Allah, hızlı koşmaları sebebiyle nefesinin sesi işitilene kadar koşan atlara yemin etmiştir.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for Wealth
Allah swears by the horses when they are made to gallop into battle in His path (i.e., Jihad), and thus they run and pant, which is the sound that is heard from the horse when it runs.
فَالمُورِيَـتِ قَدْحاً
(Striking sparks of fire.) meaning, the striking of their hooves on the rocks, which causes sparks of fire to fly from them.
فَالْمُغِيرَتِ صُبْحاً
(And scouring to the raid at dawn.) meaning, the raid that is carried out in the early morning time. This is just as the Messenger of Allah ﷺ used to perform raids in the early morning. He would wait to see if he heard the Adhan (call to prayer) from the people. If he heard it he would leave them alone, and if he didn't hear it he would attack. Then Allah says,
فَأَثَرْنَ بِهِ نَقْعاً
(And raise the dust in clouds the while.) meaning, dust at the place of the battle with the horses.
فَوَسَطْنَ بِهِ جَمْعاً
(And penetrating forthwith as one into the midst.) means, then are all in the middle of that spot, together. Allah's saying;
فَالْمُغِيرَتِ صُبْحاً
(And scouring to the raid at dawn.) Ibn `Abbas, Mujahid and Qatadah, all said, "This means the invasion of the horses in the morning in the way of Allah." And His statement,
فَأَثَرْنَ بِهِ نَقْعاً
(And raise the dust in clouds the while.) This is the place in which the attack takes place. The dust is stirred up by it. And His statement,
فَوَسَطْنَ بِهِ جَمْعاً
(And penetrating forthwith as one into the midst.) Al-`Awfi narrated from Ibn `Abbas, `Ata, `Ikrimah, Qatadah and Ad-Dahhak that they all said, "This means into the midst of the disbelieving enemy." Concerning Allah's statement,
إِنَّ الإِنسَـنَ لِرَبِّهِ لَكَنُودٌ
(Verily, man is ungrateful (Kanud) to his Lord.) This is the subject what is being sworn about, and it means that he (man) is ungrateful for the favors of His Lord and he rejects them. Ibn `Abbas, Mujahid, Ibrahim An-Nakha`i, Abu Al-Jawza', Abu Al-`Aliyah, Abu Ad-Duha, Sa`id bin Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Ibn Zayd all said, "Al-Kanud means ungrateful." Al-Hasan said, "Al-Kanud is the one who counts the calamities (that befall him) and he forgets Allah's favors."
Concerning Allah's statement,
وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ
(And to that He bears witness.) Qatadah and Sufyan Ath-Thawri both said, "And indeed Allah is a witness to that." It is also possible that the pronoun (He) could be referring to man. This was said by Muhammad bin Ka`b Al-Qurazi. Thus, its meaning would be that man is a witness himself to the fact that he is ungrateful. This is obvious in his condition, meaning this is apparent from his statements and deeds. This is as Allah says,
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ
(It is not for the idolators, to maintain the Masajid of Allah, while they witness disbelief against themselves.) (9:17) Allah said;
وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ
(And verily, he is violent in the love of wealth.) meaning, and indeed in his love of the good, which is wealth, he is severe. There are two opinions concerning this. One of them is that it means that he is severe. There are two opinions concerning this. One of them is that it means that he is severe in his love of wealth. The other view is that it means he is covetous and stingy due to the love of wealth. However, both views are correct.
The Threat about the Hereafter
Then Allah encourages abstinence from worldly things and striving for the Hereafter, and He informs of what the situation will be after this present condition, and what man will face of horrors. He says,
أَفَلاَ يَعْلَمُ إِذَا بُعْثِرَ مَا فِى الْقُبُورِ
(Knows he not that when the contents of the graves are poured forth) meaning, the dead that are in it will be brought out.
وَحُصِّلَ مَا فِى الصُّدُورِ
(And that which is in the breasts shall be made known) Ibn `Abbas and others have said, "This means what was in their souls would be exposed and made apparent."
إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ
(Verily, that Day their Lord will be Well-Acquainted with them.) meaning, He knows all of that they used to do, and He will compensate them for it with the most deserving reward. He does not do even the slightest amount of injustice. This is the end of the Tafsir of Surat Al-`Adiyat, and all praise and thanks are due to Allah.
Sumumpa si Allāh sa mga kabayong tumatakbo hanggang sa may marinig, dahil sa paghinga nito, na isang tunog dala ng tindi ng pagtakbo.
Place of Revelation
According to Sayyidna Ibn Masud, Jabir, Hasan Basri, ` Ikramah and ` Ata' رحمۃ اللہ علیہم Surah Al-` Adiyat was revealed in Makkah and, according to Sayyidna Ibn ` Abbas, Anas ؓ ، Imam Malik and Qatadah رحمۃ اللہ علیہما ، the Surah was revealed in Madinah. [ Qurtubi ].
In this Surah Allah describes the special features of war-horses or chargers, and swears by them. The subject of the oath states that man is very ungrateful to his Lord. It has been explained time and again previously that it is the prerogative of Allah to swear oath by any of his creatures to recount an event or set down ordinances. It is not permitted for any of the human beings to take oath by any of the creatures. The purpose of swearing an oath is to confirm or give weight to a subsequently stated truth. It is also mentioned earlier that when the Holy Qur'an swears an oath by an object, it has some nexus with the subject of the oath. Here the hard tasks of the war-horses are called to bear testimony to the fact that man is very ungrateful for Allah's favours. In other words, man needs to look at the horses, especially the war-horses, who risk their lives to travel under very dangerous and difficult conditions, especially in the battlefields where they follow the commands of their masters, whereas man has not created them, he has not even created the fodder he gives to them. His task is merely to give them the fodder that Allah has created. The horses recognize and acknowledge this little favor man does to them, and are prepared to risk their lives and bear the greatest of hardships. As against this, Allah has created man with an insignificant drop of sperm and endowed him with high faculties, abilities, intellect and senses to perform various types of tasks, thus making him the crown of His creation. He [ Allah ] provided him with all types of food. Facilities are created for all his needs and necessities in an amazing manner. But man does not recognize and acknowledge any of these sublime favors, nor does he express his gratitude to his Creator.
Lexicographical Analysis
The word عَادِیَات adiyat is derived from the root ` adw' which means 'to run'. The ضَبح dabh means 'the sound coming out of the chest of a horse when it runs fast and breathes laboriously; panting.' The word مُورِیَاتِ muriyat is the active participle of the infinitive of اِیراَء ‘ira. The infinitive means 'to strike or produce fire with a particular piece of wood.' The word قَدح qadh means 'to strike or produce fire with a flint; striking sparks of fire when the horse runs fast on a rocky ground with horse-shoes on'. The word مُغِیرَات mughirat is active participle of the infinitive اِغَارَۃ igharah. The infinitive means 'to attack, or make a sudden hostile excursion upon, an enemy'. The word subh means 'morning or dawn'. This time has been specifically mentioned because it was the practice of Arabs to attack their enemy at dawn, and not at night in order to show off their bravery. They thought making a hostile excursion on the enemy in the darkness of night was an act of cowardice. The word اَثَرنَ atharna is derived from ` itharah, which means 'to raise dust'. The word نَقع naq' means 'dust'. This implies that the dust became stirred up and spread upon the horizon, especially in the morning when the horses run fast. Normally, this is not the time for clouds of dust to fly in this way, unless it was caused by very fast running.
Allah thề bởi những con ngựa chiến đang hùng hậu xông pha trên sa trường nghe được tiếng vó ngựa phi.
Al-lah jura por los corceles que corren tan fuerte que se puede escuchar su aliento.
1- Andolsun nefes nefese koşanlara,
2- (Nalları ile) kıvılcım çıkartanlara,
3- Sabahleyin baskın yapanlara,
4- Derken orayı toza boğan,
5- Ve bu şekilde bir (düşman) topluluğun ortasına dalan (atlara) ki;
6- İnsan Rabbine karşı çok nankördür.
7- Kendisi de buna kesinlikle şahittir.
8- Ondaki mal sevgisi de gerçekten çok aşırıdır.
9- O, bilmez mi ki kabirlerin altı(ndakiler) üstüne getirildiği,
10- Ve kalplerde olanlar da açığa çıkartıldığı zaman (onu neler bekliyor)?
11- Çünkü o gün Rableri onlardan tümüyle haberdardır.
(Mekke’de inmiştir. 11 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah, insanlar tarafından da bilinen birtakım göz kamaştırıcı özellikleri ve apaçık nimetleri dolayısı ile atlara yemin etmektedir. Ancak bu atlara başka tür hayvanların onlara ortak olmadığı özel birtakım özellikleri ile yemin etmekte ve şöyle buyurmaktadır:“Andolsun nefes nefese koşanlara...” Yani hızlı koştukları vakit göğüslerinden nefes sesi çıkan ve oldukça hızlı koşan atlara.
2. Toynaklarının sağlam ve güçlü oluşundan ötürü hızla koşmaları esnasında taşlara çarparak “kıvılcım çıkartanlara;”
3. Düşmanlara “sabahleyin baskın yapanlara;” Bu çoğunlukla görülen durumdur. Zira baskınlar, çoğu kere sabah gerçekleşir.
4. “Derken” koşmaları ve baskınları ile “orayı toza boğan;”
5. “Ve bu şekilde” binicileri ile birlikte kendilerine baskın yapılan düşman “topluluğun ortasına dalanlara ki;”
6. Hakkında yemin edilen hususa gelince o da:“İnsan Rabbine karşı çok nankördür” buyruğudur. Yani Allah’ın kendisine ihsan ettiği hayırlarını başkalarından esirger.
İnsan, tabiatı ve mayası itibari ile üzerindeki hakları cömertlikle yerine getirmez, bu hakları tam ve eksiksiz olarak ifa etmez. Aksine tabiatı itibari ile üzerindeki malî ve bedenî hakları yerine getirmekten kaçınır ve tembellik eder. Allah’ın kendilerine hidâyet verip de bu vasıftan kurtularak gönül hoşluğu ile ve cömertlikle hakları yerine getirenler ise bundan müstesnâdır.
7. “Kendisi de buna kesinlikle şahittir.” Yani insan, kendi nefsinden bildiği üzere bu hakları yerine getirmemesi ve cimriliği noktasında kendi aleyhine bir tanıktır. Bunu ret ve inkâr etmez. Çünkü bu apaçıktır.
Buradaki zamirin Yüce Allah’a ait olması da mümkündür. Yani kul, Rabbine karşı çok nankördür, cimridir ve Allah da buna şahittir. Buna göre bu ifade, Rabbine karşı nankörlük eden kimseler hakkında -Allah’ın onların bu haline tanık olduğu bildirilmek suretiyle- oldukça ağır bir tehdittir.
8. “Ondaki” insandaki “mal sevgisi de gerçekten çok aşırıdır.” Malı çokça sever. İşte yerine getirilmesi gereken bu hakları terk etmesine onu iten de bu sevgisi, kendi nefsinin isteklerini Rabbinin rızasının önüne geçirmesidir. Bütün bunlara sebep de onun görüşünü sadece bu dünya ile kısıtlaması ve âhiretten gafil olmasıdır. Bundan dolayı Yüce Allah, kötülüklerin cezalarının verileceği günden korkmaya teşvik etmek üzere şöyle buyurmaktadır:
9-10. “O,” bu aldanmış insan “bilmez mi ki kabirlerin altı(ndakiler) üstüne getirildiği” Allah ölüleri diriltip mahşerde toplamak için onları kabirlerinden çıkarttığı “ve kalplerde olanlar da açığa çıkartıldığı zaman” içlerinde ne varsa açıkça ortaya çıktığı, kalplerinde gizli bulunan hayır ve şerler ortaya döküldüğü, gizli şeyler aleni, saklı olan şeyler görünür olduğu ve insanların yüzlerinde yaptıkları amellerin sonuçları açıkça görüldüğü zaman;
11. “Çünkü o gün” görünen, görünmeyen, gizli ve açık amellerini de bu amellere görecekleri karşılıkları da bilen “Rableri onlardan tümüyle haberdardır.”
Yüce Allah'ın, her zaman için her şeyden haberdar olmakla birlikte özellikle onların o gündeki hallerinden haberdar olduğunu belirtmesindeki amaç, yapılan amellerin karşılığının Allah’ın ilmi ve bilgisi dahilinde olarak mutlaka görüleceğinin hatırlatılmasıdır.
Âdiyât Sûresi’nin tefsiri burada sona ermektedir.
***
"Demi kuda perang yang berlari kencang dengan terengah-engah, dan demi kuda yang mencetuskan api dengan pukulan (kuku kakinya), dan demi kuda yang menyerang dengan tiba-tiba di waktu pagi, maka ia menerbangkan debu, dan menyerbu ke tengah-tengah kumpulan musuh, sesungguhnya manusia itu sangat ingkar, tidak berterima kasih kepada Rabbnya, dan sesungguhnya manu-sia itu menyaksikan (sendiri keingkaran)nya itu, dan sesungguh-nya dia sangat bakhil karena cintanya kepada harta. Maka apabila dia tidak mengetahui apabila dibangkitkan apa yang ada di dalam kubur, dan dilahirkan apa yang ada di dalam dada, sesungguhnya Rabb mereka pada hari itu Maha Mengetahui keadaan mereka." (Al-'Adiyat: 1-11).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Allah سبحانه وتعالى bersumpah dengan kuda, karena pada kuda terdapat tanda-tanda kekuasaan Allah سبحانه وتعالى yang amat jelas dan nik-matNya yang nyata padanya yang diketahui oleh manusia. Allah سبحانه وتعالى bersumpah dengan kuda pada kondisi di mana tidak ada hewan lain yang menyertainya seraya berfirman, ﴾ وَٱلۡعَٰدِيَٰتِ ضَبۡحٗا ﴿ "Demi kuda perang yang berlari kencang dengan terengah-engah," yakni kuda yang berlari kencang dan kuat serta terengah-engah; suara nafasnya yang keluar dari dadanya karena kencangnya lari.
(2) ﴾ فَٱلۡمُورِيَٰتِ ﴿ "Dan kuda yang mencetuskan api" dengan kuku kakinya ketika menginjak batu ﴾ قَدۡحٗا ﴿ "dengan pukulan (kuku kaki-nya)," sehingga memercikkan api karena kokoh dan kuatnya kaki ketika lari.
(3) ﴾ فَٱلۡمُغِيرَٰتِ ﴿ "Dan kuda yang menyerang" musuh ﴾ صُبۡحٗا ﴿ "di waktu pagi." Ini adalah hal umum, karena serangan tiba-tiba biasa-nya dilakukan pada waktu pagi.
(4-5) ﴾ فَأَثَرۡنَ بِهِۦ ﴿ "Maka ia menerbangkan" dengan lari dan ser-buannya, ﴾ نَقۡعٗا ﴿ "debu," yakni tanah. ﴾ فَوَسَطۡنَ بِهِۦ ﴿ "Dan menyerbu," de-ngan menungganginya, ﴾ جَمۡعًا ﴿ "ke tengah-tengah kumpulan musuh," dengan penunggangnya: kuda-kuda lari menyerbu musuh yang mereka serbu.
(6) Dan yang disumpahkan adalah Firman Allah سبحانه وتعالى, ﴾ إِنَّ ٱلۡإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٞ ﴿ "Sesungguhnya manusia itu sangat ingkar, tidak berterima kasih kepada Rabbnya," yakni amat mencegah kebaikan yang wajib ditunaikan untuk Allah سبحانه وتعالى atasnya. Tabiat dan fitrah manusia tidak merelakan dirinya menunaikan kewajiban-kewajibannya secara sempurna dan penuh. Bahkan tabiat manusia adalah pemalas dan mencegah kewajiban-kewajiban harta dan badan yang harus ditu-naikan, kecuali orang yang diberi petunjuk oleh Allah سبحانه وتعالى dan keluar dari sifat tersebut menuju sifat rela dengan menunaikan kewajiban-kewajiban.
(7) ﴾ وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٞ ﴿ "Dan sesungguhnya manusia itu menyaksi-kan (sendiri) keingkarannya," yakni sesungguhnya manusia menyaksi-kan keengganannya menunaikan kewajiban dan keingkaran yang ia ketahui pada dirinya, ia tidak membantah dan tidak menging-karinya; karena itu adalah sesuatu yang jelas. Kemungkinan kata ganti dalam ayat ini merujuk pada Allah سبحانه وتعالى, artinya sesungguhnya manusia benar-benar ingkar terhadap Rabbnya dan Allah سبحانه وتعالى me-nyaksikan hal itu. Dalam ayat ini terdapat ancaman dan peringatan keras bagi orang yang ingkar terhadap Rabbnya, karena Allah سبحانه وتعالى Maha Menyaksikannya.
(8) ﴾ وَإِنَّهُۥ ﴿ "Dan sesungguhnya dia," yaitu manusia, ﴾ لِحُبِّ ٱلۡخَيۡرِ لَشَدِيدٌ ﴿ "sangat bakhil karena cintanya kepada harta," yakni amat men-cintai harta, dan kecintaannya itulah yang menyebabkannya tidak menunaikan kewajiban-kewajiban. Ia lebih mengedepankan hawa nafsu daripada keridhaan Rabbnya. Semua itu karena ia membatasi pandangannya pada dunia sementara akhirat dia lalaikan.
(9-10) Karena itu Allah سبحانه وتعالى berfirman memberi anjuran bagi manusia agar takut akan hari yang diancamkan tersebut, ﴾ أَفَلَا يَعۡلَمُ ﴿ "Maka apabila dia tidak mengetahui," yakni apakah manusia yang ter-pedaya itu tidak mengetahui, ﴾ إِذَا بُعۡثِرَ مَا فِي ٱلۡقُبُورِ ﴿ "apabila dibangkitkan apa yang ada di dalam kubur," yakni Allah سبحانه وتعالى akan mengeluarkan manusia dari kubur untuk dikumpulkan dan dibangkitkan, ﴾ وَحُصِّلَ مَا فِي ٱلصُّدُورِ ﴿ "dan dilahirkan apa yang ada di dalam dada," artinya, apa yang ada di dalam dada akan menjadi nampak nyata berupa sim-panan-simpanan kebaikan dan keburukan, sehingga rahasia men-jadi nampak terang dan yang batin menjadi nyata, serta nampak di hadapan para manusia sebagai akibat perbuatan-perbuatan mereka.
(11) ﴾ إِنَّ رَبَّهُم بِهِمۡ يَوۡمَئِذٖ لَّخَبِيرُۢ ﴿ "Sesungguhnya Rabb mereka pada hari itu Maha mengetahui keadaan mereka," yakni mengetahui amalan-amalan mereka, lahir maupun batin, samar atau nyata, dan Allah سبحانه وتعالى akan membalas mereka atasnya. Allah سبحانه وتعالى menyebutkan berita mereka secara khusus padahal Allah Maha Mengetahui mengenai mereka di setiap saat, karena yang dimaksudkan pembalasan atas perbuatan-perbuatan itu bersumber dari ilmu dan pengetahuan Allah سبحانه وتعالى.
Allah prête serment par les chevaux qui courent tellement vite que leur respiration émet un bruit,
Allah bersumpah dengan kuda-kuda yang berlari hingga terdengar suara dari napasnya karena larinya yang kencang.
Allāh giurò sui cavalli che corrono finché non si sente il loro ansimare, tale la velocità della loro corsa,
Allah takes an oath on the horses that run so hard that their breath can be heard.
Allah se kune konjima koji trče pa se čuje njihov glas i disanje zbog brzine trčanja.
Ve kuvvetinin şiddetinden ötürü toynakları çakıl taşlarına değdiğinde kıvılcım saçan atlara yemin etmiştir.
e giurò sui cavalli che con i loro zoccoli emettono scintille quando toccano le rocce, per l'intensità dell'impatto,
And He also takes an oath on the horses who, when their shoes strike the stones with force, sparks fly.
I kune se konjima koji trčeći snažno po kamenju prave varnice svojim kopitama.
Sumumpa Siya sa mga kabayong nagpapaningas ng apoy sa pamamagitan ng mga kuko ng mga ito, kapag sumaling ang mga [kabayong] ito sa pamamagitan ng [mga paa ng] mga ito sa mga bato, dahil sa tindi ng pagsalpok ng mga [kukong] ito sa mga [batong] ito.
Verse [ 100:5] فَوَسَطْنَ بِهِ جَمْعًا (then enter, at the same time, into the centre of the [ opposing ] host) In other words, they penetrate into the centre of the enemy forces without the least degree of fear.
The word kanud, (100:6) according to Hasan Basri (رح) ، refers to the one who counts the calamities that befall him, and forgets Allah's favours. Abu Bakr Wasiti said that kanud is the one who spends the bounties of Allah for sinful purposes. Tirmidhi said that kanud is the one who looks at the bounty, and not at the Bounteous Lord. In short, all these interpretations lead to the sense of 'ungratefulness to favours and bounties' and hence the expression kanud means 'ungrateful'.
Dia bersumpah dengan kuda-kuda yang memercikkan bunga api dari kaki-kakinya ketika bertumbuk dengan bebatuan dikarenakan kuatnya entakan kakinya dengan batu.
Y también jura por los corceles que, cuando sus cascos golpean las piedras con fuerza, arrancan chispas.
Ngài thề bởi những con chiến mã phát ra lửa khi các móng chân hùng hậu của chúng chạy trên sa trường đã cọ xát mạnh vào đá làm bắn ra những tia lửa.
dont les sabots font jaillir des étincelles au contact des pierres,
And He also takes an oath on the horses that raid the enemy at dawn.
Sumumpa Siya sa mga kabayong nanlulusob sa mga kaaway sa oras ng bukang liwayway.
Y también jura por los corceles que atacan al enemigo al amanecer.
Ngài thề bởi những con chiến mã hăng hái tấn công kẻ thù vào buổi sớm mai.
qui attaquent l’ennemi au matin,
e giurò sui cavalli che sorprendono i nemici al mattino,
Dia bersumpah dengan kuda-kuda yang menyerang musuh-musuh secara tiba-tiba di pagi hari.
I kune se konjima koji rano jutrom napadaju neprijatelja.
Ve sabah vaktinde düşmanlarına baskın yapan atlara yemin etmiştir.
Koşarken toz kaldıran atlara yemin etmiştir.
font voler la poussière à leur passage,
Chúng xông mạnh vào kẻ thù làm tung bụi mịt mù.
Y arrancan el polvo con su carrera.
Saka nagpagalaw ang mga ito, sa pamamagitan ng pagtakbo ng mga ito, ng mga alikabok.
che muovono la polvere quando sono in corsa,
I svojim trčanjem pokreću i dižu prašinu.
And unsettle the dust by their running.
Lalu kuda-kuda menerbangkan debu-debu karena (begitu kencang) larinya.
Pa u sredinu gomile nevjernika upadaju sa svojim konjanicima.
Süvarileriyle düşman topluluğunun ortasına dalanlara yemin etmiştir.
They then take their riders collectively into the midst of the enemy.
et pénètrent au centre d’une troupe ennemie.
Tất cả đều tiến thẳng vào lòng quân địch một cách hùng hồn.
e che si buttano, con i loro cavalieri, nella mischia, tra i nemici.
Luego irrumpen sus jinetes colectivamente en medio del enemigo.
Saka pumagitna ang mga ito sa pamamagitan ng mga mangangabayo ng mga ito sa isang pagtitipon.
Kuda-kuda itu lalu menyerbu ke tengah-tengah musuh bersama para penunggangnya.
Sesungguhnya manusia itu sangat ingkar untuk melakukan kebaikan yang diharapkan Tuhannya darinya.
Indeed, the human is hesitant of the goodness his Lord intends from him.
Tunay na ang tao ay talagang mapagkait ng kabutihang ninanais mula sa kanya ng Panginoon niya.
Quả thật, con người đã vô ơn với biết bao ân huệ mà Allah ban cho y.
Doista čovjek svojom nezahvalnošću spriječava dobro koje od Njega Gospodar želi.
Şüphesiz insan, Rabbinin kendisinden beklediği iyiliğe çokça engel olur.
L’être humain s’abstient certainement de faire le bien qu’attend de lui son Seigneur.
Él jura que el ser humano no cumple con la bondad que su Señor pide de él y es ingrato,
In verità, l'uomo ostacola il bene che il suo Dio desidera,
And indeed, he is witness to the goodness he is hesitant in giving; he cannot deny it because of its clarity.
Il en est témoin et ne peut le nier, tellement la chose est évidente.
e, in verità, egli è consapevole di ostacolare il bene e non può negarlo, poiché è evidente,
Tunay na siya, sa pagkakait niya ng kabutihan, ay talagang isang tagasaksi, na hindi nakakakaya ng pagkakaila niyon dahil sa kaliwanagan niyon.
y de hecho, es testigo de la bondad que es reacio a dar; no lo puede negar porque es completamente cierto.
Và sự vô ơn của y sẽ do bản thân y xác nhận và làm chứng khiến y không thể chối cãi.
Sesungguhnya ia menjadi saksi atas keingkarannya terhadap kebaikan, ia tidak bisa mengingkari kenyataan ini karena sudah sangat jelas.
On je svjedok toga što spriječava dobro, i zbog jasnoće toga, on to ne može negirati.
Muhakkak insan, kendisinin iyiliğe mani olduğuna elbette şahittir. Apaçık olmasından ötürü bunu inkâr da edemez.
Muhakkak o, mal sevgisindeki aşırılığından dolayı cimrilik eder.
Son amour des richesses est tel qu’il en est avare.
On je, uistinu, u ljubavi prema imetku veoma žestok, škrtareći ga.
e, in verità, il suo eccessivo amore per il denaro lo rende avaro.
Sesungguhnya ia sangat berlebihan dalam mencintai hartanya hingga kikir dengannya.
Và y thường chỉ biết yêu thích tiền tài và của cải và y luôn keo kiệt.
Es avaro con su riqueza y siente apego extremo por ella.
Tunay na siya, dahil sa pagkalabis ng pag-ibig niya sa yaman, ay nagmamaramot nito.
And indeed, he is miserly with his wealth due to his extreme love for it.
Verse [ 100:8] وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (and in his love for wealth, he is very intense.) Literally, the word khair means 'any good thing'. Idiomatically, the word khair, in Arabic, means 'wealth' implying that 'wealth' is an embodiment of goodness and benefit. However, some type of wealth can involve man in untold misery. In the Hereafter, this will be the position of all wealth acquired through unlawful means. Sometimes, wealth in this world too can prove to be nuisance and disaster. Nonetheless, according to Arabic idiom, worldly goods in this verse have been described as khair as the same word in another verse [ 2:180] اِن تَرَکَ خَیراً "...he leaves some wealth...". In this verse as well the word khair means 'wealth'.
To recap, having taken oath by war-horses, the subject states two points: [ 1] man is ungrateful or he is a blamer of his Lord who remembers misfortunes and forgets His favours; and [ 2] he is passionate in his love for wealth. Both these points are evil, rationally as well as from the Shari'ah point of view. These statements warn man against these evils. The evil of ingratitude is quite obvious and needs no elaboration, but the evil of man's violent love for wealth is not that obvious, and needs some elaboration. Wealth is the axis of man's needs and necessities. Shari'ah has not only permitted its acquisition, but it has also made its acquisition obligatory to the degree of his needs. Therefore, what is condemned in the verse is either the 'intense' or excessive love for wealth that makes one neglectful to one's obligations, and oblivious of the divine injunctions, or the sense is that earning wealth, even saving it according to one's needs is though permissible, having its love in the heart is bad. Let us consider the following illustration: When man feels the need to answer the call of nature, he does it out of necessity. In fact, he makes arrangements for it, but he does not develop love or passion for it in his heart. Likewise, when he falls sick and takes medication, or even undergoes surgery, but he does not develop attachment for it in his heart. He does it only out of necessity. The believer should treat the wealth in this way: A believer should acquire wealth, as Allah has commanded him, to the extent of his need, save it, look after it and utilize it whenever and wherever necessary, but his heart should not be attached to it. How elegantly Maulana Rumi (رح) has put it in one of his verses!
آب اندر زیر کشتی پشتی است آب در کشتی ھلاک کشتی است
"As long as the water remains under the boat, it helps the boat [ to sail ];
but if the water seeps into the boat, it sinks it."
Likewise, as long as the wealth floats around the boat of heart, it would be useful; but when it seeps into the heart, it will destroy it. Towards the conclusion of the Surah a warning has been sounded against these two evil qualities of man for which he will be punished in the Hereafter.
Verses [ 100:9-11] وَحُصِّلَ مَا فِي الصُّدُورِ ﴿10﴾ إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ ﴿11﴾ أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ ﴿9﴾ (Does he not then know [ what will happen ] when all that is contained in the graves will be overturned, and all that is contained in the hearts will be exposed. Surely your Lord, that day, is fully aware of them.) Divine retribution will be meted out, in the Hereafter, to each person commensurate with his deeds, good or bad, as Allah is well-aware of them. Therefore, it would be wise for man to abstain from ingratitude, and he should not have such a violently passionate love for wealth and indulgence in worldly riches as to be unable to separate the good from the bad.
Special Note
The current set of verses describes these evil qualities of man in general terms, while Prophets (علیہم السلام) ، friends of Allah and many of His righteous servants are free from these evil qualities or from any earthly attachments. They acquire wealth through lawful means and abstain from acquiring it through unlawful means. They are ever so grateful to Allah for the wealth He has given them and spend it in the way of Allah. So how these evils are attributed to man in general terms? The answer is that most people have these evil qualities, but this does not imply that all, without any exception, are characterized by these qualities. The upright people are excluded from the general statement. Some of the scholars restrict the word 'man' to 'unbelievers'. These two evil qualities are the essential characteristics of unbelievers, and if they are found in a Muslim [ God forbid!], he needs to reflect and be careful. Allah knows best!
Al-Hhamdulillah
The Commentary on
Surah Al‘Adiyat
Ends here
A zar ovaj čovjek koji je obmanut dunjalučkim životom ne zna da, kada kaburovi budu prevrnuti i kada Allah iz njih proživi ljude radi obračuna, stanje neće biti onako kako je zamišljao.
Cet homme trompé par le bas monde ne saura-t-il pas, lorsqu’Allah ressuscitera ceux qui sont dans les tombes et les sortira de sous terre afin de leur demander des comptes et de les rétribuer, que ce en quoi il croyait est faux?
Há con người không biết là rồi đây vào Ngày Phục Sinh, Allah sẽ cho tất cả sống lại và đi ra từ cõi mộ đến một nơi trình diện trước Allah để Ngài xét xử và thưởng phạt ư?
¿Acaso este ser humano, engañado por la vida mundanal, no sabe que cuando Al-lah resucite a los muertos de sus tumbas y los regrese a la tierra para que rindan cuentas y recompensarlos, nada será como él se imagina?
Quest'uomo non sa che viene ingannato dalla vita terrena e che, quando Allāh farà risorgere i morti dalle loro tombe e usciranno dalla terra per il Rendiconto e la Retribuzione, le cose non staranno come immaginava?!
Kaya hindi ba nakaaalam ang taong ito na nalilinlang ng buhay na pangmundo – kapag bumuhay si Allāh ng anumang nasa mga puntod na mga patay at nagpalabas Siya sa kanila mula sa lupa para sa pagtutuos at pagganti – na ang usapin ay hindi magiging gaya ng dati nilang hinahaka-haka.
Dünya hayatına aldanmış bu insan, Allah’ın kabirde olan ölüleri diriltip hesaba çekip, karşılıklarını vermek üzere onları yeryüzüne çıkarttığı zaman durumun onların hayal ettiği gibi olmayacağını bilmez mi?
Does this human, deceived by the worldly life, not know that when Allah will resurrect the dead from their graves and take them out of the earth to take them to account and requite them, that the matter will not be as he imagines?
Tidakkah orang yang tertipu dengan kehidupan duniawi ini tahu, apabila Allah telah membangkitkan mayat-mayat yang ada di alam kubur dan mengeluarkan mereka dari perut bumi untuk mendapatkan perhitungan dan pembalasan, bahwa urusannya tidak sebagaimana yang pernah mereka sangka?!
Saat itu juga ditampakkan serta diperjelas segala niat, keyakinan, dan hal lainnya yang ada di dalam hati.
Verranno mostrate e chiarite le intenzioni e la fede che si celano nei cuori, e altro ancora.
Tất cả mọi điều trong tim như sự định tâm, niềm tin và các điều khác đều bị phơi bày.
Ne saura-t-il pas cela lorsque les intentions et les croyances contenues dans les cœurs seront dévoilées et divulguées?
at pinalantad at nilinaw ang anumang nasa mga dibdib na mga layunin, mga paniniwala, at iba pa sa mga ito,
En ese momento las intenciones y las creencias que hay dentro de los corazones se harán claras y evidentes.
And the intentions, beliefs etc. within the hearts will be made clear and apparent.
Kalplerde olanlar niyet, inanç ve diğer şeyler ortaya çıkarıldığı ve beyan edildiği zaman.
i kada budu ispoljene namjere i uvjerenja koja su u srcima.
Indeed, their Lord will be aware of every matter of theirs on that day; none of the affairs of His servants will be hidden from Him, and He will requite them for that.
The horse is a very loyal animal. He sacrifices himself to the utmost for the sake of his master. Even in the battlefield, he does not leave his side. This is an example which shows how a man should conduct himself. Man should also be loyal to his Lord just as the horse is loyal to man. But, in practice, it is not like that. In this world, the animal is grateful to his master, but man is not grateful to his Lord. Here an animal knows his obligations towards his master, but man does not know his obligations towards his Lord. Here an animal is totally obedient to his master, but man is not totally obedient to his Lord. Man appreciates any animal which is loyal to him. Then, how is it possible that he does not comprehend that in the eyes of God only that individual is worthy of appreciation who is loyal to Him? It is the love of wealth which blinds him. He is unable to learn the truth even from his own experiences.
Şüphesiz Rableri o gün, bütün bunlardan haberdardır. Kullarının yaptıklarından hiçbir şey ona gizli kalmaz. Onlara bütün bunların karşılığını verecektir.
Sesungguhnya Tuhan mereka pada hari itu Maha Mengetahui keadaan mereka, tidak ada sesuatu pun dari urusan hamba-hamba-Nya yang tersembunyi dari-Nya, dan Dia akan membalas mereka karenanya.
tunay na ang Panginoon nila sa kanila, sa Araw na iyon, ay talagang Mapagbatid: walang nakakukubli sa Kanya na anuman mula sa nauukol sa mga lingkod Niya at gaganti sa kanila roon.
Su Señor será consciente ese día de cuanto hicieron, ninguna de las obras de Sus siervos quedará oculta para Él, y Él los recompensará por lo que hicieron.
Leur Seigneur les connaîtra parfaitement ce Jour-là: rien de ce qui concerne Ses serviteurs ne Lui sera inconnu et Il les rétribuera selon la nature de leurs agissements.
Toga Dana će Allah o svemu biti obaviješten, jer Njemu ništa nije skriveno i On će ih za njihove postupke obračunuti onako kako su zaslužili.
In verità, il loro Dio, in quel giorno, sarà Ben Informato sul loro conto, nessuna questione dei Suoi sudditi Gli è nascosta e li giudicherà per questo.
Quả thật, Allah biết rõ hết mọi điều, vào Ngày đó, không có điều gì có thể che giấu được Ngài, dựa vào đó Ngài sẽ thưởng phạt.
