that good, evil, benefit and harm only come from Allah alone and no one shares with His power over these things. Therefore, He is the One Who deserves to be worshipped alone, without ascription of partners. Concerning His statement,
وَهُوَ الْغَفُورُ الرَّحِيمُ
(And He is the Pardoning, the Merciful.) This means that He is forgiving and merciful towards those who turn to Him in repentance, regardless of what sin the person has committed. Even if the person associated a partner with Allah, verily Allah would forgive him if he repented from it.
104- De ki:“Ey insanlar! Eğer benim dinimden yana bir şüphe içinde iseniz (bilin ki) ben, sizin Allah’ın dışında taptıklarınıza tapmam. Ben ancak sizin canınızı alacak olan Allah’a ibadet ederim. Bana mü’minlerden olmam emredildi.
105- Yine (bana): “Yüzünü hanif olarak dine döndür ve sakın müşriklerden olma!”
106- “Allah’tan başka sana ne fayda ne de zarar veremeyen şeylere de dua etme! Eğer böyle bir şey yaparsan o takdirde kesinlikle zalimlerden olursun.”(dendi.)
104. Yüce Allah, peygamberlerin efendisi, takvâ sahiplerinin önderi ve kesin inanca sahip olanların en hayırlısı olan Peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“De ki: Ey insanlar, eğer benim dinimden yana bir şüphe içinde iseniz” ondan yana bir tereddüdünüz varsa haberiniz olsun ki benim ondan yana hiçbir şüphe ve tereddüdüm yoktur. Aksine ben kesinlikle onun hak olduğunu ve sizin Allah’tan başka yalvardıklarınızın ise batıl olduğunu biliyor ve buna dair elimde açık deliller ve kesin belgeler bulunduğunu da size bildiriyorum. O nedenle “Ben, sizin Allah’ın dışında taptıklarınıza tapmam.”Putlara, heykellere ve diğerlerine ibadet etmem. Çünkü bunlar, hiçbir şey yaratamaz, rızık veremez, hiçbir işi çekip çeviremezler. Bunlar, Allah tarafından yaratılmış ve O’nun emrine tabi varlıklardır. Bunların kendilerine ibadet edilmesini gerektiren bir özellikleri yoktur.“Ben ancak canınızı alacak olan Allah’a ibadet ederim.” Yani sizi yaratan Allah’tır ve sizi öldürecek olan da O’dur. Sonra amellerinizin karşılığını vermek üzere sizi öldükten sonra diriltecektir. İşte ibadete, kendisi için namaz kılınmaya, duaya, huzurunda secde edilmeye layık olan da yalnız O’dur.
105. “Yine (bana): “Yüzünü hanif olarak dine döndür” Yani zahiri ve batıni bütün amellerini yalnız Allah için ihlasla yap! Dinin şer’î bütün emirlerini bir “hanif” olarak, yani O’nun dışındaki her şeyden yüz çevirmiş olarak Yüce Allah’a yönelen bir kimse olarak yerine getir. “ve sakın müşriklerden olma!” onların hallerine sahip olma ve onlarla berbaer de bulunma!
106. “Allah’tan başka sana ne fayda ne de zarar veremeyen şeylere de dua etme!”Fayda sağlayamamak ve zarar verememek, bütün yaratıkların sıfatıdır. Hiçbiri de fayda sağlayamaz, zarar veremez. Fayda da veren, zarar da veren ancak Yüce Allah’tır.“Eğer böyle bir şey yaparsan” yani Allah’tan başka sana fayda sağlayamayan ve zarar veremeyen varlıklara dua edersen “o takdirde kesinlikle zalimlerden olursun.” Nefsini helâke sürüklemek sureti ile onu zarara uğratanlardan olursun. Buradaki zulümden kasıt, Yüce Allah’ın:“Şüphesiz ki şirk, çok büyük bir zulümdür”(Lokman, 31/13) buyruğunda olduğu gibi, şirktir. Şayet insanların en hayırlısı, faraza Allah ile birlikte başkasına dua edecek olursa müşrik ve zalimlerden oluyorsa peki, ya başkasının hali ne olur?
Katakanlah -wahai Rasul-, "Wahai manusia! Jika kalian ragu terhadap agama yang kuserukan kepada kalian, yaitu agama tauhid, maka aku benar-benar yakin tentang kesesatan agama kalian, sehingga aku tidak mau mengikutinya. Sebab itu, aku tidak akan menyembah apa-apa yang kalian sembah selain Allah. Tetapi, aku menyembah Allah yang mematikan kalian dan menyuruhku menjadi mukmin yang memurnikan agama hanya kepada-Nya.
-Ey Peygamber!- De ki; Ey insanlar! Sizler, benim sizi çağırdığım dinimden ki o tevhit dinidir şüphe ediyorsanız, ben sizin dininizin bozuk olduğu hususunda kesin inanca sahibim ve sizin dininize tabi olmam. Ve ben sizin, Allah'tan başka ibadet ettiklerinize ibadet etmem (tapmam). Fakat ben, sizi öldürecek olan Allah'a ibadet ederim. Yüce Allah bana kendisine dini halis kılarak iman edenlerden olmamı emretti.
Say, O Messenger: O people, if you are in doubt about my religion which I call you towards, the religion of monotheism, then I am certain of your religion being false and I will therefore not follow it. I will not worship those whom you worship besides Allah, but I will only worship Allah, the One Who will cause you to die. He has instructed me to be of those who are sincere to Him in religion.
"Katakanlah (wahai Muhammad), 'Hai manusia, jika kamu masih dalam keragu-raguan tentang agamaku, maka (ketahuilah) aku tidak menyembah yang kalian sembah selain Allah, tetapi aku menyembah Allah yang akan mematikan kamu, dan aku telah di-perintah supaya termasuk orang-orang yang beriman.' Dan (aku telah diperintah), 'Hadapkanlah mukamu kepada agama dengan tulus dan ikhlas, dan janganlah kamu termasuk orang-orang yang musyrik. Dan janganlah kamu menyembah apa-apa yang tidak memberi manfaat dan tidak (pula) memberi mudarat kepadamu selain Allah, sebab jika kamu berbuat (yang demikian) itu, maka sesungguhnya kamu kalau begitu termasuk orang-orang yang zha-lim'." (Yunus: 104-106).
(104) Allah تعالى berfirman kepada NabiNya, Muhammad Sayyidil Mursalin, Imamul Muttaqin dan Khairul Muqinin, ﴾ قُلۡ يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِي شَكّٖ مِّن دِينِي ﴿ "Katakanlah, 'Hai manusia, jika kamu masih dalam keragu-raguan tentang agamaku," yakni dalam kebimbangan dan kerancuan, maka aku tidak ragu darinya bahkan aku mempunyai ilmu yang yakin bahwa ia adalah kebenaran, dan sesuatu yang kamu sembah selain Allah adalah batil, dan dalam hal itu aku memiliki bukti-bukti kuat dan alasan-alasan yang jelas. Oleh karena itu, dia berkata, ﴾ فَلَآ أَعۡبُدُ ٱلَّذِينَ تَعۡبُدُونَ مِن دُونِ ٱللَّهِ ﴿ "Maka (ketahuilah) aku tidak menyembah yang kalian sembah selain Allah", dalam bentuk berhala-berhala, sekutu-sekutu dan lain-lain, karena ia tidak menciptakan, tidak memberi rizki dan tidak mengatur perkara apa pun, ia hanya makhluk yang diatur yang padanya tidak terdapat sesuatu yang menjadikannya berhak untuk disembah. ﴾ وَلَٰكِنۡ أَعۡبُدُ ٱللَّهَ ٱلَّذِي يَتَوَفَّىٰكُمۡۖ ﴿ "Tetapi aku menyembah Allah yang akan mematikan kamu." Dia-lah Allah yang menciptakan-mu, Dia pula yang mematikanmu kemudian membangkitkanmu untuk membalas perbuatanmu, Dia-lah yang berhak untuk disem-bah, dilaksanakan shalat untuknya, dipatuhi dan disujudi. ﴾ وَأُمِرۡتُ أَنۡ أَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ ﴿ "Dan aku telah diperintah supaya termasuk orang-orang yang beriman."
(105) ﴾ وَأَنۡ أَقِمۡ وَجۡهَكَ لِلدِّينِ حَنِيفٗا ﴿ "Dan (aku telah diperintah), 'Ha-dapkanlah mukamu kepada agama dengan tulus dan ikhlas." Maksudnya, ikhlaskanlah perbuatanmu lahir dan batin untuk Allah, tegakkan-lah seluruh syariat agama ﴾ حَنِيفٗا ﴿ "dengan tulus dan ikhlash" mengha-dapkan diri kepada Allah dan berpaling dari selainNya. ﴾ وَلَا تَكُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ ﴿ "Dan janganlah kamu termasuk orang-orang yang musyrik", jangan seperti keadaan mereka dan jangan bersama mereka.
(106) ﴾ وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَۖ ﴿ "Dan janganlah kamu me-nyembah apa-apa yang tidak memberi manfaat dan tidak (pula) memberi mudarat kepadamu selain Allah." Ini adalah sifat setiap makhluk. Ia tidak mendatangkan manfaat dan mudarat. Dzat yang melakukan itu hanyalah Allah. ﴾ فَإِن فَعَلۡتَ ﴿ "Sebab jika kamu berbuat (yang demikian) itu", yakni kamu beribadah kepada selain Allah yang tidak men-datangkan manfaat dan mudarat untukmu, ﴾ فَإِنَّكَ إِذٗا مِّنَ ٱلظَّٰلِمِينَ ﴿ "maka sesungguhnya kamu kalau begitu termasuk orang-orang yang zhalim." Maksudnya, yang merugikan dirinya sendiri dengan mencelaka-kannya. Kezhaliman ini adalah kesyirikan, sebagaimana Firman Allah,
﴾ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٞ 13 ﴿
"Sesungguhnya mempersekutukan (Allah) adalah benar-benar ke-zhaliman yang besar." (Luqman: 13).
Jika sebaik-baik makhluk seandainya dia beribadah kepada selain Allah bersama Allah, maka dia termasuk orang-orang zha-lim lagi musyrik, maka bagaimana dengan selainnya?
Diles, Mensajero: ¡Gente!, si tienen dudas acerca de la religión a la que los llamo, la religión del monoteísmo, entonces estoy seguro de que su religión es falsa y, por lo tanto, no la seguiré. No adoraré a lo que ustedes adoran aparte de Al-lah, sino que solo adoraré a Al-lah, que es Quien los juzgará. Él me ha ordenado ser de los que solo lo adoran a Él.
The preacher first of all gives his sermon in the language of reason. But if his hearers, even after hearing his arguments remain in doubt, what he must do finally is to express the veracity of his message in sterner language. When a preacher of the Oneness of God tells the polytheists (those who ascribe partners to God): ‘I do not worship that which you worship’ this is not simply a declaration, but an argument in itself. It means: ‘I am also a man like you. I have a mind as you have. Then, why is it that the veracity of something which is understandable to me is not understandable to you?’ If Truth is understandable at the level of one man, it proves that it should be understandable to others also. In spite of this, if others reject it, then it must surely be due to some shortcoming on their part and not to any deficiency in the call to the Truth. If a thing seen by one who has eyes, is not seen by another who likewise has eyes, it simply proves that the latter is not the true possessor of eyes, because it is not possible in this world that a thing which is seen by one person having eyes cannot be seen by another person in spite of his also having eyes.
Asimismo, me ha ordenado que me mantenga firme en la religión verdadera y que me aleje de todas las demás religiones, y Él me ha prohibido ser de los que asocian copartícipes con Él.
He has likewise instructed me to remain firm on the true religion, inclining away from all other religions, and He has prohibited me from being one of those who associate partners with Him.
Dia juga menyuruhku memegang teguh agama yang benar ini dan mempertahankannya dengan sekuat tenaga serta berpaling dari agama-agama lainnya. Sebaliknya, Dia melarangku menjadi orang yang menyekutukan-Nya dengan sesuatu.
Ve Rabbim bana, hak din üzere olmamı emredip beni, sapmış olan bütün dinlerden uzaklaştırarak hak din üzerinde sabit kıldı. Ve kendisine ortak koşanlardan olmamı bana yasak etti.
Il m’a ordonné de pratiquer la religion authentique, de lui être fidèle et de m’éloigner de toutes les autres religions. De plus, Il m’a défendu d’être de ceux qui Lui associent des divinités.
Và Ta được lệnh bám trên tôn giáo chân lý đích thực, và đứng vững trên đó, tránh xa mọi tôn giáo khác và Ta bị cấm trở thành một người thờ đa thần.
Nag-utos Siya sa akin, gayon din, na magpakatuwid ako sa Relihiyong Totoo at magpakatatag ako rito habang kumikiling dito palayo sa lahat ng mga relihiyon, at sumaway Siya sa akin na ako ay maging kabilang sa mga tagapagtambal sa Kanya.
Mi ha inoltre ordinato di essere retto sulla vera religione e di essere saldo su di essa, senza tendere a qualsiasi altra religione, e mi ha impedito di essere tra coloro che Gli riconoscono dei pari.
On mi je naredio da ustrajan budem u pravoj vjeri i da se udaljim od svih drugih vjera, a zabranio mi je da budem od onih koji Allahu druga pripisuju.
Non invocare, o Messaggero, idoli all'infuori di Allāh, e altri che non possono portarti alcun beneficio né farti alcun male. In verità, se tu li adorassi, saresti tra gli ingiusti trasgressori nei confronti della legge di Allāh e di se stessi.
Huwag kang dumalangin, O Sugo, sa bukod pa kay Allāh kabilang sa mga diyus-diyusan, mga anito, at iba pa sa mga ito na hindi nakapagdudulot ng pakinabang para magpakinabang sa iyo ni ng pinsala para maminsala sa iyo sapagkat kung sumamba ka sa mga ito, tunay na ikaw samakatuwid ay kabilang sa mga tagalabag sa katarungan, na mga tagalabag sa karapatan ni Allāh at karapatan ng mga sarili nila.
O Poslaniče, ne moli se pored Allaha kipovima, kumirima i drugima koji nemaju načina da korist tebi doprinesu, niti da ti štetu učine. Ukoliko budeš obožavao druga božanstva, ti si onda od onih koji nepravdu čine i granice prelaze u pogledu obaveza prema Allahu i granice prema samima sebi.
Và Ngươi - hỡi Sứ Giả - chớ cầu nguyện ngoài Allah những thần linh, những bục tượng và những thần linh nào khác, những kẻ chẳng mang lợi ích cũng gây hại được Ngươi. Nếu làm thế thì Ngươi chắc chắc sẽ trở thành một kẻ làm điều sai quấy, không thực hiện đúng nghĩa vụ đối với Allah và không hưởng được quyền lợi của chính mình.
Ô Messager, n’invoque pas d’idoles ou de divinités à la place d’Allah ou encore d’autres êtres qui n’ont ni le pouvoir de t’être utiles ni le pouvoir de t’être nuisibles.
Si tu les adores, tu serais du nombre des injustes qui portent atteinte au droit d’Allah et à leurs propres droits.
Do not worship, O Messenger, besides Allah, the idols and false gods that have no ability to benefit others, nor can they inflict harm on others. If you worship them, you will then be one of the wrongdoers who breaks Allah’s right and the right of their own souls.
-Ey Peygamber!- (Faydanın ve zararın sahibi olan) Allah'ın dışında herhangi bir zarar yahut fayda vermeye sahip olmayan putlara ve bunun dışındaki şeylere sakın dua edip yalvarma! Eğer onlara ibadet edersen şüphesiz sen, Allah'ın ve kendi nefislerinin hakkını çiğneyip haddi aşan zalimlerden olursun.
No adores, Mensajero, fuera de Al-lah, a los ídolos y los dioses falsos que no tienen la capacidad de beneficiar a otros, ni tampoco pueden infligir daño. Si los adoras, estarás entre los injustos que quebrantan el derecho de Al-lah y el derecho de sus propias almas.
Dan janganlah engkau -wahai Rasul- menyembah tuhan selain Allah, baik berupa patung, berhala, atau lainnya yang tidak dapat mendatangkan manfaat dan mudarat untukmu. Namun, jika engkau menyembahnya maka engkau termasuk orang-orang zalim yang mencederai hak Allah dan hak mereka sendiri.
Death testifies to the fact that man is completely powerless in this world. Death proves all those things false, on the strength of which man opts for the way of arrogance and denial of God. Death introduces man, on the one hand, to his helplessness and on the other to God’s majestic power. It shows that in this world there is nobody who has the power to grant benefits or inflict harm. If a man has a mind capable of learning lessons from events, then the event of death is enough to reform him. It makes a man a perfect worshipper of God. A time comes for every man when, helpless, he surrenders himself to death. Similarly, it is not within the power of any man, whether it concerns benefit or harm, to cause things to happen as he wants. He receives the desired benefit in any case; and remains safe from undesirable harm in any case. This state of affair shows that man is a powerless creature: he lives in a world where there is some Being who rules over him.
107- Şayet Allah, sana bir sıkıntı dokundurursa onu O’ndan başka hiç kimse kaldıramaz. Eğer senin için bir hayır murat ederse O’nun lütfuna engel olacak hiç kimse yoktur. O, lütfunu kullarından dilediğine eriştirir. O, çok bağışlayıcıdır, pek merhametlidir.
107. Bu, Yüce Allah’ın tek başına ibadete layık olduğunun en büyük delillerindendir. Fayda sağlayan, zarar veren, bağışlayan, vermeyip alıkoyan O’dur. Fakirlik, sıkıntı ve buna benzer herhangi bir darlık gelip çattığında “onu O’ndan başka hiç kimse kaldıramaz.” Çünkü bütün yaratıklar herhangi bir hususta faydalı olmak üzere toplansalar Allah’ın yazdığı kadarı müstesna, bir fayda sağlayamazlar. Eğer herhangi bir kimseye zarar vermek için bir araya toplansalar Allah dilememiş ise o kimseye en ufak bir zarar vermeye güçleri yetmez. İşte bu nedenle Yüce Allah şöyle buyurmaktadır:“Eğer senin için bir hayır murat ederse O’nun lütfuna engel olacak hiç kimse yoktur.” Yarattıklarından hiç kimse O’nun lütuf ve ihsanını geri çeviremez. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Allah insanlara herhangi bir rahmeti açacak olursa onu engelleyecek olmaz, engellediğini de O’ndan başka salıverecek bulunmaz.”(Fâtır, 35/2)“O, lütfunu kullarından dilediğine eriştirir.”Yani rahmetini yaratıklarından dilediği kimseye tahsis eder. Çünkü Allah pek büyük lütuf sahibidir.“O, çok bağışlayıcıdır,” bütün hataları affeder. Kuluna, mağfirete nail olmak için gerekli sebepleri gerçekleştirme tevfikini ihsan eder, kul bunları yerine getirecek olursa da küçüğü ile büyüğü ile onun bütün günahlarını bağışlar. “pek merhametlidir.” O’nun rahmeti her şeyi kuşatmıştır. O’nun ihsanı bütün varlıklara ulaşmıştır. Öyle ki bu varlıklar, göz açıp kapayacak kadar bir süre dahi O’nun ihsanı olmadan varlıklarını sürdüremezler.
Kul, kesin bir delille nimetleri ihsan edenin, sıkıntıları açıp giderenin, iyilikleri verenin, kötülükleri ve bunalımları kaldıranın yalnızca Yüce Allah olduğunu, yaratılmışlardan hiçbir kimsenin bunlardan hiçbirini -Allah’ın onun vasıtası ile geçerli olacağını takdir ettikleri müstesna- yapamayacaklarını bilecek olursa hakkın ta kendisinin Allah olduğuna, O’nun dışında dua ve ibadet edilenlerin batıl olduğuna kesin olarak kanaat getirir. Bundan dolayı Yüce Allah, bu açık delili beyan ettikten sonra şöyle buyurmaktadır:
If Allah afflicts you, O Messenger, with a disaster and you desire to remove it, then know that no one can remove it except Him, may He be glorified. If He wants ease for you, then there is no one who can repel His grace. He makes His grace reach whomever He wills of His servants. No one can compel Him. He is Forgiving and Merciful to those of His servants who repent to Him.
-Ey peygamber!- Eğer Yüce Allah senin başına bir musibet verecek olursa ve musibetin senden uzaklaşmasını istersen, onu senden Allah -Subhânuhu ve Teâlâ-'dan başkası uzaklaştıracak değildir. Eğer Yüce Allah, sana bir iyilik dilerse O'nun dilediği iyiliği kimse engelleyemez. O, iyiliği kullarından dilediğine eriştirir. O'nu bu hususta zorlayacak yoktur. O kullarından, tövbe edenlere karşı merhamet edendir.
Ô Messager, si Allah faisait que tu sois touché par une épreuve et que tu demandais à ce qu’elle soit éloignée de toi, personne d’autre que Lui ne l’éloignerait. De même, s’Il te faisait prospérer, personne d’autre que Lui n’aurait le pouvoir d’éloigner Sa grâce. Il accorde Sa grâce à qui Il veut parmi Ses serviteurs sans que rien ne L’y contraigne. Il pardonne à ceux parmi Ses serviteurs qui se repentent et est miséricordieux envers eux
Jika Allah mengujimu -wahai Rasul- dengan ujian tertentu dan engkau minta agar ujian itu disingkirkan darimu maka tidak ada yang dapat menyingkirkannya kecuali Allah. Sebaliknya, jika Dia menghendaki kemakmuran untukmu maka tidak ada seorang pun yang dapat menolak anugerah-Nya. Dia memberikan anugerah-Nya kepada siapa saja yang Dia kehendaki di antara hamba-hamba-Nya. Tidak ada seorang pun yang dapat memaksakan kehendaknya kepada Allah. Dia Maha Pengampun terhadap hamba-hamba-Nya yang bertobat lagi Maha Pengasih kepada mereka.
Mensajero, si Al-lah te aflige con un desastre y deseas librarte de él, debes saber que nadie puede librarte excepto Él, que Él sea glorificado. Si Él desea el bienestar para ti, entonces no hay nadie que pueda impedir Su gracia. Él extiende Su gracia sobre quien Él desea de Sus siervos. Nadie puede hacerle exigencias a Al-lah. Él es Perdonador y Misericordioso con aquellos de Sus siervos que se arrepienten ante Él.
E se ti affligge un male da parte di Allāh, o Messaggero, e chiedi che Allāh ti liberi da questo male, sappi che nessuno può liberarti dal male all'infuori di Lui, gloria Sua; e se Egli vuole farti del bene, nessuno può impedirglielLo; Egli dona, per Sua grazia, a chi vuole dei Suoi sudditi, nessuno può costringerLo: Egli è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro.
"Jika Allah menimpakan suatu kemudaratan kepadamu, ma-ka tidak ada yang dapat menghilangkannya kecuali Dia. Dan jika Allah menghendaki kebaikan bagimu, maka tak ada yang dapat menolak karuniaNya. Dia memberikan kebaikan itu kepada siapa yang dikehendakiNya di antara hamba-hambaNya, dan Dia-lah Yang Maha Pengampun lagi Maha Penyayang." (Yunus: 107).
(107) Ini termasuk dalil paling besar bahwa hanya Allah semata yang berhak untuk disembah karena Dia yang mendatang-kan manfaat dan mudarat, yang memberi dan yang tidak memberi, yang mana jika ada kesulitan menimpa seperti kemiskinan, penyakit dan lain-lain ﴾ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ ﴿ "maka tidak ada yang dapat menghi-langkannya kecuali Dia." Karena jika seluruh makhluk berkumpul untuk memberi manfaat, maka mereka tidak akan dapat memberi manfaat kecuali apa yang telah ditulis oleh Allah, jika mereka hen-dak memudaratkan seseorang maka mereka tidak akan mampu melakukannya jika Allah tidak berkehendak. Oleh karena itu, Allah berfirman, ﴾ وَإِن يُرِدۡكَ بِخَيۡرٖ فَلَا رَآدَّ لِفَضۡلِهِۦۚ ﴿ "Dan jika Allah menghendaki kebaikan bagimu, maka tak ada yang dapat menolak karuniaNya." Maksudnya, tak seorang makhluk pun mampu menolak kebaikan dan karunia-Nya sebagaimana FirmanNya,
﴾ مَّا يَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةٖ فَلَا مُمۡسِكَ لَهَاۖ وَمَا يُمۡسِكۡ فَلَا مُرۡسِلَ لَهُۥ مِنۢ بَعۡدِهِۦۚ ﴿
"Apa saja yang Allah anugerahkan kepada manusia berupa rahmat, maka tidak ada seorang pun yang dapat menahannya, dan apa saja yang ditahan oleh Allah, maka tidak seorang pun yang sanggup untuk melepas-kannya sesudah itu." (Fathir: 2).
﴾ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ ﴿ "Dia memberikan kebaikan itu kepada siapa yang dikehendakiNya di antara hamba-hambaNya." Maksudnya, Dia mengkhususkan rahmatNya kepada hamba-hambaNya yang di-kehendakiNya, dan Allah adalah pemilik karunia yang agung. ﴾ وَهُوَ ٱلۡغَفُورُ ﴿ "Dan Dia-lah Yang Maha Pengampun", terhadap seluruh kesalahan, yang memberi taufik kepada hamba-hambaNya kepada sebab-sebab ampunanNya kemudian jika hamba tersebut melaku-kannya, maka Dia mengampuni dosa-dosanya yang besar dan yang kecil. ﴾ ٱلرَّحِيمُ ﴿ "Lagi Maha Penyayang." Yang rahmatNya meliputi segala sesuatu, kemurahanNya dirasakan oleh semua yang ada di mana tidak ada yang tidak memerlukan kebaikanNya sedetik pun.
Jika seorang hamba mengetahui dengan dalil yang kuat bahwa hanya Allah Pemberi segala nikmat, pengangkat segala kesulitan, Pemberi kebaikan, Penolak kesengsaraan dan marabahaya dan bahwa tak seorang pun makhluk yang memiliki sedikit pun dari semua itu kecuali apa yang Allah titipkan melalui tanganNya, maka dia pasti memastikan bahwa Allah-lah yang haq dan sesuatu yang selainNya adalah batil. Oleh karena itu, ketika Dia menjelaskan dalil yang jelas, maka Dia berfirman setelahNya,
Ako Allah želi da te, o Poslaniče, zadesi neka nedaća, a ti budeš tražio da te ona ne zadesi, znaj da je niko od Allaha ne može otkloniti. Ako On bude želio da ti kakvu blagodat pribavi, znaj da niko Njegovu dobrotu ne može spriječiti. On Svoju blagodat i dobrotu daruje kome hoće i niko Ga ni na šta ne može prisiliti. On prašta robovima koji se pokaju i samilostan je prema njima.
Kung magpapatama sa iyo si Allāh, O Sugo, ng isang pagsubok at humiling ka ng pagpapalihis nito palayo sa iyo ay walang tagapagpalihis nito kundi Siya – kaluwalhatian sa Kanya. Kung magnanais Siya sa iyo ng isang kariwasaan ay walang isang makapipigil sa kabutihang-loob Niya. Nagpapatama Siya ng kabutihang-loob Niya sa sinumang niloloob Niya kabilang sa mga lingkod Niya sapagkat walang nakapipilit sa Kanya. Siya ay ang Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, ang Maawain sa Kanila.
Và nếu Allah cho Ngươi - hỡi Sứ Giả - gặp tai họa, và Ngươi cầu xin sự giải cứu thì không một ai có thể giải cứu Ngươi ngoài Ngài duy nhất. Và nếu Ngài ban điều tốt nào cho Ngươi thì không ai có thể ngăn cản điều tốt của Ngài. Ngài ban nó cho người nào Ngài muốn trong số bầy tôi của Ngài, không có bất kỳ sự ép buộc nào có thể cưỡng chế lên Ngài. Và Ngài là Đấng Hằng Tha Thứ cho những bầy tôi biết quay lại sám hối của Ngài, Ngài Rất Mực Khoan Dung với họ.
وَمَآ أَنَاْ عَلَيْكُمْ بِوَكِيلٍ
(And I am not set over you as a guardian) This means, `I am not a guardian over you in order for you to become believers. I am only a warner to you and guidance belongs to Allah, the Exalted.' Concerning Allah's statement,
وَاتَّبِعْ مَا يُوحَى إِلَيْكَ وَاصْبِرْ
(And follow what has been revealed to you, and be patient) This means, `Adhere to that which Allah has revealed to you, and inspired you with, and be patient with the opposition that you meet from the people.'
حَتَّى يَحْكُمَ اللَّهُ
(until Allah gives judgment) This means, `Until Allah judges between you and them.'
وَهُوَ خَيْرُ الْحَـكِمِينَ
(And He is the best of judges. ) This means that He is the best of those who pass judgment, due to His Justice and His wisdom.
Ngươi - hỡi Sứ Giả - hãy bảo: "Hỡi nhân loại! Quả thật, Thiên Kinh Qur'an đã được ban xuống từ Thượng Đế của các Ngươi. Do đó, ai đi theo chính đạo và tin tưởng Nó thì chỉ có lợi cho bản thân mình, bởi vì chắc chắn Allah rất mực giàu có không cần đến những bầy tôi của Ngài; và ai đi lạc thì việc lạc đó chỉ bất lợi cho bản thân y và Allah không bị ảnh hưởng bởi việc làm của những bầy tôi của Ngài. Và Ta không phải người chịu trách nhiệm cho việc làm của các ngươi cũng như Ta không có quyền thanh toán các ngươi.
O Poslaniče, reci ljudima: "Stigao vam je Kur'an kao objava od vašeg Gospodara. Onaj ko krene Pravim putem i povjeruje u Kur'an imat će lično od toga korist, jer Allah je neovisan i Njemu ne treba pokornost robova. Onaj ko bude krenuo putem zablude, sam će snositi negativne posljedice tog odabira, jer Allahu neće naštetiti ničija nepokornost. Ja nisam vaš čuvar koji je zadužen da se brine o djelima vašim, niti ću ja s vama svoditi račun."
Sabihin mo, O Sugo: "O mga tao, dumating nga sa inyo ang Qur'ān bilang isang pinababa mula sa Panginoon ninyo. Kaya ang sinumang napatnubayan at sumampalataya rito, ang pakinabang niyon ay babalik sa kanya dahil si Allāh ay Walang-pangangailangan sa pagtalima ng mga lingkod Niya; at ang sinumang naligaw, tunay na ang epekto ng pagkaligaw niya ay laban sa kanya lamang sapagkat si Allāh ay hindi napipinsala ng pagsuway ng mga lingkod Niya. Hindi ako sa inyo isang mapag-ingat na nag-iingat sa mga gawa ninyo at magtutuos sa inyo sa mga ito."
Di', o Messaggero: "O popolo, il Corano vi è giunto da parte del vostro Dio; colui che è stato guidato e ne ha tratto beneficio, lo ha fatto a proprio vantaggio, poiché Allāh è al di sopra dell'obbedienza dei Suoi sudditi, e chiunque sia in perdizione, in verità, le conseguenze della sua perdizione riguardano lui solo: ad Allāh non nuoce la disobbedienza del Suo suddito. Io non sono vostro vigilante, e non sono tenuto a rendere conto delle vostre azioni".
Say, O Messenger: O people, the Qur’ān has come to you as a revelation from your Lord. Whoever follows the right path and has faith in it, the benefit of that will return to him, because Allah is in no need of the obedience of His servants. Yet whoever strays, the effect of his straying will only harm him, because Allah is not affected by the disobedience of His servants. I am not a guardian over you, to watch over your actions and to take you to account for them.
Diles, Mensajero: ¡Gente!, el Corán ha venido a ustedes como una revelación de su Señor. Quien siga el camino correcto y tenga fe en él, se beneficiará a sí mismo, porque Al-lah no necesita la obediencia de Sus siervos. Sin embargo, a quien se desvíe, las consecuencias de su extravío lo perjudicarán solo a él, porque Al-lah no se ve afectado por la desobediencia de Sus siervos. No soy su guardián, por lo que no puedo vigilar sus acciones y responsabilizarme por ellas.
-Ey Peygamber!- De ki: Ey insanlar! Size, Rabbinizden indirilmiş olan Kur'an gelmiştir. Kim hidayete gelir ve Kur'an'a iman ederse bu yaptığının karşılığı fayda olarak kendisine döner. Çünkü Allah -Subhânehu ve Teâlâ-, kullarının yaptıkları ibadetlere ihtiyaç duymaz. Kim de saparsa, onun sapması da sapan kimsenin kendi aleyhinedir. Kullarının günahları Allah'a hiçbir zarar veremez. Ve de ki ben, amellerinizi koruyacak ve sizi amellerinize göre hesaba çekecek değilim.
Katakanlah -wahai Rasul-, "Wahai manusia! Telah datang kepada kalian Al-Qur`ān yang diturunkan dari Tuhan kalian. Barang siapa yang mengikuti petunjuk dan beriman kepada-Nya maka manfaatnya akan kembali kepada dirinya sendiri karena Allah tidak membutuhkan ketaatan hamba-hamba-Nya. Sebaliknya, barang siapa yang tersesat maka dampak dari kesesatannya akan kembali kepada dirinya sendiri karena Allah tidak pernah dirugikan oleh kedurhakaan hamba-hamba-Nya. Adapun aku maka bukanlah orang yang bertugas mengawasi dan menghitung amal perbuatan kalian."
"Katakanlah (wahai Muhammad), 'Hai manusia, sesungguh-nya telah datang kepadamu kebenaran (al-Qur`an) dari Rabbmu, sebab itu barangsiapa yang mendapat petunjuk maka sesungguh-nya (petunjuk itu) untuk kebaikan dirinya sendiri. Dan barangsiapa yang sesat, maka sesungguhnya kesesatannya itu mencelakakan di-rinya sendiri. Dan aku bukanlah seorang penjaga terhadap dirimu.' Dan ikutilah apa yang diwahyukan kepadamu, dan bersabarlah hingga Allah memberi keputusan, dan Dia adalah Hakim yang se-baik-baiknya." (Yunus: 108-109).
(108) Maksudnya, ﴾ قُلۡ ﴿ "Katakanlah", hai Rasul ketika bukti telah jelas, ﴾ يَٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَكُمُ ٱلۡحَقُّ مِن رَّبِّكُمۡۖ ﴿ "Hai manusia, sesungguhnya telah datang kepadamu kebenaran (al-Qur`an) dari Rabbmu." Yakni be-rita yang benar yang didukung dengan bukti-bukti yang tidak ada keraguan padanya sedikit pun dalam bentuk apa pun yang hadir kepadamu dari Rabbmu, yang merupakan salah satu bentuk tarbi-yahNya yang besar bagi kalian, bahwa Dia menurunkan al-Qur`an ini, yang berisi penjelasan tentang segala sesuatu. Di dalamnya ter-kandung hukum-hukum dan tuntutan-tuntutan Ilahiyah, akhlak yang diridhai yang membuktikan besarnya nikmat pengaturan dan perhatianNya kepadamu. Sesungguhnya telah jelas jalan yang be-nar daripada jalan yang sesat, tak tersisa syubhat bagi seorang pun. ﴾ فَمَنِ ٱهۡتَدَىٰ ﴿ "Sebab itu barangsiapa yang mendapat petunjuk", dengan hidayah Allah, dengan mengetahui kebenaran, memahaminya dan mementingkannya di atas selainnya maka ia untuk dirinya. Allah Mahakaya terhadap hamba-hambaNya, dan buah amal perbuatan-nya kembali kepadanya. ﴾ وَمَن ضَلَّ ﴿ "Dan barangsiapa yang sesat", dari petunjuk yaitu dengan berpaling dari ilmu tentang kebenaran atau dari mengamalkannya, ﴾ فَإِنَّمَا يَضِلُّ عَلَيۡهَاۖ ﴿ "maka sesungguhnya kesesatan-nya itu mencelakakan dirinya sendiri." Tidak sedikit pun merugikan Allah, ia hanya merugikan dirinya sendiri. ﴾ وَمَآ أَنَا۠ عَلَيۡكُم بِوَكِيلٖ ﴿ "Dan aku bukanlah seorang penjaga terhadap dirimu." Aku menjaga dan menghisab amalmu, aku hanyalah seorang pemberi peringatan yang nyata, dan Allah-lah yang menjagamu, pikirkanlah untuk dirimu sendiri selama kamu masih dalam tempo penangguhan.
(109) ﴾ وَٱتَّبِعۡ ﴿ "Dan ikutilah" wahai Rasul apa yang Allah wah-yukan kepadamu dari segi ilmu, amal, keadaan, dan dakwah kepa-danya. ﴾ وَٱصۡبِرۡ ﴿ "Dan bersabarlah" atas itu, karena ini adalah bentuk kesabaran tertinggi dan bahwa hasil akhirnya sangatlah terpuji. Jangan malas dan jangan mengeluh, teguhkanlah dirimu atas itu, ﴾ حَتَّىٰ يَحۡكُمَ ٱللَّهُۚ ﴿ "hingga Allah memberi keputusan", di antara kamu dengan orang-orang yang mendustakanmu. ﴾ وَهُوَ خَيۡرُ ٱلۡحَٰكِمِينَ ﴿ "Dan Dia adalah Hakim yang sebaik-baiknya." Karena hukumNya pasti adil secara sempurna dan dipuji karenanya. Nabi telah menaati perintah Allah, dia teguh di atas jalan yang lurus sehingga Allah memenangkan agamanya atas agama-agama yang lain, dan menolongnya atas musuh-musuhnya dengan pedang dan tombak setelah sebelumnya menolongnya dengan argumen dan bukti. Segala puji bagi Allah sebagaimana yang patut bagi keagungan, kebesaran, kesempur-naan dan keluasan kebaikanNya.
Selesai tafsir surat Yunus. Alhamdulillahi Rabbil 'alamin.
Ô Messager, dis: Ô gens, votre Seigneur vous a révélé le Coran. Quiconque y croit, le bénéfice de cette foi est pour lui car Allah n’a nul besoin que Ses serviteurs lui obéissent et quiconque s’égare, les conséquences de son égarement sont pour lui seul. La désobéissance de ses créatures ne cause aucune nuisance à Allah. Par ailleurs, je ne suis pas celui qui consigne par écrit vos œuvres et ce n’est pas à moi qu’il revient de vous rétribuer pour ce que vous aurez fait.
108- De ki:“Ey insanlar! Şüphe yok ki size Rabbinizden hak gelmiştir. Artık kim hidâyet bulursa o, ancak kendi yararına hidâyet bulmuş olur. Kim de saparsa yalnız kendi zararına sapmış olur. Ben başınıza bekçi değilim.”
109- Sen, sana vahyolunana uy ve Allah hükmünü verinceye kadar sabret! O, hükmedenlerin en hayırlısıdır.
108. Yani ey Peygamber! Bu kesin delil açıkça ortaya çıktığına göre “de ki: Ey insanlar! Şüphe yok ki size Rabbinizden hak gelmiştir.”Hakkında şüphenin hiçbir şekilde söz konusu olmayacağı ve kat’i delillerle desteklenen o doğru haber size ulaşmış bulunuyor ki o, size Rabbinizden gelmiştir. O’nun rubûbiyetinin en büyük tecellisi de size bu Kur’an-ı Kerim’i indirmiş olmasıdır. Bu Kur’an’da her şeye dair açıklamalar vardır. Bunda türlü ilâhi hükümler ve ilâhi istekler, O’nun razı olacağı güzel ahlak vardır. Bu ise sizin için en büyük bir terbiye ve O’nun size büyük bir lütuf ve ihsanıdır. Artık sizin için doğru eğriden açıkça ayrılmıştır ve hiç kimse için herhangi bir şüphe kalmamıştır.“Artık kim” Yüce Allah’ın gönderdiği hakkı bilip gereği gibi kavrar ve onu başkasına tercih etmek sureti ile “hidâyet bulursa o, ancak kendi yararına hidâyet bulmuş olur.” Yoksa Yüce Allah’ın kullarına ihtiyacı yoktur. Onların amellerinin faydası kendilerinedir. “Kim de” hakkı bilmekten yahut da gereğince amel etmekten yüz çevirmek sureti ile hidâyetten “saparsa yalnız kendi zararına sapmış olur.”Allah’a en ufak bir zararı olmaz. Kendisinden başka bir kimseye de zararı olmaz.“Ben başınıza bekçi değilim.” Amellerinizi tespit edip onlardan dolayı sizi hesaba çekecek olan ben değilim. Ben, sizin için ancak apaçık bir uyarıcıyım. Üzerinizde gözcü Yüce Allah’tır. O bakımdan size mühlet verilen bu süre zarfında siz lehinize olacak şeylere bakın!
109. Ey Peygamber! “Sen sana vahyolunana” ilim ile, amel ile, halin ile ve ona davet etmek sureti ile “uy ve Allah” seninle seni yalanlayanlar arasında “hükmünü verinceye kadar” buna “sabret!” İşte bu, sabır türlerinin en üstünüdür. Bunun sonucu da övülmeye değerdir. O halde gevşeme ve usanma. Aksine bu halin üzere devam et ve sebat göster. “O, hükmedenlerin en hayırlısıdır.” Çünkü O’nun hükmü tam adalettir. Övülmeye layık, gerçek adaleti ihtiva eder. Peygamber sallallahu aleyhi ve sellem de Rabbinin verdiği bu emre riâyet etmiş, Allah dinini diğer dinlere üstün kılıncaya, düşmanlarına karşı onu delil ve belge ile muzaffer kılmasından sonra kılıçla ve silahla da muzaffer kılıncaya kadar dosdoğru yol üzerinde sebat göstermiştir. Yüce Allah’a celâline, azametine, kemaline ve geniş ihsanına yakışır şekilde güzel hamdler ve senalar olsun.
Yûnus Sûresi’nin tefsiri burada sona ermektedir. Âlemlerin Rabbi Allah’a hamd olsun.
***
Follow, O Messenger, what your Lord reveals to you and act on it. Be patient with the harms caused by those who oppose you from your people, whilst you convey the message as instructed. Remain firm on this path until Allah passes judgement with respect to them: by giving you victory over them in the world and by punishing them in the Afterlife, if they die as disbelievers.
The real task of the call of Truth—conveying the message of God to a specific group—is fulfilled when the preacher proves that he is quite serious about his goals and finally makes the Truth known, with the help of sound reasoning. If the preacher rationalises the question of Truth according to the standard of the time, he bears full testimony to the Truth, and unmindful of gain or loss, he continues his preaching, tolerating all kinds of trouble and unpleasantness. Thereafter, the process of conclusive argument in relation to the addressee- community is completed; after which nobody will have the excuse of ignorance before God. The real work of a preacher lies in his adherence to divine revelations, that is, in conducting himself personally at the behest of our Lord and also repeatedly calling upon others to strive to bow to the will of the Lord in order to earn His pleasure. The preacher must keep this up continuously with patience, wisdom and well-wishing. After this, all the stages that remain are directly under the purview of God. Any further step on the part of the preachers will be proper only when God Himself has taken some decision upon it and has made His will quite clear. God’s decision always appears in the shape of circumstances. When, according to God’s assessment, a preacher’s missionary work has reached the required stage, God causes such changes in the situation as enable the preacher to enter the next phase of his preaching.
Ô Messager, suis ce que te révèle ton Seigneur, mets-le en pratique, endure patiemment les persécutions des tiens et continue de transmettre ce que l’on t’a ordonné de transmettre. Persiste dans cette voie jusqu’à ce qu’Allah rende Son jugement à leur sujet, en te portant secours contre eux dans ce bas monde et en les châtiant dans l’au-delà s’ils meurent fidèles à leur mécréance.
-Ey Peygamber!- Rabbinden sana vahyolunana uy ve onunla amel et. Kavminden sana karşı çıkanların eziyetlerine karşı ve tebliğ etmekle emrolunduğun şey üzerinde sabırlı ol. Ta ki, Rabbinin dünyada onlara karşı sana olan yardımı ve küfür üzere ölürlerse ahirette onlar için olan azabı ile hükmedinceye kadar bu şekilde yapmaya devam et.
Ikuti dan laksanakanlah -wahai Rasul- apa yang Tuhanmu wahyukan kepadamu. Bersabarlah terhadap ulah sebagian kaummu yang menentangmu dan bersabarlah dalam menyampaikan apa yang harus engkau sampaikan. Teruslah menjalankan tugas itu sampai Allah -Ta'ālā- menurunkan keputusan-Nya terkait nasib mereka, yaitu bahwa Dia akan menolongmu untuk mengalahkan mereka di dunia dan Dia akan menghukum mereka di akhirat jika mereka mati di atas kekafiran mereka.
Mensajero, sigue lo que tu Señor te revela y actúa en consecuencia. Sé paciente con los que se oponen a ti de tu pueblo y te causan daño mientras llevas el mensaje que se te ha ordenado. Permanece firme en el camino hasta que Al-lah los juzgue: Él te dará la victoria sobre ellos en este mundo y los castigará en el Más Allá, si mueren siendo incrédulos.
Ngươi - hỡi Sứ Giả - hãy tuân theo những điều đã được mặc khải cho Ngươi từ Thượng Đế của Ngươi và hãy kiên nhẫn chịu đựng trước mọi sự hãm hại của những kẻ chống đối trong đám người dân của Ngươi, và Ngươi hãy truyền bá những gì Ngươi được lệnh truyền bá từ Ngài. Và Ngươi hãy tiếp tục truyền bá cho đến khi Allah phán xử giữa họ với phán quyết của Ngài và Ngài sẽ giúp Ngươi chiến thắng ở thế gian này, và Ngài sẽ trừng phạt họ vào Ngày Sau nếu họ chết trong tình trạng phủ nhận.
Sumunod ka, O Sugo, sa ikinakasi sa iyo ng Panginoon mo, gumawa ka ayon dito, magtiis ka sa pananakit ng sinumang sumalungat sa iyo kabilang sa mga kababayan mo at sa pagpapaabot sa ipinag-utos sa iyo ang pagpapaabot niyon, at magpatuloy ka sa gayon hanggang sa humatol si Allāh sa kanila ng hatol Niya sa pamamagitan ng pag-aadya sa iyo laban sa kanila sa Mundo at sa pamamagitan ng pagpaparusa sa kanila sa Kabilang-buhay kung namatay sila sa kawalang-pananampalataya nila.
E segui, o Messaggero, ciò che ti viene ispirato dal Tuo Dio, e applicalo, e sopporta il male di quelli del tuo popolo che ti sono avversi per ciò che ti è stato ordinato di comunicare, e persevera nel farlo finché Allāh non decreterà con la Sua Legge, sostenendoti con il trionfo in vita, e punendoli nell'Aldilà, se muoiono da miscredenti.
O Poslaniče, slijedi Objavu koja ti dolazi od tvoga Gosodara i postupaj po njoj, a budi strpljiv na uznemiravanjima koja ti dolaze od tvog naroda koji ti se suprotstavlja, kao i na dostavljanju onoga što ti je naređeno da dostaviš. Idi ustrajno tom stazom dok Allah ne donose presudu i pomogne te na ovome svijetu i dok njih ne kazni na onome, ako umru kao nevjernici.