"Alif lam ra, (inilah) suatu kitab yang ayat-ayatnya disusun dengan rapi kemudian dijelaskan secara terperinci, yang diturunkan dari sisi (Allah) Yang Mahabijaksana lagi Mahatahu, agar kamu tidak menyembah kecuali Allah. Sesungguhnya aku (Muhammad) adalah pemberi peringatan dan pembawa kabar gembira kepadamu dariNya, dan hendaklah kamu meminta ampun kepada Rabbmu dan bertaubat kepadaNya. (Jika kamu mengerjakan yang demikian), niscaya Dia akan memberi kenikmatan yang baik (terus menerus) kepadamu sampai kepada waktu yang telah ditentukan, dan Dia akan memberi kepada tiap-tiap orang yang mempunyai keutamaan (balasan) keutamaannya. Jika kamu berpaling, maka sesungguhnya aku takut kamu akan ditimpa siksa Hari Kiamat. Kepada Allah-lah kembalimu, dan Dia Mahakuasa atas segala sesuatu." (Hud: 1-4).
Makkiyyah
(1) Allah berfirman, ﴾ كِتَٰبٌ ﴿ "(Inilah) suatu kitab", yang agung yang diturunkan dengan mulia ﴾ أُحۡكِمَتۡ ءَايَٰتُهُۥ ﴿ "yang ayat-ayatnya disusun dengan rapi." Yakni dengan sempurna dan bagus. Berita-beritanya jujur, perintah dan larangannya adil, lafazhnya fasih, maknanya indah ﴾ ثُمَّ فُصِّلَتۡ ﴿ "kemudian dijelaskan secara terperinci." Yakni diterang-kan dan diperjelas sebagai bentuk penjelasan yang paling tinggi, ﴾ مِن لَّدُنۡ حَكِيمٍ ﴿ "yang diturunkan dari sisi (Allah) Yang Mahabijaksana." Meletakkan segala sesuatu di tempatnya, mendudukkannya pada posisinya, tidak memerintahkan dan melarang kecuali sesuai dengan tuntutan hikmahNya. ﴾ خَبِيرٍ ﴿ "Lagi Mahatahu", yang mengetahui lahir dan batin. Jika penataannya yang rapi dan penjelasannya dari Allah Yang Mahabijaksana lagi Maha Mengetahui, maka sesudah itu janganlah kamu bertanya tentang kebesaranNya, keagungan-Nya dan pencakupanNya atas hikmah yang sempurna dan rahmat yang luas.
(2) Allah hanyalah menurunkan kitabNya agar kamu tidak menyembah kecuali Allah, maksudnya agar mengikhlaskan seluruh agama kepada Allah dan agar tidak seorang pun dari makhlukNya yang disekutukan denganNya. ﴾ إِنَّنِي لَكُم ﴿ "Sesungguhnya aku (Muham-mad) bagimu", wahai manusia. ﴾ مِّنۡهُ ﴿ "DariNya", dari Allah Rabbmu ﴾ نَذِيرٞ ﴿ "adalah pemberi peringatan", bagi yang berani melakukan ke-maksiatan dengan azab dunia dan akhirat. ﴾ وَبَشِيرٞ ﴿ "Dan pembawa kabar gembira", bagi orang-orang yang taat kepada Allah dengan pahala dunia dan akhirat.
(3) ﴾ وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ﴿ "Dan hendaklah kamu meminta ampun kepada Rabbmu", dari dosa-dosa yang kamu kerjakan, ﴾ ثُمَّ تُوبُوٓاْ إِلَيۡهِ ﴿ "dan ber-taubat kepadaNya", pada (sisa) umurmu yang kamu hadapi dengan kembali dan mendekatkan diri kepadaNya, meninggalkan sesuatu yang dibenci Allah kepada sesuatu yang dicintai dan diridhaiNya. Kemudian Allah menyebutkan akibat dari istighfar dan taubat, seraya Dia berfirman, ﴾ يُمَتِّعۡكُم مَّتَٰعًا حَسَنًا ﴿ "Niscaya Dia akan memberi kenik-matan yang baik (terus menerus) kepadamu." Maksudnya, Dia mem-berimu rizki yang bisa kamu nikmati dan manfaatkan, ﴾ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ﴿ "sampai kepada waktu yang telah ditentukan." Yakni sampai kamu mati. ﴾ وَيُؤۡتِ كُلَّ ذِي فَضۡلٖ فَضۡلَهُۥۖ ﴿ "Dan Dia akan memberi kepada tiap-tiap orang yang mempunyai keutamaan (balasan) keutamaannya." Maksudnya, Allah memberikan karunia dan kebaikanNya kepada ahli kebaikan dan kebajikan sebagai balasan atas kebaikannya dalam bentuk ke-baikan yang mereka raih dan keburukan yang dijauhkan. ﴾ وَإِن تَوَلَّوۡاْ ﴿ "Jika kamu berpaling", dari apa yang aku dakwahkan kepadamu, kamu berpaling bahkan kamu mungkin mendustakan,﴾ فَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ كَبِيرٍ ﴿ "maka sesungguhnya aku takut kamu akan ditimpa siksa Hari Kiamat." Yaitu Hari Kiamat yang padanya Allah mengumpulkan orang-orang terdahulu dan yang datang kemudian.
(4) Lalu Allah membalas perbuatan mereka, jika baik maka baik, jika buruk maka buruk. Dan FirmanNya, ﴾ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ﴿ "Dan Dia Mahakuasa atas segala sesuatu." Sebagai dalil bahwa Allah meng-hidupkan yang mati karena Dia Mahakuasa atas segala sesuatu. Termasuk kategori sesuatu itu adalah menghidupkan orang mati. Dia telah mengabarkan itu, dan Dia adalah pembicara paling benar, maka dari segi akal dan syariat hal itu pasti terjadi.
Elif, Lâm, Râ: Bu harfler ile alakalı açıklama daha önce Bakara suresinde geçmişti. Kur'ân, nazım ve anlam olarak ayetleri sağlam ve muhkem kılınmış bir kitaptır. Bu kitapta hiçbir hata ve eksiklik göremezsin. Sonra bu kitapta; idare etmesinde, düzenlemesinde ve şeriat kılmasında hikmet sahibi olan, kullarının her halinden hakkıyla haberdar olan ve kullarının ne ile ıslah olacaklarını bilen Allah -Subhânehu ve Teâlâ- tarafından helal, haram, emirler ve yasaklar, va'd (müjde), vaîd (tehdit ve azap), kıssalar ve diğer şeyler açıklanmıştır.
Commentary
Surah Hud is among the Surahs that describe the coming of several kinds of mass punishments triggered by Divine displeasure as well as the horrendous happenings of the fateful day of Judgment and its outcome in the form of individual reward and punishment, all in a manner that is unique.
For this reason, when a few strands of hair in the blessed beard of the Holy Prophet ﷺ had turned visibly grey, Sayyidna Abu Bakr ؓ expressed his concern by saying: ` Ya Ras ulallah, you have become old.' He said: ` Yes, Surah Hud has made me old.' There are reports which also add Surah al-Waqi` ah, al-Mursalat, ` Amma Yatasa'alun (an-Naba' ) and at-Takwir with Surah Hud. (Reported by a1-Hakim and Tirmidhi)
The sense articulated through the Hadith given above was to highlight that such was the awe and terror inspired by the mention of these happenings that it caused the emergence of the signs of old age.
The first verse of the Surah opens with the letters: الر (alif lam, ra). These are isolated letters the meaning of which is a secret between Allah Ta` ala and His Rasul ﷺ . Others have not been informed about it. Rather, they have been prohibited from even worrying about it.
After that, about the Holy Qur'an it was said that it was a book the verses of which are made ` muhkam' (firm). The word: مُحکَم (muhkam) is from: اِحکَام (ihkam) which means such a correct balancing of meaningful speech as would not leave the probability of any error or disorder in word or meaning. Based on this definition, the making of these verses ` muhkam,' firm or established would mean that Allah Ta` ala has made these verses such as do not admit of any likelihood and probability of any error in words, or disorder in meanings, or defect, or falsity. (Qurtubi)
And Sayyidna ` Abdullah ibn ` Abbas ؓ has said that ` muhkam' (firm) at this place stands in contrast to 'mansukh' (abrogated). And the sense is that Allah Ta` ala has made the verses of the Qur'an as a whole firm, non-abrogated - that is, the way earlier Books, Torah, Injil etc. were abrogated after the revelation of the Qur'an. But, after the revelation of this Book, since the very chain of the coming of prophets and revelations came to an end, therefore, this Book will not be abrogated until the last day of Qiyamah. (Qurtubi) As for the abrogation of some verses of the Qur'an through the Qur'an itself, it is not contrary to this.
In the same verse, given there was another standing feature of the Qur'an: ثُمَّ فُصِّلَتْ (thumma fussilat) that is, ` then these verses were elaborated'. The real meaning of tafsil or elaboration is to separate two things and make them distinct from each other. For this reason, different sections in ordinary (Arabic) books bear the heading of 'Fasl'. At this place, the elaboration of verses could also mean that the verses concerning beliefs, acts of worship, dealings, social living, morals etc., have been separated from each other and described clearly.
And it could also mean that, as far as Allah Ta` ala's will is concerned, the entire Qur'an had already been embedded in the Preserved Tablet اَلَّوحَ اِلمَحفُوظ (al-lawh al-mahfuz). But, later it was revealed bit by bit in many installments as necessitated under different conditions prevailing among peoples and countries, so that its preservation could become easy and acting in accordance with it also turns out to be functionally convenient.
After that, it was said: مِن لَّدُنْ حَكِيمٍ خَبِيرٍ that is, all these verses have come from a Sacred Being who is absolutely and simultaneously Wise and Aware. In other words, there are so many considerations of wisdom ingrained in everything that issues forth from Him. It is impossible for human beings to encompass them all. Then He is fully aware of every particle, present now or to be present in the future, of this multi-faceted universe. He knows all states of their existence as it is and as it will be and releases His commands keeping all this in sight. This is not like what human beings do. No matter how intelligent, smart and experienced they may be, their reason and vision are still cordoned by a limited frame of reference. Their experience is the product of what is around them. And this, mostly, proves to be unsuccessful, even wrong, especially when it concerns what would happen in the future under different times and conditions. (Interestingly enough, the observations of the commentator apply to what we now know as the intellectual phenomena of Futurology with its pundits, fellow travelers and dabblers all over the world, including Pakistan! tr).
The discussion on the meaning of such verses has been previously mentioned in Sūrah Al-Baqarah. The Qur’ān is a book whose verses have been perfectly constructed, in which you will see no flaw nor any deficiency. Then it was explained by mention of the lawful and unlawful, instructions and prohibitions, promises and threats, narrations etc. It is from the One Who is Wise in His handling of affairs and legislation and Who is Aware of the condition of His servants and what is in their best interests.
Which was revealed in Makkah
Surah Hud made the Prophet's Hair turn Gray
Abu `Isa At-Tirmidhi recorded from Ibn `Abbas that Abu Bakr said, "O Messenger of Allah, verily your hair has turned gray." The Prophet replied,
«شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت»
(Surahs Hud, Al-Waqi`ah, Al-Mursalat, `Amma Yatasa'lun An-Naba' and Idhash-Shamsu Kuwwirat At-Takwir have turned my hair gray.) In another narration he said,
«هُودٌ وَأَخَوَاتُهَا»
(Surah Hud and its sisters...)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Qur'an and its Call to (worship) Allah Alone
A discussion concerning the letters of the alphabet (which appear at the beginning of some chapters of the Qur'an) has already preceded at the beginning of Surat Al-Baqarah. That discussion is sufficient without any need for repetition here. Concerning Allah's statement,
أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ
(The Ayat whereof are perfect and then explained in detail) This means perfect in its wording, detailed in its meaning. Thus, it is complete in its form and its meaning. This interpretation was reported from Mujahid and Qatadah, and Ibn Jarir At-Tabari preferred it. Concerning the meaning of Allah's statement,
مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
(from One (Allah), Who is All-Wise, Well-Acquainted.) This means that it (the Qur'an) is from Allah, Who is Most Wise in His statements and His Laws, and Most Aware of the final outcome of matters.
أَلاَّ تَعْبُدُواْ إِلاَّ اللَّهَ
((Saying) worship none but Allah.) This means that this Qur'an descended, perfect and detailed, with the purpose of Allah's worship alone, without any partners. This is similar to the statement of Allah, the Exalted,
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ
(And We did not send any Messenger before you but We revealed to him (saying): There is no God but I, so worship Me.) 21:25 It is similar to Allah's statement,
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): `Worship Allah (Alone), and avoid Taghut (calling false deities.)')16:36 In reference to Allah's statement,
إِنَّنِى لَكُمْ مِّنْهُ نَذِيرٌ وَبَشِيرٌ
(Verily, I am unto you from Him a warner and a bringer of glad tidings.) This means, "Verily, I am unto you a warner of the punishment if you oppose Him (Allah), and a bringer of the good news of reward if you obey Him." This meaning has been recorded in the authentic Hadith which states that the Messenger of Allah ﷺ ascended mount As-Safa and called out to his near relatives of the Quraysh tribe. When they gathered around him, he said,
«يَا مَعْشَرَ قُرَيْشٍ أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا تُصَبِّحُكُمْ أَلَسْتُمْ مُصَدِّقِيَّ؟»
(O people of Quraysh, if I informed you that a cavalry was going to attack you in the morning, would you not believe me) They replied, "We have not found you to be a liar." He said,
«فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيد»
(Verily I am a warner unto you before a severe punishment.) Concerning His statement,
وَأَنِ اسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ يُمَتِّعْكُمْ مَّتَاعًا حَسَنًا إِلَى أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ
(And (commanding you): `Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding grace to every owner of grace.) This means, "I am commanding you to seek forgiveness from previous sins and to turn to Allah from future sins, and thereafter you abide by that."
يُمَتِّعْكُمْ مَّتَاعًا حَسَنًا
(that He may grant you good enjoyment,) This is in reference to this worldly life.
إِلَى أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ
(for a term appointed, and bestow His abounding grace to every owner of grace.) This refers to the Hereafter, according to Qatadah. "This is like the statement of Allah,
مَنْ عَمِلَ صَـلِحاً مِّن ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَوةً طَيِّبَةً
(Whoever works righteousness -- whether male or female -- while a true believer, verily to him We will give a good life.)16:97 Concerning Allah's statement,
وَإِن تَوَلَّوْاْ فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ
(But if you turn away, then I fear for you the torment of a Great Day.) This is a severe threat for whoever turns away from the commandments of Allah, the Exalted, and rejects His Messengers. Verily, the punishment will afflict such a person on the Day of Resurrection and there will be no escape from it.
إِلَى الله مَرْجِعُكُمْ
(To Allah is your return,) This is means your return on the Day of Judgement.
وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(and He is able to do all things.) This means that He is capable of doing whatever He wishes, whether it be goodness towards His Awliya' (friends and allies), or vengeance upon His enemies. This also includes His ability to repeat the creation of His creatures on the Day of Resurrection. This section encourages fear, just as the previous section encourages hope.
Alif Lām Rā. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah. Al-Qur`ān adalah kitab yang ayat-ayatnya dan maknanya disusun dengan tepat dan kata-katanya ditata dengan baik. Karena itu, engkau tidak melihat adanya celah atau kekurangan di dalamnya. Kemudian ayat-ayat itu diberi penjelasan dengan menyebutkan halal dan haram, perintah dan larangan, janji dan ancaman, kisah-kisah dan lain-lain, dari sisi Tuhan Yang Mahabijaksana dalam mengatur makhluk-Nya dan menetapkan syariat-Nya, lagi Maha Mengetahui kondisi hamba-hamba-Nya dan apa yang terbaik untuk mereka.
La explicación sobre las letras inconexas fue expuesta anteriormente en la Sura La Vaca. El Corán es un libro cuyas aleyas han sido perfeccionadas, en las que no encontrarán ningún defecto o deficiencia. Pues fue explicado detalladamente la mención de lo lícito e ilícito, las instrucciones y prohibiciones, las promesas y amenazas, las narraciones, y demás. Proviene de Aquel que es Sabio en cómo tratar los asuntos y la legislación, y Quien es consciente de la condición de Sus siervos y de aquello que más les conviene.
`Alif, Lâm, Râ`: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah. Le Coran est un Livre dont les versets sont parfaits dans la disposition et le choix des mots. On n’y trouve ainsi ni défaut ni déficience. Ces versets détaillent énormément de choses, comme ce qui est licite et illicite, les commandements, les interdits, les promesses, les menaces, les récits et autres choses encore. Il provient d’un Etre Sage dans Sa gestion et Ses prescriptions, qui connait parfaitement Ses serviteurs et ce qui est le plus à même de les améliorer.
Alif. Lām. Rā’. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa Kabanatang Al-Baqarah. Ang Qur'ān ay isang aklat na hinusayan ang mga talata nito sa pagkakaayos at kahulugan kaya hindi ka nakakikita sa mga ito ng kasiraan ni kakulangan. Pagkatapos nilinaw ito sa pamamagitan ng pagbanggit sa ipinahihintulot at ipinagbabawal, ipinag-uutos at sinasaway, pangako at banta, mga salaysay, at ipa pa roon mula sa ganang Marunong sa pangangasiwa Niya at pagbabatas Niya, Mapagbatid sa mga kalagayan ng mga lingkod Niya at sa anumang nagsasaayos sa kanila.
1- Elif, Lâm, Râ. Bu, Hakîm ve Habîr olan Allah tarafından âyetleri sağlamlaştırılmış sonra da geniş geniş açıklanmış bir kitaptır.
2- Allah’tan başkasına ibadet etmeyesiniz diye (indirilmiştir). Şüphesiz ben de O’nun tarafından size (gönderilmiş) bir uyarıcı ve müjdeciyim.
3- Bir de Rabbinizden bağışlanma dileyin, sonra O’na tevbe edin ki O, belirli bir süreye kadar sizi güzel bir şekilde faydalandırsın ve her fazilet sahibine kendi lütfundan versin. Eğer yüz çevirirseniz ben, sizin için büyük bir günün azâbından korkarım.
4- Dönüşünüz ancak Allah’adır. O, her şeye gücü yetendir.
(Mekke’de inmiştir, 123 âyettir)
1. Yüce Allah şöyle buyuruyor: Bu, “Hakîm” yani her şeyi yerli yerince koyan, olmaları gereken yerlere yerleştiren, hikmetinin gereği olmayan hiçbir emir vermeyen, hiçbir yasak koymayan “ve Habîr” yani gizli ve açık her şeyden haberdar “olan Allah tarafından ayetleri sağlamlaştırılmış” yani oldukça sağlam ve güzel, haberleri doğru, emir ve yasakları adaletli, sözleri fasih, anlamları müthiş “sonra da geniş geniş açıklanmış” yani açıklamanın en üstün seviyesinde, iyice açıklanmış, başkalarından ayırt edici özellikleri ile farklı, büyük ve oldukça şerefli “bir kitaptır.”
Bu Kitabı sağlamlaştıran, onu geniş geniş açıklayan, hikmeti sonsuz ve her şeyden haberdar Allah olduğuna göre artık bu Kitabın azameti, celâli, kemal derecesindeki hikmeti ve geniş rahmeti hakkında ne söylenebilir?
2. Yüce Allah, bu Kitabı “Allah’tan başkasına ibadet etmeyesiniz diye” indirmiştir. Yani dini bütünü ile yalnızca Allah’a halis kılmanız ve yaratılmışlardan hiçbir kimseyi O’na ortak koşmamanız için indirilmiştir. Ey insanlar! “Şüphesiz ben de O’nun tarafından size (gönderilmiş)” yani Rabbiniz olan Allah tarafından, günah işleme cesaretini gösterenlere, dünyadaki ve âhiretteki cezaları bildiren “bir uyarıcı ve” Allah’a itaat eden kimselere de dünya ve âhiret mükâfatını bildiren “bir müjdeciyim.”
3. “Bir de” işlemiş olduğunuz günahlardan dolayı “Rabbinizden bağışlanma dileyin, sonra” ömrünüzün geri kalan bölümünde de Allah’ın hoşuna gitmeyen şeylerden, O’nun hoşlanacağı ve razı olacağı şeylere dönüp yönelmek suretiyle “O’na tevbe edin ki” bu tevbe ve mağfiret dilemenin bir sonucu olarak “O, belirli bir süreye kadar” ölüm vakti gelene kadar “sizi güzel bir şekilde faydalandırsın.” Yani size faydalanacağınız rızıklar ihsan etsin “ve” aranızdan “her fazilet sahibine kendi lütfundan versin.”Yani iyilik ve ihsan sahibi kimseler için lütuf ve ihsanından o iyiliklerine bir mükâfat olmak üzere sevdikleri şeyleri gerçekleştirsin, hoşlanmadıkları şeyleri bertaraf etsin ve böylelikle bağışta bulunsun.“Eğer” sizi davet ettiğim şeyden “yüz çevirirseniz” kabul etmeyip başka tarafa yönelecek ve belki de O’nu yalanlayacak olursanız “ben sizin için büyük bir günün azâbından korkarım.” Bu, Yüce Allah’ın öncekileri de sonrakileri de bir araya getireceği Kıyamet günüdür.
4. Ki o günde amellerinizin karşılıklarını hayır ise hayırla, şer ise şerle vermek üzere “dönüşünüz ancak Allah’adır. O her şeye gücü yetendir.” Bu son cümle, Yüce Allah’ın ölenleri dirilteceğine bir delil niteliği taşımaktadır. Zira O, her şeye gücü yetendir ki bu şeylerden birisi de ölüleri diriltmektir. Ayrıca Yüce Allah bunu gerçekleştireceğini ve buna kâdir olduğunu haber vermektedir ki O, sözü en doğru olandır. O halde bunun, hem aklen, hem naklen meydana gelmesi kaçınılmazdır.
Već smo govorili o kur'anskim skraćenicama. Kur'an je knjiga čiji su ajeti savršeno poredani i čija su značenja potpuna. U tim ajetima ne možeš vidjeti grešku ili manjkavost. Oni su poslije toga pojašnjeni, i u njima se spominje halal (dozvoljeno), haram (zabranjeno), spominju se naredbe i zabrane, obećanja i upozorenja, kazivanja i tako dalje. Sve ovo je pojašnjeno od Onoga Koji mudro uređuje kosmos i vjerozakon, i Onog Koji zna stanje Svojih robova i veoma dobro zna šta je najbolje za njih.
Ælif,Lǣ-ǣm, Rā الٓرۚ Vi sono lettere simili all'inizio della Surat al-Baqarah. Il Corano è un Libro i cui versetti sono ben noti per il loro significato; non vi è alcun difetto o mancanza in essi; poi vennero chiarite le cose lecite ed illecite, gli ordini e i divieti, le promesse e gli avvertimenti, le storie e altro, da parte del Saggio nella Sua Amministrazione e nella Sua Legge, Sapiente riguardo le condizioni dei Suoi sudditi e ciò che è per loro benefico.
Alif. Lam. Ra. Các chữ cái được mở đầu cho những chương Kinh giống như trong Chương Al-Baqarah. Qur'an là quyển Kinh Sách gồm những câu cơ bản có ý nghĩa rõ ràng. Không có bất kỳ những khiếm khuyết hay thiếu sót nào. Nó đề cập đến vấn đề Halal (được phép), Haram (không được phép), mệnh lệnh, những điều cấm, lời hứa, lời cảnh báo, những câu chuyện và những thông điệp khác từ Đấng Sáng Suốt trong việc quản lý và quy định của Ngài, Đấng Am Tường hoàn cảnh của những bầy tôi của Ngài, và những gì có thể mang lại sự tốt đẹp cho họ.
Ovi ajeti koji su obavljeni Muhammedu, sallallahu alejhi ve sellem, obuhvataju zabranu da se obožava neko mimo Allaha. O ljudi, ja vas upozoravam na kaznu od Allaha, ako budete nevjernici i grešnici, a donosim vam radosnu vijest da vas čeka nagrada, ako budete vjerovali i radili po njegovom vjerozakonu.
Ang nilalaman nitong mga talatang pinababa kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay ang pagsaway sa mga lingkod na sumamba kasama kay Allāh sa iba pa sa Kanya: "Tunay na ako, O mga tao, ay isang tagapangamba para sa inyo sa pagdurusang dulot ni Allāh kung tumanggi kayong sumampalataya sa Kanya at sumuway kayo sa Kanya, at isang tagapagbalita ng nakagagalak sa inyo hinggil sa gantimpala Niya kung sumampalataya kayo sa Kanya at gumawa kayo ayon sa batas Niya."
Nội dung của những câu Kinh được mặc khải cho vị Sứ Giả Muhammad (cầu xin cho Người bằng an) là cấm những bầy tôi tôn thờ cùng với Allah những thần linh khác. Hỡi nhân loại! Quả thật, Ta (Muhammad) là Người được cử phái đến để thông báo về sự khủng khiếp của sự trừng phạt nơi Allah nếu các ngươi phủ nhận và chống đối Ngài. Ta cũng là Người mang tin mừng về những phần thưởng dành cho các ngươi nếu các ngươi tin tưởng và tuân thủ theo giáo luật của Ngài.
Il contenuto di questi versetti rivelati a Muħammed pace e benedizioni di Allāh siano su di lui ﷺ, è quello di dissuadere i sudditi dall'associare altri ad Allāh. In verità io – o gente – vi incuto timore della punizione di Allāh, se Lo rinnegate e Gli disobbedite; e vi annuncio la Sua ricompensa, se credete in Lui e applicate la Sua Legge.
From the second verse begins the delineation of one of the most important and foremost themes, that of Tauhid, the Oneness of Allah Ta` ala. It is said: أَلَّا تَعْبُدُوا إِلَّا اللَّـهَ (that you worship none but Allah). It means that among things stated in these verses the most important and foremost is that no one else should be worshipped except the One Allah.
After that, it was said: إِنَّنِي لَكُم مِّنْهُ نَذِيرٌ وَبَشِيرٌ (Surely, I am for you a warner from Him, and a bearer of glad tidings). It means that the noble messenger of Allah, ﷺ has been commanded to tell the whole world through these verses that he was for them a carrier of warning (against disobedience) and a bearer of glad tidings (of blessings in this life and in the life to come) from Allah.
The word: نَذِیر (nadhir) is usually taken to mean a person who puts the fear of something into someone's heart. But, this word is not used to denote a fear-generating enemy or beast or others that harm. In-stead of that, nadhir is applied to a person who, out of his love and affection to someone, warns him against and saves him from some harmful things. These could be things that harm in this world and might as well could be those that bring harm in the Hereafter.
Estas aleyas reveladas a Mujámmad r prohíben que las personas adoren a otro distinto a Al-lah.
Les advierto del castigo de Al-lah si no creen en Él y no Le obedecen, y les albricio Su recompensa si creen en Él y practican Su ley revelada.
These verses revealed to Muhammad (peace be upon him) prohibit people from worshipping anyone besides Allah. I, O people, warn you of Allah’s punishment if you disbelieve in Him and do not obey Him; and I give you good news of His reward if you have faith in Him and practise His sacred law.
Ayat-ayat yang diturunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam- ini berisi larangan menyembah tuhan lain di samping Allah. Sesungguhnya aku (Muhammad -ṣallallāhu 'alaihi wa sallam-) memperingatkan kalian -wahai manusia- akan adanya azab Allah jika kalian kafir dan durhaka kepada-Nya. Sebaliknya, aku memberikan kabar gembira kepada kalian akan adanya ganjaran dari Allah jika kalian beriman kepada-Nya dan menjalankan syariat-Nya.
Le contenu de ce verset révélé à Muħammad défend aux serviteurs d’adorer une autre divinité avec Allah. Puis le Messager dit: Ô gens, je vous mets en garde, si vous mécroyez et désobéissez à Allah, Il vous châtiera, alors que si vous croyez en Lui et pratiquez Sa religion, je vous annonce qu’Il vous récompensera.
Muhammed -sallallahu aleyhi ve sellem-'e indirilen bu ayetlerin içeriği: Kulları, Allah ile beraber başkasına ibadet etmekten alıkoymaktır. (Ey Muhammed) de ki: -Ey insanlar!- şayet siz Allah'ı inkâr eder ve O'na isyan ederseniz sizleri Allah'ın elem verici azabı ile korkutanım. Eğer O'na iman eder ve O'nun dini ile amel ederseniz sizleri bunun sevabı ile müjdelerim.
Seek, O people, forgiveness for your sins from your Lord and repent to Him with remorse over your shortcomings. He will give you good provision in this worldly life until the end of your fixed lifespan. He will give every person who has merit, by following Him and doing good, a full reward for such behaviour without any decrease. If you turn away from having faith in what I have brought from my Lord, then I fear for you the punishment of a day whose horrors are intense, which is the Day of Judgement.
-Ey insanlar!- Rabbinizden günahlarınız için bağışlanma dileyin ve O'nun hakkında ihmalkâr davrandığınız için pişmanlıkla dönün ki O, sınırlı olan ecelleriniz sona erinceye kadar dünya hayatınızda sizi güzelce faydalandırsın. Her fazilet sahibine taatinin karşılığını eksiksiz olarak versin. Eğer Rabbimden getirdiklerime iman etmekten yüz çevirirseniz, ben sizin için şiddetli olan o günün -kıyamet gününün- azabından korkarım.
Ô gens, demandez à votre Seigneur de vous pardonner vos péchés, repentez-vous et regrettez vos manquements à Son égard. Il vous accordera alors la jouissance de la vie de ce bas monde jusqu’au jour de votre mort, et accordera à ceux qui ont eu le mérite de Lui obéir et d’œuvrer en bien, une rétribution complète sans rien en diminuer. Si vous refusez de croire en ce que j’apporte de mon Seigneur, alors je crains pour vous un châtiment terrible, c’est-à-dire le Jour de la Résurrection.
¡Pueblo! Busquen en su Señor el perdón por sus pecados y arrepiéntanse ante Él con remordimiento por tus faltas. Él les concederá un generoso sustento en esta vida mundana hasta el final del plazo establecido de sus vidas. Le dará a cada persona que haya tenido méritos, en seguirlo y hacer el bien, una recompensa completa por su comportamiento sin disminuir nada. Si se niegan a creer en lo que he traído de mi Señor, entonces temo por ustedes que les sobrevendrá el castigo del día cuyos horrores serán extremos, ese será el Día del Juicio.
Mintalah -wahai manusia- ampunan dari Tuhan kalian atas dosa-dosa kalian. Kembalilah kepada-Nya dengan penyesalan atas keteledoran kalian dalam menjalankan perintah-Nya, niscaya Dia akan memberi kalian kenikmatan hidup yang baik di dunia sampai ajal menjemput kalian pada waktu yang telah ditentukan. Dia akan memberikan balasan yang sempurna tanpa dikurangi sedikit pun kepada setiap orang yang memiliki kelebihan dalam menjalankan ketaatan kepada-Nya. Namun, jika kalian enggan beriman kepada ajaran yang kubawa dari Tuhanku, sesungguhnya aku benar-benar khawatir bahwa kalian akan mendapatkan azab yang berat di hari Kiamat.
Out of the instructions given in these verses of the Qur'an, the second one appears in the third verse in the words: وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ (and that you seek forgiveness from your Lord). It means that, in these verses of firm and established meaning, Allah Ta` ala has also instructed His servants to ask for forgiveness and pardon from their Lord, and make their Taubah before Him. Forgiveness مَغفِرَہ (maghfirah) relates to past sins and Taubah (repentance) relates to the resolve of not going near these anymore. And, in reality, a correct and true Taubah is no more than being ashamed of past sins, praying to Allah that they be forgiven and resolving firmly that they would not be repeated in future. Therefore, some righteous elders have said that seeking forgiveness from Allah only verbally - without having made a firm resolution, and the necessary arrangements to implement it, in order to remain safe from future sins - is the Taubah (repentance) of liars (alkadhdhabin). (Qurtubi) Or, as it was said poetically:
مَعصیت راخندہ می آید بر استغفار ما
'Sin laughs at my style of seeking forgiveness'
or that such repentance is itself worth being repented.
After that, glad tidings of the finest fruits of success in Dunya and Akhirah have been given to those who repent and seek forgiveness by saying: يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى (He will, then, provide you with good things to enjoy for a given time). It means that those who genuinely seek forgiveness for their past sins and firmly resolve to abstain from these in future and do what it takes to implement their resolution, then, not only that their error will be forgiven, they would also be blessed with a good life. And it is obvious that ` life' here carries a general sense that includes life in the mortal world as well as the life in the Hereafter. It is about such people that the Qur'an has said elsewhere: لَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً (We shall certainly give them good and pure life - 16:97). According to the investigations of the majority of commentators, both the lives of Dunya and 'Akhirah are included in the sense of this verse as well. This has been further clarified in Surah Nuh. The ad-dress is to the seekers of forgiveness. It was said: يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا ﴿11﴾ وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا ﴿12﴾. It means: (if you were to seek forgiveness from Allah genuinely), Allah Ta` ala shall send the sky showering over you (the rains of His mercy) and bless you with wealth and children and make for you gardens and bring for you rivers - 71:11). It is obvious that the mercy of rains and the blessings of wealth and children relate to the life of the present world.
That is why most of the commentators have taken the expression مَّتَاعًا حَسَنًا (good things to enjoy) to mean the worldly enjoyments. According to them the sense is that, ` Allah Ta` ala shall bless you with extended sustenance and easy modalities of comfort and protect you from calamities and punishments - as a result of the forgiveness you seek and the repentance you show. And since this worldly life must end some day, the enjoyment of its comforts cannot become eternal under the law of nature. Therefore, by adding the caveat: إِلَىٰ أَجَلٍ مُّسَمًّى (for a given time), it has been stressed that the ` good things to enjoy' in the present world will be available up to a particular time, that is, the time of death. On the final count, death will eliminate all these things.
But, soon after this ` death,' the life of the other world will begin, and there too, eternal comforts will be available to those who repent and seek forgiveness.
And Sahl ibn ` Abdullah (رح) said, ` The meaning of ` good things to enjoy' is that one's attention bypasses the created and re-mains fixed on the Creator.' Some other men of Allah have said, ` The reality of ` good things to enjoy' is that one remains content with what is available and worries not for what is not.' In other words, one should be satisfied with as much as is within easy reach in this world and should not eat his heart out for what he does not have.
Of the glad tidings given to those who repent and seek forgiveness, the second appears in the following words: وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ '' (and bestow His added grace on everyone of excellence). Here, the first فَضَل (fadl: excellexice) refers to one's good deed, while the second ` fadl' denotes Di-vine grace or bounty, that is, the Paradise. Put simply, the sense is that Allah Ta` a1a shall bless every doer of good deed with His grace, that is, Paradise.
A promise was made of Good Life, both in Dunya and Akhirah, in the first sentence, and of everlasting blessings of Paradise, in the second. After that, it was said: وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ (And if you turn away, then, I fear for you the punishment of a great day). That is: ` If you turn away from the good counsel given to you, fail to seek forgiveness for your past sins, and fail to remain safe against sins in the future, then, there is a strong likelihood that you will be seized by the punishment of a great day'. It refers to the day of Qiyamah for it would be a day of one thousand years and, also in terms of what ominous things would transpire in it, it will be the gravest.
"O ljudi, tražite od Gospodara svog oprost za grijehe i pokajte se za obaveze prema Njemu koje ste propustili, pa će vam On dati da lijepo na ovome svijetu živite, do roka određenog. Svakome ko je radio i bio pokoran dat će potpunu nagradu, iz Svoje darežljivosti, i neće je nimalo umanjiti. Ako napustite vjerovanje koje vam dolazi od Gospodara moga, ja vas onda upozoravam na strahote Sudnjeg dana."
Hỡi nhân loại! các ngươi hãy cầu xin sự tha thứ từ Thương Đế (Allah) của các ngươi, và hãy quay về sám hối với Ngài về những gì mà các ngươi đã không làm tròn nhiệm vụ mà Ngài đã giao. Khi các ngươi hoàn thành thì Ngài cho các ngươi hưởng thụ một đời sống vui tươi cho đến hết tuổi thọ đã được qui định cho các ngươi, và Ngài sẽ ban cho tất cả những người đức hạnh trong việc vâng lời Ngài và việc làm ngoan đạo một phần thưởng trọn vẹn. Và nếu các ngươi quay lưng với đức tin về những gì mà Ta đã mang đến từ Thượng Đế của Ta thì chắc chắn Ta lo sợ cho các ngươi về sự trừng phạt đau đớn, đó là vào Ngày Phán Xét Vĩ Đại.
Humiling kayo, O mga tao, ng kapatawaran sa mga pagkakasala ninyo mula sa Panginoon ninyo. Manumbalik kayo sa Kanya kalakip ng pagsisisi sa anumang nagkulang kayo sa panig Niya, magpapatamasa Siya sa inyo sa buhay ninyo sa Mundo ng isang natatamasang maganda hanggang sa oras ng pagwawakas ng mga taning ninyong itinakda at magbibigay Siya sa bawat may kabutihang-loob sa pagtalima at paggawa ng isang ganti sa kabutihang-loob nito nang kumpletong walang ibinawas. Kung aayaw kayo sa pagsampalataya sa inihatid ko mula sa Panginoon ko, tunay na ako ay nangangamba para sa inyo ng isang pagdurusa sa isang araw na matindi ang mga hilakbot, ang Araw ng Pagbangon.
E chiedete, o gente, perdono per i vostri peccati al vostro Dio, e tornate a Lui pentiti per le vostre mancanze nei Suoi confronti. Egli vi concede, nella vostra vita terrena, un buon godimento, finché non giungerà il termine prestabilito della vostra vita; ed Egli concede una piena ricompensa a tutti coloro che possiedono la virtù dell'obbedienza e che compiono opere buone, senza far mancare nulla. Se siete avversi alla fede che vi è giunta dal vostro Dio, in verità temo per voi una dura punizione in un Giorno terribile, che è il Giorno della Resurrezione.
Hỡi nhân loại! Các ngươi sẽ trở về gặp Allah, Đấng Duy Nhất vào Ngày Phán Xét Cuối Cùng, và Ngài là Đấng đáng được Tôn Vinh, Ngài toàn quyền định đoạt về tất cả mọi việc, không gì có thể làm Ngài bất lực. Chẳng có gì là khó đối với Ngài trong việc phục sinh các ngươi sống lại để thanh toán sau khi các ngươi đã chết.
Ad Allāh solo sarà il vostro ritorno, o gente, nel Giorno del Giudizio; e Lui, gloria Sua, è Onnipotente, nulla Gli è impossibile; non Gli è impossibile resuscitarvi e giudicarvi dopo la vostra morte e resurrezione.
O ljudi, na Sudnjem danu vratit ćete se samo Allahu, a On, Uzvišeni, sve može i ništa Ga ne može onemogućiti da vas oživi, te nakon smrti okupi i račun s vama svede.
Tungo kay Allāh lamamng ang pagbabalik ninyo, O mga tao, sa Araw ng Pagbangon. Siya – kaluwalhatian sa Kanya – sa bawat bagay ay May-kakayahan: walang nakapagpapahina sa Kanya na anuman kaya hindi nakapagpapahina sa Kanya ang pagbibigay-buhay sa inyo at ang pagtutuos sa inyo matapos ng kamatayan ninyo at pagbubuhay sa inyo."
To Allah alone is your return, O people, on the Day of Judgement and He, may He be glorified, has power over everything. Nothing is outside His ability. It is not difficult for Him to give you life and take you to account after you die and are raised up.
-Ey insanlar!- kıyamet günü dönüşünüz yalnızca Allah'adır. O, Subhânehu ve Teâlâ her şeye kadirdir. Hiçbir şey O'nu aciz bırakamaz. Sizin yaşatılmanız, ölümünüzden ve tekrar diriltilmenizden sonra hesaba çekilmeniz, O'nu aciz bırakamaz.
In the fifth verse, the theme has been emphasized further. Let man do what he elects to. Let him live the way he fancies. But, ultimately, once dead, man has to return to Him and He is powerful over everything. It is not at all difficult for Him to have each particle man is made of reassembled after he is dead and becomes dust and see to it that there rises the man he was, all over again.
Ô gens, c’est vers Allah Seul que vous retournerez le Jour de la Résurrection. Il a pouvoir sur toute chose et rien ne Lui est impossible, pas même vous faire revivre et faire que vous rendiez des comptes après vous avoir fait ressusciter.
Hanya kepada Allahlah kalian –wahai manusia- akan kembali di hari Kiamat karena Dia Mahakuasa atas segala sesuatu. Tidak ada sesuatu pun yang dapat melemahkan-Nya, sehingga tidak akan susah bagi-Nya menghidupkan dan menghisab kalian sesudah kematian dan kebangkitan kalian.
¡Gente! Solo ante Al-lah comparecerán en el Día del Juicio, y Él tiene poder sobre todas las cosas. Nada está fuera de Su capacidad. No le es difícil darles vida y hacerles rendir cuentas después de que mueran y sean resucitados.
The message of the Quran is that man should not worship anyone except the one and only God. He should make the one and only God his everything; he should fear Him alone and repose his hopes in Him alone; his mind and heart should obey Him alone. In the affairs of his life, he should give prior consideration to His will and pleasure. He should be willing to place himself in the position of a worshipper and give God the status of the worshipped one. The task of the prophet is, in fact, that of making man aware of this position. This has been powerfully and lucidly described in the Quran. Now, what is expected of man is that he should give the correct response to the divine message. He should not ignore it under the influence of such feelings as jealousy, hauteur, vested interest or self-centredness, but duly accept it and turn towards God. He should seek God’s pardon for his past sins and, for the future, he should solicit God’s help. If food is presented to a man and he accepts it, it means that he intends to stimulate his physical growth. On the contrary, if he does not accept the food, it is as if he means to stunt his physical growth. The same holds for the call to the Truth. When a man accepts the Truth, in reality he accepts that Divine provision which enters into him and causes the righteous growth of his soul and his body, and finally takes him to that stage of his spiritual progress which entitles him to enter the Gardens of Paradise. One who does not accept the call to the Truth has, in effect, deprived his soul of the opportunities afforded by Divine uplift. While the acceptor of Truth lives in modesty, the rejecter of Truth will be flawed by hauteur. While the acceptor of Truth will spend each moment of his life in the remembrance of God, the denier of God will spend his time in the remembrance of beings other than God. While the acceptor of Truth adopts the way of obedience to God on all occasions in his life, the denier will instead adopt the way of arrogance. The result of this will be that the former will leave this world with a healthy and developed soul and will be treated as deserving of being settled in the rarefied atmosphere of Paradise. The soul of the latter will be unhealthy and under-developed and will deserve only to be thrown on to the garbage dump of hell.
These idolaters bend their backs and lower their heads in order to hide from Allah’s Messenger (peace be upon him). When they cover their heads with their clothing so that Allah’s Messenger (peace be upon him) does not see them, turning away from what he brought, Allah knows what they conceal and what they reveal. He knows the intentions that are in the heart. Nothing is hidden from Him.
"Ingatlah, sesungguhnya (orang munafik itu) memalingkan dada mereka untuk menyembunyikan diri darinya (Muhammad). Ingatlah, di waktu mereka menyelimuti dirinya dengan kain, Allah mengetahui apa yang mereka sembunyikan dan apa yang mereka tampakkan, sesungguhnya Allah Maha Mengetahui segala isi hati." (Hud: 5).
(5) Allah mengabarkan kebodohan orang-orang musyrik dan kesesatan mereka yang jauh, bahwa mereka itu ﴾ يَثۡنُونَ صُدُورَهُمۡ ﴿ "memalingkan dada mereka" maksudnya, mereka berpaling agar bisa bersembunyi dari Allah sehingga dada mereka itu menghalangi ilmu Allah tentang keadaan mereka dan menghalangi penglihatan-Nya kepada gerak-gerik mereka. Allah berfirman menjelaskan ke-salahan mereka dalam prasangkanya ini, ﴾ أَلَا حِينَ يَسۡتَغۡشُونَ ثِيَابَهُمۡ ﴿ "Ingatlah, di waktu mereka menyelimuti dirinya dengan kain." Yakni menutupi dengannya. Dalam kondisi tersebut yang merupakan kondisi paling tersamar, Allah tetap mengetahui keadaan mereka lebih dari itu. ﴾ يَعۡلَمُ مَا يُسِرُّونَ ﴿ "Allah mengetahui apa yang mereka sembunyikan", berupa perkataan dan perbuatan, ﴾ وَمَا يُعۡلِنُونَۚ ﴿ "dan apa yang mereka tampakkan", darinya bahkan apa yang lebih mendalam darinya, yaitu ﴾ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ ﴿ "sesungguhnya Allah Maha Mengetahui segala isi hati." Yakni keinginan-keinginan, was-was dan pemikiran-pemikiran yang ada di dalamnya yang tidak dikatakan, baik secara rahasia atau terang-terangan, bagaimana mungkin keadaanmu samar bagiNya ketika kamu memalingkan dadamu agar bisa bersembunyi dariNya?
Ada kemungkinan makna lain dalam hal ini yaitu bahwa Allah menyebut berpalingnya orang-orang musyrik dari Rasul dan kela-laian mereka terhadap dakwahnya, bahwa karena kerasnya berpa-lingnya mereka, sampai mereka memalingkan dada mereka yakni mereka membelokkan badan manakala mereka melihat Rasul agar beliau tidak melihat mereka, menyampaikan dakwahnya dan me-nasihati mereka dengan sesuatu yang bermanfaat bagi mereka. Ada-kah sesuatu yang melebihi atas berpalingnya mereka ini? Kemudian Allah mengancam mereka dengan ilmuNya terhadap seluruh ke-adaan mereka, dan bahwa mereka tidak ada sesuatu pun yang ter-sembunyi atas Allah dan Dia akan membalas mereka sesuai dengan perbuatan mereka.
L’ignorance qu’ont les polythéistes à l’égard d’Allah, les amène à replier leurs poitrines afin de dissimuler le doute qui y habite. Même s’ils se couvraient de la tête aux pieds avec leurs habits, Allah sait ce qu’ils camouflent et ce qu’ils laissent paraître. Il sait en effet ce que recèlent les poitrines.
O müşrikler, kendilerindeki cehalet sebebiyle Allah hakkındaki şüphelerini kalplerinde gizlemeye çalışmaktadırlar. Allah, onlar elbiselerini üzerlerine örttüklerinde onların gizlediklerini de açığa çıkardıklarını da bilir. O, kalplerin gizlediklerini hakkıyla bilendir.
Estos idólatras se inclinan y bajan sus cabezas para esconderse del Mensajero de Al-lah r. Cuando cubren sus cabezas con sus ropas para que el Mensajero de Al-lah r no los vea, y se alejan de lo que les trajo, Al-lah sabe lo que ocultan y lo que revelan. Él conoce las intenciones que hay en el corazón. Nada está oculto de Él.
Ingatlah! Sesungguhnya orang-orang musyrik itu memalingkan dada mereka untuk menyembunyikan apa yang ada di dalam dada mereka berupa keraguan tentang Allah, karena kebodohan mereka. Ingatlah, ketika mereka menutupi kepala mereka dengan baju mereka, sesungguhnya Allah mengetahui apa yang mereka sembunyikan dan apa yang mereka nyatakan. Sesungguhnya Dia Maha Mengetahui apa yang tersimpan di dalam dada.
Pansinin, tunay na ang mga tagapagtambal na ito ay nagbabaluktot ng mga dibdib nila upang magtago ng nasa mga ito na pagdududa tungkol kay Allāh dala ng isang kamangmangan sa Kanya mula sa kanila. Pansinin, kapag nagtatalukbong sila ng mga ulo nila sa pamamagitan ng mga kasuutan nila ay nakaaalam si Allāh ng itinatago nila at inilalantad nila. Tunay na Siya ay Maalam sa anumang ikinukubli ng mga dibdib.
Chẳng phải những kẻ thờ đa thần đã khép kín cõi lòng của họ để che giấu khỏi Allah về những nghi ngờ và sự dốt nát của họ với Ngài. Chẳng phải dù cho họ lấy áo quần che đậy thân mình của họ thì Allah vẫn thừa biết những điều họ che giấu và những điều họ phơi bày. Chắc chắn Ngài biết hết những điều thầm kín trong lòng.
Allah is Aware of All Things
Ibn `Abbas said, "They used to dislike facing the sky with their private parts, particularly during sexual relations. Therefore, Allah revealed this verse." Al-Bukhari recorded by way of Ibn Jurayj, who reported from Muhammad bin `Abbad bin Ja`far who said, "Ibn `Abbas recited, (أَلَا إِنَّهُمْ تَثْنَونِي صُدُورُهُمْ) "Behold their breasts did fold up." So I said: `O Abu Al-`Abbas! What does -their breasts did fold up- mean' He said, `The man used to have sex with his woman, but he would be shy, or he used to have answering the call of nature (in an open space) but, he would be shy. Therefore, this verse,
أَلا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ
(No doubt! They did fold up their breasts,) was revealed."' In another wording of this narration, Ibn `Abbas said, "There were people who used to be shy to remove their clothes while answering the call of nature in an open space and thus be naked exposed to the sky. They were also ashamed of having sexual relations with their women due to fear of being exposed towards the sky. Thus, this was revealed concerning them." Al-Bukhari reported that Ibn `Abbas said that
يَسْتَغْشُونَ
(they cover themselves) means that they cover their heads.
5- Bak ki; O’ndan gizlemek için göğüslerini çeviriyorlar. Bilin ki Allah, onlar (kat kat) elbiselerine büründüklerinde bile onların hem gizlediklerini hem de açığa vurduklarını bilir. Çünkü O, göğüslerin özünde olanı bilendir.
5. Yüce Allah, müşriklerin cehaletlerinin ve sapıklıklarının ne denli ileri derecede oluşunu şöylece haber vermektedir:“Bak ki; O’ndan” Yüce Allah’tan gizlemek için “göğüslerini çeviriyorlar.” Başka tarafa çeviriyorlar ve akılları sıra arkalarını dönmekle Yüce Allah’ın durumlarını bilmesine ve hallerini görmesine engel olacaklarını sanıyorlar. Yüce Allah, onların bu kanaatlerindeki yanlışlıklarını beyan ederek şöyle buyurmaktadır:“Bilin ki O, onlar elbiselerine büründüklerinde bile” yani en gizli hallerden birisi olan elbiselerine büründükleri halde bile Allah, onların her şeyini bilir, hatta “onların hem gizlediklerini” gizli söz ve fiillerini “hem de” bunlardan “açığa vurduklarını bilir.” Dahası “O, göğüslerin özünde olanı bilendir.” Kalplerdeki amacı, vesveseleri, henüz gizli ve açık hiçbir şekilde dile getirmedikleri düşünceleri bile bilir. O halde O’ndan gizlemek kastı ile göğüslerinizi başka tarafa çevirdiğiniz vakit haliniz O’na nasıl gizli kalsın ki?
Bu buyruğu şöyle anlamak de mümkündür: Yüce Allah, Peygamberi yalanlayan ve onun davetinden gafil olanların yüz çevirişlerini söz konusu ederek onların bu ileri derecedeki yüz çevirişleri dolayısı ile göğüslerini çevirdiklerini yani Allah Rasûlünü gördükleri vakit kendilerini görmesin, onlara davetini işittiremesin ve kendilerine faydalı olacak şeylerle öğüt veremesin diye göğüslerini eğip saklandıklarını bildirmektedir. Bundan daha ileri bir yüz çevirme olabilir mi? Daha sonra da Yüce Allah, onların bütün hallerini bildiğini, kendisine gizli kalmadıklarını ve bu yaptıklarının cezasını onlara vereceğini belirterek onları tehdit etmektedir.
Ovi mušrici uvijaju svoja prsa da bi skrili sumnju i neznanje koje u vezi Allaha imaju. Čak i kada skriju glave svoje odjećom, Allah zna šta skrivaju i šta javno iznose, jer On poznaje sve što prsa njihova kriju.
The sixth verse carries a refutation of what the hypocrites and the disbelievers do. They try to camouflage their hostility, and their antagonistic activism against the Holy Prophet ﷺ as deftly as they could. Their hearts blaze with malice and enmity but they maintain a cool front, find all sorts of covers to hide their true identity and intention and surmise that no one would find out who they were really and what they were doing actually. But, the truth of the matter is that Allah Ta` ala knows it all, that which they let come out in the open and that which they conceal behind all sorts of clothes, covers and curtains: إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ because, ` He is All Aware of [ even ] what lies in the hearts.'
In verità, questi idolatri si rannicchiano per nascondere i loro dubbi su Allāh a causa della loro ignoranza nei Suoi riguardi; ma quando si coprono le teste con le vesti, Allāh non è forse consapevole di ciò che nascondono?! In verità, Egli è Sapiente rispetto a ciò che covano nei petti.
E non vi è una creatura che percorra la terra, qualunque essa sia, che non sia dipendente dal sostentamento di Allāh, per Sua grazia. Ed Egli conosce, gloria Sua, la sua dimora in terra, e conosce il luogo della sua morte. Tutte le creature che percorrono la terra, ed il loro sostentamento, e le loro dimore, e i luoghi della loro morte, sono annotati nella Matrice del Libro اللّوح المحفوظ.
6- Yeryüzünde kımıldayan hiçbir canlı yoktur ki rızkı Allah’a ait olmasın. O, onların kaldıkları yerlerini de emaneten durdukları yerlerini de bilir. Bunların hepsi apaçık bir kitaptadır.
6. Yani Yüce Allah, ister insan, ister kara ya da deniz hayvanı olsun, yeryüzünde hareket eden her bir varlığın rızkını ve gıdasını temin etmeyi üstlenmiştir. Onların rızıklarını vermek, Allah’a aittir. “O, onların kaldıkları yerlerini de emaneten durdukları yerlerini de bilir.”Yani O, bu canlıların sürekli kaldıkları, karar kıldıkları, barındıkları yerleri de bilir, buralardan çıkıp gidiş gelişlerinde ve çeşitli durumlar sebebi ile mekan değiştirdiklerineki yerlerini de bilir.“Bunların hepsi” yani durumlarına dair her türlü tafsilat “apaçık bir kitaptadır.” Göklerde ve yerde meydana gelen ve meydana gelecek olan bütün olaylar, her şeyi ihtiva eden Levh-i Mahfuz’dadır. Yüce Allah’ın ilmi bunların hepsini kuşatmış, kader kalemi de hepsini yazmıştır. Hepsinde O’nun meşieti geçerlidir ve rızkı hepsini kuşatır. Öyleyse kalpler rızıklarını üstlenen, hem şahıs hem vasıf yönünden onları ilmi ile kuşatan O Yüce Zât’ın kendilerine yeterli geleceğinden yana emin ve mutmain olsun.
Walang anumang nilikhang gumagalaw sa balat ng lupa, maging anuman ito, malibang gumarantiya si Allāh sa pagtustos dito bilang pagmamagandang-loob mula sa Kanya. Nakaaalam Siya – kaluwalhatian sa Kanya – sa kinalalagyan ng panunuluyan nito sa lupa at nakaaalam Siya sa kinalalagyan ng kamatayan nito kung saan mamamatay ito. Kaya bawat isa sa mga hayop – pati na ang pagtustos sa mga ito, ang mga kinalalagyan ng panunuluyan ng mga ito, at ang mga kinalalagyan ng kamatayan ng mga ito – ay nasa isang talaang maliwanag, ang Tablerong Pinag-iingatan.
Và không một sinh vật nào sinh sống trên trái đất này mà không nhận được nguồn cung cấp lương thực tốt đẹp từ nơi Allah phân phát. Đấng Toàn Năng luôn nắm rõ tường tận nơi cư ngụ của chúng trên trái đất và biết rõ khi nào chúng chết mà cái chết đó nằm nơi đâu. Tất cả mọi thứ liên quan đến từng sinh vật một như bổng lộc, nơi cư ngụ ổn định và nơi mà chúng phải chết ở đâu đều đã được ghi chép sẵn trong Quyển Sổ Mẹ Lawhul Mahfudh.
No hay criatura que camine sobre la superficie de la Tierra, sea cual sea, sin que Al-lah se haya comprometido, por Su gracia, a sustentarla. Él sabe dónde vive en la Tierra y sabe dónde morirá. El sustento, el lugar donde viven y el lugar donde mueren todas las criaturas se encuentra en un Libro evidente, que es La Tabla Protegida.
Svakom živom biću na Zemlji, Allah je obezbijedio opskrbu, kao vid Svoje plemenitosti, i On zna gdje se svako živo biće nalazi i gdje će umrijeti. Sve to je zapisano u Jasnoj Knjizi, a to je Levhi Mahfuz - Ploča pomno čuvana.
Commentary
Mentioned in the previous verse was the all-encompassing knowledge of Allah Ta` ala from whom nothing is hidden, nothing from the tiniest particle of the universe down to the secrets of the hearts. It is in consonance with it that the first verse (6) mentions a great favor be-stowed on human beings - that Allah Ta` ala has Himself taken the responsibility of providing their sustenance. Then, this is not restricted to human beings alone. It extends to every living form that walks over the earth. Its sustenance reaches it where it lives or goes to. That being the state of affairs, the intentions and efforts of disbelievers and hypocrites to hide things from Allah Ta` ala are nothing but ignorance and senselessness. Then, taken in a general sense, it would include all beasts, birds, insects and all animals of the land and the sea. To intensify this generality, the word: مِن (min) has been added and the text reads: وَمَا مِن دَابَّةٍ (and there is no creature). Dabbah is any creature that moves on earth. Birds are also included there because their nests are also located somewhere on the land. That creatures living in water have also a connection with the surface of the earth is no secret. Allah Ta` ala has taken the responsibility of providing sustenance for all these life forms and has put it in words which give the impression of a duty imposed on someone. It was said: عَلَى اللَّـهِ رِزْقُهَا (its sustenance is on Allah). It is obvious that there is no power that could put a liability on Allah Ta` ala. What really happened is that Allah Ta` ala himself has made this promise out of his grace and mercy. But, this promise comes from One who is True and Merciful. There is no probability of things happening otherwise, counter to the promise. This is a matter of certitude. It is to express this element of certitude that the word: علی (` ala: on) has been introduced at this place - a word used to describe duties, although, Allah Ta` ala takes no orders from anyone, nor is He responsible for something as obligated or necessary.
Lexically, رِزِق rizq (sustenance, provision or livelihood) means something from which a creature procures its food and through which the body grows and the soul survives.
According to the lexical meaning of the word رِزِق 'rizq', it is not necessary that whoever has it should also be its owner - because, رِزِق rizq is given to all animals, but they are not its owners. They are not cut out for ownership. Similarly, infants are not the owners of their رِزِق rizq, but it is given to them.
In terms of this general sense of رِزِق rizq, ` Ulama' have said that رِزِق rizq could be halal (lawful) and it could also be Haram (unlawful), because for a person who eats up what belongs to the other person, that property, no doubt, becomes his food, but so it becomes only unlawfully. Had this person not used unfair means blinded by his greed, he would have received the halal حلال (lawful) رِزِق rizq reserved and appointed for him.
Removal of a doubt against the Divine Responsibility of Rizq رِزِق
A question arises at this stage. When Allah Ta` ala has taken the responsibility of providing food for every creature, why is it that there are many animals and human beings who die of hunger and thirst for the reason that they do not get food or water? The ` Ulama' have given several answers.
One possible answer is that the responsibility of rizq is there until comes the appointed time, that is, until comes the end of the years of life. When these years are over, one has to die, pass away from this world, the common causes of which are diseases, or accidents like burning, drowning, injury and wounds. Similarly, there could also be the reason that the رِزِق rizq for the incumbent was stopped and which caused death.
Imam al-Qurtubi, under his comments on this verse, has mentioned an event related to Abu Musa, Abu Malik and some others from their tribe of Banu al-Ash'ar. When these people reached the blessed city of Madinah after their Hijrah, the wherewithal of their journey was all used up. They sent one of their men to the Holy Prophet ﷺ in the hope that he would make some arrangement for their meals. When this person reached his door, he heard the Holy Prophet ﷺ reciting the verse: وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّـهِ رِزْقُهَا (And there is no creature on earth whose sustenance is not on Allah - 6). Hearing this verse, the person, thought that Allah has Himself taken the responsibility of providing رِزِق rizq for all life forms, human or non-human, then, we Ash'arites too would not be any worse than the animals in the sight of Allah. He shall, most certainly, give us our رِزِق rizq. With this thought in his mind, he turned from the door and left. He simply said nothing to the Holy Prophet ﷺ about why he was there. After having returned to his tribe, he said, ` Rejoice, my friends. The help of Allah is coming for you.' His Ash'ari companions took his words in a different sense. They thought that their emissary sent to the Holy Prophet ﷺ was talking about the success of his visit and that the Holy Prophet ﷺ had promised to make arrangements for what they needed. Naturally, they found the news good and felt satisfied. Hardly had they sat down when they saw two men bringing a trencher, a large wooden tray, full of meat and bread. The carriers gave all this food to the Ash'arites who ate it to their fill. When food was still left, they thought it would be nice to send the rest of the food to the Holy Prophet ﷺ that he could use it as he deemed fit. They had two of their men carry this food to the Holy Prophet ﷺ .
Later they all presented themselves before the Holy Prophet ﷺ and told him, ` Ya Rasulallah, the food you sent was very nice and very delicious.' He said, ` As for me, I never sent any food.'
Then, they told him the whole story that they had sent one of their men to him, the reply that he gave led them to believe that the food was sent by him. Hearing this, the Holy Prophet ﷺ said, ` not by me, this was sent by the Most Sacred Being who has taken the responsibility of providing رِزِق rizq to every living creature.'
According to some Hadith reports, when Sayyidna Musa (علیہ السلام) reached the Mount of Tur in search of fire, what he found there was not fire but Divine light. He was made a prophet and asked to go to Egypt so that the Pharaoh and his people could be brought on the right path. At that hour, it occurred to him that he had left his wife in a wilderness all alone - who would take care of her? To remove this scruple from his heart, Allah Ta` ala asked Sayyidna Musa (علیہ السلام) to strike his rod at the rock in front of him. When he did what he was asked to do, the rock split and out came yet another rock. He was asked to strike his rod at that too. He did that, the rock split and out came the third rock from it. He was asked to strike his rod at that too. It split and coming out from it he saw a creature holding a green leaf in his mouth.
No doubt, Sayyidna Musa (علیہ السلام) believed in the perfect power of Allah Ta` ala even before, but what one sees with one's eyes has an effect of its own. So, when Sayyidna Musa (علیہ السلام) saw this, he took off for Egypt right from that spot. He did not even stop to tell his wife that he had been commanded to leave for Egypt and that he was going there.
Rizq رِزِق for All: The Divine System is Unique
After having made the promise in this verse that Allah Ta` ala has taken the responsibility of providing the rizq of every living creature, things have not been left at that. Instead, to put human beings further at ease, it was said: وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا (and He knows its permanent and its temporary place - 6). Different explanations of the words: مُستقر (mustaqarr) and مُستودع (mustawda' ) have been reported but, lexically, what Tafsir al-Kashshaf carries is the closest. It says that mustaqarr is the place someone makes a permanent residence, or home; and mustawda' is a place where one stays temporarily to take care of some-thing (as it appears in the translation of the text).
The sense being driven home is that the responsibility of Allah Ta` ala should not be taken on the analogy of responsibilities as assumed by peoples and governments of the world of our experience. Here in this world, let us assume that there is a person or institution that would take the responsibility of delivering your رِزِق 'rizq' to you. In that case, if you were going somewhere, you would inform that individual or institution that you were leaving your permanent place to go somewhere else. Then, you will have to give a firm itinerary that you will be living in such and such city or village, from such and such date to such and such date, and that you wanted your provider to deliver your rizq there! But, when things are ` on Allah' and under His responsibility, you do not have to take even this much of trouble because He knows when you move and He knows when you do not and He knows what you are doing in this or that state. He knows where you live permanently and He knows where you live temporarily. He needs no application, or advice or address to take care of your رِزِق rizq. It is just delivered wherever you are.
In view of the all-encompassing knowledge and perfect power of Allah Ta` ala, only His will would have been sufficient to make everything come out right - without the need to maintain a log book or master file of work done. But, the only analogy weak man has is the analogy of the system he is used to, therefore, he could have apprehensions of possible errors and omissions. So, for his peace of mind, it was said: كُلٌّ فِي كِتَابٍ مُّبِين (Everything is in a clear book). This ` clear book' means the Preserved Tablet (al-lawh al-mahfuz) which has a universal coverage with full details of the sustenance, age, deed and things like that and which are entrusted with concerned angels as and when needed.
As narrated by Sayyidna ` Abdullah ibn ` Umar ؓ and reported in the Sahih of Muslim, the Holy Prophet ﷺ said, ` Allah Ta` ala had written the destinies of all His creation fifty thousand years even before the creation of the heavens and the earth.'
A lengthy Hadith narrated by Sayyidna ` Abdullah ibn Masud ؓ appearing in al-Bukhari and Muslim, reports the saying of the Holy Prophet ﷺ which is summarized as follows: ` Man goes through different stages before his birth. When the parts of his body are formed completely, Allah Ta` ala commands an angel who writes down four things about him. One: Deeds he will do. Two: Years of life. Even recorded there is the month, day, minute and breath count. Three: Death: Where would he die and where would he be buried? Four: Rizq: How much is his sustenance and how and where does it have to reach him?' (And that it stands written in the Preserved Tablet (al-lawh al-mahfuz) even before the creation of the heavens and the earth is not contrary to this).
Allah is Responsible for the Provisions of All Creatures
Allah, the Exalted, informs that He is responsible for the provisions of all the creatures that dwell in the earth, whether they are small, large, sea-dwelling or land-dwelling. He knows their place of dwelling and their place of deposit. This means that He knows where their journeying will end in the earth and where they will seek shelter when they wish to nest. This place of nesting is also considered their place of deposit. `Ali bin Abi Talhah and others reported from Ibn `Abbas that he said concerning the statement,
رِزْقُهَا وَيَعْلَمُ
(And He knows its dwelling place) that it means where it resides. In reference to the statement,
مُسْتَقَرَّهَا
(and its deposit.) he (Ibn `Abbas) said it means where it will die. Allah informs us that all of this is written in a Book with Allah that explains it in detail. This is similar to Allah's statement,
وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ
(There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.) 6:38, and
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
Tidak ada makhluk yang hidup di bumi ini melainkan rezekinya dijamin oleh Allah sebagai wujud kemurahan-Nya kepada makhluk. Dia mengetahui tempat tinggalnya di bumi dan mengetahui tempat di mana ia akan mati. Setiap makhluk hidup bersama rezekinya, tempat tinggalnya, dan tempat matinya semuanya tercatat di dalam kitab yang jelas, yaitu Loh Mahfuẓ.
When the call to the unity of God (tawhid) was made to certain chiefs of the Quraysh, they rose and, nonchalantly donning their mantles, they left. This is, in fact, a way of ignoring something. When a man considers a preacher lowly in comparison to himself, he behaves in this way. But he forgets that Almighty God knows very well the psychology of his doing so. This is not only ignoring a man (the preacher) but amounts also to ignoring God Himself, Who knows all open and hidden matters. And then, what will be man’s condition when he faces God? He will see that God, whom he had ignored, was the Being who gave him all that he possessed—even those things on the strength of which he had ignored the word of God. Man is living in God’s world and ultimately he has to return to his Maker. But he lives as if he has no connection with God today and will have nothing to do with Him in future.
"Dan tidak ada suatu binatang melata pun di bumi melain-kan Allah-lah yang memberi rizkinya, dan Dia mengetahui tempat berdiamnya bintang itu dan tempat penyimpanannya. Semuanya tertulis dalam Kitab yang nyata (Lauh Mahfuzh)." (Hud: 6).
(6) Maksudnya, semua yang merayap di muka bumi berupa manusia, binatang darat atau laut maka Allah telah menjamin rizki dan makanan mereka, rizki mereka menjadi kewajiban Allah. ﴾ وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَاۚ ﴿ "Dan Dia mengetahui tempat berdiamnya binatang itu dan tempat penyimpanannya." Maksudnya, Dia mengetahui tempat ber-diam diri binatang-binatang ini yaitu rumah tempat tinggalnya dan perlindungannya, dan mengetahui tempat penyimpanannya yaitu tempat di mana ia berpindah kepadanya pada waktu pulang per-ginya dan kondisi-kondisi tertentunya. ﴾ كُلّٞ ﴿ "Semuanya" seluruh perincian tentang keadaannya ﴾ فِي كِتَٰبٖ مُّبِينٖ ﴿ "tertulis dalam Kitab yang nyata." Yakni Lauh Mahfuzh yang meliputi seluruh peristiwa yang terjadi di langit dan bumi. Semuanya diliputi oleh ilmu Allah, dicatat oleh penaNya, berlaku padanya kehendakNya dan dicukupi olehNya rizkinya. Hendaknya manusia tetap tenang kepada jami-nan Allah yang menjamin rizkinya dan yang ilmuNya meliputi Dzat dan sifat-sifatNya.
There is no creature that walks on the surface of the earth, whatever it may be, except that Allah has undertaken, through His grace, to provide for it. He, may He be glorified, knows where it lives on earth and He knows where it will die. The provision, place of living and place of death for everything – including creatures – are in a clear book, which is the Preserved Tablet.
Yeryüzünde dolaşan hangi canlı olursa olsun Yüce Allah lütfu ile, onun rızkını kendi üzerine almıştır. Allah -Subhânehu ve Teâlâ-; her canlının yeryüzünde karar kılacağı yeri de nerede öleceğini de bilir. Her hayvanın rızkı, karar kılacağı ve öleceği yeri apaçık yazılıdır. O da Levh-i Mahfuz'dur.
La miséricorde d’Allah L’amène à se charger de la subsistance de toutes les créatures marchant sur la surface de la Terre. Allah sait où elles s’abritent et où elles mourront. La connaissance des animaux, de leur subsistance, du lieu où ils s’abritent et où ils mourront est consignée dans un livre explicite qui est la Tablette Préservée.
Allah created the Heavens and the Earth in Six Days
Allah, the Exalted, informs of His power over all things, and that He created the heavens and the earth in six days. He mentions that His Throne was over the water before that, just as Imam Ahmad recorded that `Imran bin Husayn said, "The Messenger of Allah ﷺ said,
«اقْبَلُوا الْبُشْرَى يَا بَنِي تَمِيم»
(Accept the glad tidings, O tribe of Tamim!) They said, `Verily you have brought us glad tidings and you have given us.' Then he said,
«اقْبَلُوا الْبُشْرَى يَا أَهْلَ الْيَمَن»
(Accept the glad tidings, O people of Yemen!) They said, `We accept. Therefore, inform us about the beginning of this matter and how it was.' He said,
«كَانَ اللهُ قَبْلَ كُلِّ شَيْءٍ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَكَتَبَ فِي اللَّوْحِ الْمَحْفُوظِ ذِكْرَ كُلِّ شَيْء»
(Allah was before everything and His Throne was over the water. He then wrote in the Preserved Tablet mentioning everything.) Then a man came to me and said, "O `Imran, your she camel has escaped from her fetter." I then went out after her and I do not know what was said after I left." This Hadith has been recorded in the Two Sahihs of Al-Bukhari and Muslim with a variety of wordings. In Sahih Muslim, it is recorded that `Abdullah bin `Amr bin Al-`As said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّموَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء»
(Verily Allah measured the amount of sustenance of the creatures fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Under the explanation of this verse, Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
«قَالَ اللهُ عَزَّ وَجَلَّ: أَنْفِقْ أُنْفِقْ عَلَيْك»
(Allah, the Mighty and Sublime, said, `Spend and I will spend on you.') And he said,
«يَدُ اللهِ مَلْأَى لَا يَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَار»
(Allah's Hand is full, and it is not diminished by spending throughout the night and the day.) He also said,
«أَفَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّموَاتِ وَالْأَرْضَ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَمِينِهِ، وَكَانَ عَرْشُهُ عَلَى الْمَاءِ، وَبِيَدِهِ الْمِيزَانُ يَخْفِضُ وَيَرْفَع»
(Have you seen what has been spent since the creation of the heavens and the earth Verily it does not diminish what is in His Right Hand (in the slightest) and His Throne was over the water. In His Hand is the Scale and he lowers and raises it.) Concerning Allah's statement,
لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً
(that He might try you, which of you is the best in deeds.) This means that He created the heavens and the earth for the benefit of His servants, whom He created so that they may worship Him and not associate anything with Him as a partner. Allah did not create this creation (of the heavens and the earth) out of mere frivolity. This is similar to His statement,
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 Allah the Exalted, 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 created you in play (without any purpose), and that you would not be brought back to Us So Exalted is Allah, the True King: there is no God but He, the Lord of the Supreme Throne!) 23:115-116 Allah, the Exalted, said,
وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ
(And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) 51:56 Concerning the statement of Allah,
لِيَبْلُوَكُمْ
(that He might try you,) It means so that He (Allah) may test you. Concerning the statement,
أَيُّكُمْ أَحْسَنُ عَمَلاً
(which of you is the best in deeds.) It is important to note here that Allah did not say, "Which of you has done the most deeds." Rather, He said, "Best in deeds." A deed cannot be considered a good deed until it is done sincerely for Allah, the Mighty and Sublime, and it must be in accordance with the legislation of the Messenger of Allah ﷺ. Whenever a deed lacks one of these conditions, then it is null and void.
The Polytheists hasten their Torment by arguing against Resurrection after Death
Concerning Allah's statement,
وَلَئِن قُلْتَ إِنَّكُمْ مَّبْعُوثُونَ مِن بَعْدِ الْمَوْتِ
(But if you were to say to them: "You shall indeed be raised up after death.") Allah, the Exalted, is saying, "O Muhammad, if you were to inform these polytheists that Allah is going to resurrect them after their death, just as He created them originally (they would still reject)." Even though they know that Allah, the Exalted, is the One Who created the heavens and the earth, just as He said,
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(And if you ask them who created them, they will surely say: "Allah.")43:87 Allah says,
وَلَئِن سَأَلْتَهُمْ مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ
(And if you were to ask them: "Who has created the heavens and the earth and subjected the sun and the moon" They will surely reply: "Allah.") 29:61 Even after their awareness of this (Allah's creating), they still reject the resurrection and the promised return on the Day of Judgement. Yet, in reference to ability, the resurrection is easier (for Allah to perform) than the original creation. As Allah said,
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 Allah also said,
مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ
(The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person.) 31:28 Concerning the statement,
إِنْ هَـذَا إِلاَّ سِحْرٌ مُّبِينٌ
(This is nothing but obvious magic.) The polytheists say this due to their disbelief and obstinacy. They say, "We do not believe your claim that resurrection will occur." They also say, "He (Muhammad) only says this (resurrection of the dead) because he is bewitched, and he wants you to follow him in what his bewitchment tells him. Concerning Allah's statement,
وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَّعْدُودَةٍ
(And if We delay the torment for them till a determined term,) Allah, the Exalted, is saying "If We delay the torment and the destruction of these polytheists until an appointed time and a period determined, and We promise them a specific time period (of life), they would still say, in rejection and haste;
مَا يَحْبِسُهُ
(What keeps it back) They mean by this, "What delays this torment from overtaking us" Both rejection and doubt are their very nature. Therefore, they have no escape or refuge from the torment.
The Meanings of the Word Ummah
The word Ummah is used in the Qur'an and Sunnah with a number of different meanings. Sometimes when it is used it means a specified period of time. An example is the statement of Allah, the Exalted, in this verse,
إِلَى أُمَّةٍ مَّعْدُودَةٍ
(till a determined Ummah (term),) This is also the meaning in the statement of Allah in Surah Yusuf,
وَقَالَ الَّذِى نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ
(Then the man who was released, now after Ummah (some time) remembered.) 12:45 The word Ummah is also used to refer to the Imam (leader) who is followed. An example of this is in the statement of Allah,
إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ
(Verily, Ibrahim was an Ummah, obedient to Allah, Hanif, and he was not of those who were polytheists.) 16:120 The word Ummah is also used to mean religion and religious creed. This is as Allah mentions concerning the polytheists, that they said,
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(Verily, we found our fathers following a certain way and religion, and we will indeed follow their footsteps. ) 43:23 The word Ummah is also used to mean a group (of people). This is as Allah says,
وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ
(And when he arrived at the water (well) of Madyan, he found there a group of men watering (their flocks).) 28:23 Allah also said,
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid Taghut.") 16:36 Allah also said,
وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ
(And for every Ummah there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged.) 10:47 The meaning of Ummah here is those people who have had a Messenger sent among them. The meaning of Ummah in this context includes the believers and the disbelievers among them. This is like what has been recorded in Sahih Muslim,
«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّار»
(By He in Whose Hand is my soul! there is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hell- fire.) In reference to the Ummah of followers, then they are those who believe in the Messengers, as Allah said,
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ
(You (the followers of Prophet Muhammad) are the best Ummah ever raised up for mankind.) 3:110 In the Sahih the Prophet said,
«فَأَقُولُ: أُمَّتِي أُمَّتِي»
(Then I will say, "My Ummah (followers), my Ummah!") The word Ummah is also used to mean a sect or party. An example of this usage is in the statement of Allah,
وَمِن قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ
(And of the people of Musa there is an Ummah who lead (the men) with truth and established justice therewith.) 7:159 Likewise is His statement,
مِّنْ أَهْلِ الْكِتَـبِ أُمَّةٌ قَآئِمَةٌ
(A party of the People of the Scripture stand for the right.) 3:113
Allah -Subhânehu ve Teâlâ-, bütün azamet ve büyüklüğüne rağmen gökleri ve yeri ve her ikisinde bulunanları altı günde yaratandır. Bunları yaratmadan önce arşı su üzerinde idi. Ey İnsanlar!- O; bunları, sizleri imtihan etmek için yarattı. Zira sizin hanginiz en güzel ameli işleyerek, Yüce Allah'ı razı edecek ve hanginiz de kötü amel işleyerek O'nu gazaplandıracaktır. En sonunda yüce Allah herkese yaptığının karşılığını verecektir. -Ey Peygamber!- Şayet sen, onlara: -Ey insanlar!- Sizler, hesaba çekilmek için ölümünüzden sonra muhakkak diriltileceksiniz desen, Allah'ı inkâr eden bu kimseler yeniden diriltilmeyi de inkâr ederek şöyle derler: Senin okumuş olduğun bu Kur'an sihirden başka bir şey değildir. Bu apaçık bir batıldır, derler.
Dialah yang menciptakan langit dan bumi yang demikian besarnya dan menciptakan isinya dalam masa enam hari dan Arasy-Nya sudah ada di atas air sebelum penciptaan langit dan bumi. Dia hendak menguji kalian -wahai manusia- siapa di antara kalian yang paling baik amal perbuatannya yang diridai Allah, dan siapa di antara kalian yang paling buruk amal perbuatannya yang dimurkai Allah. Kemudian Allah akan memberikan balasan yang setimpal kepada setiap orang. Sungguh, jika engkau -wahai Rasul- berkata, "Sesungguhnya kalian -wahai manusia- akan dibangkitkan kembali sesudah kematian untuk dihisab," niscaya orang-orang yang kafir kepada Allah dan mengingkari hari kebangkitan itu akan berkata, "Al-Qur`ān yang kamu baca ini tidak lain adalah sihir yang nyata. Jadi, Al-Qur`ān adalah kebatilan yang nyata."
Another manifestation of the all-encompassing knowledge and perfect power of Allah Ta` ala has been mentioned in the second verse (7) - ` And He is the One who created the heavens and the earth in six days and (before creating these) His throne was on water.'
This tells us that water was created before the creation of the heavens and the earth. As for the elaboration of the creation of the heavens and the earth in six days, it has appeared in Surah Ha Mim as-Sajdah (also called Surah Fussilat). There it has been said that the earth was created in two days, mountains, river streams, trees and means for the sustenance and survival of living creatures in two days, then, the seven heavens in two days - 41:9-12).
According to Tafsir Mazhari, heavens mean everything high and above and the earth means down and below. Day is the measure of time which, after the creation of the heavens and the earth, is from sunrise to sunset - although, at the time of the creation of the heavens and the earth, neither did the sun exist nor its rising and setting.
It was also within the perfect power of Allah Ta` ala to create all these things in the flash of a moment but, in His infinite wisdom, He has made the system of this world gradual which is suitable for human temperament.
The purpose of the creation of the heavens and the earth has been identified at the end of the verse by saying: لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (So that He might test you as to who among you is better in deed).
This tells us that the creation of the heavens and the earth was not the main purpose. The fact is that these were created for human beings who act right, do better and, along with it, also make the best use of what has been placed therein to run their lives. Finally, it is expected of them that they would ponder over these and would not miss to recognize their Master and Lord (the Malik, the Rabb).
The outcome is that human beings are the real purpose of the creation of the heavens and the earth. However, human beings are not all alike. Among them there are those who believe and have faith. Then, even among the later, there is someone, a man or a woman, who is the best in deeds. And it goes without saying that, among the progeny of Sayyidna Adam (علیہ السلام) the best in deeds is our Rasul, on him the blessing of Allah, and peace. Therefore, it is correct to say that the real purpose of creating the entire universe is to bless it with the generous presence of the Holy Prophet ﷺ (serving as a model right through the Last Day). (Mazhari)
There is something we should also take note of. Allah Ta` ala said: أَحْسَنُ عَمَلًا (who among you is better in deed). He has said nothing about the number of deeds. From here we learn that Allah Ta'ala favors the quality of deed more than He does the abundance or profusion or fre-quency of good deeds such as, Salah, Sawm, Tilawah of Qur'an and Dhikr of Allah. This beauty or excellence of deeds has been expressed through the word: اِحسَان (ihsan) in Hadith. Essentially, it means the doing of a deed for the good pleasure of Allah alone with no worldly motive attached to it. Then, it is also necessary to do it in a way that is liked in the sight of Allah. This way has been demonstrated by the Holy Prophet ﷺ through his conduct and he has made it necessary for his community to follow his Sunnah. In a nutshell, we can say that a little done with total sincerity and according to Sunnah is better than a lot more done with none, or less of the two.
On, Uzvišeni, je Taj Koji je stvorio veličanstvena nebesa i Zemlju i sve što je na njima u šest dana, a prije toga je Njegov Arš bio iznad vode. Sve to je stvorio kako bi vas, o ljudi, iskušao ko će bolje postupati, čineći djela kojima je On zadovoljan, i ko će lošije postupati, čineći djela koja izazivaju Njegovu srdžbu. Zatim će Allah svakom dati ono što je zaslužio. Ako im kažeš, Poslaniče: "O ljudi, bićete proživljeni nakon smrti radi obračuna!", oni koji ne vjeruju u Allaha i Sudnji dan će ti reći: "Ovaj Kur'an kojeg on uči je jasni sihr, i njegova ništavnost je jasna."
Al-lah es el que creó los cielos y la Tierra en su forma maravillosa, y creó todo lo que hay en ellos en un período de seis eras. Antes de crearlos, Su trono estaba sobre el agua. Él creó todo esto para probar quién de ustedes, pueblo, es mejor haciendo obras que agradan a Al-lah y quién de ustedes realiza acciones que Lo enojan. Él retribuirá a cada grupo de acuerdo a lo que merece. Si tú, Mensajero, dices: “Resucitarán después de morir para rendir cuentas”, aquellos que no creen en Al-lah y rechazan la resurrección dirán: “Este Corán que recitas no es sino hechicería y clara falsedad”.
Il est Celui qui a créé les Cieux et la Terre, malgré leur immensité, ainsi que ce qu’ils contiennent en six jours et avant de les créer, Son Trône était au-dessus de l’eau. Ceci, afin de savoir, ô gens, qui d’entre vous œuvrera en bien et méritera l’agrément d’Allah et qui d’entre vous œuvrera en mal et méritera Sa colère. Il rétribuera ensuite chacun selon ce qu’il a accompli. Ô Messager, si tu disais: « Vous serez certainement ressuscités, ô gens, après votre mort afin que vous rendiez des comptes », ceux qui mécroient en Allah et rejettent la réalité de la Ressuscitation te répondraient: Ce Coran que nous récitons n’est que magie évidente. C’est un faux dont la fausseté ne laisse aucun doute.
"Dan Dia-lah yang menciptakan langit dan bumi dalam enam masa, dan ArasyNya berada di atas air, agar Dia menguji siapakah di antara kalian yang lebih baik amalnya, dan jika kamu berkata (kepada penduduk Makkah), 'Sesungguhnya kamu akan dibangkit-kan sesudah mati,' niscaya orang-orang yang kafir itu akan berkata, 'Ini tidak lain hanyalah sihir yang nyata.' Dan sesungguhnya jika Kami mundurkan azab dari mereka sampai kepada suatu waktu yang ditentukan, niscaya mereka akan berkata, 'Apakah yang meng-halanginya?' Ingatlah, di waktu azab itu datang kepada mereka, tidaklah dapat dipalingkan dari mereka, dan mereka diliputi oleh azab yang dahulunya mereka selalu memperolok-olokkannya." (Hud: 7-8).
(7) Allah mengabarkan bahwa Dia ﴾ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ﴿ "menciptakan langit dan bumi dalam enam masa", hari pertamanya adalah Hari Ahad dan hari terakhirnya adalah Hari Jum'at. Dan ketika Dia menciptakan langit dan bumi ﴾ وَكَانَ عَرۡشُهُۥ عَلَى ٱلۡمَآءِ ﴿ "yang mana ArasyNya berada di atas air", di atas langit ketujuh, setelah men-ciptakan langit dan bumi, maka Dia bersemayam di atas ArasyNya. Dia mengatur dan menata segala urusan menurut kehendakNya yang meliputi hukum-hukum qadari dan hukum-hukum syar'i. Oleh karena itu, Dia berfirman, ﴾ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۗ ﴿ "Agar Dia menguji siapakah di antara kamu yang lebih baik amalnya." Maksudnya, Allah mengujimu tatkala Dia menciptakan segala sesuatu yang ada di langit dan bumi untukmu. Dia mengujimu dengan perintah dan laranganNya, maka Dia melihat siapa yang lebih baik amalnya di antara kamu. Al-Fudhail bin Iyadh 5 berkata, "Yang paling ikhlas dan yang paling benar." Dia ditanya, "Wahai Abu Ali, apa maksud-nya?" Dia menjawab, "Jika suatu amal perbuatan itu ikhlas, akan tetapi ia tidak benar, maka ia tidak diterima, jika ia benar tetapi ti-dak ikhlas, maka ia tidak diterima, hingga ia dilakukan secara ikhlas dan benar. Yang ikhlas adalah yang dilakukan karena Wajah Allah, dan yang benar adalah yang mengikuti syariat dan sunnah. Ini se-bagaimana Firman Allah,
﴾ وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ 56 ﴿
"Dan Aku tidak menciptakan jin dan manusia melainkan supaya mereka menyembahKu." (Adz-Dzariyat: 56).
Dan Dia berfirman,
﴾ ٱللَّهُ ٱلَّذِي خَلَقَ سَبۡعَ سَمَٰوَٰتٖ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّۖ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَهُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَيۡءٍ عِلۡمَۢا 12 ﴿
"Allah-lah yang menciptakan tujuh langit dan seperti itu pula bumi. Perintah Allah berlaku padanya, agar kamu mengetahui bahwasanya Allah Mahakuasa atas segala sesuatu, dan bahwa Allah, ilmuNya benar-benar meliputi segala sesuatu." (Ath-Thalaq: 12).
Allah menciptakan manusia untuk beribadah kepadaNya dan mengetahuiNya dengan nama-nama dan sifatNya. Dia memerintah mereka dengan itu. Maka barangsiapa yang tunduk dan menunai-kan apa yang diperintahkan maka dia termasuk orang-orang yang beruntung. Barangsiapa yang berpaling maka mereka adalah orang-orang yang merugi, dan pasti Dia akan mengumpulkan mereka di alam yang mana Dia membalas mereka atas dasar perintah dan laranganNya. Oleh karena itu, Allah menyebutkan pendustaan orang-orang musyrik terhadap Hari Pembalasan. Dia berfirman, ﴾ وَلَئِن قُلۡتَ إِنَّكُم مَّبۡعُوثُونَ مِنۢ بَعۡدِ ٱلۡمَوۡتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ ﴿ "Dan jika kamu berkata (kepada penduduk Makkah), 'Sesungguhnya kamu akan di-bangkitkan sesudah mati,' niscaya orang-orang yang kafir itu akan berkata, 'Ini tidak lain hanyalah sihir yang nyata'." Maksudnya, jika kamu ber-kata dan mengabarkan kepada mereka tentang kebangkitan sesudah kematian niscaya mereka tidak mempercayaimu, justru mereka sangat mendustakanmu dan melecehkan apa yang kamu bawa, dan mereka berkata, ﴾ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ ﴿ "Ini tidak lain hanyalah sihir yang nyata." Ketahuilah, ia adalah kebenaran yang nyata.
(8) ﴾ وَلَئِنۡ أَخَّرۡنَا عَنۡهُمُ ٱلۡعَذَابَ إِلَىٰٓ أُمَّةٖ مَّعۡدُودَةٖ ﴿ "Dan sesungguhnya jika Kami mundurkan azab dari mereka sampai kepada suatu waktu yang ditentukan." Yakni kepada waktu yang ditakdirkan, lalu mereka merasakan kelambatannya, niscaya mereka berkata karena kebodohan dan kezhaliman, ﴾ مَا يَحۡبِسُهُۥٓۗ ﴿ "Apakah yang menghalanginya?" Ucapan ini mengandung pendustaan mereka kepadanya. Tidak terjadinya azab yang menimpa mereka, dijadikan sebagai bukti kebohongan Rasulullah yang mengabarkan terjadinya azab, alangkah jauhnya pengambilan dalil ini. ﴾ أَلَا يَوۡمَ يَأۡتِيهِمۡ لَيۡسَ مَصۡرُوفًا عَنۡهُمۡ ﴿ "Ingatlah, di waktu azab itu datang kepada mereka, tidaklah dapat dipalingkan dari mereka", sehingga membuat mereka mampu melihat azab bagi mereka.﴾ وَحَاقَ بِهِم مَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ ﴿ "Dan mereka diliputi oleh azab yang dahulunya me-reka selalu memperolok-olokkannya." Di mana mereka meremehkannya sampai-sampai mereka memastikan kebohongan orang yang hadir membawanya.
He, may He be glorified, is the One Who created the heavens and the earth in their magnificent form, and He created whatever is in them in a period of six days. Before He created them, His Throne was on water. He created all of this in order to test which of you, O people, is best in doing actions that please Allah and which of you does actions that anger Him. He will repay each group according to what they deserve. If you, O Messenger, say, ‘You, O people, will be resurrected after you die to be taken to account’, then those who disbelieve in Allah and reject the resurrection will say, ‘This Qur’ān that you recite is nothing but sheer magic and it is clearly false’.
Siya – kaluwalhatian sa Kanya – ang lumikha ng mga langit at lupa sa kabila ng kalakihan ng mga ito at lumikha ng anumang nasa mga ito sa anim na araw. Ang Trono Niya, bago ng paglikha sa mga ito, ay nasa ibabaw ng tubig. [Ito ay] upang sumulit Siya sa inyo, O mga tao, kung alin sa inyo ang pinakamaganda dahil sa paggawa ng nagpapalugod sa Kanya at kung alin sa inyo ang pinakamasagwa dahil sa paggawa ng nagpapainis sa Kanya, para gumantimpala Siya sa bawat isa ng nagiging karapat-dapat dito. Talagang kung nagsabi ka, O Sugo: "Tunay na kayo, O mga tao, ay mga bubuhayin matapos ng kamatayan ninyo upang tuusin kayo" ay talagang magsasabi nga ang mga tumangging sumampalataya kay Allāh at nagkaila sa pagbubuhay: "Walang iba ang Qur'ān na ito na binibigkas ninyo kundi isang panggagaway na maliwanag sapagkat ito ay bulaang maliwanag ang kabulaanan."
7- Arş’ı su üzerinde iken hanginizin daha güzel amelde bulunacağını sınamak için gökleri ve yeri altı günde yaratan, O’dur. Andolsun ki:“Ölümden sonra muhakkak diriltileceksiniz” diyecek olsan, kâfirler mutlaka:“Bu, ancak apaçık bir sihirdir” derler.
8- Eğer azâbı sayılı bir vakte kadar onlardan ertelesek mutlaka:“Onu alıkoyan nedir?” derler. Bilin ki o (azap), onlara geldiği gün onlardan asla çevrilmeyecektir ve alay etmekte oldukları şey de onları çepeçevre kuşatacaktır.
7. Yüce Allah “gökleri ve yeri altı günde” yarattığını haber vermektedir. Bu yaratmanın birinci günü pazar, sonuncu günü de Cumadır. O, gökleri ve yeri yarattığında “Arş’ı su üzerinde” yedinci semanın üstünde idi. Gökleri ve yeri yaratmasından sonra arşın üzerine istivâ etti. İşleri istediği gibi idare etmekte, kaderî ve şer’î hükümleri ile dilediği gibi tasarrufta bulunmaktadır. Bundan dolayıdır ki “hanginizin daha güzel amelde bulunacağını sınamak için” buyurmaktadır. Yani O, sizi imtihana çekmek için böyle yapmıştır. Göklerde ve yerde bulunan her şeyi sizin için yaratmış, emir ve yasakları ile sizi sınamak istemiştir. Ta ki hanginizin daha güzel amelde bulunacağı ortaya çıksın. Fudayl b. İyad -Allah’ın rahmeti üzerine olsun- şöyle demiştir:“En güzel amel, en ihlaslı ve en doğru olan ameldir.” Ona: “En güzel ve en doğru amel ne demektir?” diye sorulunca şöyle demiştir: “Amel ihlasla yapılmakla birlikte doğru olmazsa kabul olunmaz, amel doğru olmakla birlikte ihlaslı olmazsa yine kabul olunmaz. Mutlaka hem ihlaslı, hem de doğru olması gerekir. İhlaslı amel, onun Allah rızası için yapılması demektir. Doğru amel ise yapılan amelde şeriata ve sünnete tâbi olmak demektir.[30]
Bu ayet, Yüce Allah’ın şu buyruklarına benzzemektedir: “Ben cinleri de insanları da -başka bir şey için değil- sadece bana ibadet etsinler diye yarattım.”(ez-Zâriyât, 51/56)“Allah yedi gök ve yerden de onlar gibisini yaratandır. Buyruğu onlar arasında iner durur. Allah’ın gerçekten her şeye kadir olduğunu ve muhakkak Allah’ın ilmi ile her şeyi kuşatmış olduğunu kesinlikle bilesiniz diye.”(et-Talâk, 65/12)
Yüce Allah insanları kendisine ibadet etsinler, isim ve sıfatları ile kendisini tanısınlar diye yaratmış ve onlara bu emri vermiştir. Her kim bu emre boyun eğer ve emrolunduğunu yerine getirirse şüphesiz ki o, başarı ve mutluluğa erenlerden olur. Kim de bundan yüz çevirirse işte onlar hüsrana uğrayanlardandır. Şüphesiz ki Allah, onları kendilerine vermiş olduğu emir ve yasaklar dolayısı ile sorguya çekip amellerin karşılığını vereceği âhiret yurdunda bir araya getirecektir. Bundan dolayıdır ki Yüce Allah müşriklerin yalanlamalarına karşılık vereceği cezayı şöylece söz konusu etmektedir:“Andolsun ki: “Ölümden sonra muhakkak diriltileceksiniz” diyecek olsan, kâfirler mutlaka:“Bu, ancak apaçık bir sihirdir” derler.” Yani bunlara ölümden sonra diriliş olduğunu haber verecek olsan seni doğrulamazlar. Aksine en ileri derecede yalanlarlar ve bu getirdiğini tenkit ederek:““Bu, ancak apaçık bir sihirdir, derler.” Oysa bu, apaçık hakkın ta kendisidir.
8. “Eğer azâbı sayılı bir vakte kadar onlardan ertelesek” yani belli bir süreye kadar erteleyecek olsak, onun geciktiğini ileri sürerek cahilliklerinden ve zulümlerinden “mutlaka: “Onu alıkoyan nedir?”derler.” Bu, zımnen gelecek olan azâbı yalanlamaktır. Azabın başlarına hemen gelmemesini, azâbın geleceğini haber veren peygamberin yalan söylediğine delil gösterirler. Böyle bir delillendirme, haktan ne kadar da uzaktır!“Bilin ki o (azap), onlara geldiği gün onlardan asla çevrilmeyecektir.” Durumları hakkında düşünme ve değerlendirmede bulunma imkânı dahi bulamayacaklardır. “ve alay etmekte oldukları şey de” azâp da “onları çepeçevre kuşatacaktır.” Onun gerçekleşeceğini haber verenin yalancı olduğunu kesin olarak ileri sürecek kadar ehemmiyetsiz gördükleri o azâp, onları çepeçevre kuşatacak ve tepelerine inecektir.
Và Ngài (Allah), Đấng Toàn Năng đã tạo hóa các tầng trời và trái đất với sự hùng vĩ của chúng cùng với tất cả mọi thứ trong chúng trong vòng sáu ngày, trước khi tạo hóa ra hai chúng thì chiếc Ngai Vương của Ngài ở trên mặt nước; để Ngài thử thách các ngươi - hỡi con người - rằng ai sẽ là người làm những việc thiện phước để may ra nhận được sự hài lòng của Allah và ai trong các ngươi ai sẽ làm những việc tồi tệ nhất để rồi chuốc lấy sự bất mãn của Ngài, rồi Ngài sẽ ban thưởng cho kết quả tương xứng cho y. Và nếu như Ngươi - hỡi Thiên Sứ - có bảo chúng rằng: Chắc chắn các ngươi - hỡi con người - sẽ được phục sinh trở lại sau khi các ngươi chết để rồi gánh lấy trách nhiệm thì chắc hẳn những kẻ bất tuân Allah và những kẻ phủ nhận việc phục sinh sẽ đáp: "Với Thiên Kinh Qur'an này, thứ mà các ngươi đang xướng đọc Nó chỉ toàn là những trò ma thuật quá lộ liễu, là một sự giả tạo quá rõ ràng."
Lui, gloria Sua, è Colui che creò i Cieli e la Terra nonostante la loro immensità, e che creò ciò che contengono in sei giorni. Prima della loro creazione, il Suo Regno era sulle acque; ciò per mettervi alla prova, o gente, per distinguere tra chi di voi compie più buone azioni che compiacciono Allāh, e chi di voi compie le peggiori azioni, che Allāh ripudia. Egli ricompensa ognuno secondo ciò che merita. E se dicessi, o Messaggero, che in verità, o gente, sarete resuscitati, dopo la vostra morte, affinché siate giudicati, direbbero coloro che rinnegarono Allāh e la resurrezione: "Che cos'è questo Corano che stai recitando? Non è altro che chiara magia, e la sua falsità è evidente".
Talagang kung nag-antala Kami sa mga tagapagtambal ng nagiging karapat-dapat sa kanila na pagdurusa sa buhay na pangmundo hanggang sa isang yugto ng mga araw na nabibilang ay talagang magsasabi nga sila habang mga nagmamadali sa kanya habang mga nangungutya: "Aling bagay ang pumipigil ng pagdurusa sa amin?" Pakatandaan, tunay na ang pagdurusang nagiging karapat-dapat sila ay may yugto sa ganang kay Allāh. Sa araw na darating ito sa kanila ay hindi sila makatatagpo ng isang tagalihis na maglilihis nito palayo sa kanila, bagkus magaganap ito sa kanila at papaligid sa kanila ang pagdurusang dati nilang minamadali bilang pangungutya at panunuya.
Se rinviassimo la punizione che questi idolatri meritano in questa vita terrena a un numero di giorni prestabilito, direbbero, affrettandola e deridendola: "Cosa impedisce che giunga tale punizione?" Piuttosto, la punizione che meritano ha un termine stabilito presso Allāh: Quando giungerà, non troveranno intercessore che li salvi da esso; al contrario, li colpirà, e verranno circondati dalla punizione che affrettavano, deridendola e schernendola.
Và nếu TA trì hoãn sự trừng phạt đối với bọn đa thần ở cuộc sống trần tục này đến một ngày được chọn sẵn phía trước, chắc hẳn bọn chúng sẽ khua môi múa mép mà bảo rằng: "Vì cớ sao mà hoãn lại trừng phạt đối với chúng tôi vậy?" Tuy nhiên, sự trừng phạt nó sẽ diễn ra mà chỉ có Allah mới nắm rõ được thời gian. Ôi! Vào một ngày mà bắt chợt ụp đến thì thật sự không có thể thay đổi được mà chỉ có riêng Ngài mới thay đổi được nó với họ. Không, điều đó chắc chắn sẽ ụp lên họ và rồi sự trừng phạt sẽ vồ lấy chúng bởi những lời khua môi múa mép của chúng đã từng thách thức, chế giễu.
Si Nous reportions de quelques jours le châtiment que les polythéistes méritent dans ce bas monde, ils diraient en se moquant et désirant le hâter: Qu’est-ce qui empêche le châtiment de s’abattre sur nous? Qu’ils sachent que le châtiment qu’ils méritent a une échéance auprès d’Allah et le jour où il s’abattra sur eux, rien ne pourra l’éloigner d’eux. Le châtiment qu’ils hâtaient ironiquement et sarcastiquement s’abattra sur eux et les cernera de toutes parts.
Sungguh jika Kami menunda dari orang-orang musyrik azab yang berhak mereka terima di dunia sampai beberapa hari yang ditentukan, niscaya mereka dengan nada mengejek segera berkata, "Apa yang menahan azab itu dari kami?" Ingatlah! Sesungguhnya azab yang berhak mereka terima itu memiliki masa jatuh tempo di sisi Allah. Kelak ketika azab itu datang kepada mereka, tidak ada seorang pun yang dapat memalingkannya dari mereka. Azab itu pasti akan menimpa mereka dan mereka pasti akan dikepung oleh azab yang semula mereka minta disegerakan dengan nada mengolok-olok dan mengejek.
Ako Mi višebošcima odlažemo zasluženu kaznu na ovom svijetu do određenog roka, oni kažu, ismijavajući se i požurujući kaznu: "Šta to sprečava kaznu da nas zadesi?" Doista kazna koju zaslužuju ima svoj rok kod Allaha, a kada im dođe - neće ih ništa zaštititi, i kazna koju su požurivali ismijavajući se - sa svake strane će ih okružiti.
If I postpone the punishment that the idolaters deserve in this world for a period of a few days, they will attempt to mock the punishment by asking for it to come quickly, by saying, ‘What is it that is holding the punishment back from us?’ Of course, the punishment that they deserve has a fixed time with Allah, and on the day when it comes to them they will not find anyone to avert it from them. Instead, the punishment that they used to poke fun at by asking for it to come quickly will fall upon them and surround them.
The present world was created by God in six days, that is, in six stages or six periods. There was a period when its surface was covered with water. In this part of God’s domain, only water was seen everywhere at that time. Then, at God’s behest, patches of land emerged and water filled the great hollows which became the seas and the oceans. In this way it was possible for various species of life to come into existence on the earth. God has the power to give an ideal shape to things and events, but He has chosen to fashion this world in a less than ideal way, so that it may serve as a testing ground for man. Indeed, God’s purpose in creating the world and settling human beings upon it was to single out the doers of good deeds. ‘Good deed’ is actually another name for a realistic deed, i.e. one which a man is required to perform in accordance with reality, without there being any pressure upon him to do. The realistic person is one who appreciates the hidden hand of God by peering through the cause-and-effect veil which, by design, He has drawn over His creations; he is one who, in spite of apparently having power, renders himself powerless; one who, in spite of having the option of leading an arrogant life, becomes obedient to God. In the present world, the selection of such realistic persons continues unremittingly. When the period of this selection is over, the present system will be replaced by another standard system in which all good things will be allotted only to those who perform good deeds, leaving all bad things for the wrongdoers. Almighty God does not immediately catch hold of those who deny the truth and the arrogant in view of His rule of giving respite; i.e. He gives them respite to the fullest possible extent, so that they may be warned and reform themselves, or finally prove themselves guilty. This rule of respite becomes a cause of misunderstanding to certain arrogant people. They forget their real position of powerlessness and start indulging in tall talk. But, when they are smitten by God’s scourge, they will there and then come to know how helpless they are in comparison to God.
Described in the seventh verse is the condition of those who denied that there was to be a Last Day and a Hereafter. Like chronic deniers of the truth, when they do not understand (or do not want to under-stand) something, they would dismiss it as nothing but magic.
In the eighth verse, an answer has been given to people who doubted the warnings of punishment given by prophets, peace be on them. Not willing to believe them, they used to ask them if they were true, and if they were, why the punishment they warned them of would not come?
Si pospongo el castigo que los idólatras merecen en este mundo por un plazo determinado, intentarán burlarse del castigo pidiendo que se apresure; dirán: “¿Qué es lo que retiene el castigo?” Por supuesto, el castigo que merecen tiene un tiempo determinado con Al-lah, y el día que les sobrevenga no encontrarán a nadie que lo aparte de ellos. En cambio, el castigo del que solían burlarse cuando pedían que se apresure caerá sobre ellos y los rodeará.
Şayet dünya hayatında hak ettikleri azabı müşriklerden sayılı günler erteleyecek olsak, onlar alay ederek ve onun gelmesi için acele ederek şöyle derler: Azabı engelleyen nedir? Onların hak ettikleri azabın; Allah'ın katında bir süresi vardır. O gün, onlara azap gelince onlardan azabı uzaklaştıracak yoktur. Mutlaka azap onların üzerine inecektir. Ve alay ederek maskaraya aldıkları ve (başlarına gelmesi için) acele ettikleri azap onları kuşatacaktır.
"Dan jika Kami rasakan kepada manusia suatu rahmat (nik-mat) dari Kami, kemudian rahmat itu Kami cabut darinya, pastilah dia menjadi putus asa lagi tidak berterima kasih. Dan jika Kami rasakan kepadanya kebahagiaan sesudah bencana yang menimpa-nya, niscaya dia akan berkata, 'Telah hilang bencana-bencana itu dariku.' Sesungguhnya dia sangat gembira lagi bangga, kecuali orang-orang yang sabar (terhadap bencana), dan mengerjakan amal-amal shalih, mereka itu beroleh ampunan dan pahala yang besar." (Hud: 9-11).
(9-10) Allah mengabarkan tentang tabiat manusia bahwa dia itu bodoh dan zhalim, bahwa jika Allah memberikan rahmat kepadanya seperti rizki, kesehatan, anak keturunan dan lain-lain, kemudian Dia mengambil darinya, maka dia menyerah dan tunduk kepada keputusasaan, tidak berharap pahala Allah dan tidak ter-lintas di benaknya bahwa Allah akan mengembalikannya atau yang sepertinya atau yang lebih baik daripadanya, dan bahwa jika Allah melimpahkan rahmat setelah kesulitan yang menimpanya maka dia berbahagia menyombongkan diri dan menyangka harta yang banyak itu akan langgeng, seraya dia berkata, ﴾ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّيٓۚ إِنَّهُۥ لَفَرِحٞ فَخُورٌ ﴿ "'Telah hilang bencana-bencana itu dariku.' Sesungguhnya dia sa-ngat gembira lagi bangga." Maksudnya, dia berbahagia dengan apa yang diberikan kepadanya yang sesuai dengan keinginan dirinya, bangga dengan nikmat Allah kepada hamba-hambaNya. Hal itu membuatnya lupa diri, sombong, angkuh, takabur di hadapan manusia, menghina dan merendahkan mereka. Adakah cacat yang lebih berat daripada ini?
(11) Ini adalah tabiat manusia itu sendiri, kecuali orang yang diberi taufik oleh Allah dan dikeluarkan dari perilaku buruk ini kepada perilaku baik, mereka itu adalah orang-orang yang sabar pada saat sulit, mereka tidak berputus asa karenanya, pada saat senang, mereka tidak sombong dan mengamalkan amal shalih yang wajib dan yang dianjurkan, ﴾ أُوْلَٰٓئِكَ لَهُم مَّغۡفِرَةٞ ﴿ "mereka itu beroleh ampun-an", atas dosa-dosa mereka yang dengannya segala perkara yang dikhawatirkan lenyap dari mereka. ﴾ وَأَجۡرٞ كَبِيرٞ ﴿ "Dan pahala yang besar." Maksudnya, beruntung dengan meraih surga kekekalan yang berisi apa yang diinginkan oleh jiwa dan dinikmati oleh mata.
Sungguh jika Kami memberikan suatu nikmat kepada manusia, seperti nikmat kesehatan dan kekayaan, kemudian Kami cabut nikmat itu darinya, ia pasti akan merasa sangat putus asa terhadap rahmat Allah dan sangat ingkar terhadap nikmat-Nya. Ia pasti akan melupakan nikmat itu apabila nikmat itu hilang dari tangannya.
Si le otorgo a una persona una bendición Mía, como la salud o la riqueza, y luego le quito esa bendición, pierde toda esperanza en Mi misericordia y desagradece Mis bendiciones.
İnsana, tarafımızdan sıhhat ve zenginlik gibi nimet verip sonra ondan bu nimeti alsak, o Allah'ın rahmetinden ümidini keser. Allah'ın nimetlerine karşı çok büyük nankörlük eder. Eğer Yüce Allah kulundan nimetleri çekip alacak olsa o kul, nimetleri unutur.
If I give man a blessing from Me, such as health or wealth, and then I take away that blessing from him, he loses all hope of My mercy and becomes extremely ungrateful for My blessings, which he forgets when they are taken away.
Si Nous accordions à l’être humain un de Nos bienfaits comme la santé ou la richesse puis que Nous le lui retirions, il désespèrerait de la miséricorde d’Allah et renierait avec vigueur Ses dons.
Ako čovjeku damo neku blagodat, poput zdravlja i bogatstva, a zatim mu je oduzmemo - on puno gubi nadu u Allahovu milost i veoma je nezahvalan na Njegovim blagodatima koje zaboravi kada mu ih Allah oduzme, kao da ih nikada nije imao.
Se concedessimo all'uomo, da parte Nostra, una grazia, come salute o ricchezza, e poi lo privassimo di essa, in verità dispererebbe della Misericordia di Allāh: Egli è immensamente ingrato per le Sue grazie; se Allāh lo privasse di esse, se ne dimenticherebbe.
Commentary
In the verses appearing above, it has been confirmed that the Holy Prophet ﷺ is a Messenger of Allah and an answer has been given to those who engineer doubts about it. At the beginning, in the first three verses (9-11), an instinctively bad human habit has been mentioned with an instruction to Muslims that they should stay away from it.
That man is naturally fickle-minded and haste-prone, and that he tends to be consumed by his immediate condition and puts all concerns of the past and future out of his mind, has been described in the first two verses (9, 10). It has been said: If We let man taste a blessing and then take it back, he loses courage and hope and turns ungrateful. And if We let him taste a blessing after he has suffered from some hardship, he forgets all about his suffering and starts bragging and boasting.
In other words, man is given to hurry things, takes the present as everything, does not bother to refer to the past or show concern for the future, therefore, a suffering after a blessing makes him lose hope and slide into ungratefulness. He never thinks that Allah who blessed him first could bless him again. Similarly, if one gets comfort after suffering, then he, rather than recall his past suffering, turn to Allah and be grateful to Him, starts waxing more proud and arrogant. In that state, he forgets his past and goes about thinking that Allah's blessings were his right, he has to have these, and that he remains under the impression that this was how he would continue for the rest of his life. So heedless he becomes that it just does not occur to him that the way the days of suffering did not continue any more, the same thing could hap-pen to the days of comfort and they too could vanish.
Such is the state of human worship of the present and so tragic is the penchant for forgetting the past and the present that a power-hungry man would not even blink to raise the edifice of his power on the blood and dust of another man of power. Always looking up, he would never look down to recall that this had been the fate of the man of power before him. Sad ends and ill fates make no effect on him for power in the present tastes good.
When people start worshipping the present and elect to remain drunk with the state they are in, that is high time for Books of Allah and His Messengers to come. When they do, they bring the lesson-oriented events of the past into sharp focus for heedless man to see things in this perspective and have a little concern for what would happen to them in the future. The lesson they teach is: Ponder over the changing conditions of the universe you are in and get to know the power working behind these - great sermonizers from the Lord!
A perfect believer, in fact, a perfect human being is one who is able to perceive the hidden Power behind every change, revolution, sorrow and comfort, ignore their transitory phases, dismiss their material causes as the sole explanation. The mark of an intelligent person is that he looks at the originator or causer of causes more than he would look at causes, and it is with Him alone that he would relate to as firmly as possible.
9- İnsana tarafımızdan bir rahmet tattırıp sonra bunu ondan alıversek mutlaka o, ümidini kesmiş bir nankör oluverir.
10- Eğer başına gelen bir sıkıntıdan sonra ona bir nimet tattırsak:“Kötülükler benden uzaklaşıp gitti” der ve şımarıp böbürlenir.
11- Ancak sabredip salih amellerde bulunanlar böyle değildirler. İşte onlara mağfiret ve büyük bir mükâfat vardır.
9-10. Yüce Allah, bize insan tabiatından haber vermekte, onun cahil ve zalim olduğunu bildirmektedir. Çünkü Allah, insana kendi nezdinden sağlık, rızık, evlat ve buna benzer bir rahmet tattırıp da sonra bu rahmeti ondan çekip alacak olsa kendisini ümitsizliğe kaptırıverir ve ona teslim olur. Yüce Allah’tan bir mükâfat beklemediği gibi kendisinden aldığı bu nimeti geri vereceğini yahut onun benzerini ya da ondan daha hayırlısını ona ihsan edebileceğini hatırına getirmez. Yine Allah, başına gelen bir sıkıntıdan sonra kendisine bir rahmet tattıracak olsa bununla da sevinip şımarır. Bu iyi halin sürekli devam edeceğini sanır ve:“Kötülükler benden uzaklaşıp gitti, der ve şımarıp böbürlenir.” Yani kendisine nefsinin arzusuna uygun olarak verilenlerden dolayı sevinip şımarır ve Allah’ın nimetleri ile Allah'ın kullarına karşı böbürlenmeye koyulur. Bu da onu şımarmaya, böbürlenmeye, kendisini beğenmeye, diğer insanlara karşı büyüklenmeye, onları hakir görüp küçümsemeye iter. Bundan daha büyük kusur ve yanlış olabilir mi?
11. İşte insanın, insan olarak tabiatı budur. Ancak Allah’ın, tevfikini ihsan edip de bu kötü huydan tam zıddı olan iyi huylara çıkardıkları müstesnâdır. Bunlar, sıkıntılı hallerde sabırdan ayrılmayıp ümitsizliğe kapılmayan, rahat ve bolluk zamanlarında da azmayıp farz ve müstehap türünden salih amelleri işleyenlerdir. “İşte onlara” günahlarına karşılık “mağfiret ve büyük bir mükâfat vardır.” Bu mağfiret dolayısı ile hoşlanmadıkları her bir şey üzerlerinden çekilip gider. Büyük mükâfat ise içinde canların çektiği ve gözlerin lezzet aldığı her bir şeyin bulunduğu nimet dolu cennetlere kavuşmaktır.
Talagang kung nagbigay Kami sa tao mula sa Amin ng isang biyaya gaya ng biyaya ng kalusugan at yaman, pagkatapos nagtanggal Kami mula sa kanya ng biyayang iyon, tunay na siya ay talagang madalas ang kawalang-pag-asa sa awa ni Allāh, mabigat ang pagtangging magpasalamat sa mga biyaya Niya. Nakalilimot siya sa mga ito kapag nagtanggal si Allāh ng mga ito sa kanya.
Và nếu như TA ban cho loài người một ân huệ như là sức khỏe hay sự giàu có, rồi sau đó TA tước đoạt lại cái ân huệ đó thì chắc chắn y sẽ tuyệt vọng rất nhiều về sự Nhân Từ của TA rồi làm chúng mất đi niềm tin vào ân huệ của Allah. Vĩ đại cho việc bạc ơn về ân huệ của Ngài và mau chóng quên lãng tất cả khi Allah tước đoạt nó đi.
Se gli facessimo provare abbondante sostentamento e salute, dopo essere stato afflitto da povertà e malattie, direbbe: "Il male e la disgrazia mi hanno abbandonato", e non ringrazierebbe Allāh per ciò; in verità egli diverrebbe molto gioioso e ingrato, e molto arrogante con la gente, esibendosi per le grazie di Allāh nei suoi confronti.
Talagang kung nagpalasap Kami sa kanya ng isang kaluwagan sa panustos at kalusugan matapos ng isang karalitaan at isang karamdamang dumapo sa kanya ay talagang magsasabi nga siya: "Nawala ang kasagwaan buhat sa akin at tumigil ang pinsala." Hindi siya nagpasalamat kay Allāh doon. Tunay na siya ay talagang labis ang saya nang walang pasasalamat, at labis ang pagmamataas sa mga tao at ang pagpapasikat sa ibiniyaya ni Allāh sa kanya.
Và nếu như TA cho y nếm thử chút bổng lộc và sức khỏe sau khi y đã từng trãi qua cơn nghèo khổ và bệnh tật thì y sẽ nói :" Mọi điều tai ương đã đi qua lẫn với sự khó khăn." Thế mà y vẫn không hề biết tạ ơn Allah về điều đó, ngược lại y còn tỏ vẻ vui mừng tột cùng cho sự vô ơn đó và rất nhiều sự khoác lác kiêu căng đối với mọi người và đắc ý về những hồng ân của Allah ban cho y.
Sebaliknya, jika Kami memberikan kemudahan padanya dalam mendapatkan rezeki dan kesehatan setelah ia merasakan kemiskinan dan penyakit, pasti ia akan berkata, "Kesulitanku sudah pergi dan penyakitku sudah hilang." Ia tidak bersyukur kepada Allah atas nikmat itu. Ia gemar membanggakan diri dan suka menyombongkan nikmat yang diterimanya dari Allah di depan orang lain.
Şayet insana isabet eden fakirlik ve hastalıktan sonra ona rızıkta ve sıhhatte bir genişlik (bolluk) tattıracak olsak o şöyle der: Kötülük benden gitti ve zarar yok oldu. O bunlardan dolayı şükretmez ve çokça sevinerek şımarır. Allah'ın kendisini nimetlendirdiği şeyler ile insanlara karşı kibirlenerek övünür.
Si permito que una persona así reciba un sustento generoso y buena salud, después de haber experimentado la pobreza y la enfermedad, dirá: “Mis problemas han desaparecido y mi dificultad ha terminado”. No me agradecerá por tales bendiciones, sino que se volverá arrogante y vanidoso, sosteniendo su cabeza en alto con orgullo ante las personas por las bendiciones que ha recibido de mi parte.
Si nous accordions à l’être humain une grande subsistance et une bonne santé après qu’il ait été pauvre et malade, il dirait: Les malheurs se sont éloignés de moi. Mais il ne serait pas reconnaissant envers Allah pour ces bienfaits. Il exulterait d’ingratitude, se mettrait à s’en prendre aux gens et se vanterait des dons qu’Allah lui a accordés.
If I let such a person have much provision and good health, after having experienced poverty and illness, he will say, ‘My troubles have gone and my difficulty is over’. He does not thank Me for such blessings, but instead he becomes boastful and vain, holding his head high with pride over people because of what I have blessed him with.
A ukoliko mu damo blagodat imetka i zdravlja nakon što ih nije imao kaže: "Otišlo je zlo od mene i nema više štete", a ne zahvali Allahu na tome. Doista je čovjek previše radostan i ohol, uzdiže se nad ljudima i hvališe blagodatima koje mu je Allah dao.
Este es el caso de todas las personas, excepto aquellas que son pacientes en tiempos difíciles, realizan buenas acciones y abandonan el pecado. Tales personas son buenas y diferentes a las arrogantes descritas anteriormente, ya que no pierden la esperanza en los tiempos difíciles ni son ingratas por las bendiciones de Al-lah, y tampoco son soberbias. De modo que recibirán el perdón de sus pecados por parte de su Señor y obtendrán una gran recompensa en el Más Allá.
Ancak zorluklara, ibadetlere ve günahlara karşı sabredenler ve salih ameller işleyenler böyle değildir. Böyle olanlar için başka bir durum vardır. Çünkü bunlara ümitsizlik isabet etmez. Bunlar; Allah'ın nimetlerine karşı nankörlük etmezler ve insanlara karşı kibirlenmezler. İşte bu özelliklere sahip olan kimseler için Rablerinden günahları için bir bağışlanma ve ahirette ise büyük bir mükâfat vardır.
Exception est faite de ceux qui sont patient dans l’adversité, dans l’accomplissement des actes d’obéissance et dans le délaissement des actes de désobéissance et accomplissent de bonnes œuvres. Ceux-là, leur cas est différent puisqu’ils ne désespèrent pas, ne renient pas les bienfaits d’Allah et ne s’en prennent pas aux gens. Ceux qui possèdent ces qualités obtiendront le pardon de leur Seigneur pour leurs péchés et auront droit à une immense rétribution dans l’au-delà.
This is the case with all people except those who are patient in hard times, do good actions and leave sins. Such good people are different to the arrogant ones described previously, as they do not lose hope in hard times, nor are they ungrateful for Allah’s blessings and nor are they arrogant. So they will receive forgiveness for their sins from their Lord and they will receive a great reward in the Afterlife.
In the present world, man is given ease and hardship by turns. But here, neither is comfort given as a reward nor is hardship imposed as a punishment. The purpose of both is to put human beings to the test. This world is a great examination hall. The purpose of whatever happens to man here is to see what sort of responses he offers to different testing conditions. That man is a failure whose behaviour is such that when he receives some worldly bounties from God, he becomes proud; he behaves with haughtiness towards those who appear to him of a lower status than himself. Similarly, that person is also a failure who displays ingratitude when some bounty is taken away from him or he becomes the victim of some affliction. Even after being deprived of something, a man still possesses many things granted to him by God. But man forgets them and becomes so desperate over that one loss, it is as if he had been robbed of everything. On the contrary, those who fully measure up to the standards of Faith are individuals who are patient and righteous in their deeds. That is, in spite of every setback, they keep their emotional balance and continue to exercise moderation; they continue to do whatever they are required to do as subjects of God. What is patience? It is a man’s conduct being shaped by principles and not by the conditions and situations in which he finds himself. Whatever may be the condition, he should rise above them and formulate his views purely in the light of Truth. He should have the courage to live on the level of his Faith and moral awareness, unaffected by the prevailing conditions. This sort of life is one of piety. Those who establish their piety in this way will be the ones who will share God’s bounties in the future life and have a place in God’s eternal Gardens.
Kecuali orang-orang yang sabar dalam menghadapi kesulitan, menjalankan ketaatan dan menjauhi kemaksiatan, serta senantiasa mengerjakan amal saleh. Orang-orang seperti itu akan berbeda kondisinya, yaitu mereka tidak akan merasa putus asa, tidak akan mengingkari nikmat Allah, dan tidak akan menyombongkan diri kepada orang lain. Orang-orang semacam itu akan diampuni dosa-dosanya oleh Tuhan mereka dan mereka akan mendapatkan balasan yang sangat besar di akhirat.
Osim onih koji strpljivo podnose teškoće, ustrajno čine dobra djela i ustrajno se klone grijeha; njihova situacija će biti drukčija, oni neće upasti u očaj, niti će poricati Allahove blagodati, niti će se oholiti nad ljudima. Oni su opisani sa ovim svojstvima. Takvima će biti oprošteni grijesi i njihov Gospodar će im dati veliku nagradu na Ahiretu.
In order to make such perfect models of humanity distinct from those having common human temperament, it was said in the third verse (11): إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ (except those who are patient and do good deeds). It means that people exempted from this common human frailty have two qualities: صَبر Sabr (patience) and al-Amal as-Salih (good deeds).
The word: صَبر (sabr) is used to convey a much wider range of meanings in the Arabic language, much wider than conveyed by its translation as ` patience' in English. The real meaning of صَبر Sabr is to tie, check, stop or hold back. In the terminology of the Qur'an and Sunnah, to hold the desiring human self back from going for the impermissible is Sabr. Therefore, the sense of صَبر Sabr (patience) includes abstention from all sins and doings counter to the dictates of the Shari` ah and al-Amal as-Salih (good deeds) covers all that is obligatory (fard), necessary (wajib), Sunnah and recommended (mustahabb). The verse now comes to mean that there are people who will not be affected by common human weaknesses. This will happen because they would have faith in Allah and they would fear the reckoning of the Last Day of Qiyamah. They will abstain from everything disliked by Allah and His Rasul and race towards every deed that brings their pleasure.
At the end of this very verse, also identified there is the recompense of these perfect human beings: أُولَـٰئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِير (Those are the people for whom there is forgiveness and a great reward - 11)
At this place, it should be noted that the Holy Qur'an uses the word: اَذَقنَا (adhaqna: We give them a taste of) for blessing and suffering both. By this device, it was indicated that real blessing and suffering is that of the Hereafter. Neither is the comfort of the mortal world the whole of it, nor is its suffering the whole of it. Instead of that, it should be taken at the level of tasting and sampling so that human beings could have some idea of the blessings and sufferings of the Hereafter. Therefore, neither are the comforts of this world something to be happy about unnecessarily, nor are its sufferings something to grieve about too much. If you were to think, this whole world is, to borrow a commercial term, only a showroom of the Hereafter with sample displays of comfort and suffering.
Ngoại trừ những ai có lòng kiên nhẫn trước những điều bất hạnh, luôn biết phục tùng, biết tránh xa tội lỗi và hành đạo tốt, chắc hẳn họ sẽ được rơi vào tình huống khác hoàn toàn như không tuyệt vọng khi gặp khó khăn, không vong ơn với mọi ân huệ được Allah ban cho và càng không kiêu căng đắc ý trước mọi người. Với đám người vừa được miêu tả sẽ được Thượng Đế của họ tha thứ đi tội lỗi mà họ từng gây ra và rồi họ sẽ có được một phần thưởng rất to lớn ở Đời Sau.
Maliban sa mga nagtiis sa mga kasamaang-palad at mga pagtalima laban sa mga pagsuway at gumawa ng mga gawang maayos sapagkat magkakaroon sila ng iba pang kalagayan yayamang walang dadapo sa kanila na kawalang-pag-asa ni kawalang-pasasalamat sa mga biyaya ni Allāh ni pagmamataas sa mga tao. Ang mga nailalarawang iyon sa mga katangiang ito ay may ukol sa kanila na isang kapatawaran mula sa Panginoon nila para sa mga pagkakasala nila at may ukol sa kanila na isang ganting malaki sa Kabilang-buhay.
Tranne coloro che sopportano le cose indesiderate, gli obblighi ed i peccati, e che compiono opere buone: le loro condizioni sono tutt'altre; essi non saranno disperati e non saranno ingrati nei confronti delle grazie di Allāh, né saranno arroganti con la gente. Coloro che possiedono tali caratteristiche otterranno il perdono dei loro peccati, da parte del loro Dio, e grande ricompensa nell'Aldilà.
Kaya baka ikaw, O Sugo, dahil sa nakaharap mo na kawalang-pananampalataya nila at pagmumungkahi nila ng mga talata, ay mag-iiwan sa pagpapaabot sa ilan sa ipinag-utos sa iyo ni Allāh na ipaabot, na nakabibigat sa kanila ang pagsasagawa niyon, at pinaninikipan ng dibdib mo sa pagpapaabot niyon? [Ito ay] upang hindi sila magsabi: "Bakit kaya walang pinababa sa kanya ng isang kayamanang magpapayaman sa kanya o may dumating kasama sa kanya na isang anghel na magpapatotoo sa kanya?" Kaya huwag kang mag-iwan sa ilan sa ikinakasi sa iyo alang-alang doon sapagkat Ikaw ay walang iba kundi isang mapagbabala: nagpapaabot ka ng ipinag-utos sa iyo ni Allāh na ipaabot. Hindi tungkulin sa iyo ang pagsasagawa ng iminumungkahi nila na mga talata. Si Allāh sa bawat bagay ay Mapag-ingat.
Có lẽ Ngươi - hỡi Thiên Sứ - sẽ phải đối diện trước những thái độ bất tin và ương ngạnh với lời đề nghị của chúng về các Dấu hiệu khiến Ngươi trở nên yếu lòng bỏ qua một số Thông Điệp của Ngài đã ra lệnh là phải truyền đạt đến chúng để thực thi và rồi điều đó cũng làm cho tấm lòng của Ngươi thấy khó chịu về lời nói của chúng: "Phải chăng, Y được ban xuống cho một kho báu để cho Y giàu có hoặc cử đến cho Y một vị Thiên Thần để xác định sự thật về Y." Dù có thế nào thì Ngươi cũng chớ có bỏ qua bất cứ Thông Điệp nào mà TA đã truyền đạt cho Ngươi để áp dụng." Chẳng qua, Ngươi chỉ là một người cảnh báo Thông Điệp mà Allah ra lệnh để truyền đạt lại cho Ngươi và Ngươi không cần phải đáp ứng mọi yêu sách mà họ đã đề nghị về những dấu hiệu, bởi chỉ có Allah mới thật là Đấng đã nắm rõ hết mọi sự việc.
Può darsi, o Messaggero, che la miscredenza, ostinazione e le loro proposte riguardo i versetti con cui ti scontrasti ti induca a mancare di comunicare le cose, per loro gravose, che Allāh ti ordinò di comunicare, e il tuo cuore è afflitto dal fatto di dover comunicare ciò per non sentirli dire: "Se solo fosse sceso su di lui un tesoro, così da renderlo ricco, o fosse stato accompagnato da un angelo che testimoni la sua veridicità!" Non tralasciare parte di ciò che ti è stato ispirato a causa di questo. Non sei altro che un ammonitore: Comunica ciò che Allāh ti ha ordinato di comunicare; non spetta a te presentare i segni che loro propongono. Allāh è Custode di ogni cosa.
Perhaps you, O Messenger, because of their disbelief, stubbornness and demand for signs, will leave out conveying some of what Allah has instructed you to convey because they will find it difficult to practise; and perhaps your heart will be reluctant to convey it, so that they do not say, ‘Why has no rich treasure been sent down to him or why has no angel come with him to confirm his truthfulness?’ Do not leave some of what is revealed to you because of that. You are only a warner who conveys what Allah has instructed you to convey. You do not have to bring the signs they request for. Allah takes care of everything.
Boleh jadi karena engkau -wahai Rasul- menghadapi kekafiran mereka, keangkuhan mereka, dan usulan mereka untuk mendatangkan ayat-ayat yang sesuai dengan selera mereka, maka engkau memutuskan untuk tidak menyampaikan sebagian dari apa yang Allah wajibkan untuk engkau sampaikan karena menurutmu hal itu akan sulit mereka laksanakan, dan dadamu terasa sesak untuk menyampaikannya kepada mereka agar mereka tidak berkata, "Mengapa dia tidak diberi kekayaan yang cukup? Atau mengapa tidak ada malaikat yang datang bersamanya untuk membenarkan ucapannya?" Janganlah engkau memutuskan untuk tidak menyampaikan sebagian dari wahyu yang diturunkan kepadamu karena alasan itu. Sesungguhnya engkau hanyalah seorang pemberi peringatan yang bertugas menyampaikan apa yang Allah suruh untuk engkau sampaikan. Bukanlah kewajibanmu untuk mendatangkan ayat-ayat yang mereka usulkan dan Allah Maha Menjaga segala sesuatu.
"Maka boleh jadi kamu hendak meninggalkan sebagian dari apa yang diwahyukan kepadamu dan dadamu sempit karenanya, karena khawatir bahwa mereka akan mengatakan, 'Mengapa tidak diturunkan kepadanya perbendaharaan (kekayaan) atau datang bersama-sama dengannya seorang malaikat?' Sesungguhnya kamu hanyalah seorang pemberi peringatan, dan Allah Pemelihara segala sesuatu. Bahkan mereka mengatakan, 'Muhammad telah membuat-buat al-Qur`an itu.' Katakanlah, '(Kalau demikian), maka datang-kanlah sepuluh surat-surat yang dibuat-buat yang menyamainya, dan panggillah orang-orang yang kamu sanggup (memanggilnya) selain Allah, jika kamu memang orang-orang yang benar.' Jika me-reka yang kamu seru itu tidak menerima seruanmu (ajakanmu) itu maka (katakanlah olehmu), 'Ketahuilah sesungguhnya al-Qur`an itu diturunkan dengan ilmu Allah, dan bahwasanya tidak ada tuhan (yang berhak disembah) kecuali Dia, maka maukah kamu berserah diri (kepada Allah)?'" (Hud: 12-14).
(12) Allah berfirman menghibur NabiNya Muhammad ter-hadap pendustaan orang-orang yang mendustakan,﴾ فَلَعَلَّكَ تَارِكُۢ بَعۡضَ مَا يُوحَىٰٓ إِلَيۡكَ وَضَآئِقُۢ بِهِۦ صَدۡرُكَ أَن يَقُولُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ كَنزٌ ﴿ "Maka boleh jadi kamu hendak meninggalkan sebagian dari apa yang diwahyukan kepadamu dan dada-mu sempit karenanya, karena khawatir bahwa mereka akan mengatakan, 'Mengapa tidak diturunkan kepadanya perbendaharaan (kekayaan)'." Maksudnya, ini tidak layak untuk orang sepertimu, karena ucapan mereka berpengaruh padamu dan menghalangi pekerjaan dakwah-mu, akibatnya kamu meninggalkan sebagian yang diwahyukan kepadamu dan dadamu menjadi sempit karena penolakan mereka dengan ucapan mereka, ﴾ لَوۡلَآ أُنزِلَ عَلَيۡهِ كَنزٌ أَوۡ جَآءَ مَعَهُۥ مَلَكٌۚ ﴿ "Mengapa tidak diturunkan kepadanya perbendaharaan (kekayaan) atau datang bersama-sama dengannya seorang malaikat?" Ucapan ini muncul dari penging-karan, kezhaliman, kesombongan, kesesatan dan kebodohan ter-hadap tempat-tempat dalil dan bukti, maka majulah terus di atas dakwahmu. Ucapan-ucapan yang lemah yang keluar dari orang bodoh ini janganlah menghalangimu, janganlah membuat dadamu sempit karenanya. Apakah mereka menyodorkan dalil-dalil yang kamu tidak bisa membantahnya? Ataukah mereka mencela sebagian dari ajaran yang kamu bawa dengan celaan yang mempengaruhi-nya dan mengurangi nilainya yang akibatnya kamu menjadi sempit dada karenanya? Apakah kamu bertanggung jawab atas hisab me-reka dan dituntut untuk memberi petunjuk kepada mereka? ﴾ إِنَّمَآ أَنتَ نَذِيرٞۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ وَكِيلٌ ﴿ "Sesungguhnya kamu hanyalah seorang pemberi peringatan, dan Allah Pemelihara segala sesuatu." Dia-lah pemelihara mereka, yang menjaga amal mereka dan membalasnya dengan ba-lasan yang sempurna.
(13) ﴾ أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۖ ﴿ "Bahkan mereka mengatakan, 'Muhammad telah membuat-buat al-Qur`an itu'." Maksudnya, Muhammad adalah pembuat al-Qur`an, maka Allah menjawab mereka dengan ﴾ قُلۡ ﴿ "Katakanlah", kepada m e r e k a ﴾ فَأۡتُواْ بِعَشۡرِ سُوَرٖ مِّثۡلِهِۦ مُفۡتَرَيَٰتٖ وَٱدۡعُواْ مَنِ ٱسۡتَطَعۡتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "(Kalau demikian), maka datangkanlah sepuluh surat-surat yang dibuat-buat yang menyamainya, dan panggillah orang-orang yang kamu sanggup (memanggilnya) selain Allah, jika kamu memang orang-orang yang benar." Maksudnya, kalau memang Muhammad telah membuatnya lalu karena dalam urusan kefasihan dan balaghah tiada beda antara kalian dengan dia, sementara kalian adalah benar-benar musuh, yang berusaha dengan segala upaya yang memung-kinkanmu untuk membatalkan dakwahnya, jika kalian benar maka datangkanlah sepuluh surat yang sepertinya, hasil dari kreasimu.
(14) ﴾ فَإِلَّمۡ يَسۡتَجِيبُواْ لَكُمۡ ﴿ "Jika mereka yang kamu seru itu tidak me-nerima seruanmu (ajakanmu) itu", sedikit pun ﴾ فَٱعۡلَمُوٓاْ أَنَّمَآ أُنزِلَ بِعِلۡمِ ٱللَّهِ ﴿ "maka (katakanlah olehmu), 'Ketahuilah sesungguhnya al-Qur`an itu diturunkan dengan ilmu Allah'," dari sisi Allah[3] karena adanya dalil dan tuntutan dan hilangnya penghalang. ﴾ وَأَن لَّآ إِلَٰهَ إِلَّا هُوَۖ ﴿ "Dan bahwasanya tidak ada tuhan (yang berhak disembah) kecuali Dia." Maksudnya, ketahuilah bahwa tiada tuhan yang haq kecuali Dia, yakni hanya Dia semata yang berhak dituhankan dan diibadahi. ﴾ فَهَلۡ أَنتُم مُّسۡلِمُونَ ﴿ "Maka mau-kah kamu berserah diri (kepada Allah)?" Tunduk kepada uluhiyahNya dan pasrah kepada ubudiyahNya.
Ayat-ayat ini mengandung petunjuk bahwa tidak seharusnya seorang da'i kepada Allah terhalangi oleh sanggahan orang-orang yang menyanggah dan celaan orang-orang yang mencela, lebih-lebih jika celaannya tidak berdasar dan tidak mengarah kepada apa yang dia dakwahkan. Hendaknya dia tidak bersempit dada, justru dia mesti tetap tenang, maju terus dalam urusannya dan memperhati-kan perkaranya. Dia tidak harus menjawab sanggahan mereka yang berpijak kepada dalil-dalil yang mereka pilih. Cukup baginya me-negakkan dalil yang benar yang bebas dari sanggahan atas segala persoalan dan tuntutan.
Ayat ini menunjukkan bahwa al-Qur`an adalah mukjizat de-ngan sendirinya, tak satu pun manusia yang mampu menghadirkan yang sepertinya, tidak pula dengan sepuluh surat sepertinya bah-kan tidak pula dengan satu surat sepertinya, karena para musuh yang fasih dan ahli ilmu balaghah telah ditantang oleh Allah untuk membuat ayat dan mereka tidak menyangkalnya karena mereka mengetahui bahwa mereka tidak memiliki kemampuan untuk itu.
Ayat ini menunjukkan bahwa perkara yang padanya dituntut keyakinan (ilm al-Yaqin) dan tidak cukup dengan dugaan semata adalah ilmu al-Qur`an dan ilmu tauhid berdasarkan FirmanNya, ﴾ فَٱعۡلَمُوٓاْ أَنَّمَآ أُنزِلَ بِعِلۡمِ ٱللَّهِ وَأَن لَّآ إِلَٰهَ إِلَّا هُوَۖ ﴿ "Maka (katakanlah olehmu), 'Ketahuilah sesungguhnya al-Qur`an itu diturunkan dengan ilmu Allah, dan bahwa-sanya tidak ada tuhan (yang berhak disembah) kecuali Dia'."
Tal vez tú, Mensajero, debido a su incredulidad, obstinación y demanda de señales, podrías dejar de transmitirles algo de lo que Al-lah te ha ordenado comunicar, ya que les resultará difícil practicar, y tal vez tu corazón será reacio a transmitirlo cuando digan: “¿Por qué no se le ha enviado gran riqueza o por qué no ha venido acompañado de un ángel que confirme su veracidad?” No abandones, debido a eso, algo de lo que se te ha revelado. Tú solo eres un amonestador que transmite lo que Al-lah te ha ordenado que transmitas. Tú no tienes que concederles las señales que solicitan. Al-lah toma cuidado de todo.
O Poslaniče, kada se suočiš sa njihovim nevjerstvom, inatom i traženjem dokaza kakve oni hoće, možda bi ti ostavio dio onoga što ti je naređeno da dostaviš, a što je njima teško da primijene, i možda su tvoja prsa stisnuta za dostavljanje toga da ne bi rekli: "Što mu nije spuštena riznica koga će ga učiniti bogatim? Što nije sa njim došao melek koji će potvrđivati ono što on govori?" Ali ti nemoj zbog toga ostaviti ništa od onoga što ti se objavljuje, jer si ti samo opominjač, dostavljaš ono što ti je Allah naredio da dostaviš i nisi dužan da dolaziš sa onim što oni predlažu od dokaza, a Allah sve čuva.
Ô Messager, il se peut qu’en raison de la mécréance et de l’obstination qu’ils t’ont opposées ainsi que pour leur demande insistante de miracles, tu délaisses la transmission de certains préceptes qu’Allah t’a ordonné de transmettre et qui leurs sont pénibles à appliquer. Il se peut que tu sois angoissé de les transmettre et d’entendre qu’ils te disent: Et si un trésor descendait sur lui pour l’enrichir ou qu’un ange l’accompagne afin de confirmer ses dires? Ne délaisse pas pour cette raison la transmission de certains préceptes qui t’ont été révélés car tu n’es qu’un avertisseur qui transmet ce qu’Allah t’a ordonné de transmettre et il ne t’appartient pas d’apporter les miracles qu’ils te suggèrent. Et Allah consigne toute chose.
The Messenger grieving by the Statements of the Polytheists, and His Gratification
This statement of Allah, the Exalted, to His Messenger comforted the worries that the polytheists were causing him due to their statements directed towards him. This is just as Allah says about them,
وَقَالُواْ مَا لِهَـذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِى فِى الاٌّسْوَاقِ لَوْلا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيراً - أَوْ يُلْقَى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا وَقَالَ الظَّـلِمُونَ إِن تَتَّبِعُونَ إِلاَّ رَجُلاً مَّسْحُوراً
(And they say: "Why does this Messenger eat food, and walk about in the markets. Why is not an angel sent down to him to be a warner with him" Or; "(why) has not a treasure been granted to him, or why has he not a garden whereof he may eat" And the wrongdoers say: "You follow none but a man bewitched.") 25:7-8 Thus, Allah commanded His Messenger and guided him to not let these statements of theirs grieve his heart. Allah directed him to not let these statements prevent him, or deter him from calling them to Allah, both day and night. This is as Allah said,
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ
(Indeed, We know that your breast is straitened at what they say.) 15:97 Allah says in this verse,
فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَى إِلَيْكَ وَضَآئِقٌ بِهِ صَدْرُكَ أَن يَقُولُواْ
(So perchance you may give up a part of what is revealed unto you, and that your breast feels straitened for it because they say...) The meaning here is that he (the Prophet ) may be compelled to give up the Message due to what they (the polytheists) say about him. However, Allah goes on to explain: "You (Muhammad) are only a warner and you have an example in your brothers of the Messengers who came before you. For verily, the previous Messengers were rejected and harmed, yet they were patient until the help of Allah came to them."
An Explanation concerning the Miracle of the Qur'an
Then Allah, the Exalted, explains the miracle of the Qur'an, and that no one is able to produce its like, or even bring ten chapters, or one chapter like it. The reason for this is that the Speech of the Lord of all that exists is not like the speech of the created beings, just as His attributes are not like the attributes of the creation. Nothing resembles His existence. Exalted is He, the Most Holy, and the Sublime. There is no deity worthy of worship except He and there is no true Lord other than He. Then Allah goes on to say,
فَإِلَّمْ يَسْتَجِيبُواْ لَكُمْ
(If then they answer you not,) Meaning, that if they do not come with a reply to that which you have challenged them with (to the reproduction of ten chapters like the Qur'an), then know that it is due to their inability to do so. Know (that this is a proof) that this is the speech revealed from Allah. It contains His knowledge, His commands and His prohibitions. Then Allah continues by saying,
وَأَن لاَّ إِلَـهَ إِلاَّ هُوَ فَهَلْ أَنتُمْ مُّسْلِمُونَ
(and that there is no God besides Him! Will you then be Muslims)
The fourth verse (12) has been revealed about a particular event. What happened was that the Mushriks of Makkah placed a host of demands before the Holy Prophet One of these was, ` our idols have been maligned in this Qur'an, therefore, we cannot believe in it. So, you should either bring some other Qur'an, or improve it by making alterations in it:;i ائْتِ بِقُرْآنٍ غَيْرِ هَـٰذَا أَوْ بَدِّلْ (Bring a Qur'an other than this, or change it - Yunus, 10:15) '. (Al-Baghawi, Mazhari)
Another demand they came up with was, ` we are to believe in your prophesy only when some treasure, like the treasures of the kings of the world, is sent down for you and which you dole out to everyone around. Or that some angel descends from the heavens and hangs out with you everywhere testifying that you were a Messenger of Allah in all certainty.'
The Holy Prophet ﷺ felt the pinch of these absurd, even disrespectfully audacious demands in his heart. The reason was that he was mercy for all the worlds. It was not possible for him to leave them to their fate and take out the hope that they might someday believe from his heart. Nor was it possible for him to fulfill their absurd demands. To begin with, these demands were based on bland irrationality. If idols, idol-worship and things like that are not called what they are, what would become of right guidance and how would it be done? And then this brain wave of demanding a treasure from a prophet was a loud miss-match with his mission. They had simply taken the station of a prophet on the analogy of the status of a king. Similarly, it is not the practice of Allah Ta'ala that He would create conditions under which people were materially compelled to start professing the Faith. Otherwise, the whole world is within His power and control. Who could dare profess a belief, and act according to it, against the will of Allah Ta` ala? But, it is in His infinite wisdom that He has made this world a place of test. No material means are used here to compel people to do something good or to abstain from something bad. Certainly, what is done here is through Scriptures and Apostles. Lines are drawn between virtue and vice. Good and bad are separated. The outcome of each is explained. That is how people are invited and exhorted to do what is right and abstain from what is evil. And if some angel were to be miraculously attached to a prophet to attest to the veracity of his word, it would have posed problems. When no one believed it, he would have faced cash punishment on the spot. In that case, this would have been a modality of compelling people to believe. This kind of belief would have not been believing without seeing which is the essence of belief and faith, nor would there be any choice left for man to make which is the essence of his deed. As for the demands of those people, they were, no doubt, absurd and audacious. But, there is another aspect to it. The very act of making such demands proved that these people were grossly unaware of the status and reality of a messenger and prophet of Allah. They saw no difference between Allah and His Messenger. They even took the messenger to be absolutely powerful like Allah, therefore, they demanded that he should do for them what could not be done by anyone other than Allah.
In brief, when the Holy Prophet ﷺ became very sad because of such demands, this verse was revealed to comfort him and to revitalize his thinking. Addressing him first, it was said: Would you - surrendering to the pressure of these people - leave out some part of the Qur'an, sent by Allah, which they do not like, such as a part where it talks about the utter helplessness of idols? Would you, then, still be disturbed in the face of such demands? The introduction of the statement in verse 12 with the word: aW (la'allaka: Is it then expected of you) does not mean that something like that could be expected of him actually. Instead, the purpose is to establish that he was free from such things. He would not leave out any part of the Qur'an in consideration of their insistence, nor does he have to be sad, concerned and straitened over their demands. The reason is that he has been sent from Allah as nadhir, as one who warns people against what is harmful for them, then, Allah takes care of the rest for He is powerful over everything. Nadhir has been mentioned here particularly because those being addressed were kafirs, and kafirs deserve nothing but warning against the consequences of their deeds. Otherwise, the Holy Prophet ﷺ is not simply nadhir, one who warns, he is bashir too, one who announces glad tidings for people who do good deeds. In addition to what has been said here about the mission of a nadhir, we should understand that, in reality, nadhir is a person who warns out of love and affection against what is evil and harmful. Therefore, in a way, the sense of bashir, a giver of glad tidings, is included in the sense of nadhir, a giver of warning.
-Ey Peygamber!- Belki de sen -(müşriklerin) ayetleri inkâr etmeleri, inatları ve ayetler hakkındaki düşünceleri sebebi ile - bu ayetler ile amel etmenin müşriklere zor gelmesinden dolayı Allah'ın sana, tebliğ etmeni emrettiği şeylerden bazılarını terk edeceksin. Ve onların ''(peygambere) gökten bir hazine indirilseydi veya onunla beraber kendisini doğrulayan bir melek gelseydi ya!" dememeleri için kalbin tebliğ etme hususunda daralacaktır. Sakın bu sebeplerden dolayı sana vahyolunanların bazısını tebliğ etmeyi terk etme. Çünkü sen, ancak bir uyarıcısın. Allah'ın sana tebliğ etmeni emrettiği şeyi tebliğ edersin. Onların, ayetler hakkında ortaya koydukları düşüncelerini gerçekleştirmek senin görevin değildir. Allah her şeyi koruyandır.
12- Şimdi olur ki sen:“Ona bir hazine indirilmeli yahut onunla beraber bir melek gelmeli değil miydi?” diyorlar diye göğsün dâralarak sana vahyolunandan bir kısmını (tebliğ etmeyi) terk edecek duruma gelirsin. (Ancak şunu bil ki) sen sadece bir uyarıcısın. Allah ise her şeye vekildir.
13- Yoksa onlar:“Onu kendisi uydurdu” mu diyorlar? De ki: “O halde eğer doğru söyleyenler iseniz haydi onun benzeri uydurma on sûre getirin ve (bunun için) Allah’tan başka kimi (yardıma) çağırabilecekseniz çağırın!”
14- Eğer size (olumlu bir) karşılık vermezlerse bilin ki o, ancak Allah’ın ilmi ile indirilmiştir ve gerçekten O’ndan başka (hak) ilâh yoktur. Artık (hakka) teslim olacak mısınız?
12. Yüce Allah yalanlayanların yalanlamalarına karşılık peygamberi Muhammed sallallahu aleyhi ve sellem’i teselli ederek şöyle buyurmaktadır:“Şimdi olur ki sen: “Ona bir hazine indirilmeli yahut onunla beraber bir melek gelmeli değil miydi?” diyorlar diye göğsün dâralarak sana vahyolunandan bir kısmını (tebliğ etmeyi) terk edecek duruma gelirsin.” Yani senin gibi birisine bu hal, yakışmaz. Onların bu sözlerinden etkilenmemelisin. Bu sözler seni üzerinde gitmekte olduğun yoldan alıkoyup sana vahyolunanın bir bölümünü tebliğ etmeyii terk ettirmemeli, göğsün de bundan dolayı daralmamalıdır. Onların inat ve işi yokuşa sürme amacı taşıyan bu sözleri, seni bu duruma itmemelidir. Zira onların bu sözleri söylemelerinin tek nedeni, işi yokuşa sürmeleri, zulme sapmaları, inad etmeleri, sapıklıkları, delil ve belgelerin ortaya konulması gereken yerleri bilmeyişleridir. O halde sen yoluna devam et. Bu gibi basit sözler seni yolundan alıkoymasın. Bu gibi sözler ancak akılsızların geveledikleri türdendir. Bundan dolayı da göğsüne darlık gelmesin.
Onlar sana karşı cevaplandıramayacağın türden bir delil mi ortaya koydular?! Yoksa gerçekten getirdiğin üzerinde olumsuz etki yapacak ve onun kadrini azaltacak türden bir tenkitte bulundular da göğsün bundan dolayı mı daralıyor?! Yoksa onların hesabını görmek sana mı düşüyor ya da onları zorla hidâyete iletmekten mi sorumlusun ki için daralıyor? Halbuki “Sen sadece bir uyarıcısın. Allah ise her şeye vekildir.” Onların üzerinde vekil olan O’dur; amellerini O tespit eder ve amellerinin karşılığını da en mükemmel şekilde O verecektir.
13. “Yoksa onlar: “Onu” Bu Kur’ân-ı Kerim’i “kendisi” Muhammed sallallahu aleyhi ve sellem “uydurdu, mu diyorlar?” Yüce Allah da onlara şöyle cevap vermektedir: Onlara “De ki: “O halde eğer doğru söyleyenler iseniz haydi onun benzeri uydurma on sûre getirin ve (bunun için) Allah’tan başka kimi (yardıma) çağırabilecekseniz çağırın!” Yani eğer Muhammed sallallahu aleyhi ve sellem’in bu Kur’ân-ı Kerim’i uydurduğu şeklindeki iddianızda samimi iseniz işte meydan! Zira fesahat ve belağat açısından sizinle onun arasında herhangi bir fark yoktur. Üstelik sizler elinizdeki bütün imkânlarla onun çağrısının bâtıl olduğunu ortaya koymaya çalışmakta ve ona düşmanlık beslemektesiniz. Önünüzde hiçbir engel yok! Eğer bu iddianızda doğru söyleyen kimseler iseniz haydi onun gibi uydurulmuş on sûre getirin.
14. “Eğer size” bu isteklerinize karşı “(olumlu bir) karşılık vermezlerse bilin ki o, ancak Allah’ın ilmi ile” delilin ortaya konulması ve karşı çıkanların iddialarının çürütülmesi kastı ile Allah tarafından “indirilmiştir ve gerçekten” şunu da bilin ki “O’ndan başka (hak) ilâh yoktur.” Ulûhiyet ve ubûdiyete layık olan yalnız O’dur. “Artık (hakka) teslim olacak mısınız?” O’nun ulûhiyetine itaatle boyun eğip O’na kulluğa teslim olacak mısınız?
Bu âyet-i kerimelerde itirazcıların itirazlarının ve tenkit edenlerin tenkitlerinin, Yüce Allah’ın yoluna davet eden kimseyi yolundan alıkoymaması gerektiği ifade edilmektedir. Özellikle de yapılan bu tenkidin herhangi bir dayanağı yoksa ve davet edilen şeye eleştiri mahiyetini arz etmiyorsa bu, böyle olmalıdır. Yine bundan dolayı davetçinin kalbinin daralmaması gerektiği, aksine huzur içerisinde kendisini işine vererek yoluna devam etmesi gerektiği de ifade edilmektedir. Diğer taraftan birtakım tekliflerde bulunan karşı tarafın delil olarak gösterilmesini istedikleri hususlarda tekliflerini olumlu karşılamamak gerektiği de belirtilmektedir. Bunun yerine bütün soru, itiraz ve istekler karşısında, karşı bir delil ortaya koymaya imkân bırakmayan sağlam delili göstermek yeterlidir.
Yine bu âyet-i kerimeler, Kur’ân-ı Kerim’in bizatihi mucize olduğunu, hiçbir insanın onun benzerini, hatta on sûresinin benzerini, hatta ve hatta tek bir sûresinin dahi benzerini getirmeye gücünün yetmeyeceğini de ortaya koymaktadır. Çünkü oldukça belîğ ve fasîh olan düşmanlara karşı Yüce Allah, bu şekilde meydan okuduğu halde onlar, onun gibi bir söz söyleyememişlerdir. Çünkü onlar da buna güçlerinin yetmediğini bilmekteydiler.
Yine bu âyet-i kerimelerde şu hususa da işaret vardır: Hakkında galip zannın yeterli olmadığı aksine kesin ilme sahip olunması gereken hususlar arasında Kur’ân ilmi ile Tevhîd ilmi de vardır. Çünkü Yüce Allah şöyle buyurmaktadır:“Bilin ki o, ancak Allah’ın ilmi ile indirilmiştir ve gerçekten O’ndan başka (hak) ilâh yoktur.”
Les polythéistes disent également: Muħammad a inventé le Coran de toutes pièces et ce Livre n’a pas été révélé par Allah. Ô Muħammad réponds-leur en guise de défi: Apportez donc dix sourates semblables à celles de ce Coran, que vous inventerez de toutes pièces et dans lesquelles vous n’êtes pas tenus d’annoncer des vérités contrairement à ce Coran qui selon vos prétentions est inventé, puis invoquez ceux que vous pouvez invoquer afin qu’ils vous aident à accomplir cela, si ce que vous prétendez est la vérité.
Bahkan orang-orang musyrik berkata, "Al-Qur`ān itu dibuat sendiri oleh Muhammad, bukan wahyu dari Allah." Katakanlah -wahai Rasul- untuk menantang mereka, "Kalau begitu, datangkanlah sepuluh surah yang setara dengannya dengan cara membuatnya sendiri, di dalamnya kalian tidak perlu terikat dengan kebenaran semacam Al-Qur`ān yang kalian anggap buatan manusia. Panggillah orang-orang yang bisa kamu panggil untuk membantu kalian, jika kalian adalah orang-orang yang benar terkait tuduhan kalian bahwa Al-Qur`ān adalah buatan manusia."
Višebošci govore: "Muhammed je izmislio Kur'an i nije objavljen od Allaha", a ti im reci kao vid izazova: "Dođite sa deset sura sličnim Kur'anu koje su izmišljene, bez obaveze da budu istinite kao Kur'an za kojeg mislite da je izmišljen, i pozovite u pomoć koga god možete, ako istinu govorite kada tvrdite da je Kur'an izmišljen."
Do the idolaters say that Muhammad made up the Qur’ān, and that it is not revelation from Allah? Allah tells the Messenger (peace and blessing be upon him) to challenge them to write ten similar sūrahs themselves like the Qur’ān, and to call upon whomever they could call upon to help them to do this, if they were telling the truth in claiming that the Qur’ān was fabricated.
Bilakis o müşrikler şöyle mi diyecekler?: Kur'an'ı, Muhammed -sallallahu aleyhi ve sellem- uydurdu. O, Allah'tan bir vahiy değildir. -Ey Peygamber!- Sen de onlara meydan okuyarak de ki: Haydi doğru olmasına bağlı kalmayıp uydurulmuş ta olsa sizin, uydurulmuş olduğunu iddia ettiğiniz (ama gerçekte doğru olan) bu Kur'an'a benzeyen on sure getirin. Kur'an'ın uydurulmuş olduğu iddiasında doğru söyleyenler iseniz bunu yaparken dilediğiniz kimseleri de yardım etmeleri için çağırın.
¿Acaso dicen los idólatras que Mujámmad r inventó el Corán y que no es revelación de Al-lah? Desafíalos a escribir diez suras similares al Corán, y a convocar a quienes pudieran ayudarlos a hacer eso, si es que de verdad afirman que el Corán fue fabricado.
In the cited verses, the Mushriks had demanded the kind of miracles they chose. Verses that follow tell them that they already have a miracle, the miracle of the Qur'an shown at the hands of the Holy Prophet ﷺ before them, a miracle even they could not deny. Now if they were demanding these miracles honestly, only to determine the veracity of the messenger of Allah, then, their demand stands accepted (and the miracle is on). And if this demand is simply to gratify their hostility, the showing of miracles demanded by them would remain redundant, for who could expect from such hostile people that they would embrace Islam, even after having seen those miracles. So, the essential point is that the Holy Qur'an is a clear miracle that cannot be denied.
A refutation of the false doubts engineered by Mushriks and Kafirs in it has been made in the next two verses (13, 14): These people say that the Prophet of Islam has himself made up the Qur'an - it is no book of Allah.
In answer, it was said: If you really think so, that Muhammad ﷺ can make a Qur'an like this, all by himself, then, you too, better come up with only ten Surahs like that. And it is not necessary either that these ten Surahs have to be made by any one person. Instead, let everyone in the world join forces and come up with it. And when they fail to make even ten Surahs, then, the Holy Prophet ﷺ was to tell them: Now the reality stands out loud and clear, for had this Qur'an been the word of some human being, other human beings could have also been able to make something like this. And that they all fail to do so is a strong proof of the fact that this Qur'an has been revealed only with the knowledge of Allah in which there is no room for the least increase or decrease and that it is beyond human power.
At this place, the Holy Qur'an has said that they should come up with ten Surahs like it. And in another verse it was also said: ` Then, bring a Sarah the like of this - al-Baqarah, 2:23.'
Bagkus nagsasabi ba ang mga tagapagtambal: "Lumikha-likha si Muḥammad ng Qur'ān at hindi ito isang kasi mula kay Allāh?" Sabihin mo, O Sugo, habang naghahamon sa kanila: "Kaya maglahad kayo ng sampung nilikha-likhang kabanata tulad ng Qur'ān na ito, na hindi kayo naoobliga sa mga ito ng katapatan tulad ng Qur'ān na inaakala ninyo na ito ay nilikha-likha. Tumawag kayo ng sinumang nakaya ninyong tawagin upang magpatulong kayo rito para roon kung kayo ay mga tapat sa pag-aangkin na ang Qur'ān ay nilikha-likha."
Hay là bọn đa thần nói rằng: "Muhammad là Người đã bịa đặt ra Thiên Kinh Qur'an chứ nó không được mặc khải từ Allah", Ngươi - hỡi Thiên Sứ - hãy thách thức bọn họ rằng: "Có giỏi các ngươi hãy đem ra mười Chương kinh giống như Thiên Kinh Qur'an mà các ngươi cho là địa đặt và các ngươi cứ kêu gọi sự hổ trợ của bất cứ ai khác nếu các ngươi vẫn khăng khăng cho rằng Thiên Kinh Qur'an được ai đó sáng tạo.
Ma gli idolatri dicono: " Muħammed ha inventato il Corano, ed esso non è una rivelazione da parte di Allāh". Di', o Messaggero, sfidandoli: "Portate dieci Sure differenti, simili a questo Corano. Non potrete attenervi alla verità come nel Corano, che voi insinuate sia inventato; e invocate chi potete per sostenervi in questa impresa, se siete veritieri nelle vostre insinuazioni che il Corano sia inventato".
The reason is that they were first asked to bring ten Surahs. They failed to do so. Then, to make their inability look more pronounced, it was said in the verse of Surah al-Baqarah quoted above: If you take the Qur'an to be a word of man, then, you too, bring no more than just one Surah being the like of it. But, despite this challenge of the Qur'an, made so easy for them, they could do nothing. It stood proved that the Holy Qur'an was a miracle, and the Word of Allah without any doubt. Therefore, at the end, it was said: , that is, 'would you now believe and obey, or would you prefer to remain heedless as before?'
Kaya kung hindi sila nagdala ng hiniling ninyo mula sa kanila dahil sa kawalan ng kakayahan nila roon, alamin ninyo, O mga mananampalataya, ayon sa kaalamang tiyak na ang Qur'ān ay pinababa lamang ni Allāh sa Sugo Niya nang may kaalaman Niya at hindi nilikha-likha, at alamin ninyo na walang sinasamba ayon sa karapatan kundi si Allāh. Kaya kayo ba ay mga nagpapaakay sa Kanya matapos ng mga kapani-paniwalang katwirang ito?
Nếu bọn họ không đáp ứng lại được lời thử thách của các ngươi, vì sự bất lực của bọn họ thì các ngươi - hỡi những người có tin tưởng - hãy biết kiên định rằng quả thật Thiên Kinh Qur'an được Allah mặc khải cho Thiên Sứ của Ngài bằng chính kiến thức của Ngài, chứ không phải một kiện tác của ai đó'' và hãy biết rằng, không có Thượng Đế đích thực nào đáng để thờ phượng mà chỉ duy nhất Allah. Vậy đó các ngươi có chịu phục tùng Ngài sau khi có những bằng chứng xác thực đó không?
Se non presentano ciò che avete chiesto loro perché ne sono incapaci, convincetevi, o credenti, che il Corano, in verità, è rivelazione di Allāh, che Egli comunicò al Suo Messaggero, e non è inventato; e sappiate che nessuno viene realmente adorato all'infuori di Allāh. Vi sottometterete dopo queste prove inequivocabili?
If they do not bring what the Messenger challenges them to – and they are unable to do it! – then the believers should know with certainty that the Qur’ān is revealed from Allah by His knowledge to His Messenger, and that it is not fabricated, and that there is no true god except for Him. Allah asks whether you surrender to Him in devotion after these conclusive proofs?
-Ey Müminler!- Eğer güç yetiremediklerinden dolayı onlardan istediğinizi getiremezlerse yakinen bilin ki Kur'an'ı, ilmi ile ancak Yüce Allah, resulü Muhammed -sallallahu aleyhi ve sellem-'e indirmiştir. Kur'an; uydurulmuş değildir. Yine bilin ki Allah'tan başka ibadet edilecek hak ilah yoktur. O halde sizler, bu kesin delillerden sonra O'na itaat edecek misiniz?
Jika mereka tidak bisa membuat apa yang kalian minta dari mereka karena ketidakmampuan mereka maka ketahuilah -wahai orang-orang mukmin- dengan pengetahuan yang meyakinkan bahwa Al-Qur`ān ini Allah turunkan kepada Rasul-Nya dengan sepengetahuan-Nya, bukan dibuat oleh manusia. Ketahuilah pula bahwasanya tidak ada tuhan yang berhak disembah selain Allah. Lalu apakah kalian berserah diri dan tunduk kepada Allah setelah mengetahui hujah-hujah yang tidak terbantahkan ini?
Si, parce qu’ils en sont incapable, ils n’apportent pas ce qui leur a été demandés, ayez la certitude, ô croyants, qu’Allah Seul a pu révéler le Coran à Son Messager et qu’il n’a pas été inventé. Sachez également qu’il n’existe pas de divinité qui mérite d’être adorée en dehors d’Allah. Allez-vous vous soumettre à Lui maintenant que tous ces arguments décisifs vous ont été révélés?
When the Prophet Muhammad started opposing the ascribing of partners to God (shirk) and called upon the people to accept the oneness of God (tawhid), his addressees became perturbed. This was because the people most adversely affected by his statements were their great ones—the great ones whose religion they had adopted and were proud to venerate. The position was that these leading lights of ancient Arabia had attained pre-eminence in their eyes through a historical process, while as yet no historical greatness was attached to the Prophet Muhammad. He appeared to them at that time as a man of no consequence. So, the people of Arabia were greatly upset that an ordinary man was making statements which made their leaders lose in credibility. Under these circumstances the thought crosses the preacher’s mind that he should at least temporarily give up being critical in his approach and present his message in a more palatable way. ‘You may (feel the inclination) to leave aside a part of what is revealed to you’ means this very portion of the revelations, which contained criticism of polytheistic beliefs. But, Almighty God wants to clarify everything. And if, as a result of fully clarifying the Truth, the preacher is made the butt of ridicule and opposed, this inimical reaction on the part of the addressees is the cost a man has to pay in this world for becoming the preacher of unadulterated Truth. The most certain proof of the veracity of God’s messenger is his inimitable discourse. Those who scorned the Prophet and who rejected the idea that this apparently ordinary man possessed that Truth, which even their great ones did not have, were told that they should not test the Prophet’s veracity on the basis of his material condition, but should appreciate that his missionary discourse was so great that neither they nor their leaders could produce the like of it. This inimitable distinction is a definite proof of the fact that the Prophet was speaking for and on behalf of God. In spite of this clear sign of the Prophet’s veracity, why are people still hesitating to become the obedient servants of God?
Ako to ne učine - a i ne mogu učiniti - onda budite uvjereni, o vjernici, da je Kur'an Allahova objava i da ga je Allah objavio Svom Poslaniku, i da nije izmišljen. I znajte da niko ne zaslužuje da bude istinski obožavan osim Allah, pa da li ćete Mu se pokoriti nakon ovih kategoričkih dokaza?
Si no traen lo que el Mensajero les desafía (¡y no podrán hacerlo!), los creyentes deben saber con certeza que el Corán es revelado por Al-lah mediante Su conocimiento a Su Mensajero. No fue un libro inventado por el Profeta. No existe otro Al-lah verdadero sino Él. Al-lah pregunta: ¿no se rendirán a Él con devoción después de estas pruebas concluyentes?
Kim, ameli ile ahireti istemeyip sadece dünya hayatını ve geçici metalarını isterse; onlara yaptıkları amellerinin karşılığını dünyada sıhhat, güven, rızıkta bolluk olarak veririz. Onların amelinin sevabından hiçbir şey eksiltilmez.
Commentary
When warnings of punishment were given to opponents of Islam, they referred to the charities they contributed to and the social welfare work they did. With this testimonial of good deeds in their hands, why would they be punished? It is interesting that, in our time too, there are a lot of unaware Muslims who seem to be suffering from the same doubt. They look at disbelieving non-Muslims who impart a good image of their outward deeds and morals, are active in social work, give out in charities, and make roads, bridges, hospitals, free drinking water counters. This view leads them to hold the opinion that they were better than Muslims. This has been answered in the first (15) of the three verses cited above.
In gist, the answer is that every deed, in order to be accepted as a source of salvation in the Hereafter, must fulfill the first condition of absolute sincerity - that this deed should have been done for the sake of Allah. And the only valid way of doing it for Allah is that it is done in accordance with the way taught and shown in practice by His Messenger. A person who simply does not believe in Allah and His Messenger is a person the sum total of whose deeds and morals is a skeleton without soul. It may look handsome (even slim) but because it has no soul or spirit, it has no weight or effect in the home of the Here-after. Yes, the contribution of such a person in the mortal world has benefited people. At least in terms of its outward form, what he had done was good, therefore, Allah, the Lord Almighty has, in consideration of His supreme equity and justice, not allowed this deed to go to waste totally. Instead, things were arranged in terms of the objectives the doers of these deeds had before them. If they had worked for recognition in society or an image as philanthropist, man of charity, good-will or distinction, or had simply aspired for health and material wealth and comfort, Allah Ta` ala lets them have all this right here in this world. They had no concept of the Hereafter. They had never cared to think of salvation there, nor their deeds, being without the essential spirit, could have qualified them to become deserving of it. Therefore, no return waits for them there, against their deeds, while the added burden of disbelief and disobedience will keep them in Hell. This was a gist of what was said in the first verse. Now, we can have a look at some of the words used there.
It was said that a person who kept striving for the life of this world and its embellishments gets from Allah the full return for his or her deeds right here in this world. For them, nothing is cut short in Dunya. These are the kind of men and women for whom there is nothing in Akhirah (Hereafter), except the Hell.
It is noteworthy at this point that the expression opted for in the Qur'an is: مَن کَانَ یُریدُ (those who have been intending) which bypasses something brief like: مَن اَرَادَ (those who wanted). The Qur'anic expression denotes continuity and carries the sense of ` kept striving for' as trans-lated a little earlier. This tells us that it is the condition of people who never wanted to have anything out of what they did but the good of this world. They just never bothered to worry about what would hap-pen in the life to come. As for the person who feels concerned about the Hereafter and does what would bring salvation there and, along with it aims and plans to have his share from the world, then, it is not included in the purview of this verse.
Is this verse related to kafirs or Muslims or to both Muslims and kafirs? Major authorities in Tafsir differ about it.
The words in the last sentence of the verse - for whom there is nothing in the Hereafter except the fire of Hell - seem to suggest that it is related to kafirs, because a Muslim, no matter how sinning, would ultimately go to Paradise after having undergone the punishment of sins. Therefore, Dahhak and other commentators have interpreted it as related to kafirs only.
Some commentators have said that it refers to Muslims who, through their good deeds, aim to acquire only the comfort, wealth and recognition from this worldly life. In other words, they do their good deeds with the sole intention of having comfort and recognition in the world they live in. And the sentence we are talking about would thus mean that, until they undergo the punishment of their evil deeds, they would have nothing except the fire of Hell.
However, the weightier and clearer approach is to take this verse as relating to people who do their good deeds only with the intention of acquiring worldly benefits, such as wealth, health and recognition. Those who do so may be kafirs or disbelievers who do not believe in the Hereafter from the very outset. Or, they may be Muslims who believe in the Hereafter theoretically but do not apply their belief to what they do practically. In fact, they would keep all concerns of their life exclusively attached to worldly benefits and interests. From among the ear_ ly commentators, Mujahid, Maimun ibn Mihran and Sayyidna Mu’ awiyah ؓ have gone by this view.
This meaning is also supported by the well-known Hadith of the Holy Prophet ﷺ : اِنَّما الاَعمال بِالنِّیَات (Actions are [ judged ] according to Intentions). What one intends to have by his action gets exactly that. Whoever intends to have Dunya (worldly benefits) gets Dunya. Whoever intends to have Ahhirah gets Akhirah. Whoever intends to have both gets both. That all actions depend on intention is a principle approved of in every community and religion. (Qurtubi)
Therefore, says a Hadith, those who devoted themselves to acts of worship in the mortal world to look respectable before others will be brought forth on the day of Qiyamah. It would be said to them: ` you said your prayers, gave in charity, fought in Jihad, recited the Qur'an, but you did all that with the intention that you should be known as devotees to prayers, givers in charity, veteran warriors of Jihad and great reciters of Qur'an. Now you have had what you wanted to have. The honors you were looking for have already come to you in the mortal world. Now, there is no return for your deeds here. And these people will be the first to be thrown into the Hell.'
While reporting this Hadith, Sayyidna Abu Hurairah ؓ broke into tears and said, ` the verse of the Qur'an: مَن كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا (Those who have been intending (to achieve) the worldly life and its beauty –11:15 ) confirms this Hadith.
Sahih Muslim reports on the authority of Sayyidna Anas ؓ that the Holy Prophet ﷺ said, ` Allah Ta` ala does no injustice to anyone. For the good deed a believer does, he gets some return for it in the mortal world while gets the real reward in the Hereafter. As for a kafir (since he does not bother about what would happen to him in the Hereafter), his account is cleared within his life in the mortal world. The return for his good deeds, if any, is given to him in the form of worldly wealth, recognition, health and comfort - until comes the time when he reaches the stage of the Hereafter where he is left with nothing that could bring any return there.
It appears in Tafsir Mazhari that, though a believer looks forward to having prosperity in the mortal world as well, but his intention to have the best of the Hereafter remains on top of everything. Therefore, he gets what he does in the mortal world only to the measure of his needs. However, he does get the larger return and reward in the Here-after.
Sayyidna ` Umar ؓ عنہ once visited the home of the Holy Prophet ﷺ When he saw virtually nothing in the house but a few things here and there, he said to him: ` please pray that Allah Ta` ala blesses your Ummah too with extended material means. We see Persia and Byzantine. They are very prosperous in this world although they do not worship Allah Ta` ala.' The Holy Prophet ﷺ was reclining on a pillow behind his waist. When he heard these words of Sayyidna ` Umar ؓ he sat up straight and said, ` O ` Umar, you are still lost in those thoughts. As for these people, they are the ones who have been given the return of their good deeds right here in this world.' (Mazhari)
Jami` Tirmidhi and the Musnad of Ahmad report on the authority of Sayyidna Anas ؓ that the Holy Prophet ﷺ said, ` Whoever intends to have (the best of) the Hereafter through his deeds, Allah Ta` ala makes his heart need-free in this world. He (Himself) takes care of what he must have, and (the desire of) the world comes to him all humbled. And whoever intends to have (the best of) the present world, Allah Ta’ ala makes want and need stand before him to the effect that they can never shake them off. There is no end to his needs because he is constantly being driven by worldly greed. No sooner does one need gets fulfilled, another gaping need stands before him. Countless concerns gang upon him but what he gets is what Allah Ta'ala has written for him.
Regarding what has been said in this verse: ` those who aimed for worldly life are fully recompensed for their deeds within this world,' someone may raise a doubt. It could be said that there are many people who, despite aiming and striving to have worldly benefits, fail to achieve their objective even in this world and, on occasions, they would get just about nothing. The answer is that, in this verse, the Qur'an has dealt with the subject briefly. Details appear in the following verse of Surah al-Isra' (Banu Isra'i1) where it was said: مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ (whoever keeps aspiring for the immediate, We shall give soon what We will to whom We will). It means whoever keeps aiming for nothing but worldly life, Allah gives it to him right here within the world, but this giving is restricted by two conditions. Firstly, He gives as much as He wants. It is not necessary to let them have what matches their desires. Secondly, He gives only to a person it is appropriate to give him according to His wisdom. Giving to everyone is not necessary.
Ceux qui ne désirent au travers de leurs œuvres, que de jouir de ce bas monde et de ses plaisirs éphémères et se désintéressent de l’au-delà, Nous les rétribuerons pour leurs œuvres dans ce bas monde en leur accordant par exemple la santé, la sécurité ou une large subsistance et Nous ne soustrairons rien de la récompense qu’ils méritent.
A quienes prefieran la vida de este mundo y sus placeres pasajeros sobre la otra vida a través de sus obras, Al-lah les concederá la recompensa por sus acciones en este mundo: salud, seguridad y abundante sustento. No serán desfavorecidos en cuanto a la recompensa por sus obras de ninguna manera.
Siapa yang beramal karena ingin mendapatkan keuntungan dan kesenangan duniawi yang fana dan tidak menginginkan akhirat maka Kami berikan balasan amalnya di dunia dalam bentuk kesehatan, keamanan, dan kekayaan yang berlimpah, tanpa mengurangi balasan amal mereka sedikit pun.
Whoever desires the life of this world and its passing pleasures through what they do, and does not desire the Afterlife through their actions, Allah will give them the reward for their actions in this world: health, safety and ample provision. They will not be short-changed in the reward for their actions in any way.
Ko čini djela radi dunjaluka i njegovih prolaznih uživanja, a ne radi Ahireta - daćemo mu nagradu za njegova djela na dunjaluku u vidu zdravlja, sigurnosti i obilne opskrbe, bez da im išta od te nagrade bude uskraćeno.
15- Kim (yalnızca) dünya hayatını ve onun süsünü isterse, onlara amellerinin karşılığını orada tastamam veririz ve onlar, bu hususta zarara uğratılmazlar.
16- İşte böylelerine âhirette ateşten başka bir şey yoktur. Dünyada işledikleri hep boşa gitmiştir, zaten yapageldikleri de hep bâtıldır.
15. Yüce Allah şöyle buyurmaktadır:“Kim (yalnızca) dünya hayatını ve onun süsünü isterse...” Yani bütün iradesi dünya hayatına ve onun süsü sayılan kadınlara, çocuklara, kantar kantar altın ve gümüşe, salma güzel atlara, ekinlere ve davarlara yönelik olursa; bütün arzusunu, çabasını ve çalışmalarını bu gibi şeylere hasretmiş ve ebedi yurt için iradesinin bir kısmını dahi ayırmamışsa… demektir ki böyle bir kimse, ancak kâfir olabilir. Çünkü mü’min olsaydı, bütün irade ve gayretini yalnızca dünya yurdu için harcamasını engelleyecek bir imana sahip olması gerekirdi. Hatta müminin bizzat imanı ve kendisine işlemesi kolaylaştırılan amelleri bile âhiret yurdunu istemesinin bir sonucudur. İşte adeta yalnızca dünya hayatı için yaratılmış gibi olan bu bedbaht kimselerin “amellerinin karşılığını orada tastamam veririz.” Levh-i Mahfuz’da dünya mükâfaatından kendilerine pay olarak belirlenmiş olanı veririz. “ve onlar, bu hususta zarara uğratılmazlar.” Kendilerine takdir edilmiş olandan hiçbir şey eksik verilmez. Ancak onların elde edecekleri nimetin nihai miktarı bu kadardır.
16. “İşte böylelerine âhirette ateşten başka bir şey yoktur.” O ateşte ebediyen kalacaklar ve azapları asla dindirilmeyecektir. Çok büyük bir mükâfaattan da mahrum kalmış olacaklardır. “Dünyada işledikleri hep boşa gitmiştir, zaten yapageldikleri de hep bâtıldır” Onların hem hakka ve hak ehline karşı kurdukları tuzaklar hem de işledikleri iyi ameller heder olmuştur. Çünkü hayırlı amellerin kabul edilmesi için şart olan, imandan mahrumdurlar.
Whoever wants the Worldly Life, then He will have no Share of the Hereafter
Al-`Awfi reported that Ibn `Abbas said concerning this verse, "Verily those who show off, will be given their reward for their good deeds in this life. This will be so that they are not wronged, even the amount equivalent to the size of the speck on a date-stone." Ibn `Abbas continued saying, "Therefore, whoever does a good deed seeking to acquire worldly gain - like fasting, prayer, or standing for prayer at night - and he does so in order to acquire worldly benefit, then Allah says, `Give him the reward of that which he sought in the worldly life,' and his deed that he did is wasted because he was only seeking the life of this world. In the Hereafter he will be of the losers." A similar narration has been reported from Mujahid, Ad-Dahhak and many others. Anas bin Malik and Al-Hasan both said, "This verse was revealed concerning the Jews and the Christians." Mujahid and others said, "This verse was revealed concerning the people who perform deeds to be seen." Qatadah said, "Whoever's concern, intention and goal is this worldly life, then Allah will reward him for his good deeds in this life. Then, when reaches the next life, he will not have any good deeds that will be rewarded. However, concerning the believer, he will be rewarded for his good deeds in this life and in the Hereafter as well." Allah, the Exalted, says,
مَّن كَانَ يُرِيدُ الْعَـجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَـهَا مَذْمُومًا مَّدْحُورًا - وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا - كُلاًّ نُّمِدُّ هَـؤُلاءِ وَهَـؤُلاءِ مِنْ عَطَآءِ رَبِّكَ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا - انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلاٌّخِرَةُ أَكْبَرُ دَرَجَـتٍ وَأَكْبَرُ تَفْضِيلاً
(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer - then such are the ones whose striving shall be appreciated. On each - these as well as those - We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden. See how We prefer one above another, and verily, the Hereafter will be greater in degrees and greater in intricacy.) 17:18-21 Allah, the Exalted, says,
مَن كَانَ يُرِيدُ حَرْثَ الاٌّخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى الاٌّخِرَةِ مِن نَّصِيبٍ
(Whosoever desires the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof, and he has no portion in the Hereafter.) 42:20
Ang sinumang nagnanais dahil sa gawa niya ng buhay na pangmundo at ng mga tinatamasa ritong naglalaho at hindi nagnanais dahil doon ng Kabilang-buhay, magbibigay Kami sa kanila ng gantimpala sa mga gawa nila sa Mundo [gaya ng] kalusugan, katiwasayan, at kaluwagan sa panustos habang hindi sila binabawasan ng anuman mula sa gantimpala sa gawa nila.
Ai muốn việc hành đạo của mình để được cuộc sống trần tục này cũng như muốn tận hưởng thứ tạm bợ đó chứ không hề muốn hành đạo vì cuộc sống Đời Sau, chắc hẳn sẽ được TA ban đầy đủ mọi thứ cho y ở cỏi trần tục này như là sức khỏe, bình an và giàu có và không một phần thưởng nào của y bị cắt giảm cả.
Chiunque cerchi con le proprie azioni la vita terrena e le sue vanità, e non desideri l'Aldilà, concederemo loro la ricompensa delle loro azioni in questa vita: salute, sicurezza e abbondanza di sostentamento, e non sarà fatto mancare nulla alla ricompensa delle loro azioni.
"Barangsiapa yang menghendaki kehidupan dunia dan perhia-sannya, niscaya Kami berikan kepada mereka balasan pekerjaan mereka di dunia dengan sempurna, dan mereka di dunia itu tidak akan dirugikan. Itulah orang-orang yang tidak memperoleh di akhirat, kecuali neraka, dan lenyaplah di akhirat itu apa yang telah mereka usahakan di dunia, dan sia-sialah apa yang telah mereka kerjakan." (Hud: 15-16).
(15) Allah berfirman, ﴾ مَن كَانَ يُرِيدُ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا وَزِينَتَهَا ﴿ "Barangsiapa yang menghendaki kehidupan dunia dan perhiasannya", maksudnya segala keinginannya terbatas hanya pada kehidupan dunia berupa wanita, anak-anak, emas, dan perak yang melimpah, kuda pilihan, ternak dan tanah pertanian, maka sungguh dia telah memfokuskan keinginannya, usahanya dan pekerjaannya pada hal-hal ini, dan tidak terbetik dalam keinginannya untuk alam akhirat sedikit pun, orang ini tidak lain melainkan orang kafir karena jika dia adalah orang yang beriman, niscaya imannya menghalanginya untuk mem-berikan seluruh keinginannya kepada alam dunia, bahkan imannya itu sendiri dan amal perbuatan yang dilakukannya adalah salah satu tanda kalau dia itu menginginkan alam akhirat, akan tetapi orang yang sengsara ini yang sepertinya hanya diciptakan untuk dunia saja, ﴾ نُوَفِّ إِلَيۡهِمۡ أَعۡمَٰلَهُمۡ فِيهَا ﴿ "niscaya Kami berikan kepada mereka ba-lasan pekerjaan mereka di dunia dengan sempurna." Maksudnya, Kami memberi mereka sesuatu yang telah dibagikan kepada mereka di Ummul Kitab berupa balasan dunianya. ﴾ وَهُمۡ فِيهَا لَا يُبۡخَسُونَ ﴿ "Dan mereka di dunia itu tidak akan dirugikan", tidak sedikit pun dari sesuatu yang ditakdirkan untuknya akan dikurangi, akan tetapi ini adalah pun-cak nikmat mereka.
(16) ﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ لَيۡسَ لَهُمۡ فِي ٱلۡأٓخِرَةِ إِلَّا ٱلنَّارُۖ ﴿ "Itulah orang-orang yang tidak memperoleh di akhirat, kecuali neraka", mereka kekal di dalamnya selama-lamanya, azabNya tidak terputus, mereka tidak mendapat-kan balasan yang mulia. ﴾ وَحَبِطَ مَا صَنَعُواْ فِيهَا ﴿ "Dan lenyaplah di akhirat itu apa yang telah mereka usahakan di dalamnya," yakni di dunia, mak-sudnya, batal dan lenyap rencana mereka untuk membuat makar bagi kebenaran dan pengikutnya, begitu pula amal kebaikan yang tidak berdasar dan tidak terpenuhi syaratnya, yaitu iman.
Ang mga nailarawang iyon sa layuning kasisi-sising ito ay walang ukol sa kanilang gantimpala sa Araw ng Pagbangon kundi ang Apoy upang pasukin nila. Nawala sa kanila ang gantimpala ng mga gawa nila. Ang mga gawa nila ay walang-saysay dahil ang mga ito ay hindi naunahan ng isang pananampalataya ni ng isang layuning tumpak sapagkat hindi sila nagnais dahil sa mga ito ng [lugod ng] mukha ni Allāh at ng tahanan sa Kabilang-buhay.
The second verse (17) presents the high ground the Holy Prophet ﷺ and the purely sincere believers with him occupy. This is in sharp contrast to those the sum total of whose knowledge and the end of whose quest is restricted to worldly life only - so that the whole world could see that these two groups could not be equal. After having focused on this phenomena, it has been stated that the mission and message of the Holy Prophet ﷺ as a prophet and messenger of Allah is open to mankind right through the Last Day of Qiyamah. Then, it has been stressed that anyone who does not believe in him will be considered, irrespective of what one does, astray and Hell-bound.
In the first sentence, it was asked: Can a denier of the Qur'an be equal to the one who adheres to the Qur'an that has come from his Lord? And along with it there is a witness present within it, while a witness earlier to this is the Book of Musa A.L that was sent to be followed and to be mercy for people?
Coloro che sono caratterizzati da questo vile scopo, non avranno alcun ricompensa, nel Giorno della Resurrezione, se non il Fuoco, in cui saranno introdotti, e la ricompensa delle loro azioni sarà vanificata, perché non sono state precedute dalla fede né dalla sincera intenzione. Essi non hanno desiderato con queste il volto di Allāh e l'Ultima Dimora.
Đám người có định tâm tồi tệ như thế thì ở Đời Sau họ chẳng có bất cứ phần thưởng nào ngoại trừ đó là Hỏa Ngục mà họ phải đi vào và phần thưởng của những việc làm của họ đã biến mất khỏi họ cũng như việc hành đạo cũng bị hủy bỏ. Bởi vì những việc làm đó không được thực hiện bằng đức tin cũng như không muốn thực hiện vì Allah và vì cuộc sống ở Đời Sau.
Yerilen bu özelliklere sahip olan kimseler kıyamet gününde içine girecekleri ateşten başka bir karşılık bulamayacaklardır. Dünyada yapmış oldukları amellerin karşılığı boşa gitmiş ve batıl olmuştur. Çünkü onlar, dünyada iman etmemişler ve yaptıkları amelleri Allah'ın yüzünü ve cenneti arzulayarak doğru bir niyet ile işlememişlerdir.
Oni koji imaju taj ružan cilj neće na Sudnjem danu imati osim vatru džehennemsku, u koju će ući, dok je njihova nagrada potrošena i njihova su djela ništavna jer nisu izgrađena na vjerovanju i na ispravnoj namjeri. Oni svojim djelima nisu željeli Allahovo lice i Džennet.
Orang-orang yang memiliki tujuan yang hina itu tidak akan mendapatkan pahala apa pun di hari Kiamat selain neraka yang akan mereka masuki. Pahala amal baik mereka musnah dan amal perbuatan mereka sia-sia belaka karena tidak didahului dengan iman dan tidak disertai dengan tujuan yang baik. Amal perbuatan mereka tidak ditujukan untuk mendapatkan wajah Allah (ikhlas) dan kebahagiaan hidup di akhirat.
Such people with this blameworthy aspiration will not have any reward on the Day of Judgement, except for the fire of Hell, which they will enter; and the reward of their actions will disappear, and their actions will be useless, because they were not based on faith or on a valid intention, and they did not desire the countenance of Allah and the home of the Afterlife through their actions.
Ceux qui ne désirent que cet ici-bas seront le Jour de la Résurrection jetés dans le Feu. La récompense pour les œuvres qu’ils ont accomplies sera perdue et nulle car elles n’auront pas été précédées par la foi et par une intention louable. Ils ne recherchaient pas, en les accomplissant, à satisfaire Allah et à réussir dans l’au-delà.
Tales personas que poseen esta preferencia reprobable no tendrán ninguna recompensa en el Día del Juicio, a excepción del fuego del Infierno, en el que entrarán. La recompensa de sus obras desaparecerá, y sus acciones serán inútiles, porque no se fundamentaron en la fe o en una intención válida, y no desearon alcanzar el rostro de Al-lah ni la morada de la vida futura a través de sus acciones.
There are two kinds of religion—one adulterated and the other unadulterated. The former, although a compromise between religion and worldliness, displays the label of religion. This is why in every period big institutions come into existence on its basis and through them, people with vested interests receive worldly benefits in the name of ‘religion’. The case of unadulterated religion is just the opposite. When its call goes out, it is to project a purely theoretical Truth; it is not surrounded by economic interests and leadership considerations. This being so, when the call of unadulterated religion reaches those who have attained a high status and great respect in the name of adulterated religion, they are horrified, because they feel that, on adopting it, they will lose all their worldly benefits. People often engage themselves in worldly activities in the name of religion. The call of pure religion among such people amounts to exposing them for what they really are. The call of truth is, in fact, a subtle test paper for its addressees. Now the very people who were engaged in activities in the name of religion resist the call of truth. Their resistance to the divine message shows that their ‘religious’ observances were, in fact, interest-oriented worldly activities. Had they been sincere in their service to religion, they would have lost no time in recognizing the Truth in its unadulterated form. The call of Truth thus serves as a discriminator between sincere and insincere people. The sincere are ready to make any sacrifice for the true cause of religion. But the insincere favour only that religion which ensures the safety of their worldly gains. They cannot even contemplate losing their material assets. They want to spend their time and energy only on those religious activities which bring them fame, honour and all other worldly benefits. Obviously such efforts cannot bear fruit in the Hereafter.
Nisu Poslanik, sallallahu 'alejhi ve sellem, i oni koji vjeruju u njega jednaki sa nevjernicima; Poslanik, sallallahu 'alejhi ve sellem, je došao sa dokazom od Gospodara Uzvišenog, a sa njim je i Džibril, a njegovom vjerovjesništvu svjedoči i prijašnja Objava - Tevrat koji je objavljen Musau kao uputa i milost, dok nevjernici lutaju u zabludi. Vjernici vjeruju u Kur'an i u Muhammeda, sallallahu 'alejhi ve sellem, kojem je objavljen Kur'an, a ko u njega ne vjeruje - skončat će u Džehennemu na Sudnjem danu. Zato, o Poslaniče, nemoj nikada biti u sumnji oko Kur'ana i roka koji im je određen, jer je on istina u koju nema sumnje, ali većina ljudi neće da vjeruje uprkos postojanju jasnih dokaza.
When the Prophet Muhammad called upon the people of Arabia to accept the oneness of God, only a few individuals accepted it, while many rejected it. This is what happens in every period with the call to the Truth. God created every man with an upright nature as befits his human status. In every corner of the world, there are signs which proclaim the existence of his Creator and give indications of His creation scheme. Moreover, a long line of God’s prophets, one of whom was Moses, have been coming into the world, right from the beginning of the human era, to convey the divine message to man. The scripture brought by Moses is still extant in some form or the other. Now, one who is serious and sincere will have the ability to learn lessons from things, and will be so familiar with the Truth that, whenever a preacher presents the Truth to him, he will immediately recognise it. His heart and mind will bear testimony to that call of Truth; he will go ahead and readily adopt it, as if it were the very voice of his heart. But the condition of most people is that they do not look upon things with any great seriousness. They mar their lives by indulging in superficial show and ephemeral interests. Their being busy in unnecessary engagements never gives them the chance to pause and give thought to the missionary and his message. So when they are called to the Truth, they are unable to recognise it. Due to their perverted, spoiled temperament, they reject or even oppose it. Such are those who have failed to appreciate God and God’s scheme of creation. In the Hereafter, they shall have nothing but the Fire of Hell in store for them. Human nature, the events occurring on earth or in the skies, as well as previous scriptures, all bear testimony to the Quran’s veracity. In spite of this, if the majority of people reject it, then the reason for this shall have to be sought in those who reject it, rather than in the pages of the Quran.
El profeta Mujámmad r tiene una prueba clara de Su Señor, que es el noble Corán que testifica la verdad de lo que dice. Además, la Torá revelada a Moisés u también testifica la veracidad de su profecía. Fue enviado como guía y misericordia a la gente. Él y los que creen junto con él no son iguales a los incrédulos, que vagan sin rumbo por error, porque creen en el Corán y en Mujámmad r, a quien se le reveló el Corán. En cuanto a los que no creen de los diferentes grupos, el fuego del Infierno será su destino prometido en el Día del Juicio. Por lo tanto, el Mensajero r no debe tener ninguna duda sobre el Corán y sobre su destino, porque es la verdad en la que no hay duda. Sin embargo, la mayoría de las personas no cree, a pesar de los signos y pruebas claras.
Tidaklah sama antara Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- yang memiliki bukti kebenaran dari Tuhannya dan memiliki saksi dari Tuhannya, yaitu Jibril, dan kenabiannya telah disaksikan oleh Kitab Taurat yang diturunkan kepada Musa -'alaihissalām- sebagai teladan dan rahmat bagi umat manusia, tidaklah sama antara beliau dan orang-orang mukmin yang berjuang bersamanya dengan orang-orang kafir yang kebingungan di dalam kesesatan. Orang-orang mukmin itu beriman kepada Al-Qur`ān dan juga beriman kepada Muhammad -ṣallallāhu 'alaihi wa sallam- yang menerimanya dari Allah. Siapa pun penganut agama yang kafir kepadanya maka neraka adalah ancaman baginya di hari Kiamat. Oleh karena itu, janganlah engkau -wahai Rasu- merasa ragu terhadap kebenaran Al-Qur`ān dan adanya ancaman bagi mereka karena sesungguhnya Al-Qur`ān adalah kebenaran yang tidak ada keraguan di dalamnya. Tetapi, kebanyakan manusia tidak beriman, walaupun dalil-dalil dan bukti-bukti yang menunjukkan kebenarannya sangat berlimpah.
"Apakah (orang-orang kafir itu sama dengan) orang-orang yang sudah mempunyai bukti yang nyata (al-Qur`an) dari Rabb-nya, dan diikuti pula oleh seorang saksi (Muhammad) dari Allah dan sebelum al-Qur`an itu telah ada kitab Musa yang menjadi pedoman dan rahmat? Mereka itu beriman kepada al-Qur`an. Dan barangsiapa mengingkari al-Qur`an di antara kelompok-kelompok, (kaum Quraisy) maka nerakalah tempat yang diancamkan bagi-nya, karena itu janganlah kamu ragu-ragu terhadap al-Qur`an itu. Sesungguhnya (al-Qur`an) itu benar-benar dari Rabbmu, tetapi kebanyakan manusia tidak beriman." (Hud: 17).
(17) Allah menyebutkan keadaan RasulNya, Muhammad dan ahli waris dakwahnya yang meneruskan perjuangannya serta para penegak hujjah yang yakin dengan itu dan (menyebutkan) bahwa selain mereka tidak disandangkan sifat-sifat milik mereka dan tidak ada yang sama dengan mereka. ﴾ أَفَمَن كَانَ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّهِۦ ﴿ "Apa-kah (orang-orang kafir itu sama dengan) orang-orang yang sudah mem-punyai bukti yang nyata (al-Qur`an) dari Rabbnya", dengan wahyu yang Allah turunkan, di dalamnya terdapat masalah-masalah penting dengan dalil-dalilnya yang jelas maka dia yakin dengan keterangan itu. ﴾ وَيَتۡلُوهُ ﴿ "Dan diikuti", yakni keterangan dan bukti ini diikuti oleh bukti yang lain, yaitu ﴾ شَاهِدٞ مِّنۡهُ ﴿ "seorang saksi", yakni saksi (yang memliki) fitrah yang lurus dan akal yang benar (yaitu Muhammad ﷺ)ketika dia bersaksi terhadap apa yang diwahyukan dan disya-riatkan Allah dan dia mengetahui kebaikannya dengan akalnya, maka hal itu menambah keimanannya.(وَ) "Dan" ada saksi ketiga, yaitu ﴾ كِتَٰبُ مُوسَىٰٓ ﴿ "Kitab Musa" Taurat yang Allah jadikan sebagai ﴾ إِمَامٗا ﴿ "pedoman" bagi manusia ﴾ وَرَحۡمَةًۚ ﴿ "dan rahmat" bagi mereka. Ia menjadi saksi kebenaran al-Qur`an dan menyetujuinya dalam kebenaran yang dibawanya. Maksudnya, apakah orang dengan sifat begini, yang telah hadir kepadanya bukti-bukti keimanan dan tegak baginya bukti-bukti keyakinan sama dengan orang yang berada di dalam kebodohan dan kegelapan dalam keadaan tidak keluar darinya? Tentu di sisi Allah dan di mata hamba Allah tidaklah sama. ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itu" yaitu orang-orang yang diberi taufik untuk mengetahui dalil-dalil, mereka beriman kepada al-Qur`an secara hakiki, maka iman mereka membuahkan seluruh kebaikan di dunia dan akhirat.
﴾ وَمَن يَكۡفُرۡ بِهِۦ ﴿ "Dan barangsiapa yang mengingkarinya," yakni al-Qur`an, ﴾ مِنَ ٱلۡأَحۡزَابِ ﴿ "di antara sekutu-sekutunya" Yakni seluruh golo-ngan penduduk bumi yang bersekutu menolak kebenaran,﴾ فَٱلنَّارُ مَوۡعِدُهُۥۚ ﴿ "maka nerakalah tempat yang diancamkan baginya." Mereka pasti masuk ke dalamnya. ﴾ فَلَا تَكُ فِي مِرۡيَةٖ مِّنۡهُۚ ﴿ "Karena itu janganlah kamu ragu-ragu terhadap al-Qur`an itu", dengan kebimbangan sedikit pun. ﴾ إِنَّهُ ٱلۡحَقُّ مِن رَّبِّكَ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يُؤۡمِنُونَ ﴿ "Sesungguhnya (al-Qur`an) itu benar-benar dari Rabbmu, tetapi kebanyakan manusia tidak beriman." Bisa jadi karena ketidaktahuan dan kesesatan, bisa jadi karena kezhaliman, pengingkaran dan kekejian mereka, karena jika tidak maka barang-siapa tujuannya baik dan pemahamannya lurus, niscaya dia pasti beriman kepadanya karena dia melihat ajakan kepada iman dari segala segi.
Le Prophète Muħammad détient une preuve évidente de son Seigneur et est suivi par un témoin (Gabriel) envoyé par son Seigneur. Il bénéficie également du témoignage de la Torah révélée à Moïse en guise d’exemple à suivre et de miséricorde. Lui et les croyants qui l’accompagnent ne sont pas semblables aux mécréants qui se débattent dans l’égarement car les premiers croient au Coran et en celui à qui il a été révélé, Muħammad. Les adeptes des autres religions qui mécroient en lui, seront châtiés par le Feu le Jour de la Résurrection. Ô Messager, ne sois donc pas sceptique concernant le Coran et ce qui leur est promis. C’est l’indubitable vérité mais la plupart des gens ne croient pas malgré la quantité de preuves claires et d’arguments évidents qui s’y trouve.
The Prophet Muhammad (peace be upon him)has a clear proof from His Lord, the Exalted, which is the noble Qur’ān that testifies to the truth of what he says; and the Torah, revealed to Moses (peace be upon him), also testifies to the truth of his prophethood. He was sent as a guide and a mercy to people. He and those who believe with him are not the same as the disbelievers, who wander aimlessly in error; for they believe in the Qur’ān and in Muhammad (peace and blessings be upon him), to whom the Qur’ān was revealed. As for those who disbelieve in it from the different groups, the fire of Hell will be their promised destination on the Day of Judgement. So the Messenger (peace be upon him)should not be in any doubt about the Qur’ān, and about their destination, because it is the truth, in which there is no doubt. However, most people do not have faith, despite the coming together of clear signs and evidence.
Beraberinde Rabbi -Subhânehu ve Teâlâ-'dan bir delil ve ardından bir şahidin -ki bu Cebrail aleyhisselam'dır- takip ettiği ve kendisinden önce bir önder ve rahmet olarak Musa -aleyhisselam-'a indirilen Tevrat bulunan Muhammed -sallallahu aleyhi ve sellem- ve onunla birlikte iman edenler ile sapıklıkta bocalayan kâfirler bir olmaz. Onlar (müminler); Kur'an'a ve Kur'an'ın kendisine indirildiği Muhammed -sallallahu aleyhi ve sellem-'e iman etmişlerdir. Diğer dinlerden olan kimselerden her kim bunu inkâr ederse kıyamet günü ona vadedilen şey ateştir. -Ey Resul!- Kur'an ve o kâfirlere vadedilen azap hakkında şüphe içerisinde olma. O, içerisinde şüphe olmayan haktır. Fakat insanların çoğu, peş peşe gelen açık delillerin ve apaçık kanıtların varlığına rağmen bocalamakta ve iman etmemektedirler.
17- Rabbinden apaçık bir delil üzerinde bulunan, onu da kendi katından gelen bir şahidin izlediği, öncesinde de Mûsâ’nın bir rehber ve rahmet olan Kitabı (ile doğrulanmış) bulunan kimse, hiç ötekilerle bir olur mu? İşte bunlar, ona iman ederler. Artık o gruplardan kim onu inkar ederse (bilsin ki) ona vaat edilen yer ateştir. O halde sakın o (Kur'ân’dan) yana şüpheye düşme. Çünkü o, Rabbinden gelen haktır. Fakat insanların çoğu iman etmezler.
17. Yüce Allah, Rasûlü Muhammed sallallahu aleyhi ve sellem ile onun dinini ve getirdiği delilleri kesin bir inanç ile ayakta tutan mirasçıları içinden onun yerini tutanların durumunu söz konusu etmekte, başkalarının bu şekilde nitelendirilmeyeceğini ve hiçbir kimsenin de onlar gibi olamayacağını da belirterek şöyle buyurmaktadır:“Rabbinden” Allah’ın önemli meseleler ile bunlara dair açık delilleri indirmiş olduğu vahiy aracılığı ile “apaçık bir delil üzerinde bulunan” bu apaçık delile kesin olarak inanan “onu da” yani bu apaçık delili “kendi katından gelen bir şahidin” yani ikinci bir delil olan dosdoğru fıtrat ve sağlam aklın “izlediği” böylece Allah’ın vahyinin ve şeriatının hak olduğuna tanıklık eden, akılları ile de onların güzelliğini bilen ve bu sayede imanlarına iman katan “öncesinde de” üçüncü bir delil olarak “Musa’nın” insanlara “bir rehber ve” onlara “rahmet olan” Allah’ın bu vasıfta indirmiş olduğu “Kitabı” olan Tevrat “bulunan kimse, hiç ötekilerle bir olur mu?”Yani bu Kur’ân-ı Kerim’in doğru oluşuna Tevrat da tanıklık etmekte ve onun getirdiği hakka uygun olarak hakikatleri dile getirmektedir. O halde bu vasfa sahip olan, kendisine imanın tanıklarının peşpeşe geldiği ve kesin delillere sahip olan kimse, hiç içinden çıkamayacağı karanlıklarda ve cehaletler içinde bulunan kimse gibi olur mu? Asla! Bunlar, Allah nezdinde de Allah’ın kulları nezdinde de kesinlikle bir olmazlar.“İşte bunlar” yani bu delillere sahip olma tevfikine mazhar olanlar “ona” Kur’ân-ı Kerim’e gerçekten “iman ederler.” Onların sahip oldukları bu iman da hem dünyada hem de âhirette onlara fayda verir. “Artık o gruplardan” hakkı reddetmek üzere birleşmiş olan yeryüzünün değişik kesimlerinden “kim onu” Kur'ân’ı “inkar ederse (bilsin ki) ona vaat edilen yer” varılması kaçınılmaz olan “ateştir. O halde sakın o (Kur'ân’dan) yana şüpheye düşme!” En ufak bir tereddüdün olmasın. “Çünkü o, Rabbinden gelen haktır. Fakat insanların çoğu iman etmezler.” Ya cahilliklerinden, ya sapıklıklarından yahut da zulüm, inat ve azgınlıklarından dolayı inanmazlar. Yoksa niyeti gerçekten güzel, anlayışı dosdoğru olan kimsenin ona iman etmesi kaçınılmaz bir şeydir. Çünkü o, her bakımdan kendisini iman etmeye iten sebepleri görür.
The word: bayyinah (بینہ) appearing in this verse refers to the Qur'an. As for the meaning of ` shahid' (شاھِد evidence), statements of Tafsir authorities differ. The author of Bay-an a1-Qur'an takes ` shahid' to mean the miracle of the Qur'an that is present in the Qur'an as such. Thus, it comes to mean that those who adhere to the Qur'an, they already have a witness to the veracity of the Qur'an within it, that is, its miracle. Then, the other witness has already come in the form of Torah. Sayyidna Musa (علیہ السلام) had brought it as guidance and mercy for people. The reason is that the Torah confirms the truth of the Qur'an clearly.
In the second sentence, in order to stress that salvation, up to the Last Day, depends on faith in the Holy Prophet ﷺ it has been said that anyone from any religion or community of the world who refuses to have faith in him will have his abode in Jahannam.
The Sahih of Muslim reports on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, ` by the One in whose hands rests my life, any Jew or Christian who hears my call and still does not believe in the teachings I have brought, then, he or she will be of the people of Jahannam.'
This should remove the misunderstanding of those who regard the Jews and Christians or the adherents of other religions as being on haqq (the truth) on the basis of some outward deeds and consider these to be sufficient for salvation without having faith in the Holy Prophet ﷺ and the Qur'an. This is an open clash with the present ayah of the Holy Qur'an, and the authentic ahadith. اَلعَیَاذ بِاللہ (Allah may save us from that! )
The One Who believes in the Qur'an is upon Clear Proof from His Lord
Allah, the Exalted, informs of the condition of the believers who are upon the natural religion of Allah, which He made inherent in His creatures. This is based upon their confession to Him that there is none worthy of worship except He. This is similar to Allah's statement,
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا
(So set you your face towards the religion, Hanifan. Allah's Fitrah with which He has created mankind.) 30:30, In the Two Sahihs it is recorded that Abu Hurayrah said that the Messenger of Allah said,
«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»
(Every child is born upon the Fitrah, but his parents make him a Jew, Christian, or Magian. This is just as the calf that is born whole. Have you noticed any calves that are born mutilated) In Sahih Muslim it is recorded that `Iyad bin Himar said that the Messenger of Allah said,
«يَقُولُ اللهُ تَعَالَى: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينهِمْ وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُمْ،وَأَمَرَتْهُمْ أَنْ يُشْرِكُوا بِي مَا لَمْ أُنْزِلْ بِهِ سُلْطَانًا»
(Allah, the Exalted, says, `Verily, I created my servants Hunafa', but the devils came to them and distracted them from their religion. They made unlawful for them what I had made lawful for them and they commanded them to associate partners with Me, concerning which no authority has been revealed.) Therefore, the believer is one who remains upon this Fitrah. Concerning Allah's statement,
وَيَتْلُوهُ شَاهِدٌ مِّنْهُ
(and whom a witness from Him recites (follows) it;) This means that a witness comes to him from Allah. That witness is the pure, perfect and magnificent legislation that Allah revealed to the Prophets. These legislations were finalized with the legislation (Shari`ah) of Muhammad ﷺ. The believer has the natural disposition that bears witness to (the truth of) the general legislation, and accepts that specific laws are taken from the general legislation. The Fitrah accepts the Shari`ah and believes in it. For this reason Allah, the Exalted, says,
أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ
(Can they who rely on a clear proof from their Lord, and whom a witness from Him recites (follows) it;) This clear proof which is recited is the Qur'an, which Jibril conveyed to the Prophet and the Prophet Muhammad conveyed it to his Ummah. Then Allah says,
وَمِن قَبْلِهِ كِتَابُ مُوسَى
(and before it, came the Book of Musa,) This means that before the Qur'an, there was the Book of Musa, the Tawrah.
إَمَامًا وَرَحْمَةً
(a guidance and a mercy) This means that Allah, the Exalted, revealed it to that Ummah as a leader for them and a guide for them to follow, as a mercy from Allah upon them. Therefore, whoever believed in it with true faith, then it would lead him to believe in the Qur'an as well. For this reason Allah said,
أُوْلَـئِكَ يُؤْمِنُونَ بِهِ
(they believe therein) Then Allah, the Exalted, threatens those who reject the Qur'an, or any part of it, by saying,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(but those of the sects that reject it, the Fire will be their promised meeting place.) This is directed towards everyone on the face of the earth who disbelieves in the Qur'an, whether they are idolators, disbelievers, People of the Scripture, or other sects from the descendants of Adam. This applies to all whom the Qur'an reaches, regardless of their differences in color, appearance, or nationality. As Allah says,
لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
(that I may therewith warn you and whomsoever it may reach. ) 6:19 Allah, the Exalted, said,
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.") Allah says,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(but those of the sects that reject it, the Fire will be their promised meeting place.) In Sahih Muslim it is recorded that Abu Musa Al-Ash`ari, may Allah be pleased with him, said that the Messenger of Allah ﷺ said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ (أَوْ) نَصْرَانِيٌّ ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّار»
(By He in Whose Hand is my soul! there is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hell- fire.)
Every Hadith is confirmed by the Qur'an
Ayyub As-Sakhtiyani reported from Sa`id bin Jubayr that he said, "I did not hear any Hadith of the Prophet , substantiated as he stated it, except that I found its confirmation in the Qur'an. (The narrator said, "Or he said, `I found its verification in the Qur'an."') Thus, it reached me that the Prophet said,
«لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّار»
(There is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hellfire.) Therefore, I said, `Where is its verification in the Book of Allah Most of what I have heard reported from the Messenger of Allah ﷺ, I have found its verification in the Qur'an.' Then I found this verse,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(but those of the sects that reject it (the Qur`an), the Fire will be their promised meeting place.) And this means from all religions." Then Allah says,
فَلاَ تَكُ فِى مِرْيَةٍ مِّنْهُ إِنَّهُ الْحَقُّ مِن رَّبِّكَ
(So be not in doubt about it. Verily, it is the truth from your Lord,) This means that the Qur'an is the truth from Allah and there is no doubt or suspicion concerning it. This is as Allah says,
الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ
(Alif Lam Mim. The revelations of the Book in which there is no doubt, is from the Lord of all that exists!)32:1-2 Allah, the Exalted, says,
الم ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ
(Alif Lam Mim. This is the Book in which there is no doubt.) 2:1-2 The Ayah;
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يُؤْمِنُونَ
(but most of mankind believe not.) is similar to Allah's statement,
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.)12:103 Likewise, Allah says,
وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ
(And if you obey most of those on the earth, they will mislead you far away from Allah's path.) Allah also says,
وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلاَّ فَرِيقاً مِّنَ الْمُؤْمِنِينَ
(And indeed Iblis did prove true his thought about them: and they followed him, all except a group of true believers.)34:20
Non sono pari il Profeta Muħammed pace e benedizioni di Allāh su di luiﷺ, che possiede una prova da parte del Suo Dio, l'Altissimo, ed è accompagnato da un testimone del Suo Dio, ovvero Jibril, che fu testimone della sua profezia in precedenza, nella Torāh, che venne rivelata a Mūsā, pace a lui, come Guida per la gente e Misericordia nei loro confronti, egli e coloro che hanno creduto assieme a lui, coloro che credono nel Corano e in Muħammed, pace e benedizione di Allāh su di luiﷺ, e in ciò che gli è stato rivelato, non sono pari a quei miscredenti che versano nella confusione e nella perdizione; le fazioni che lo hanno rinnegato sono nell'Inferno, il loro appuntamento, nel Giorno del Giudizio. Non dubitare, o Messaggero, del Corano e del loro appuntamento: questa è verità su cui non vi è alcun dubbio, ma la maggior parte della gente non crede, nonostante la quantità di segni chiari e trasparenti.
Không có một địa vị nào có thể ngang hàng với Thiên Sứ Muhammad (cầu xin Allah ban bình an cho Người) vì luôn bên Người một minh chứng Qur'an đến từ Thượng Đế của Người Đấng Tối Cao, và luôn có một vị theo sát chứng kiến bằng chứng đó đến từ Thượng Đế của Người, vị đó là Đại Thiên Thần Jibril. Cũng như trước thời đại của Người có một bằng chứng đó là Kinh Sách Tawrah (Cựu Ước) được ban xuống cho Musa (cầu xin sự bình an cho Người) dùng làm gương mẫu cho nhân loại và là Hồng Ân cho họ, thế nên không bao giờ có chuyện Người và những ai theo Y mà lại ngang hàng với những kẻ bất tuân đang chìm đắm trong mù quáng, họ là những người tin tưởng vào Thiên Kinh Qur'an, tin tưởng vào Thiên Sứ Muhammad (cầu xin Allah ban bình an cho Người) rồi còn những kể bất tuân Người thuộc những tôn giáo tà thần thì điểm hẹn của bọn chúng đó là Hỏa Ngục của Đời Sau. Bởi thế, Ngươi - hỡi Thiên Sứ - chớ nên có sự nghi ngờ về Qur'an và điểm hẹn giành cho chúng, vì đó là một sự thật không có gì phải nghi ngờ. Thế nhưng, đa số người trong thiên hạ không chịu tin đó là một chứng cứ rõ ràng và một minh chứng vô cùng xác thực.
Hindi nagkakapantay [iyon at] si Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – na may kasama sa kanyang isang patotoo mula sa Panginoon niya – pagkataas-taas Siya. Sumusunod sa kanya ang isang tagasaksi mula sa Panginoon niya, na si Anghel Gabriel, at sumasaksi sa kanya bago pa man sa pagkapropeta niya ang Torah na pinababa kay Moises – sumakanya ang pagbati ng kapayapaan – bilang huwaran ng mga tao at bilang awa sa kanila. Siya at ang sinumang sumampalataya kasama sa kanya ay hindi nakapapantay ng mga tagatangging sumampalatayang iyan na mga nag-aapuhap sa pagkaligaw. Ang mga iyon ay sumasampalataya kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – at sa Qur'ān na pinababa sa kanya. Ang sinumang tumangging sumampalataya sa kanya kabilang sa mga tagasunod ng mga kapaniwalaan, ang Apoy ay ipinangako rito sa Araw ng Pagbangon. Kaya ikaw, O Sugo, ay huwag maging nasa isang pag-aalinlangan sa Qur'ān at sa ipinangako sa kanila sapagkat ito ang katotohanang walang pagdududa hinggil dito, subalit ang higit na marami sa mga tao ay hindi sumasampalataya sa kabila ng pagkakatigan ng mga patunay na maliwanag at mga patotoong hayag.
18- Yalan düzerek Allah'a iftira edenden daha zalim kim olabilir? İşte onlar Rablerine arz edilecekler ve şahitler de:“İşte Rableri hakkında yalan söyleyenler bunlardır” diyeceklerdir. Haberiniz olsun ki Allah’ın laneti zalimlerin üzerinedir.
19- O zalimler ki Allah yolundan alıkoyarlar ve onu eğri göstermek isterler. Onlar âhireti de kesinlikle inkar ederler.
20- Onlar yeryüzünde kesinlikle (Allah'ı) âciz bırakabilecek değillerdir. Onlar için Allah’tan başka hiçbir dost da yoktur. Azapları kat kat verilecektir. Zira onlar, ne işitebiliyorlardı ne de görüyorlardı.
21- İşte bunlar kendi kendilerini zarara sokanlardır. Uydurdukları da onları terk edip gitmiştir.
22- Şüphe yok ki âhirette en çok zarara uğrayan kimseler onlardır.
18. Yüce Allah “Yalan düzerek Allah'a iftira edenden daha zalim” kimsenin olmayacağını haber vermektedir. Bunun kapsamına Allah’a ortak nispet etmek, celaline yakışmayacek şekilde onu vasfetmek, O’nun söylemediği şeyleri söyledi diye aktarmak, peygamberlik iddiasında bulunmak vb. gibi Yüce Allah’a iftira etme kapsamına giren bütün sözler dahildir. İşte böyleleri insanların en zalim olanlarıdır. “İşte onlar Rablerine” zulümleri sebebiyle cezalandırılmak için “arz edilecekler ve” Yüce Allah bunlar hakkında çetin azaba hüküm vereceği vakit “şahitler de” onların yalan söylediklerine ve iftirada bulunduklarına dair tanıklık edecek olanlar da: “İşte Rableri hakkında yalan söyleyenler bunlardır, diyeceklerdir. Haberiniz olsun ki Allah’ın laneti zalimlerin üzerinedir.” Yani bu sürekli ve kesintisiz bir lanettir. Çünkü zulümleri, onların ayrılmaz bir nitelikleri olmuştur ve hafifletme kabul etmez.
19. Daha sonra Yüce Allah onların zulümlerinin niteliğini belirterek şöyle buyurmaktadır:“O zalimler ki Allah yolundan alıkoyarlar.” Allah yolundan hem kendilerini alıkoyarlar, hem de başkalarını engellerler. Allah yolu ise peygamberlerin insanları izlemeye davet ettikleri yoldur. Böylelikle onlar cehennem ateşine çağıran önderler olmuşlardır. “Ve onu” Allah yolunu “eğri göstermek isterler.” Bu yolu eğriltmek, onu kötü ve çirkin göstermek isterler ki insanlar nezdinde doğru olarak görülmesin. İnsanlar batılı güzel, hakkı da çirkin görsünler -Allah onların cezasını versin-. Ayrıca “Onlar âhireti de kesinlikle inkar ederler.”
20. “Onlar yeryüzünde kesinlikle (Allah'ı) âciz bırakabilecek değillerdir.” Allah’ın azabından kaçıp kurtulamazlar. Çünkü onlar, Allah’ın egemenliği ve hükümranlığı altında bulunuyorlar. “Onlar için Allah’tan başka” hoşlanmadıkları şeyleri onlardan uzaklaştıracak yahut da faydalarına olan şeyleri gerçekleştirecek “hiçbir dost da yoktur.” Aksine aralarındaki bütün bağlar kopmuş olacaktır. “Azapları kat kat verilecektir.” Yani ağırlaştırılacak ve artırılacaktır. Çünkü onlar, kendileri saptıkları gibi başkalarını da saptırmışlardır. “Zira onlar, ne işitebiliyorlardı” Hakka olan buğz ve nefretlerinden dolayı Allah’ın âyetlerini kendisi ile yararlanabilecekleri şekilde işitemiyorlar, dinlemiyorlardı. “Ne oluyor onlara ki öğütten yüz çeviriyorlar! Sanki onlar arslandan ürküp kaçan yaban eşekleri gibiler!”(el-Müddessir, 74/49-51)“ne de görüyorlardı.” Kendilerine fayda sağlayacak şeylere ibret ve tefekkür ile bakmıyorlardı. Aksine akılları ermeyen sağır ve dilsizler gibiydiler.
21. “İşte bunlar” en büyük mükâfaatı kazanma imkânını ellerinin tersiyle itip de en ağır azaba müstehak olduklarından dolayı “kendi kendilerini zarara sokanlardır. Uydurdukları da onları terk edip gitmiştir.” Kendisine çağırıp durdukları ve güzel göstermeye çalıştıkları dinleri darmadağın ve yok olup gitmiştir. Allah’ın dışında tapındıkları ilahları da Rabbinin emri geldiğinde kendilerine hiçbir fayda sağlayamamıştır.
22. “Şüphe yok ki” gerçek ve doğru olan şu ki “âhirette en çok zarara uğrayan kimseler onlardır.” Bu zarar onlara has olacaktır. Hatta onlara bu zararın en şiddetlisi verilecektir. Çünkü onlar son derece pişman olacaklar, nimetlerden mahrum kalacaklar, meşakkat ve azapla karşı karşıya kalacaklardır. Onların halinden Allah’a sığınırız.
Yüce Allah bedbaht olacakların durumunu söz konusu ettikten sonra bahtiyar olacak mutlu kimselerin niteliklerini ve Allah katındaki mükâfatlarını da söz konusu ederek şöyle buyurmaktadır:
Và không có một kẻ nào sai quấy hơn kẻ bịa ra chuyện dối trá rồi gán ghép cho Allah có cùng đối tác hoặc có con trai. Rồi đây những kẻ chuyên đặt điều dối trá rồi vu khống cho Allah thì chắc chắn chúng sẽ bị Thượng Đế của chúng triệu tập vào ngày sau để thẩm vấn về những gì mà chúng từng làm và rồi các nhân chứng của chúng như là các vị Thiên Thần và những vị Thiên Sứ sẽ nói :"Đây là những kẻ chuyên đặt điều dối trá rồi vu khống cho Allah bằng những gì mà bọn chúng gán ghép cho Ngài từ việc tổ hợp hoặc có đứa con trai". Quả thật, Allah sẽ xua đuổi những kẻ bất công ra khỏi lòng thương xót của Ngài bởi vì chính bản thân bọn chúng đặt điều dối trá rồi đổ thừa cho Allah.
Non vi è persona più ingiusta di colui che ha inventato menzogne nei riguardi di Allāh, associandogli un pari o attribuendogli un figlio: coloro che inventarono tali bugie su Allāh saranno condotti dinanzi al loro Dio, nel Giorno del Giudizio, così che li interroghi sulle loro azioni. I testimoni, tra angeli e messaggeri, diranno: "Costoro sono coloro che mentirono nei riguardi di Allāh, attribuendogli pari e figli. Allāh non allontana forse dalla Sua misericordia coloro che fanno torto a se stessi dicendo bugie riguardo Allāh?
Walang isang higit na tagalabag sa katarungan kaysa sa sinumang lumikha-likha laban kay Allāh ng isang kasinungalingan sa pamamagitan ng pag-uugnay ng katambal o anak sa Kanya. Ang mga lumilikha-likha ng kasinungalingan laban kay Allāh ay ilalahad sa Panginoon nila sa Araw ng Pagbangon upang magtanong Siya sa kanila tungkol sa mga gawain nila at magsasabi ang mga saksi laban sa kanila kabilang sa mga anghel at mga isinugo: "Ang mga ito ay ang mga nagsinungaling laban kay Allāh sa pamamagitan ng iniugnay nila sa Kanya na katambal at anak." Pansinin, itinaboy ni Allāh mula sa awa Niya ang mga tagalabag sa katarungan sa mga sarili nila dahil sa pagsisinungaling laban kay Allāh.
Personne n’est plus injuste que celui qui invente un mensonge sur Allah en Lui attribuant des associés ou une progéniture. Ceux qui inventent ces mensonges seront présentés à leur Seigneur le Jour de la Résurrection afin qu’Il les interroge sur ce qu’ils œuvraient. Les anges et les messagers qui auront été témoins de ce qu’ils disaient, déclareront: Ce sont eux qui mentaient sur Allah en Lui attribuant des associés et une progéniture. Qu’Allah exclut donc de Sa miséricorde ceux qui, parce qu’ils ont menti et inventé sur Allah, étaient injustes envers leurs propres personnes.
No one is a greater wrongdoer than someone who makes up a lie about Allah, associating a partner or a son with Him. Those who make up lies about Allah will be brought before their Lord on the Day of Judgement to be asked about their actions, and the witnesses against them, from among the angels and the messengers, will say that they were the ones who lied about Allah by attributing a partner or son to Him. Allah’s depriving them of His mercy is due to their lies about Allah.
Nadie es más injusto que aquel que inventa una mentira sobre Al-lah y atribuye un compañero o un hijo a Al-lah. Aquellos que inventan mentiras acerca de Al-lah serán llevados ante su Señor en el Día del Juicio para ser juzgados sobre sus acciones, y los testigos en su contra, de entre los ángeles y los mensajeros, dirán que ellos fueron los que mintieron acerca de Al-lah al atribuirle un socio o un hijo. El hecho de que Al-lah los despoje de Su misericordia se debe a las mentiras que profirieron acerca de Él.
Tidak ada yang lebih zalim dari orang yang berdusta atas nama Allah dengan menyatakan bahwa Allah mempunyai sekutu atau mempunyai anak. Orang-orang yang membuat kebohongan atas nama Allah itu akan dihadapkan kepada Tuhan mereka di hari Kiamat kelak untuk ditanya tentang amal perbuatan mereka. Lalu para saksi yang terdiri dari para malaikat dan para rasul akan berkata, "Mereka inilah orang-orang yang telah berdusta atas nama Allah dengan membuat pernyataan bahwa Allah mempunyai sekutu dan anak." Ingatlah! Sesungguhnya Allah mengusir orang-orang zalim -yang menzalimi diri mereka sendiri dengan membuat kebohongan atas nama Allah- dari rahmat-Nya.
Those Who invent Lies against Allah and hinder Others from His Path are the Greatest Losers
Allah, the Exalted, explains the condition of those who lie against Him and that their scandal in the Hereafter will be presented before the heads of creation (for testimony) from the angels, Messengers, Prophets and the rest of mankind and Jinns. This is just as Imam Ahmad recorded from Safwan bin Muhriz. Safwan said, "I was holding the hand of Ibn `Umar when a man was brought to him. The man said, `How did you hear the Messenger of Allah ﷺ describe An-Najwa (secret counsel or confidential talk) on the Day of Resurrection' Ibn `Umar said, `I heard him say,
«إِنَّ اللهَللهَعزَّ وَجَلَّ يُدْنِي الْمُؤْمِنَ فَيَضَعُ عَلَيْهِ كَنَفَهُ، وَيَسْتُرُهُ مِنَ النَّاسِ، وَيُقَرِّرُهُ بِذُنُوبِهِ وَيَقُولُ لَهُ: أَتَعْرِفُ ذَنْبَ كَذَا؟ أَتَعْرِفُ ذَنْبَ كَذَا؟ أَتَعْرِفُ ذَنْبَ كَذَا؟ حَتَّى إِذَا قَرَّرَهُ بِذُنُوبِهِ وَرَأَى فِي نَفْسِهِ أَنَّهُ قَدْ هَلَكَ قَالَ: فَإِنِّي قَدْ سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَإِنِّي أَغْفِرُهَا لَكَ الْيَوْم»
(Verily, Allah, the Mighty and Sublime, will draw near the believer and He will place His shade over him. He will conceal him from the people and make him confess to his sins. He will say to him, "Do you recognize this sin Do you recognize that sin Do you recognize such and such sin" This will continue until He makes him confess to all of his sins and he (the believer) will think to himself that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he (the believer) will be given his Book of good deeds. As for the disbelievers and the hypocrites, the witnesses will say,)
هَـؤُلاءِ الَّذِينَ كَذَبُواْ عَلَى رَبِّهِمْ أَلاَ لَعْنَةُ اللَّهِ عَلَى الظَّـلِمِينَ
(These are the ones who lied against their Lord! No doubt! The curse of Allah is on the wrongdoers)." Both Al-Bukhari and Muslim recorded this narration in the Two Sahihs. Concerning Allah's statement,
الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا
(Those who hinder (others) from the path of Allah, and seek a crookedness therein,) This means that they prevent the people from following the truth and traversing upon the path of guidance that leads to Allah, the Mighty and Sublime. In doing so they also keep the people away from Paradise itself. Allah's statement,
وَيَبْغُونَهَا عِوَجًا
(and seek a crookedness therein,) This means that they want their path to be crooked and uneven. Then, Allah's statement,
وَهُمْ بِالاٌّخِرَةِ هُمْ كَـفِرُونَ
(while they are disbelievers in the Hereafter.) This means that they deny the Hereafter and they reject the idea that any of its events will occur, or any of it exists at all. Concerning Allah's statement,
أُولَـئِكَ لَمْ يَكُونُواْ مُعْجِزِينَ فِى الاٌّرْضِ وَمَا كَانَ لَهُمْ مِّن دُونِ اللَّهِ مِنْ أَوْلِيَآءَ
(By no means will they escape on earth, nor have they protectors besides Allah!) This means that these disbelievers are under the power of Allah and His force. They are in His grasp and are subject to His authority. He is Most Able to exact vengeance against them in this life before the coming of the Hereafter. This is like Allah's statement,
إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَـرُ
(but He gives them respite up to a Day when the eyes will stare in horror.)14:42 In the Two Sahihs it is recorded that the Prophet said,
«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»
(Verily Allah gives respite to the oppressor until He seizes him, then he will not be able to escape Him.) For this reason Allah says,
يُضَاعَفُ لَهُمُ الْعَذَابُ
(Their torment will be doubled!) This means that the torment will be doubled upon them, because Allah gave them hearing, vision and hearts, but these things did not benefit them. Rather, they were deaf from hearing the truth and blinded away from following it. This is just as Allah has mentioned concerning them when they enter into the Hellfire. Allah says,
وَقَالُواْ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِى أَصْحَـبِ السَّعِيرِ
(And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!") Allah also says,
الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللَّهِ زِدْنَـهُمْ عَذَابًا فَوْقَ الْعَذَابِ
(Those who disbelieved and hinder (men) from the path of Allah, for them We will add torment to the torment.)16:88 For this reason they will be punished for every command that they abandoned and every prohibition that they indulged in. Then Allah continues by saying,
أُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ
(They are those who have lost their own selves, and that which they invented eluded them.) They lost themselves, meaning that they be made to enter a blazing Fire, where they will be punished, and its torment will not be lifted from them for even the blinking of an eye. This is as Allah said,
كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(Whenever it abates, We shall increase for them the fierceness of the Fire.)17:97 Concerning the statement,
وَضَلَّ عَنْهُم
(eluded them.) meaning that it has left them.
مَّا كَانُواْ يَفْتَرُونَ
(that which they invented) besides Allah, such as rivals and idols. Yet, these things did not avail them in the slightest. In fact, these things actually caused them great harm. This is as Allah says,
وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ
(And when mankind are gathered, they will become their enemies and will deny their worshipping.)46:6 Allah says,
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ
(When those who were followed disown those who followed (them), and they see the torment, then all their relations will be cut off from them.)2:166 Likewise, there are many other verses that prove this loss of theirs and their destruction. For this reason Allah says,
لاَ جَرَمَ أَنَّهُمْ فِى الاٌّخِرَةِ هُمُ الاٌّخْسَرُونَ
(Certainly, they are those who will be the greatest losers in the Hearafter.) 11:22 In this verse Allah informs about the direction of their end. He explains that they are the greatest losers among mankind in their transaction for the abode of the Hereafter. That is because they exchanged the highest levels (of Paradise) for the lowest levels (of Hell) and they substituted the pleasure of Gardens (of Paradise) for the fierce boiling water (of Hell). They exchanged the drink of sealed nectar with the fierce hot wind, boiling water, and a shade of black smoke. They chose food from the filth of dirty wounds instead of wide-eyed lovely maidens. They preferred Hawiyah (a pit in Hell) instead of lofty castles. They chose the anger of Allah and His punishment over nearness to Him and the blessing of gazing at Him. Therefore, it is no injustice that such people should be the greatest losers in the Hereafter.
Here the invention of a falsehood does not refer to the Being of God, but to His word. God did not appear before us Himself, in order to give His message, but had it announced through the mouth of a human being. This human being at that time happened apparently to be an ordinary man, but there were clearly godly glimpses in his discourse. If, in their judgement of him, people had taken into account his discourse, they would have found God in its greatness. But thanks to people’s superficiality and appearance-loving nature, their view was contorted by the ordinary position of the preacher. The prophet’s being ‘ordinary’ (in terms of worldly glory) was visible to them, but they were unable to see the extraordinary nature of the message given by him. They considered it as emanating from an ‘ordinary’ man and heaped scorn upon it; they raised false objections to what he had to say and then ignored it as if it were of no importance whatsoever.
Allah'a Teâlâ'ya ortak yahut evlat isnat ederek yalan uydurup iftira atan kimseden daha zalim kim vardır? İşte Allah hakkında yalan uyduran bu kimseler yaptıkları amellerden hesaba çekilmek üzere kıyamet günü Rablerine arz olunacaklardır. Meleklerden ve peygamberlerden oluşan şahitler şöyle diyecekler: İşte, ortak ve evlat isnat ederek Allah hakkında yalan uyduranlar bunlardır. Yüce Allah hakkında yalan söylemeleri sebebi ile kendi nefislerine zulmedenleri Allah -Subhânehu ve Teâlâ- rahmetinden uzaklaştırmıştır.
Niko nije veći nepravednik od onoga koji Allahu nešto lažno pripisuje, poput sudruga ili djeteta. Takvi će na Sudnjem danu biti izloženi svom Gospodaru da ih pita o onome što su radili, a meleki i poslanici će svjedočiti protiv njih: "Ovo su ti koji su slagali na Allaha pripisujući Mu sudruga i dijete! Neka Allah nepravednike udalji od Svoje milosti, jer su nepravdu sebi učinili lažući na Allaha!"
"Dan siapakah yang lebih zhalim daripada orang yang mem-buat-buat dusta terhadap Allah? Mereka itu akan dihadapkan kepada Rabb mereka, dan para saksi akan berkata, 'Orang-orang inilah yang telah berdusta terhadap Rabb mereka.' Ingatlah, ku-tukan Allah (ditimpakan) atas orang-orang yang zhalim. (Yaitu) orang-orang yang menghalangi (manusia) dari jalan Allah dan menghendaki (supaya) jalan itu bengkok. Dan mereka itulah orang-orang yang tidak percaya akan adanya Hari Akhirat. Orang-orang itu tidak mampu menghalang-halangi Allah untuk (mengazab me-reka) di bumi ini, dan sekali-kali tidak ada penolong bagi mereka selain Allah. Siksaan itu dilipatgandakan kepada mereka. Mereka selalu tidak dapat mendengar (kebenaran), dan mereka selalu tidak dapat melihat(nya). Mereka itulah orang-orang yang merugikan dirinya sendiri, dan lenyaplah dari mereka apa yang selalu mereka ada-adakan. Pasti mereka itu di akhirat menjadi orang-orang yang paling merugi." (Hud: 18-22).
(18) Allah mengabarkan bahwa tidak seorang p u n ﴾ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًاۚ ﴿ "yang lebih zhalim daripada orang yang membuat-buat dusta terhadap Allah?" Termasuk dalam hal ini adalah semua yang berdusta atas Nama Allah dengan menisbatkan sekutu kepadaNya atau menyifatiNya dengan sifat yang tidak layak dengan kebesaran-Nya atau mengabarkan dariNya sesuatu yang Dia tidak katakan atau mengaku sebagai nabi, atau dusta-dusta lain atas Nama Allah. Mereka itu adalah orang-orang yang paling besar kezhalimannya. ﴾ أُوْلَٰٓئِكَ يُعۡرَضُونَ عَلَىٰ رَبِّهِمۡ ﴿ "Mereka itu akan dihadapkan kepada Rabb mereka", untuk membalas kezhalimannya, pada saat Allah memutuskan hukuman yang besar. ﴾ وَيَقُولُ ٱلۡأَشۡهَٰدُ ﴿ "Dan para saksi akan berkata", yaitu orang-orang yang menjadi saksi atas kedustaan dan keboho-ngan mereka, ﴾ هَٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُواْ عَلَىٰ رَبِّهِمۡۚ أَلَا لَعۡنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ ﴿ "Orang-orang inilah yang telah berdusta terhadap Rabb mereka." Ingatlah, kutukan Allah (ditimpakan) atas orang-orang yang zhalim." Yakni laknat yang tak terputus, karena kezhaliman telah menjadi sifat yang melekat pada mereka, tak ada keringanan.
(19) Kemudian Allah menyifati kezhaliman mereka, seraya berfirman, ﴾ ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ﴿ "(Yaitu) orang-orang yang mengha-langi (manusia) dari jalan Allah." Mereka menghalangi jalan Allah dengan diri mereka sendiri yaitu jalan para rasul yang mana mereka menyeru manusia kepadanya. Orang-orang itu menghalangi orang lain darinya. Mereka menjadi imam-imam yang menyeru kepada neraka. ﴾ وَيَبۡغُونَهَا عِوَجٗا ﴿ "Dan menghendaki (supaya) jalan itu bengkok", mereka bersungguh-sungguh membelokkan jalan Allah, menjelek-kannya dan mencorengnya agar ia menurut pandangan manusia menjadi bukan jalan yang lurus, maka mereka memperindah keba-tilan dan memperburuk kebenaran –semoga Allah menimpakan keburukan kepada mereka–. ﴾ وَهُم بِٱلۡأٓخِرَةِ هُمۡ كَٰفِرُونَ ﴿ "Dan mereka itulah orang-orang yang tidak percaya akan adanya Hari Akhirat."
(20) ﴾ أُوْلَٰٓئِكَ لَمۡ يَكُونُواْ مُعۡجِزِينَ فِي ٱلۡأَرۡضِ ﴿ "Orang-orang itu tidak mampu menghalang-halangi Allah untuk (mengazab mereka) di bumi ini." Yakni mereka tidak lolos dari azab Allah karena mereka di bawah ceng-keraman dan kekuasaanNya. ﴾ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنۡ أَوۡلِيَآءَۘ ﴿ "Dan sekali-kali tidak ada penolong bagi mereka selain Allah," yang menolak dari mereka perkara yang dibenci dan menolong mewujudkan bagi me-reka apa yang bermanfaat, akan tetapi seluruh sarana dengan para penolong telah terputus. ﴾ يُضَٰعَفُ لَهُمُ ٱلۡعَذَابُۚ ﴿ "Siksaan itu dilipatgandakan kepada mereka." Ditambah dan diberatkan karena mereka telah sesat dan menyesatkan orang lain. ﴾ مَا كَانُواْ يَسۡتَطِيعُونَ ٱلسَّمۡعَ ﴿ "Mereka selalu tidak dapat mendengar (kebenaran)", akibat kebencian dan ketidaksukaan-nya terhadap kebenaran. Mereka tidak bisa mendengar ayat-ayat Allah dengan pendengaran yang bermanfaat.
﴾ فَمَا لَهُمۡ عَنِ ٱلتَّذۡكِرَةِ مُعۡرِضِينَ 49 كَأَنَّهُمۡ حُمُرٞ مُّسۡتَنفِرَةٞ 50 فَرَّتۡ مِن قَسۡوَرَةِۭ 51 ﴿
"Maka mengapa mereka (orang-orang kafir) berpaling dari peringa-tan (Allah)? Seakan-akan mereka itu keledai liar yang lari terkejut, lari dari singa." (Al-Muddatstsir: 49-51).
﴾ وَمَا كَانُواْ يُبۡصِرُونَ ﴿ "Dan mereka selalu tidak dapat melihat(nya)." Maksudnya, melihat dengan tujuan mengambil pelajaran dan me-renungkan apa yang berguna bagi mereka. Mereka itu hanyalah orang yang tuli dan bisu yang tidak berakal.
(21) ﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ ﴿ "Mereka itulah orang-orang yang merugikan dirinya sendiri", di mana mereka menghilangkan pahala besar dan tertimpa siksa yang berat. ﴾ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ ﴿ "Dan le-nyaplah dari mereka sesuatu yang selalu mereka ada-adakan." Maksudnya, sirnalah agama yang mereka propagandakan dan mereka anggap baik. Tuhan yang mereka sembah selain Allah tidak memberi man-faat kepada mereka ketika keputusan Rabbmu telah tiba.
(22) ﴾ لَا جَرَمَ ﴿ "Pasti" benar dan jujur ﴾ أَنَّهُمۡ فِي ٱلۡأٓخِرَةِ هُمُ ٱلۡأَخۡسَرُونَ ﴿ "mereka itu di akhirat menjadi orang-orang yang paling merugi." Keru-gian dibatasi pada mereka, bahkan mereka meraih yang paling berat karena beratnya kerugian dan penyesalan serta kesengsaraan yang mereka rasakan akibat siksa Allah. Kita berlindung kepada Allah dari mereka.
Manakala Allah menyebutkan keadaan orang-orang yang sengsara, maka Dia menyebutkan sifat orang-orang yang berbaha-gia dan pahala mereka di sisi Allah, seraya Dia berfirman,
Yaitu orang-orang yang menghalangi manusia dari jalan Allah yang lurus dan berusaha membuatnya menjadi bengkok agar tidak dilalui oleh siapa pun. Mereka itu mengingkari dan mendustakan adanya kehidupan sesudah mati.
İşte, insanları Allah'ın dosdoğru yolundan alıkoyan ve Allah'ın yolunun, hiç kimsenin tabi olamayacağı şekilde doğruluktan uzak eğri bir yol olmasını isteyenler bunlardır. Bunlar; ölümden sonra diriltilmeyi de inkâr ederler ve onu kabul etmezler.
Aquellos que alejan a las personas del camino recto de Al-lah, y quieren modificar su naturaleza íntegra para que les parezca impracticable, son quienes niegan la resurrección luego de la muerte.
Those who turn people away from Allah’s straight path, and want it to be twisted from its straightness so that, who deny that they will be brought back to life after death –
To su oni koji ljude sprečavaju da idu pravim putem, Allahovim putem, i žele da iskrive Allahov put tako da niko njime ne ide, i ne vjeruju u proživljenje nakon smrti.
Ils interdisaient aux gens de cheminer dans le droit chemin d’Allah et faisaient en sorte que ce chemin soit tortueux au lieu d’être droit afin que personne ne l’emprunte. Ils mécroyaient à la Ressuscitation après la mort et en rejetaient la réalité.
Những ai đã ngăn cản mọi người đến với con đường của Allah một con đường ngay thẳng, vậy mà họ còn tìm cách uốn cong con đường ngay thẳng đó cho đến khi nào không còn ai có thể tìm ra chân lý. Họ là những kẻ phủ nhận viêc phục sinh sau khi chết và họ còn luôn tỏ ra chống đối Ngài.
Ang mga pumipigil sa mga tao sa tuwid na landas ni Allāh at humihiling para sa landas Niya ng pagkabaluktot palayo sa pagkamatuwid upang hindi ito tahakin ng isa man habang sila ay tumatangging sumampalataya sa pagkabuhay matapos ng kamatayan at nagkakaila rito.
Coloro che ostacolano la gente dall'intraprendere la Retta Via di Allāh, e vogliono che il Suo sentiero sia tortuoso affinché nessuno lo percorra, e che rinnegano la Resurrezione dopo la morte, e che la celano
Coloro che possiedono tali caratteristiche non saranno in grado di sfuggire dalla punizione di Allāh, quando li colpirà, e non avranno alleati a sostenerli, all'infuori di Allāh; verrà aggravata la loro punizione, nel Giorno della Resurrezione, per aver sviato se stessi e gli altri dal sentiero di Allāh. Nella vita terrena non ascoltavano la Verità e la Guida con accettazione, e non osservavano i Segni di Allāh nel cosmo per trarne beneficio, a causa della loro forte avversione alla verità.
Ang mga nailalarawang iyon sa mga katangiang iyon ay hindi naging mga nakakakaya sa pagtakas sa lupa mula sa pagdurusa mula kay Allāh kapag bumaba ito sa kanila at hindi sila nagkaroon ng mga kakampi at mga tagatulong bukod pa kay Allāh na tutulak sa parusa Niya palayo sa kanila. Daragdagan sa kanila ang pagdurusa sa Araw ng Pagbangon dahilan sa paglihis nila ng mga sarili nila at paglihis nila ng iba pa sa kanila palayo sa landas ni Allāh. Hindi sila dati sa Mundo nakakakaya ng pagdinig sa katotohanan at patnubay at ayon sa pagdinig ng pagtanggap. Hindi sila dati nakakikita sa mga tanda ni Allāh sa Sansinukob ayon sa pagkakitang nagdudulot ng mahihita sa kanila dahil sa matinding pag-ayaw nila sa katotohanan.
Đám người như được miêu tả sẽ không tài nào thoát khỏi ở bất cứ nơi nào trên trái đất này mà không bị Allah trừng phạt nếu như muốn gián lên họ và rồi họ cũng sẽ không có một đồng minh hay một ai đó sẽ phù hộ cho họ hầu thoát khỏi sự trừng phạt của Allah và rồi nó có thể còn tăng lên gấp bội vào Đời Sau, bởi lý do họ đã kéo bản thân mình rồi khỏi con đường của Allah, lúc ở trần giàn họ đã không có khả năng nghe được Chân Lý hay nghe được sự chỉ dẫn để đón nhận nó và cũng sẽ không thấy được các dấu hiệu của Allah trong vũ trụ này để giúp ích cho họ vì thế mà họ đã nghoãnh mặt với Chân Lý.
Tales personas no pueden escapar de Al-lah en este mundo. Si Él quiere enviarles un castigo no tienen protectores además de Al-lah, que pudieran evitar que el castigo de Al-lah los alcance. Su castigo en el Día del Juicio se incrementará porque ellos mismos se alejaron y apartaron a otros del camino de Al-lah. En este mundo no supieron escuchar la verdad y la guía, ni la aceptaron, y no vieron las señales de Al-lah en el universo de modo que los beneficiara, debido a su extrema aversión a la verdad.
İşte bu özelliklere sahip olanlar var ya; yeryüzünde Allah’ın azabı üzerlerine indiği zaman ondan kaçmaya güç yetiremezler. Allah’ın cezasını onlardan savacak Allah’tan başka müttefikleri ve yardımcıları da yoktur. Kendi nefislerini ve başkalarını Allah’ın yolundan çevirmeleri sebebi ile kıyamet günü azapları arttırılır. Çünkü onlar, kabul edecekleri bir işitme ile dünyada hakkı ve hidayeti işitmeye güç yetirememişlerdi. Aynı şekilde haktan şiddet ile yüz çevirmeleri sebebiyle Allah’ın kainattaki ayetlerine, kendilerine fayda verecek bir bakış ile bakmıyorlardı.
Ceux qui possèdent ces caractéristiques ne peuvent échapper au châtiment d’Allah s’il s’abat sur eux. Aucun allié et secoureur en dehors d’Allah ne pourra éloigner d’eux Sa punition. On leur ajoutera un surplus de châtiment le Jour de la Résurrection pour s’être éloignés du chemin d’Allah et en avoir éloigné autrui. Ils étaient incapables d’entendre la vérité et d’être guidés dans ce bas monde. Leur refus catégorique de la vérité les empêchait de comprendre le bénéfice qu’ils avaient à croire aux signes d’Allah dans l’Univers.
Such people cannot escape from Allah in this world if He wills to send down a punishment on them, and they have no protectors besides Allah who could stop the punishment of Allah from reaching them. Their punishment on the Day of Judgement will be increased because they turned away themselves and turned others away from Allah’s path. In this world, they were not able to hear the truth and guidance and accept it, and they did not see the signs of Allah in the universe in a way that was beneficial to them, because of their strong aversion to the truth.
Orang-orang semacam itu tidak akan bisa lari dari azab Allah di dunia ini apabila menimpa mereka. Selain Allah mereka tidak memiliki teman dan pelindung yang dapat melindungi mereka dari hukuman Allah, sedangkan hukuman mereka di akhirat akan ditambah karena mereka telah memalingkan diri mereka sendiri dan juga orang lain dari jalan Allah. Selama di dunia mereka tidak mau mendengar dalam arti tidak mau menerima kebenaran dan petunjuk, dan tidak mau melihat tanda-tanda kekuasaan Allah untuk diambil manfaatnya karena mereka berpaling terlalu jauh dari kebenaran.
Oni koji posjeduju navedena svojstva ne mogu po Zemlji umaći Allahovoj kazni kada bude određeno da ih zadesi, i nemaju saveznike i pomagače mimo Allaha pa da od njih odagnaju Allahovu kaznu. Na Sudnjem danu će im kazna biti umnogostručena jer su skrenuli sa Allahovog puta i druge od njega odvraćali. Oni na dunjaluku nisu prihvatali istinu i nisu se okoristili gledanjem u Allahove ajete u univerzumu, zbog njihovog žestokog okretanja od istine.
Ceux qui possèdent ces caractéristiques sont ceux qui ont égaré leurs âmes. En attribuant des associés à Allah, ils les ont exposées à la perdition, et en fin de compte, ces associés et intercesseurs qu’ils inventaient disparaîtront.
Orang-orang semacam itu adalah orang-orang yang telah merugikan diri sendiri karena telah menjerumuskan diri mereka ke dalam jurang kehancuran dengan cara membuat sekutu-sekutu bagi Allah. Padahal (di hari kiamat) tuhan-tuhan dan penolong-penolong yang mereka buat-buat itu meninggalkan mereka.
Estas son personas que se han perdido a sí mismas, dirigiéndose hacia su propia ruina al atribuir socios a Al-lah, y los socios e intercesores que han inventado los abandonarán.
These are people who have lost themselves, heading towards their own ruin through associating partners with Allah; and the partners and intercessors they have invented will abandon them.
İşte bu sıfatlar ile vasıf olunmuş olanlar, Allah ile beraber ortaklar edinerek kendi nefislerini helaka sürüklemek suretiyle kendilerini ziyana uğratan kimselerdir. Onların uydurdukları ortakları ve şefaatçileri de kendilerinden uzaklaşıp gitmişlerdir.
Oni koji posjeduju navedena svojstva su sebe u propast bacili pridruživanjem nekoga ili nečega Allahu Uzvišenom, a sva ta lažna božanstva i lažni zagovarači okrenut će im leđa i napustit ih.
Đám người được miêu tả đó đã rơi vào thất bại khi họ chọn lấy điều tổ hợp với Allah. Thế rồi, những điều mà chúng bịa ra và kể cả những đồng minh của chúng lúc đó sẽ bỏ chúng chạy đi mất dạng.
Ang mga nailalarawang iyon sa mga katangiang iyon ay ang mga nagpalugi sa mga sarili nila sa pamamagitan ng paghahatid sa mga ito sa mga hatiran ng kapahamakan sa pamamagitan ng paggawa ng mga katambal kasama kay Allāh. Umalis sa kanila ang dati nilang nililik-likha na mga katambal at mga tagapamagitan.
Coloro che possiedono tali caratteristiche sono coloro che hanno perduto le loro anime, conducendole alla rovina, per aver associato altri ad Allāh; e i soci e intercessori che avevano inventato li abbandonarono.
È così, nel Giorno del Giudizio avranno concluso un pessimo affare, poiché scambiarono la fede con la miscredenza, e la Misericordia con la punizione.
Chắc chắn, bọn họ vào Đời sau là những kẻ thảm bại nhất khi họ đã đánh đổi sự phủ nhận với đức tin, đổi cuộc sống trần gian với Đời Sau và đổi sự hình phạt với lòng thương xót.
Totoong tunay na sila sa Araw ng Pagbangon ay ang mga pinakalugi sa pakikipagpalitan yayamang ipinalit nila ang kawalang-pananampalataya sa pananampalataya, ang Mundo sa Kabilang-buhay, at ang pagdurusa sa awa.
Kıyamet günü elde edecekleri kazanç bakımından asıl zarar edenler onlardır. Zira küfrü imana, dünyayı ahirete, azabı da rahmete karşı tercih etmişlerdir.
It is certain that on the Day of Judgement they will be the greatest losers, because they exchanged faith for disbelief, the Afterlife for the world, and mercy for suffering.
En el Día del Juicio serán los que más perderán, porque intercambiaron la fe por la incredulidad, la otra vida por este mundo y la misericordia por el sufrimiento.
Pasti di hari Kiamat kelak mereka adalah orang-orang yang paling merugi karena mereka telah mengganti iman dengan kufur, akhirat dengan dunia, dan rahmat dengan azab.
Uistinu će oni na Sudnjem danu biti najveći gubitnici, jer su vjerovanje zamijenili nevjerstvom, Ahiret dunjalukom, milost kaznom
En vérité, ils seront le Jour de la Résurrection ceux qui ont fait la plus mauvaise transaction, puisqu’ils auront échangé la foi contre la mécréance, l’au-delà contre le bas monde et la miséricorde contre le châtiment.
The real reasons for people’s sinful behaviour and their failure to treat the divine message with due respect were their lack of any firm belief in the Hereafter and their having no fear in their hearts for Almighty God. It was this fearlessness which caused them to treat the divine message without the seriousness it deserved. And anything about which an individual is not serious will fail to elicit the correct response from him. But such insincerity and lack of seriousness will vanish when people stand before the Lord of the Universe on the Day of Judgement. At that time they will have lost their present freedom. The worldly goods and resources on the strength of which they had become arrogant, will turn into God’s tape-recorders, which will start giving evidence against them. At that time it will be abundantly clear that the reason for their rejection of God’s preacher was not that they were unable to understand him, but rather that they were not serious about him. The horror of Doomsday will suddenly make them serious. At that time, in the face of their own helplessness, they will understand all that they had been unable to understand while living in the world in an atmosphere of freedom. God has blessed man with fine capabilities and talents. If he utilises them, he can understand any subject in depth. In his worldly matters, he actually utilises these talents, but when it comes to the Hereafter, he becomes deaf, in spite of having ears. He becomes blind, in spite of having eyes. Man’s success depends entirely upon his sincerity. Those who are sincere in worldly matters are successful in them. Similarly, those who are sincere in matters of the Hereafter will be successful in the Hereafter.
Sesungguhnya orang-orang yang beriman kepada Allah dan Rasul-Nya, mengerjakan amal saleh, serta tunduk dan khusyuk kepada Allah mereka itulah para penghuni surga yang akan tinggal di sana untuk selama-lamanya.
Rewarding the People of Faith
When Allah, the Exalted, mentioned the condition of the wretched, He also commended the people of delight (the believers). They are those who believe and work righteous deeds. Thus, their hearts believed and their limbs worked righteous deeds, both in statements and actions. This includes their performance of deeds of obedience and their abandonment of evils. In this way they are the inheritors of Gardens (of Paradise), which contain lofty rooms and seats arranged in rows. Therein they will find bunches of fruit near to them, elevated couches, fair and beautiful wives, various types of fruit, desired kinds of food and delicious drinks. They also will be allowed to see the Creator of the heavens and the earth and they will be in this state of pleasure forever. They will not die, nor will they grow old. They will not experience sickness, nor will they sleep. They will not have excrement, nor will they spit or snot. Their sweat will be the perfume of musk.
The Parable of the Believers and the Disbelievers
Then, Allah, the Exalted, makes a parable of the disbelievers and the believers. He says,
مَثَلُ الْفَرِيقَيْنِ
(The likeness of the two parties) This refers to those disbelievers whom Allah first described as wretched, and then those believers whom He described with delightfulness. The first group is like one who is blind and deaf, while the second group is like he who sees and hears. Thus, the disbeliever is blind from the truth in this life and in the Hereafter. He is not guided to goodness, nor does he recognize it. He is deaf from hearing the proofs, thus he does not hear that which would benefit him. As Allah says,
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ
(Had Allah known of any good in them, He would indeed have made them listen.)8:23 The believer is smart, bright and clever. He sees the truth and distinguishes between the truth and falsehood. Thus, he follows the good and abandons the evil. He hears and distinguishes between the proof and scepticism. Therefore, falsehood does not overcome him. Are these two types of people alike
أَفَلاَ تَذَكَّرُونَ
(Will you not then take heed) This statement means, "Will you not consider, so that you may distinguish between these two categories of people." This is as Allah mentions in another verse,
لاَ يَسْتَوِى أَصْحَـبُ النَّارِ وَأَصْحَـبُ الْجَنَّةِ أَصْحَـبُ الْجَنَّةِ هُمُ الْفَآئِزُونَ
(Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.)59:20 Allah also says,
وَمَا يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ - وَلاَ الظُّلُمَاتُ وَلاَ النُّورُ - وَلاَ الظِّلُّ وَلاَ الْحَرُورُ - وَمَا يَسْتَوِى الاٌّحْيَآءُ وَلاَ الاٌّمْوَاتُ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَآءُ وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِى الْقُبُورِ - إِنْ أَنتَ إِلاَّ نَذِيرٌ - إِنَّآ أَرْسَلْنَـكَ بِالْحَقِّ بَشِيراً وَنَذِيراً وَإِن مِّنْ أُمَّةٍ إِلاَّ خَلاَ فِيهَا نَذِيرٌ
(Not alike are the blind and the seeing. Nor are (alike) darkness and light. Nor are (alike) the shade and the sun's heat. Nor are (alike) the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves. You are only a warner. Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them.)35:19-24
Ceux qui croient en Allah et en Son Messager, accomplissent de bonnes œuvres, se soumettent à leur Seigneur et s’humilient devant Lui, sont les gens du Paradis où ils demeureront éternellement.
Those who have faith in Allah and His messengers, and who do good actions, are humble and fear Allah, they are the companions of Paradise, where they will live eternally.
Allah’a ve resulüne iman edip salih amel işleyenler, Allah’a boyun eğenler ve korkanlar var ya; işte onlar, cennet ahalisidir ve orada ebedî kalıcıdırlar.
Doista oni koji vjeruju u Allaha i Njegove poslanike i rade dobra djela, i koji su ponizni i skrušeni pred Allahom, bit će stanovnici Dženneta, i u njemu će vječno boraviti.
Aquellos que creen en Al-lah y en Sus mensajeros, que realizan buenas acciones, son humildes y temen a Al-lah, serán los compañeros del Paraíso, donde morarán eternamente.
In verità coloro che hanno creduto in Allāh e nel Suo Messaggero, e che hanno compiuto buone azioni, e che si sono sottomessi con umiltà ad Allāh, costoro sono gente del Paradiso, in cui dimoreranno per l'eternità.
"Sesungguhnya orang-orang yang beriman dan mengerjakan amal-amal shalih dan merendahkan diri kepada Rabb mereka, mereka itu adalah penghuni-penghuni surga, mereka kekal di dalam-nya. Perbandingan kedua golongan itu (orang-orang kafir dan orang-orang Mukmin), seperti orang buta dan tuli dengan orang yang dapat melihat dan mendengar. Adakah kedua golongan itu sama keadaan dan sifatnya? Maka tidakkah kamu mengambil pelajaran (dari perbandingan itu)." (Hud: 23-24).
(23) Allah berfirman, ﴾ إِنَّ ٱلَّذِينَ ءَامَنُواْ ﴿ "Sesungguhnya orang-orang yang beriman", dengan hati mereka, yakni mereka membenarkan dan mengakui apa yang diperintahkan Allah untuk beriman kepa-da pokok-pokok dan dasar-dasar agama, ﴾ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "dan menger-jakan amal-amal shalih", yang meliputi perbuatan-perbuatan hati, anggota badan dan perkataan-perkataan lisan, ﴾ وَأَخۡبَتُوٓاْ إِلَىٰ رَبِّهِمۡ ﴿ "dan merendahkan diri kepada Rabb mereka." Yakni mereka tunduk, pasrah dan takluk kepada kebesaran dan kekuasaanNya, mereka kembali kepadaNya dengan kecintaan, ketakutan, harapan dan berserah diri kepadaNya. ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itu", orang-orang yang mengum-pulkan sifat-sifat tersebut ﴾ أَصۡحَٰبُ ٱلۡجَنَّةِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "adalah penghuni-penghuni surga. Mereka kekal di dalamnya." Karena mereka tidak membiarkan kebaikan sebagai tuntutan melainkan pasti mereka mendapatkannya, dan tidak ada kebaikan melainkan mereka ber-lomba kepadanya.
(24) ﴾ مَثَلُ ٱلۡفَرِيقَيۡنِ ﴿ "Perbandingan kedua golongan itu (orang-orang kafir dan orang-orang Mukmin)," yaitu kelompok orang-orang yang sengsara dan orang-orang yang berbahagia, ﴾ كَٱلۡأَعۡمَىٰ وَٱلۡأَصَمِّ ﴿ "se-perti orang buta dan tuli." Mereka adalah orang-orang yang sengsara ﴾ وَٱلۡبَصِيرِ وَٱلسَّمِيعِۚ ﴿ "dengan orang yang dapat melihat dan mendengar." Me-reka adalah orang-orang yang berbahagia. ﴾ هَلۡ يَسۡتَوِيَانِ مَثَلًاۚ ﴿ "Adakah kedua golongan itu sama keadaan dan sifatnya?" Perbandingan yang tidak sama, akan tetapi antara keduanya terdapat perbedaan yang sulit dijelaskan. ﴾ أَفَلَا تَذَكَّرُونَ ﴿ "Maka tidakkah kamu mengambil pelajaran (dari perbandingan itu)?" Perbuatan-perbuatan yang berguna untuk-mu, kamu melakukannya dan perbuatan-perbuatan yang merugi-kan, kamu menjauhinya.
23- İman edip salih ameller işleyenler ve Rablerine tevazu ile boyun eğenler, işte onlar cennetlik olanlardır ve onlar orada ebediyen kalacaklardır.
24- Bu iki zümrenin hali, kör ve sağır kimse ile gören ve işiten kimsenin haline benzer. Hiç bunların hali, eşit olur mı? Artık düşünmeyecek misiniz?
23. “İman edip” yani kalpleri ile Allah’ın iman edilmesini emrettiği dinin esas ve kaidelerini tasdik ve itiraf edip “salih ameller işleyenler” yani hem kalbin amellerini, hem azaların amellerini, hem de dilin sözlerini kapsayan iyi ve güzel amellerde bulunanlar “ve Rablerine tevazu ile boyun eğenler” O’nun azameti önünde boyun eğen, hakimiyeti önünde zilletlerini arz eden, O’na muhabbet ile O’ndan korkarak, O’ndan umarak, O’na yalvarıp yakararak O’na yönelenler; “işte onlar” bu sıfatları taşıyanlar, “cennetlik olanlardır ve onlar orada ebediyen kalacaklardır.” Çünkü onlar, ne kadar hayır varsa hepsini yerine getirmiş ve ne kadar iyilik varsa mutlaka ona çabucak koşmuşlardır.
24. “Bu iki zümrenin” bedbahtlar ile bahtiyarlar topluluğunun “hali, kör ve sağır kimse” bu, bedbahtların haline örnektir “ile gören ve işiten kimsenin” bu da bahtiyarların halinin örneğidir, “haline benzer. Hiç bunların hali eşit olur mu?” Hayır, eşit olmazlar. Aksine aralarında anlatılamayacak kadar büyük farklar vardır. “Artık düşünmeyecek misiniz?” Yani size faydalı olacak amelleri düşünüp de onları işlemeyecek misiniz? Size zarar verecek amelleri düşünüp de onlardan vazgeçmeyecek misiniz?
Thật ra đối với những ai tin tưởng vào Allah và các Thiên Sứ của Ngài, cũng như năng làm những việc ngoan đạo và hạ mình kính sợ Allah thì đó là những người bạn của Thiên Đàng, họ sẽ ở trong đó nghìn thu vĩnh cửu.
Tunay na ang mga sumampalataya kay Allāh at sa mga sugo Niya, gumawa ng mga gawang maayos, at nagpasailalim at nagpakumbaba kay Allāh, ang mga iyon ay ang mga maninirahan sa Paraiso; sila ay doon mga mamamalagi magpakailanman.
Thí dụ về hai nhóm người, bên vô đức tin và bên kia là người có đức tin giống như người mù không nhìn thấy gì và người điếc không nghe được chi. Điều này cũng giống như nhóm người phủ nhận đức tin, họ chẳng hề nghe được Chân Lý để chấp nhận và cũng không nhìn thấu được điều ích lợi giành cho mình. Và nhóm kia là người nghe thấy điều đó, nó giống như nhóm người có đức tin họ hội tụ được sự nghe và nhìn thấu ra được. Há phải chăng, hai nhóm người đó có cùng một trạng thái và một hình ảnh giống nhau chăng ? Không bao giờ có sự tương đồng như thế, lẽ nào các ngươi không xem xét rằng hai điều đó nó không có sự tương đồng ư ?
Ang paghahalintulad sa dalawang pangkat ng mga tagatangging sumampalataya at mga mananampalataya ay ang paghahalintulad sa bulag na hindi nakakikita at bingi na hindi nakaririnig – ito ay ang paghahalintulad sa pangkat ng mga tagatangging sumampalataya na hindi nakaririnig sa katotohanan ayon sa pagdinig ng pagtanggap at hindi nakakikita nito ayon sa pagkakitang na nagpapakinabang sa kanila – at ang paghahalintulad sa nakaririnig na nakakikita – ito ay ang paghahalintulad sa pangkat ng mga mananampalataya, na pinagsasama ang pagkadinig at ang pagkakita. Nagkakapantay kaya ang dalawang pangkat na ito sa kalagayan at katangian? Hindi nagkakapantay ang dalawang ito. Kaya hindi ba kayo nagsasaalang-alang sa kawalan ng pagkakapantay ng dalawa?
Le due fazioni, miscredenti e credenti, sono come il cieco che non vede ed il sordo che non ascolta; come questi ultimi sono i miscredenti, coloro che non ascoltano la verità con accettazione e non osservano in modo da trarne vantaggio; mentre quelli che hanno un buon udito e una vista acuta sono simili ai credenti, coloro che uniscono udito e vista; Sono forse simili queste due fazioni nelle loro condizioni e caratteristiche?! Non sono affatto simili. Non si rendono conto che non sono simili?
Bu iki zümrenin (Müminlerle kâfirlerin) durumu, görmeyen kör ve işitmeyen sağır gibidir. Zira kâfirlerin durumu böyledir. Onlar; işiten ve gören kimse gibi, hakkı kabul etmek için dinlemez, kendilerine fayda verecek şekilde bakıp, görmezler. İşte bunların durumu ile görmenin ve işitmenin kendilerinde bir araya geldiği Müminlerin durumu bir olur mu? Bu iki zümrenin hali ve sıfatı hiç aynı olur mu? Asla bir olmazlar. Bunların eşit olmayacağı hususunda hâlâ (düşünüp) ibret almıyor musunuz?
Being humble is the essence of Faith. Faith is neither something hereditary nor does it consist of the mere recitation of certain phrases. Faith is a discovery. When a man finds God by living in a state of keen awareness and in comparison realizes his position of helplessness, the feeling which takes possession of him at that time is known as humility (ikhbat). Humility is the necessary result of one’s realisation and recognition of one’s own position of powerlessness in comparison with God. Faith, humility and righteous deeds—all three are different aspects of the same reality. Faith is the conscious discovery of God and His perfect attributes. Humility is the state of the heart which necessarily develops in man as a result of the discovery of God. When man thinks in godly terms, when his heart is full of godly feelings, the natural result is that the external aspect of his life becomes moulded in the shape of godly, or righteous deeds. One who is the embodiment of Faith, humility and righteous deeds is the very person desired by God and as such will find his abode in the eternal gardens of paradise. Testing conditions of the highest order have been created in this world in order to find out which group used their senses of hearing and observation to discover the truth and moulded themselves accordingly. These are the sincere people of this world: they applied their reason and found the truth. The others did not properly use their senses of hearing and observation, so that naturally they did not acquire any knowledge of the truth and, that being so, did not mould themselves according to it. They are the blind and the deaf. Obviously, these are two different types of people and their ultimate fate cannot be the same.
The examples of the two groups – the disbelievers and the believers – are, firstly, like the blind who do not see and the deaf who do not hear: where it is the disbelievers who do not hear and accept the truth, and do not see in a way that is beneficial to them; and secondly, like someone who can hear and see: where it is the believers who can both hear and see. Are these two groups the same in their state and in their qualities? They are not the same. Will you not consider how truly different they are to each other? When the turning away from the faith by the idolaters became clear, Allah consoled His Prophet (peace be upon him), saying that he was not the first who had been rejected, and then He mentioned the stories of other prophets who had been treated in a similar way: The examples of the two groups – the disbelievers and the believers – are, firstly, like the blind who do not see and the deaf who do not hear: where it is the disbelievers who do not hear and accept the truth, and do not see in a way that is beneficial to them; and secondly, like someone who can hear and see: where it is the believers who can both hear and see. Are these two groups the same in their state and in their qualities? They are not the same. Will you not consider how truly different they are to each other?
Los ejemplos de los dos grupos (los incrédulos y los creyentes) son, en primer lugar, como los ciegos que no ven y los sordos que no oyen: donde se hallan los incrédulos que no oyen ni aceptan la verdad, y no pueden ver de modo que los beneficie; y en segundo lugar, alguien que puede oír y ver: donde se encuentran los creyentes que pueden oír y ver. ¿Son estos dos grupos iguales en condición y en cualidades? No pueden compararse. ¿No considerarán cuán diferentes en verdad son entre sí?
Nevjernici su poput gluhog slijepca, a vjernici su poput onoga ko vidi i čuje; zato što nevjernici ne čuju istinu načinom koji proizvodi njeno prihvatanje, niti je vide viđenjem koje im koristi tako da je prihvate, dok vjernici su spojili između slušanja i viđenja istine koje iziskuje njeno prihvatanje. Pa da li su ove dvije skupine jednake u stanju i opisu? Nikako nisu jednake, pa zar nećete iz toga izvući pouku?
Perumpamaan golongan kafir dan golongan mukmin itu seperti orang buta yang tidak bisa melihat dan orang tuli yang tidak bisa mendengar. Ini adalah perumpamaan golongan kafir yang tidak mau mendengar dalam arti tidak mau menerima kebenaran dan tidak mau melihatnya untuk mengambil manfaatnya. Adapun orang yang bisa mendengar dan bisa melihat maka ini adalah perumpamaan golongan mukmin yang memiliki kemampuan untuk mendengar dan melihat. Apakah kedua golongan itu memiliki sifat dan keadaan yang sama? Tidak. Keduanya tidaklah sama. Tidakkah kalian mau mengambil pelajaran dari ketidaksamaan antara kedua golongan itu?
Les deux groupes, croyants et mécréants, sont tels les deux exemples suivants: L’aveugle qui ne voit pas et le sourd qui n’entend pas, représentent les mécréants qui refusent d’entendre la vérité et ne voient pas ce qui en elle est bénéfique. Quant à l’être humain qui a une vue et une ouïe saine, il représente les croyants qui entendent et voient. Ces deux groupes sont-ils égaux en termes de situation et de description? Ils ne le sont évidemment pas. Tirerez-vous donc des enseignements de cette inégalité?
Sungguh Kami telah mengutus Nuh -'alaihissalām- sebagai rasul kepada kaumnya. Lalu dia berkata kepada mereka, "Wahai kaumku! Sesungguhnya aku adalah seorang pemberi peringatan bagi kalian akan adanya azab Allah dan aku bertugas menjelaskan kepada kalian tentang ajaran yang harus kusampaikan pada kalian.
I sent Noah (peace be upon him) as a messenger to his people. Noah told them that he was sent to warn them about Allah’s punishment, whilst making very clear the message he had been sent to them with.
Nuh -aleyhisselam-'ı elçi olarak kavmine gönderdik. O, kavmine şöyle demişti: Ey Kavmim! Ben sizleri Allah'ın azabı hakkında apaçık bir şekilde uyaran ve kendisi ile gönderildiğim şeyi size açıklayan bir elçiyim.
"Dan sesungguhnya Kami telah mengutus Nuh kepada kaum-nya, (dia berkata), 'Sesungguhnya aku adalah pemberi peringatan yang nyata bagimu, agar kamu tidak menyembah kecuali Allah. Sesungguhnya aku mengkhawatirkanmu akan ditimpa azab (pada) hari yang sangat menyedihkan.' Maka berkatalah pemimpin-pemim-pin yang kafir dari kaumnya, 'Kami tidak melihat kamu, melainkan (sebagai) seorang manusia (biasa) seperti kami, dan kami tidak melihat orang-orang yang mengikuti kamu, melainkan orang-orang yang hina-dina di antara kami yang lekas percaya saja, dan kami tidak melihat kamu memiliki sesuatu kelebihan apa pun atas kami, bahkan kami yakin bahwa kamu adalah orang-orang yang dusta'." (Hud: 25-27)
"Nuh berkata, 'Hai kaumku, bagaimana pendapatmu, jika aku sudah mempunyai bukti yang nyata dari Rabbku, dan Dia membe-riku rahmat dari sisiNya, tetapi rahmat itu disamarkan bagimu. Apa akan kami paksakan kamu menerimanya, padahal kamu tiada menyukainya.' Dan (dia berkata), 'Hai kaumku, aku tiada meminta harta benda kepadamu (sebagai upah) bagi seruanku. Tidaklah upahku melainkan dari Allah, dan aku sekali-kali tidak akan me-ngusir orang-orang yang telah beriman. Sesungguhnya mereka akan bertemu dengan Rabbnya, akan tetapi aku memandangmu sebagai kaum yang tidak mengetahui.' Dan (dia berkata), 'Hai kaumku, siapakah yang akan menolongku dari (azab) Allah jika aku meng-usir mereka. Maka tidakkah kamu mengambil pelajaran.' Dan aku tidak mengatakan kepada kamu (bahwa), aku mempunyai gudang-gudang rizki dan kekayaan dari Allah, dan aku tidak juga menge-tahui yang ghaib, dan tidak (pula) aku mengatakan, sesungguhnya aku adalah malaikat, dan tidak juga aku mengatakan kepada orang-orang yang dipandang hina oleh penglihatanmu, 'Sekali-kali Allah tidak akan mendatangkan kebaikan kepada mereka.' Allah lebih mengetahui apa yang ada pada diri mereka; sesungguhnya aku, ka-lau begitu benar-benar termasuk orang-orang yang zhalim." (Hud: 28-31)
"Mereka berkata, 'Hai Nuh, sesungguhnya kamu telah ber-bantah-bantahan dengan kami, dan kamu telah memperpanjang bantahanmu terhadap kami, maka datangkanlah kepada kami azab yang kamu ancamkan kepada kami, jika kamu termasuk orang-orang yang benar.' Nuh menjawab, 'Hanyalah Allah yang akan mendatangkan azab itu kepadamu jika Dia menghendaki, dan kamu sekali-kali tidak dapat melepaskan diri. Dan tidaklah nasihatku bermanfaat kepadamu jika aku hendak memberi nasihat kepada kamu, sekiranya Allah hendak menyesatkan kamu. Dia adalah Rabbmu, dan kepadaNya-lah kamu dikembalikan.' Malahan kaum Nuh itu berkata, 'Dia cuma membuat-buat nasihatnya saja.' Kata-kanlah, 'Jika aku membuat-buat nasihat itu, maka hanya akulah yang memikul dosaku, dan aku berlepas diri dari dosa yang kamu perbuat'." (Hud: 32-35)
"Dan diwahyukan kepada Nuh, bahwasanya sekali-kali tidak akan beriman di antara kaummu, kecuali orang yang telah beriman (saja), karena itu janganlah kamu bersedih hati tentang apa yang selalu mereka kerjakan. Dan buatlah bahtera itu dengan mata (pengawasan) dan petunjuk wahyu Kami, dan janganlah kamu bi-carakan dengan Aku tentang orang-orang yang zhalim itu; sesung-guhnya mereka itu akan ditenggelamkan. Dan mulailah Nuh mem-buat bahtera. Dan setiap kali pemimpin kaumnya berjalan melewati Nuh, maka mereka mengejeknya. Berkatalah Nuh, 'Jika kamu me-ngejek kami, maka sesungguhnya kami (pun) mengejekmu sebagai-mana kamu sekalian mengejek (kami). Kelak kamu akan mengetahui siapa yang akan ditimpa oleh azab yang menghinakannya dan siapa yang akan ditimpa azab yang kekal.' Hingga apabila perintah Kami datang dan dapur perapian telah memancarkan air, maka Kami berfirman, 'Muatkanlah ke dalam bahtera itu dari masing-masing binatang sepasang (jantan dan betina), dan keluargamu kecuali orang yang ketetapan (takdir) terhadapnya telah terdahulu dan (muatkan pula) orang-orang yang beriman.' Dan tidak beriman bersama dengan Nuh itu kecuali sedikit." (Hud: 36-40)
"Dan Nuh berkata, 'Naiklah kamu sekalian ke dalamnya de-ngan menyebut Nama Allah di waktu berlayar dan berlabuhnya.' Sesungguhnya Rabbku benar-benar Maha Pengampun lagi Maha Penyayang. Dan bahtera itu berlayar membawa mereka dalam ge-lombang laksana gunung. Dan Nuh memanggil anaknya -sedang anak itu berada di tempat yang jauh terpencil-, 'Hai anakku, naik-lah (ke kapal) bersama kami dan janganlah kamu berada bersama orang-orang yang kafir.' Anaknya menjawab, 'Aku akan mencari perlindungan ke gunung yang dapat memeliharaku dari air bah!' Nuh berkata, 'Tidak ada yang melindungi hari ini dari azab Allah selain Allah (saja) yang Maha Penyayang.' Dan gelombang men-jadi penghalang antara keduanya; maka jadilah anak itu termasuk orang-orang yang ditenggelamkan." (Hud: 41-43)
"Dan difirmankan, 'Hai bumi, telanlah airmu, dan hai langit (hujan), berhentilah,' dan air pun disurutkan, perintah pun disele-saikan dan bahtera itu pun berlabuh di atas bukit Judi, dan dika-takan, 'Binasalah orang-orang yang zhalim.' Dan Nuh berseru kepada Rabbnya sambil berkata, 'Ya Rabbku, sesungguhnya anakku termasuk keluargaku, dan sesungguhnya janjiMu itulah yang benar. Dan Engkau adalah Hakim yang seadil-adilnya.' Allah berfirman, 'Hai Nuh, sesungguhnya dia bukanlah termasuk keluargamu (yang dijanjikan akan diselamatkan), sesungguhnya (perbuatan)nya ada-lah perbuatan yang tidak baik. Sebab itu janganlah kamu memohon kepadaKu sesuatu yang kamu tidak mengetahui (hakikat)nya. Se-sungguhnya Aku memperingatkan kepadamu supaya kamu jangan termasuk orang-orang yang tidak berpengetahuan'." (Hud: 44-46).
"Nuh berkata, 'Ya Rabbku, sesungguhnya aku berlindung kepadaMu untuk memohon sesuatu yang aku tiada mengetahui (hakikat)nya. Dan sekiranya Engkau tidak memberi ampun kepa-daku, dan (tidak) menaruh belas kasihan kepadaku, niscaya aku akan termasuk orang-orang yang merugi.' Difirmankan, 'Hai Nuh, turunlah dengan selamat sejahtera dan penuh keberkahan dari Kami atasmu dan atas umat-umat (yang mukmin) dari orang-orang yang bersamamu. Dan akan ada (pula) umat-umat yang Kami beri kese-nangan pada mereka (dalam kehidupan dunia), kemudian mereka akan ditimpa azab yang pedih dari Kami.' Itu adalah di antara berita-berita penting tentang yang ghaib yang Kami wahyukan kepadamu (Muhammad); tidak pernah kamu mengetahuinya dan tidak (pula) kaummu sebelum ini. Maka bersabarlah; sesungguhnya kesudahan yang baik adalah bagi orang-orang yang bertakwa." (Hud: 47-49)
(25) ﴾ وَلَقَدۡ أَرۡسَلۡنَا نُوحًا ﴿ "Dan sesungguhnya Kami telah mengutus Nuh", Rasul pertama ﴾ إِلَىٰ قَوۡمِهِۦٓ ﴿ "kepada kaumnya." Mengajak mereka kepada Allah dan melarang mereka berbuat syirik. Dia berkata,﴾ إِنِّي لَكُمۡ نَذِيرٞ مُّبِينٌ ﴿ "Sesungguhnya aku adalah pemberi peringatan yang nyata bagimu." Maksudnya, aku menjelaskan kepadamu sesuatu yang mana aku memperingatkanmu dengannya sebagai penjelasan yang menghilangkan kerancuan permasalahan.
(26) ﴾ أَن لَّا تَعۡبُدُوٓاْ إِلَّا ٱللَّهَۖ ﴿ "Agar kamu tidak menyembah kecuali Allah." Maksudnya, ikhlaskanlah ibadah hanya kepada Allah semata, tinggalkan semua yang disembah selain Allah.﴾ إِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٍ أَلِيمٖ ﴿ "Sesungguhnya aku mengkhawatirkanmu akan ditimpa azab (pada) hari yang sangat menyedihkan." Jika kamu tidak mentauhidkan Allah dan menaatiku.
(27) ﴾ فَقَالَ ٱلۡمَلَأُ ٱلَّذِينَ كَفَرُواْ مِن قَوۡمِهِۦ ﴿ "Maka berkatalah pemimpin-pe-mimpin yang kafir dari kaumnya", yakni orang-orang terhormat dan para pembesar kaumnya menolak dakwah Nuh عليه السلام sebagaimana kebiasaan yang berlaku pada orang seperti mereka bahwa mereka-lah yang pertama kali menolak dakwah para rasul, ﴾ مَا نَرَىٰكَ إِلَّا بَشَرٗا مِّثۡلَنَا ﴿ "Kami tidak melihatmu, melainkan (sebagai) seorang manusia (biasa) seperti kami." Ini adalah penghalang –menurut mereka– untuk me-ngikutinya, padahal sebenarnya itulah yang benar yang tidak ada kebenaran selainnya, karena manusia hanya mungkin belajar dari manusia dan berdialog dengannya dalam segala urusan, lain halnya dengan malaikat. ﴾ وَمَا نَرَىٰكَ ٱتَّبَعَكَ إِلَّا ٱلَّذِينَ هُمۡ أَرَاذِلُنَا ﴿ "Dan kami tidak me-lihat orang-orang yang mengikutimu, melainkan orang-orang yang hina-dina di antara kami." Maksudnya, kami melihat yang mengikutimu hanyalah orang-orang hina lagi rendah di antara kami –menurut mereka– padahal sebenarnya mereka adalah orang-orang yang mulia dan manusia yang berakal yang tunduk kepada kebenaran. Mereka bukan orang-orang hina seperti yang dibilang oleh pembe-sar-pembesar kaum yang mengikuti semua setan yang bengal dan mengangkat tuhan-tuhan dari batu dan pohon lalu mereka mende-katkan diri kepadanya dan bersujud. Apakah kamu tahu ada yang lebih hina dan rendah daripada mereka? Ucapan mereka, ﴾ بَادِيَ ٱلرَّأۡيِ ﴿ "yang lekas percaya saja." Maksudnya, mereka hanya mengikutimu tanpa berpikir dan menimbang, tetapi hanya disebabkan kamu me-ngajak mereka, langsung mereka mengikutimu. Maksud mereka dengan itu adalah bahwa mereka bukanlah orang-orang yang menge-tahui urusan. Mereka tidak mengetahui bahwa akal yang spontan mengajak kepada kebenaran yang nyata. Begitu kebenaran sampai kepada ulul albab, mereka langsung mengenali dan mengetahuinya, tidak seperti perkara yang samar yang memerlukan pemikiran dan perenungan panjang.
﴾ وَمَا نَرَىٰ لَكُمۡ عَلَيۡنَا مِن فَضۡلِۭ ﴿ "Dan kami tidak melihatmu memiliki sesuatu kelebihan apa pun atas kami." Maksudnya, kamu tidak lebih baik dari-pada kami yang membuat kami tunduk kepadamu. ﴾ بَلۡ نَظُنُّكُمۡ كَٰذِبِينَ ﴿ "Bahkan kami yakin bahwa kamu adalah orang-orang yang dusta." Mereka berbohong dalam ucapan mereka. Ini karena mereka telah melihat ayat-ayat yang Allah jadikan sebagai duku-ngan bagi Nuh yang membuat mereka merasa yakin dengan pasti terhadap kebenarannya.
(28) Oleh karena itu, ﴾ قَالَ ﴿ "Nuh berkata" kepada mereka menanggapi, ﴾ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي ﴿ "Hai kaumku, bagaimana pen-dapatmu, jika aku sudah mempunyai bukti yang nyata dari Rabbku." Maksudnya berada di atas keyakinan dan kepastian, yakni dia adalah Rasul yang sempurna dan teladan yang ditaati oleh orang-orang yang berakal. Akal tokoh-tokoh besar dibanding akal Nuh adalah kecil. Dia adalah orang yang benar-benar jujur, maka jika dia berkata, "Sesungguhnya aku mempunyai bukti yang nyata dari Rabbku." Cukuplah ucapan ini sebagai bukti dan saksi atas kebe-narannya. ﴾ وَءَاتَىٰنِي رَحۡمَةٗ مِّنۡ عِندِهِۦ ﴿ "Dan Dia memberiku rahmat dari sisiNya." Maksudnya, Dia memberiku wahyu, mengangkatku menjadi rasul dan memberiku nikmat hidayah. ﴾ فَعُمِّيَتۡ عَلَيۡكُمۡ ﴿ "Tetapi rahmat itu di-samarkan bagimu." Maksudnya, tidak jelas bagimu, dan dengannya kamu bermalas-malasan. ﴾ أَنُلۡزِمُكُمُوهَا ﴿ "Apa akan kami paksakan kamu menerimanya." Maksudnya, apakah kami akan memaksamu atas sesuatu yang telah jelas bagi kami sementara kamu masih ragu pada-nya dan kamu tidak menyukainya sehingga kamu berusaha menolak sesuatu yang aku bawa? Itu semua tidak merugikan kami dan tidak menodai keyakinan kami sedikit pun. Ucapan dan dustamu atas kami, tidak menghalangi kami dari sesuatu yang kami imani, paling-paling ia justru menjadi penghalang bagimu yang mengakibatkan kamu menolak tunduk kepada kebenaran yang menurutmu adalah kebatilan. Jika keadaannya telah sampai di sini maka kami tidak kuasa memaksamu kepada perintah Allah dan mewajibkanmu ke-pada sesuatu yang kamu lari darinya. Oleh karena itu, dia berkata, ﴾ أَنُلۡزِمُكُمُوهَا وَأَنتُمۡ لَهَا كَٰرِهُونَ ﴿ "Apa akan kami paksakan kamu menerimanya pa-dahal kamu tiada menyukainya?"
(29) ﴾ وَيَٰقَوۡمِ لَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ ﴿ "Dan (dia berkata), 'Hai kaumku, aku tiada meminta bagi seruanku," atas dakwahku kepada kalian ﴾ مَالًاۖ ﴿ "harta benda (sebagai upah)", karena kamu akan merasakan beratnya beban. ﴾ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۚ ﴿ "Tidaklah upahku melainkan dari Allah." Dan sepertinya mereka menuntut pengusiran orang-orang Mukmin yang lemah, maka dia menjawab mereka, ﴾ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓاْۚ ﴿ "Dan aku sekali-kali tidak akan mengusir orang-orang yang telah beriman", tidak layak dan tidak pantas bagiku untuk melakukan hal itu, justru aku menyambut mereka dengan gembira, penghormatan, penghargaan dan kegembiraan. ﴾ إِنَّهُم مُّلَٰقُواْ رَبِّهِمۡ ﴿ "Sesungguhnya mereka akan bertemu dengan Rabbnya." Maka Dia membalas iman dan takwa mereka dengan surga kenikmatan. ﴾ وَلَٰكِنِّيٓ أَرَىٰكُمۡ قَوۡمٗا تَجۡهَلُونَ ﴿ "Akan tetapi aku memandangmu suatu kaum yang tidak mengetahui." Di mana kamu menyuruhku mengusir wali-wali Allah dan menjauhkan mereka dariku, di mana kamu telah menolak kebenaran, karena mereka adalah para pengikutnya, di mana kamu berdalil atas batilnya kebe-naran dengan ucapan, "Sesungguhnya aku hanyalah manusia biasa sepertimu, dan bahwa kami tidak memiliki keutamaan atasmu."
(30) ﴾ وَيَٰقَوۡمِ مَن يَنصُرُنِي مِنَ ٱللَّهِ إِن طَرَدتُّهُمۡۚ ﴿ "Dan (dia berkata), 'Hai kaumku, siapakah yang akan menolongku dari (azab) Allah jika aku mengusir me-reka." Maksudnya, siapa yang melindungiku dari azabNya, karena mengusir mereka menyebabkan turunnya azab dan siksa yang mana tidak ada pelindung selain Allah. ﴾ أَفَلَا تَذَكَّرُونَ ﴿ "Maka tidakkah kamu mengambil pelajaran?" Apa yang lebih berguna dan lebih baik bagi-mu, dan semestinya kamu merenungkan segala urusan.
(31) ﴾ وَلَآ أَقُولُ لَكُمۡ عِندِي خَزَآئِنُ ٱللَّهِ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ وَلَآ أَقُولُ إِنِّي مَلَكٞ ﴿ "Dan aku ti-dak mengatakan kepada kamu (bahwa), 'aku mempunyai gudang-gudang rizki dan kekayaan dari Allah, dan aku tiada mengetahui yang ghaib, dan tidak (pula) aku mengatakan, 'Sesungguhnya aku adalah malaikat'." Aku hanyalah seorang Rasul Allah kepadamu, aku memberimu berita gembira dan peringatan, selain itu aku tidak sedikitpun mempunyai wewenang. Kekayaan Allah tidak ada padaku sehingga aku bisa mengaturnya dan memberikannya kepada orang yang aku kehen-daki, dan menghalanginya dari orang yang aku kehendaki. ﴾ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ ﴿ "Dan aku tiada mengetahui yang ghaib", sehingga aku bisa me-ngabarkan rahasiamu dan batinmu. ﴾ وَلَآ أَقُولُ إِنِّي مَلَكٞ ﴿ "Dan tidak (pula) aku mengatakan, 'Sesungguhnya aku adalah malaikat'." Maknanya adalah aku tidak mengklaim tingkatan di atas tingkatanku, tidak pula posisi melainkan posisi di mana Allah mendudukkanku pada-nya, tidak pula aku menghukum manusia berdasarkan dugaanku. Aku tidak ﴾ أَقُولُ لِلَّذِينَ تَزۡدَرِيٓ أَعۡيُنُكُمۡ ﴿ "mengatakan kepada orang-orang yang dipandang hina oleh penglihatanmu", yakni orang-orang Mukmin yang lemah yang diremehkan oleh para pembesar orang-orang kafir. ﴾ لَن يُؤۡتِيَهُمُ ٱللَّهُ خَيۡرًاۖ ٱللَّهُ أَعۡلَمُ بِمَا فِيٓ أَنفُسِهِمۡ ﴿ "Sekali-kali Allah tidak akan mendatangkan kebaikan kepada mereka, Allah lebih mengetahui apa yang ada pada diri mereka." Jika mereka benar dalam urusan iman mereka, maka me-reka mendapatkan banyak kebaikan, jika tidak demikian, maka hisab mereka menjadi tanggung jawab Allah. ﴾ إِنِّيٓ إِذٗا ﴿ "Sesungguh-nya aku kalau begitu", jika aku mengatakan sesuatu dari yang di atas ﴾ لَّمِنَ ٱلظَّٰلِمِينَ ﴿ "benar-benar termasuk orang-orang yang zhalim." Ini adalah pemutus asaan dari Nuh kepada kaumnya untuk mengusir orang-orang Mukmin yang miskin atau membenci mereka sekaligus meyakinkan kaumnya dengan cara-cara yang meyakinkan bagi orang yang berpikir obyektif. 9
(32) Tatkala mereka melihat Nuh tidak berhenti dari dak-wahnya dan mereka sendiri tidak mendapatkan apa yang mereka inginkan, maka ﴾ قَالُواْ يَٰنُوحُ قَدۡ جَٰدَلۡتَنَا فَأَكۡثَرۡتَ جِدَٰلَنَا فَأۡتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ ﴿ "mereka berkata, 'Hai Nuh, sesungguhnya kamu telah berbantah-bantahan dengan kami, dan kamu telah memperpanjang bantahanmu terhadap kami, maka datangkanlah kepada kami azab yang kamu ancamkan kepada kami, jika kamu termasuk orang-orang yang benar?" Betapa bodohnya me-reka, betapa sesatnya mereka, di mana mereka mengucapkan kata-kata ini kepada Nabi mereka yang tulus. Jika mereka benar, mengapa mereka tidak mengatakan, 'Hai Nuh, kamu telah menasihati kami, mengasihi kami dan menyeru kami kepada perkara-perkara yang belum jelas bagi kami, maka kami ingin kamu menjelaskannya agar kami bisa mengikutimu, jika tidak maka terima kasih atas nasihat-mu." Sungguh ini adalah jawaban yang obyektif bagi orang yang di-seru kepada perkara yang samar baginya, akan tetapi mereka adalah orang-orang yang dusta dalam kata-kata mereka, lancang terhadap Nabi mereka. Mereka tidak menolak kata-katanya dengan syubhat paling rendah, terlebih lagi menolak dengan hujjah. Oleh karena itu, mereka membelok karena kebodohan dan kesesatan mereka kepada permintaan disegerakannya azab, dan menantang Allah.
(33) Oleh karena itu, Nuh menjawab mereka dengan ber-kata, ﴾ إِنَّمَا يَأۡتِيكُم بِهِ ٱللَّهُ إِن شَآءَ ﴿ "Hanyalah Allah yang akan mendatangkan azab itu kepadamu jika Dia menghendaki." Maksudnya, jika hikmah dan kehendakNya menuntutNya menurunkan siksa kepadamu, maka Dia akan melakukan itu ﴾ وَمَآ أَنتُم بِمُعۡجِزِينَ ﴿ "Dan kamu sekali-kali tidak dapat melepaskan diri", dari Allah, sedangkan aku sendiri tidak memiliki wewenang apa pun.
(34) ﴾ وَلَا يَنفَعُكُمۡ نُصۡحِيٓ إِنۡ أَرَدتُّ أَنۡ أَنصَحَ لَكُمۡ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغۡوِيَكُمۡۚ ﴿ "Dan tidaklah nasihatku bermanfaat kepadamu jika aku hendak memberi nasihat kepada kamu, sekiranya Allah hendak menyesatkanmu." Maksudnya, keinginan Allah-lah yang akan menang, jika Dia hendak menyesatkanmu karena kamu menolak kebenaran meskipun aku sudah berusaha sekuat tenaga memberimu nasihat dengan baik –Nuh telah mela-kukan itu– tetap saja hal itu tidak berguna bagimu sedikit pun.﴾ هُوَ رَبُّكُمۡ ﴿ "Dia adalah Rabbmu," melakukan apa yang dikehendakiNya dan menetapkan hukum yang diinginkanNya. ﴾ وَإِلَيۡهِ تُرۡجَعُونَ ﴿ "Dan kepadaNya-lah kamu dikembalikan." Lalu Dia membalas perbuatanmu.
(35) ﴾ أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۖ ﴿ "Malahan kaum Nuh itu berkata, 'Dia cuma membuat-buat nasihatnya saja." Kata ganti ini mengandung ke-mungkinan kembali kepada Nuh sebagaimana konteks ucapan yang membicarakan Nuh dengan kaumnya, maknanya adalah bahwa kaumnya berkata, "Nuh telah berdusta atas Nama Allah, berdusta tentang wahyu yang dia klaim bahwa ia dari Allah. Dan bahwa Allah memintanya untuk berkata, ﴾ قُلۡ إِنِ ٱفۡتَرَيۡتُهُۥ فَعَلَيَّ إِجۡرَامِي وَأَنَا۠ بَرِيٓءٞ مِّمَّا تُجۡرِمُونَ ﴿ "Katakanlah, 'Jika aku membuat-buat nasihat itu, maka hanya akulah yang memikul dosaku, dan aku berlepas diri dari dosa yang kamu perbuat." Masing-masing memikul dosanya.
﴾ وَلَا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰۗ ﴿
"Dan seorang yang berdosa tidak dapat memikul dosa orang lain." (Al-Isra`: 15).
Dan mengandung kemungkinan ia kembali kepada Nabi Muhammad ﷺ. Jadi ayat ini merupakan sisipan di tengah-tengah kisah Nuh dengan kaumnya karena ia termasuk perkara yang tidak diketahui oleh para Nabi. Tatkala Allah mulai menceritakannya kepada RasulNya, dan itu termasuk bukti-bukti yang menunjukkan kebenaran risalahnya, maka Dia pun menyebutkan pendustaan ka-umnya kepadanya dengan penjelasan yang sempurna, seraya Dia berfirman, ﴾ أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۖ ﴿ "Apakah mereka berkata, 'Dia telah membuat-buatnya?'" Yakni al-Qur`an ini dibuat-buat oleh Muhammad dari dirinya sendiri.
Ini termasuk kata-kata yang paling aneh dan yang paling batil, karena mereka mengetahui bahwa dia (Muhammad) tidak mem-baca dan tidak menulis serta tidak pernah pergi dari mereka untuk mengkaji kitab-kitab, lalu dia hadir dengan kitab ini yang menantang mereka agar menghadirkan satu surat yang semisal dengannya. Jika mereka tetap mengklaim –dengan realita yang demikian– bahwa Muhammad membuat-buatnya, maka jelaslah bahwa mereka itu hanya sekedar menentang. Tak ada lagi guna berdebat dengan me-reka, bahkan yang cocok dalam kondisi ini adalah berpaling dari mereka. Oleh karena itu, Dia berfirman, ﴾ قُلۡ إِنِ ٱفۡتَرَيۡتُهُۥ فَعَلَيَّ إِجۡرَامِي ﴿ "Kata-kanlah, 'Jika aku membuat-buat nasihat itu, maka hanya akulah yang memikul dosaku", dan kebohonganku. ﴾ وَأَنَا۠ بَرِيٓءٞ مِّمَّا تُجۡرِمُونَ ﴿ "Dan aku berlepas diri dari dosa yang kamu perbuat." Yakni mengapa kamu terus menuduhku berdusta.
(36) FirmanNya, ﴾ وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُۥ لَن يُؤۡمِنَ مِن قَوۡمِكَ إِلَّا مَن قَدۡ ءَامَنَ ﴿ "Dan diwahyukan kepada Nuh, bahwasanya sekali-kali tidak akan beriman di antara kaummu, kecuali orang yang telah beriman (saja)." Yakni mereka adalah orang-orang yang keras (hatinya). ﴾ فَلَا تَبۡتَئِسۡ بِمَا كَانُواْ يَفۡعَلُونَ ﴿ "Ka-rena itu janganlah kamu bersedih hati tentang apa yang selalu mereka kerjakan." Jangan bersedih, jangan hiraukan mereka dan keadaan mereka, karena Allah telah murka kepada mereka dan menimpakan azabNya yang tak bisa ditolak.
(37) ﴾ وَٱصۡنَعِ ٱلۡفُلۡكَ بِأَعۡيُنِنَا وَوَحۡيِنَا ﴿ "Dan buatlah bahtera itu dengan mata (pengawasan) dan petunjuk wahyu Kami." Maksudnya, di bawah penjagaan Kami, pengawasan Kami dan keridhaan dari Kami.﴾ وَلَا تُخَٰطِبۡنِي فِي ٱلَّذِينَ ظَلَمُوٓاْ ﴿ "Dan janganlah kamu bicarakan dengan Aku tentang orang-orang yang zhalim itu." Maksudnya, jangan mendebatku dalam perkara pembinasaan mereka. ﴾ إِنَّهُم مُّغۡرَقُونَ ﴿ "Sesungguhnya mereka itu akan ditenggelamkan." Maksudnya, ketetapanKu telah berlaku atas mereka dan takdirKu telah berjalan pada mereka.
(38) Nuh menaati perintah Allah تعالى, dia mulai membuat bahtera. ﴾ وَكُلَّمَا مَرَّ عَلَيۡهِ مَلَأٞ مِّن قَوۡمِهِۦ ﴿ "Dan setiap kali pemimpin kaumnya ber-jalan melewati Nuh", dan melihat perahu yang Nuh buat ﴾ سَخِرُواْ مِنۡهُۚ قَالَ إِن تَسۡخَرُواْ مِنَّا ﴿ "mereka mengejeknya. Berkatalah Nuh, 'Jika kamu mengejek kami", sekarang ﴾ فَإِنَّا نَسۡخَرُ مِنكُمۡ كَمَا تَسۡخَرُونَ ﴿ "maka sesungguhnya kami (pun) mengejekmu sebagaimana kamu sekalian mengejek (kami)."
(39) ﴾ فَسَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٞ يُخۡزِيهِ وَيَحِلُّ عَلَيۡهِ عَذَابٞ مُّقِيمٌ ﴿ "Kelak kamu akan mengetahui siapa yang akan ditimpa oleh azab yang menghinakan-nya dan siapa yang akan ditimpa azab yang kekal". Kami atau kamu? Mereka mengetahuinya ketika azab turun menimpa mereka.
(40) ﴾ حَتَّىٰٓ إِذَا جَآءَ أَمۡرُنَا ﴿ "Hingga apabila perintah Kami datang", yakni takdir kami tentang turunnya azab kepada mereka, ﴾ وَفَارَ ٱلتَّنُّورُ ﴿ "dan dapur perapian telah memancarkan air." Yakni Allah menurun-kan hujan deras dan memancarkan bumi dengan mata air sampai-sampai tungku di dapur yang biasanya menyala dengan api dan jauh dari air ikut serta memancarkan air, maka kedua air itu bertemu atas dasar perkara yang telah ditakdirkan. ﴾ قُلۡنَا ﴿ "Kami berfirman, kepada Nuh, ﴾ ٱحۡمِلۡ فِيهَا مِن كُلّٖ زَوۡجَيۡنِ ٱثۡنَيۡنِ ﴿ "Muatkanlah ke dalam bahtera itu dari masing-masing binatang sepasang (jantan dan betina)." Maksud-nya, jantan dan betina dari setiap spesies makhluk agar cikal bakal makhluk tetap terjaga. Adapun sisa spesies yang lebih dari sepasang, maka ia tidak diangkut karena perahu tidak mampu membawanya. ﴾ وَأَهۡلَكَ إِلَّا مَن سَبَقَ عَلَيۡهِ ٱلۡقَوۡلُ ﴿ "Dan keluargamu kecuali orang yang ketetapan (takdira) terhadapnya telah terdahulu", dari golongan kaum kafir seperti anaknya yang tenggelam. ﴾ وَمَنۡ ءَامَنَۚ ﴿ "Dan (muatkan pula) orang-orang yang beriman." Padahal ketika itu ﴾ م َ ا ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٞ ﴿ "tidak beriman ber-sama dengan Nuh itu kecuali sedikit."
(41) ﴾ وَقَالَ ﴿ "Dan Nuh berkata", kepada orang-orang yang Allah perintahkan agar mereka diangkut. ﴾ ٱرۡكَبُواْ فِيهَا بِسۡمِ ٱللَّهِ مَجۡر۪ىٰهَا وَمُرۡسَىٰهَآۚ ﴿ "Naik-lah kamu sekalian ke dalamnya dengan menyebut nama Allah di waktu berlayar dan berlabuhnya." Bahtera itu berlayar dengan nama Allah, berlabuh dengan nama Allah dan berjalan dengan perintah dan instruksiNya. ﴾ إِنَّ رَبِّي لَغَفُورٞ رَّحِيمٞ ﴿ "Sesungguhnya Rabbku benar-benar Maha Pengampun lagi Maha Penyayang." Di mana Dia mengampuni kami, menyayangi kami dan menyelamatkan kami dari kaum yang zhalim.
(42) Kemudian Allah menjelaskan bagaimana bahtera itu berlayar seolah-olah kita melihatnya, seraya Dia berfirman,﴾ وَهِيَ تَجۡرِي بِهِمۡ ﴿ "Dan bahtera itu berlayar membawa mereka", Nuh dan orang-orang yang bersamanya ﴾ فِي مَوۡجٖ كَٱلۡجِبَالِ ﴿ "dalam gelombang laksana gunung." Allah-lah Penjaganya dan Penjaga penumpangnya. ﴾ وَنَادَىٰ نُوحٌ ٱبۡنَهُۥ ﴿ "Dan Nuh memanggil anaknya", ketika dia naik supaya sang anak naik bersamanya, ﴾ وَكَانَ فِي مَعۡزِلٖ ﴿ "sedang anak itu berada di tempat yang jauh terpencil", dari mereka ketika mereka naik. Maksudnya, dia menjauh sementara Nuh ingin agar dia mendekat untuk naik. Nuh berkata kepadanya, ﴾ يَٰبُنَيَّ ٱرۡكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلۡكَٰفِرِينَ ﴿ "Hai anakku, naiklah (ke kapal) bersama kami, dan janganlah kamu berada bersama orang-orang yang kafir." Akibatnya kamu akan tertimpa azab yang menimpa mereka.
(43) Anaknya menyanggah untuk mendustakan ucapan ba-paknya bahwa tiada yang selamat kecuali orang yang naik perahu bersamanya. ﴾ سَـَٔاوِيٓ إِلَىٰ جَبَلٖ يَعۡصِمُنِي مِنَ ٱلۡمَآءِۚ ﴿ "Aku akan mencari perlindu-ngan ke gunung yang dapat memeliharaku dari air bah!" Maksudnya, aku akan naik ke gunung yang melindungiku dari banjir. Nuh ber-seru, ﴾ لَا عَاصِمَ ٱلۡيَوۡمَ مِنۡ أَمۡرِ ٱللَّهِ إِلَّا مَن رَّحِمَۚ ﴿ "Tidak ada yang melindungi hari ini dari azab Allah selain Allah (saja) Yang Maha Penyayang." Tidak ada gunung dan lainnya yang menyelamatkan seseorang meskipun dia mengambil cara apa pun, dia tetap tidak akan selamat jika Allah tidak menyelamatkannya. ﴾ وَحَالَ بَيۡنَهُمَا ٱلۡمَوۡجُ فَكَانَ مِنَ ٱلۡمُغۡرَقِينَ ﴿ "Dan gelom-bang menjadi penghalang antara keduanya, maka jadilah anak itu termasuk orang-orang yang ditenggelamkan."
(44) Ketika Allah menenggelamkan mereka dan menyela-matkan Nuh dan orang-orangnya maka ﴾ وَقِيلَ يَٰٓأَرۡضُ ٱبۡلَعِي مَآءَكِ ﴿ "Difirman-kan, 'Hai bumi telanlah airmu'," yang keluar darimu dan yang turun kepadamu, telanlah air yang ada di permukaanmu, ﴾ وَيَٰسَمَآءُ أَقۡلِعِي ﴿ "dan hai langit (hujan) berhentilah," maka keduanya menaati perintah Allah. Bumi menelan airnya dan langit menghentikan hujannya, hingga air di bumi pun surut. ﴾ وَقُضِيَ ٱلۡأَمۡرُ ﴿ "Perintah pun diselesaikan", dengan dibinasakannya orang-orang yang mendustakan dan diselamatkan-nya orang-orang Mukmin. ﴾ وَٱسۡتَوَتۡ عَلَى ٱلۡجُودِيِّۖ ﴿ "Dan bahtera itu pun ber-labuh di atas bukit Judi", yaitu perahu itu berhenti di gunung itu yang terkenal dari negeri Maushil. ﴾ وَقِيلَ بُعۡدٗا لِّلۡقَوۡمِ ٱلظَّٰلِمِينَ ﴿ "Dan dikatakan, 'Binasalah orang-orang yang zhalim'." Maksudnya, kebinasaan me-reka diikuti dengan laknat, kemurkaan dan kemarahan yang selalu bersama mereka.
(45) ﴾ وَنَادَىٰ نُوحٞ رَّبَّهُۥ فَقَالَ رَبِّ إِنَّ ٱبۡنِي مِنۡ أَهۡلِي وَإِنَّ وَعۡدَكَ ٱلۡحَقُّ ﴿ "Dan Nuh ber-seru kepada Rabbnya sambil berkata, 'Ya Rabbku, sesungguhnya anakku termasuk keluargaku, dan sesungguhnya janjiMu itulah yang benar'." Maksudnya, Engkau telah berkata kepadaku, "Angkutlah dari ma-sing-masing hewan (jantan dan betina) dan keluargamu," dan Engkau tidak akan menyelisihi janjiMu kepadaku. Boleh jadi Nuh terbawa oleh rasa kasih sayangnya, dan bahwa Allah menjanjikan kesela-matan keluarganya, sehingga dia mengira bahwa janjiNya berlaku umum kepada keluarganya yang beriman dan yang tidak beriman. Oleh karena itu, dia berdoa kepada Allah dengan doa itu, meski begitu dia menyerahkan urusannya kepada hikmah Allah yang mendalam.
(46) Allah berfirman kepadanya, ﴾ إِنَّهُۥ لَيۡسَ مِنۡ أَهۡلِكَۖ ﴿ "Sesungguh-nya dia bukanlah termasuk keluargamu", yang Aku janjikan kepadamu selamat. ﴾ إِنَّهُۥ عَمَلٌ غَيۡرُ صَٰلِحٖۖ ﴿ "Sesungguhnya (perbuatannya) adalah perbuatan yang tidak baik." Maksudnya, doa yang kamu ucapkan untuk kese-lamatan orang kafir yang tidak beriman kepada Allah dan RasulNya. ﴾ فَلَا تَسۡـَٔلۡنِ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۖ ﴿ "Sebab itu janganlah kamu memohon kepadaKu se-suatu yang kamu tidak mengetahui hakikat(nya)." Yang kamu tidak mengetahui akhirnya dan akibatnya, apakah ia baik atau tidak baik. ﴾ إِنِّيٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلۡجَٰهِلِينَ ﴿ "Sesungguhnya Aku memperingatkan kepadamu supaya kamu jangan termasuk orang-orang yang tidak berpengetahuan." Sesungguhnya Aku menasihatimu dengan nasihat yang dengan-nya kamu termasuk orang-orang yang sempurna, dan dengannya kamu selamat dari sifat orang-orang yang bodoh.
(47) Pada saat itu Nuh sangat menyesal atas apa yang dila-kukannya, dan ﴾ قَالَ رَبِّ إِنِّيٓ أَعُوذُ بِكَ أَنۡ أَسۡـَٔلَكَ مَا لَيۡسَ لِي بِهِۦ عِلۡمٞۖ وَإِلَّا تَغۡفِرۡ لِي وَتَرۡحَمۡنِيٓ أَكُن مِّنَ ٱلۡخَٰسِرِينَ ﴿ "Nuh berkata, 'Ya Rabbku, sesungguhnya aku berlindung kepada- Mu untuk memohon sesuatu yang aku tiada mengetahui (hakikat)nya. Dan sekiranya Engkau tidak memberi ampun kepadaku, dan (tidak) menaruh belas kasihan kepadaku, niscaya aku akan termasuk orang-orang yang me-rugi." Dengan ampunan dan rahmat, seorang hamba selamat dari kerugian. Ini menunjukkan bahwa Nuh عليه السلام tidak memiliki ilmu bahwa pertanyaannya kepada Allah tentang anaknya adalah haram dan termasuk ke dalam Firman Allah, ﴾ وَلَا تُخَٰطِبۡنِي فِي ٱلَّذِينَ ظَلَمُوٓاْ إِنَّهُم مُّغۡرَقُونَ ﴿ "Dan janganlah kamu bicarakan dengan Aku tentang orang-orang yang zhalim itu, sesungguhnya mereka itu akan ditenggelamkan." Akan tetapi ada dua perkara yang bertentangan padanya, dia mengira ia masuk ke dalam FirmanNya, ﴾ وَأَهۡلَكَ ﴿ "Dan keluargamu." Dan setelah itu, jelaslah baginya bahwa ia termasuk ke dalam larangan terhadap mendoakan mereka dan mengulang-ulangnya untuk mereka.
(48) ﴾ قِيلَ يَٰنُوحُ ٱهۡبِطۡ بِسَلَٰمٖ مِّنَّا وَبَرَكَٰتٍ عَلَيۡكَ وَعَلَىٰٓ أُمَمٖ مِّمَّن مَّعَكَۚ ﴿ "Difirmankan, 'Hai Nuh, turunlah dengan selamat sejahtera dan penuh keberkahan dari Kami atasmu dan atas umat-umat (yang Mukmin) dari orang-orang yang bersamamu", dari kalangan manusia dan pasangan binatang yang dia bawa bersamanya. Allah memberkahi semuanya sehingga me-reka memenuhi seluruh penjuru bumi. ﴾ وَأُمَمٞ سَنُمَتِّعُهُمۡ ﴿ "Dan akan ada (pula) umat-umat yang Kami beri kesenangan pada mereka", dalam kehi-dupan dunia, ﴾ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٞ ﴿ "kemudian mereka akan ditimpa azab yang pedih dari Kami." Penyelamatan ini tidak menghalangi Kami untuk menghukum orang yang kafir setelah itu meskipun dia diberi kenikmatan sesaat, dia tetap akan dihukum setelah itu.
(49) Allah berfirman kepada NabiNya, Muhammad setelah menyampaikan kisah yang gamblang ini yang tidak diketahui ke-cuali oleh orang yang Allah beri nikmat kerasulan. ﴾ تِلۡكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهَآ إِلَيۡكَۖ مَا كُنتَ تَعۡلَمُهَآ أَنتَ وَلَا قَوۡمُكَ مِن قَبۡلِ هَٰذَاۖ ﴿ "Itu adalah di antara berita-berita penting tentang yang ghaib yang Kami wahyukan kepadamu (Muhammad), tidak pernah kamu mengetahuinya dan tidak (pula) kaummu sebelum ini." Me-reka berkata, "Dia mengetahuinya, maka bersyukurlah kepada Allah dan bersabarlah kamu, berpegang teguhlah pada agamamu yang benar, jalan yang lurus dan dakwah kepada Allah. ﴾ إِنَّ ٱلۡعَٰقِبَةَ لِلۡمُتَّقِينَ ﴿ "Sesungguhnya kesudahan yang baik adalah bagi orang-orang yang ber-takwa." Orang-orang yang menjauhi syirik dan dosa-dosa yang lain, maka kesudahan yang baik akan menjadi milikmu dan milik kaum-mu sebagaimana terjadi pada Nuh dan kaumnya.
Envié a Noé u como un Mensajero a su pueblo. Noé les dijo que había sido enviado para advertirles sobre el castigo de Al-lah, al tiempo que dejaba en claro el mensaje que les habían enviado.
Poslasmo Nuha, 'alejhisselam, kao poslanika njegovom narodu, pa im on reče: "O narode moj, ja vas jasno upozoravam na Allahovu kaznu i objašnjavam vam ono sa čime sam poslat."
Nous avons envoyé Noé en tant que messager à son peuple auquel il dit: Ô mon peuple, je vous avertis qu’Allah risque de vous châtier et je vous expose ce qu’on m’a envoyé vous transmettre.
E inviammo Nūħ, pace a lui, come messaggero al suo popolo, e disse loro: "O popolo, in verità sono per voi un ammonitore della punizione di Allāh, chiarendovi ciò che mi è stato affidato".
Và trước đây TA đã phái Nuh (kinh thánh gọi là Noah - cầu xin bình an cho Người) là một vị Thiên Sứ đến với dân chúng của Y. Bởi vậy, Y bảo chúng: "Này hỡi dân Ta, quả thật Ta chỉ là một Người cảnh báo các ngươi về sự trừng phạt của Allah và đó là một điều quá rõ ràng với các ngươi về Bức Thông Điệp mà Ta đem đến cho các ngươi."
The Story of Nuh and His Conversation with His People
Allah, the Exalted, informs about Prophet Nuh. He was the first Messenger whom Allah sent to the people of the earth who were polytheists involved in worshipping idols. Allah mentions that he (Nuh) said to his people,
إِنَّى لَكُمْ نَذِيرٌ مُّبِينٌ
(I have come to you as a plain warner.) meaning, to openly warn you against facing Allah's punishment if you continue worshipping other than Allah. Thus, Nuh said,
أَن لاَّ تَعْبُدُواْ إِلاَّ اللَّهَ
(That you worship none but Allah;) This can also be seen in his statement,
إِنِّى أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ
(surely, I fear for you the torment of a painful Day.) This means, "If you all continue doing this, then Allah will punish you with a severe punishment in the Hereafter." Then Allah says,
فَقَالَ الْمَلأُ الَّذِينَ كَفَرُواْ مِن قِوْمِهِ
(The chiefs who disbelieved among his people said;) The word `chiefs' (Al-Mala'u) here means the leaders and the heads of the disbelievers. They said,
مَا نَرَاكَ إِلاَّ بَشَرًا مِّثْلَنَا
(We see you but a man like ourselves,) This means, "You are not an angel. You are only a human being, so how can revelation come to you over us We do not see anyone following you except the lowliest people among us, like the merchants, weavers and similar people. No people of nobility, or rulers among us follow you. These people who follow you are not known for their intelligence, wit, or sharp thinking. Rather, you merely invited them (to this Islam) and they responded to your call and followed you (ignorantly)." This is the meaning of their statement,
وَمَا نَرَاكَ اتَّبَعَكَ إِلاَّ الَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ الرَّأْى
(nor do we see any follow you but the meanest among us and they (too) followed you without thinking.) The statement, "without thinking," means that they merely followed the first thing that came to their minds. Concerning the statement,
وَمَا نَرَى لَكُمْ عَلَيْنَا مِن فَضْلٍ
(And we do not see in you any merit above us, in fact we think you are liars.) In this they are saying, "We do not see that you and your followers have any virtuous status above us in your physical appearance, your character, your provisions, or your condition, since you accepted this (new) religion of yours."
بَلْ نَظُنُّكُمْ كَـذِبِينَ
s(in fact we think you are liars. ) This means, "We think you are lying about that which you are claiming for yourselves of righteousness, piety, worship and happiness in the abode of the Hereafter when you arrive there." This was the response of the disbelievers to Nuh and his followers. This is a proof of their ignorance and their deficiency in knowledge and intelligence. For verily, the truth is not to be rejected because of the lowly status of those who follow it. Verily, the truth is correct in itself, regardless of whether its followers are of low status, or nobility. Actually, the reality concerning which there is no doubt, is that the followers of the truth are the noble ones, even though they may be poor. On the other hand, those who reject the truth are the lowly wretches, even though they may be wealthy. Thus, we see that usually the weakest of people are the ones who follow the truth, while the nobility and high-class people usually are opposed to the truth. This is as Allah says,
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 cerain way and religion, and we will indeed follow their footsteps.")43:23 When Heraclius, the emperor of Rome, asked Abu Sufyan Sakhr bin Harb about the qualities of the Prophet , he said to him, "Are his followers the noble people, or the weak" Abu Sufyan said, "They are the weakest of them." Then Heraclius said, "They (weak ones) are the followers of the Messengers." Concerning their statement,
بَادِىَ الرَّأْى
(without thinking. ) In reality this is not objectionable, or something derogatory, because the truth when it is made clear, does not leave room for second-guessing, or excessive thinking. Rather, it is mandatory that it should be followed and this is the condition of every pious, intelligent person. No one continues doubtfully pondering the truth (after it is made clear) except one who is ignorant and excessively critical. The Messengers - Allah's peace and blessings be upon them all - only delivered what was obvious and clear. Concerning Allah's statement,
وَمَا نَرَى لَكُمْ عَلَيْنَا مِن فَضْلٍ
(And we do not see in you any merit above us,) They did not see this (the virtue of accepting Islam) because they were blind from the truth. They could not see, nor could they hear. Rather, they were wavering in their skepticism. They were wandering blindly in the darknesses of their ignorance. They, in reality, were the slanderers and liars, lowly and despicable. Therefore, in the Hereafter they will be the greatest losers.
25- Andolsun Nûh’u kendi kavmine gönderdik. (Onlara şöyle dedi:)“Ben sizin için apaçık bir uyarıcıyım.”
26- “Allah’tan başkasına ibadet etmeyin. Gerçekten ben sizin için can yakıcı bir günün azabından korkuyorum.”
27- Kavminin kafir olan ileri gelenleri dediler ki:“Bize göre sen, ancak bizim gibi bir insansın. Gördüğümüz kadarıyla düşünüp taşınmadan sana tabi olan ayak takımımızdan başka sana uyan kimse de yok. Sizin bize karşı üstün bir tarafınızı da göremiyoruz. Aksine biz, sizin yalancı olduğunuzu düşünüyoruz.”
28- Nuh dedi ki:“Ey kavmim, ya ben Rabbimden açık bir delil üzerinde isem ve O, bana katından bir rahmet vermiş de bunlar size gizli kalmışsa, ne dersiniz? Şimdi onu istemediğiniz halde biz, size onu zorla mı kabul ettireceğiz?”
29- “Ey kavmim, ben bu (davetime) karşılık sizden hiçbir mal istemiyorum. Benim ecrimi vermek ancak Allah’a aittir. Ben iman edenleri kovacak da değilim. Zira onlar elbette Rablerine kavuşacaklardır. Ancak ben, sizin cahillik eden bir kavim olduğunuzu görüyorum.
30- “Ey kavmim, eğer ben onları kovarsam Allah’a karşı bana kim yardım eder?! Hiç mi düşünmezsiniz?”
31- Ben size:“Allah’ın hazineleri benim yanımdadır” demiyorum, gaybı da bilmem. “Ben bir meleğim” de demiyorum. Gözlerinizin hor gördüğü kimseler hakkında:“Allah onlara hiçbir hayır vermeyecek” de diyemem. Zira onların içlerinde olanı en iyi Allah bilir. (Eğer böyle bir şey yapacak olursam) o zaman ben zalimlerden olurum.
32- Dediler ki:“Ey Nûh, bizimle gerçekten mücadele ettin ve bizimle olan bu mücadeleni çok uzattın. Eğer doğru söyleyenlerden isen haydi bizi tehdit edip durduğun (azabı) getir.”
33- Dedi ki:“Onu size, eğer dilerse, ancak Allah getirir ve siz, (O’nu bundan) âciz bırakacek değilsiniz.”
34- “Eğer Allah sizi saptırmak isterse ben, size öğüt vermek istesem bile bu öğüdüm size fayda vermez. O, sizin Rabbinizdir ve nihâyet ancak O’na döndürüleceksiniz.”
35- Yoksa:“Onu kendisi uydurdu” mu diyorlar? De ki: “Eğer onu ben uydurdu isem günahı bana aittir ve ben, sizin işlemekte olduğunuz günahlardan uzağım.”
36- Nûh’a şöyle vahyolundu:“Kavminden daha önce iman etmiş olanlardan başkası iman etmeyecek. O nedenle onların yaptıklarından dolayı üzülme!”
37- “Gözlerimiz önünde ve vahyimiz doğrultusunda gemiyi yap! Zulmedenler hakkında da bana bir şey söyleme! Çünkü onlar boğulacaklardır.”
38- Nuh gemiyi yapıyordu. Kavminin ileri gelenleri de onun yanından her geçişlerinde onunla alay ediyorlardı. O da dedi ki:“Bizimle alay ederseniz (bilin ki) sizin alay ettiğiniz gibi biz de sizinle alay edeceğiz.”
39- “Yakında rezil edecek azabın kime gelip çatacağını ve kalıcı azabın da kimin başına ineceğini bileceksiniz.”
40- Nihâyet emrimiz gelip de tandır kaynayınca (ona) dedik ki: “Her bir (hayvandan) birer çift (al) ve aleyhlerinde (helak) sözü geçmiş olanlar hariç aile efradını ve iman edenleri gemiye bindir!” Zaten onunla birlikte ancak çok az kimse iman etmişti.
41- Dedi ki:“Binin gemiye! Onun yüzüp gitmesi de durması da Allah’ın adıyladır. Şüphesiz Rabbim Ğafûrdur, Rahîmdir.”
42- Gemi içindekilerle beraber dağlar gibi dalgalar arasında akıp gidiyordu. Nûh, uzak bir yere çekilmiş olan oğluna şöyle seslendi:“Oğlum! Gel bizimle birlikte sen de (gemiye) bin, kâfirlerle beraber olma!”
43- O ise:“Ben, beni sudan koruyacak bir dağa sığınacağım.” dedi. Nuh dedi ki:“Bugün, O’nun merhamet ettiği kimselerden başka, Allah’ın emrinden kurtaracak hiçbir koruyucu yoktur.” Derken aralarına bir dalga giriverdi de o da boğulanlardan oldu.
44- “Ey yeryüzü, suyunu yut! Ey gök sen de (yağmurunu) tut” denildi. Su çekildi, (takdir edilen) iş bitirildi ve gemi Cûdi üzerinde karar kıldı. “Uzak olsun o zalimler topluluğu!” denildi.
45- Nûh, Rabbine nida ederek şöyle dedi:“Ey Rabbim! Şüphesiz oğlum da benim ailemdendir. Senin vaadin de elbette haktır ve sen hakimler hakimisin.”
46- Buyurdu ki:“Ey Nûh! O, senin ailenden değildir. Çünkü o, salih olmayan bir ameldir. O nedenle bilgin olmayan bir şeyi benden isteme! Ben cahillerden olmayasın diye sana öğüt veriyorum.”
47- Dedi ki:“Ey Rabbim! Bilgim olmayan bir şeyi senden istemekten sana sığınırım. Eğer beni bağışlamaz ve bana merhamet etmezsen zarara uğrayanlardan olurum.”
48- Denildi ki: “Ey Nûh! Tarafımızdan hem sana hem de beraberindeki ümmetlere bir selâmet ve nice bereketlerle (gemiden) in. (Birtakım) ümmetler de vardır ki biz onları (dünyada) faydalandıracağız. Sonra da onlara tarafımızdan can yakıcı bir azap dokunacaktır.
49- İşte bunlar, sana vahyettiğimiz gayb haberlerindendir. Onları bundan önce ne sen biliyordun, ne de kavmin. O halde sabret. (Güzel) âkıbet hiç şüphesiz korkup sakınanlarındır.
25. “Andolsun” rasûllerin ilki olan “Nûh’u kendi kavmine” Allah’a çağırmak ve şirkten vazgeçirmek üzere “gönderdik.” Şöyle demişti: “Ben sizin için apaçık bir uyarıcıyım.” Sizi kendisi ile korkutup uyardığım şeyleri, her türlü kapalılığı giderecek şekilde açık seçik bildirdim.
26. “Allah’tan başkasına ibadet etmeyin.” İbadetinizi yalnızca Allah’a halis kılın. Allah’tan başka taptıklarınızı da terk edin. Eğer Yüce Allah’ı tevhid etmeyecek ve bana itaat etmeyecek olursanız “gerçekten ben sizin için can yakıcı bir günün azabından korkuyorum.”
27. “Kavminin kafir olan ileri gelenleri” yani şereflileri ve liderleri Nûh aleyhisselam’ın çağrısını reddettiler. Tıpkı kendilerine benzeyenlerin âdeti olduğu gibi. Zira her zaman peygamberlerin çağrısını reddedenler, ileri gelenler olmuştur. “Dediler ki: Bize göre sen, ancak bizim gibi bir insansın.” Bu ise -batıl zanlarına göre- ona uymalarına bir engeldi. Halbuki doğru olan ve başka türlü olmaması gereken budur. Çünkü insan, ancak insandan bir şeyler alıp öğrenir ve her hususta insan olan bir elçiye başvurabilir. Melekler ise böyle değildir. “Gördüğümüz kadarıyla düşünüp taşınmadan sana tabi olan ayak takımımızdan başka sana uyan kimse de yok.” Diğer taraftan aralarından ona uyan kimseler, ancak -kendi batıl zanlarına göre- ayak takımı ve aşağılık kimselerdi. Gerçekte ise asıl şerefliler ve asıl akıl sahibi kimseler, hakka uyan o kimselerdi. Onlar kendilerine “ileri gelenler” denilen ama aslında her türlü azgın şeytana uyup ağaçtan ve taştan ilah edinen, onlara yakınlaşmaya çalışarak secde eden aşağılık kimseler gibi asla değillerdir. Acaba bu şekilde davrananlardan daha aşağılık ve bunlardan daha ileri ayak takımı bulunabilir mi?
Onların:“düşünüp taşınmadan”sözlerine gelince; yani bizim bu ayak takımımız sana hiç düşünmeden, taşınmadan uydular. Sadece sen onları çağırdın, onlar da daha ilk anda sana uyuverdiler, demektir. Bu sözleri ile ona uyan kimselerin tercihlerini basiretle yapmadıklarını kastediyorlardı. Ama onlar bilemediler ki akıl, apaçık olan gerçeği kabul eder, gerçek akıl sahipleri onu görür görmez tanırlar ve hak olduğunu kavrarlar. Zira o, üzerinde dikkatle düşünmeyi ve uzun süre kafa yormayı gerektiren kapalı meselelere benzemez.“Sizin bize karşı üstün bir tarafınızı da göremiyoruz.” Sizler bizden daha faziletli değilsiniz ki biz, size boyun eğip itaat edelim. “Aksine biz, sizin yalancı olduğunuzu düşünüyoruz.” Ancak asıl onlar, bu sözlerinde yalancıydılar. Çünkü Yüce Allah’ın Nûh’u desteklemek üzere indirmiş olduğu âyet ve mucizeleri görmüşlerdi. Bunlar ise Nûh’un gerçekten doğru söylediğini kesinlikle bilmelerini gerektirecek kadar güçlü delillerdi. Bundan dolayı Nûh’un onlara şöylece cevap verdiğini görüyoruz:
28. Nûh aleyhisselam onlara cevap vermek üzere “dedi ki: “Ey kavmim, ya ben Rabbimden açık bir delil üzerinde isem” yani bu konuda kesin ve kat’i kanaate sahip isem... Yani o, kamil ve insanlara örneklik yapacak rehber bir rasuldür, özlü akıl sahipleri kendisine itaat ederler, aklı karşısında üstün akıllıların dahi akılları eriyip gider. Yine O, gerçekten doğru sözlüdür. Öyle ki “Ben Rabbimden açık bir delil üzerindeyim” diyecek olursa bu sözü kendi lehine bir tanık ve tasdik edici bir belge olarak yeterlidir. “ve O, bana katından bir rahmet vermiş” bana vahiy göndermiş, beni elçi olarak görevlendirmiş ve bana hidâyeti lütfetmiş “de bunlar size gizli kalmışsa” siz onu fark edememiş ve onu ağırdan almış iseniz “ne dersiniz? Şimdi onu istemediğiniz halde biz, size onu zorla mı kabul ettireceğiz?” Yani bizim gerçekten doğru olduğuna inandığımız, sizin ise hakkında şüphe edip tereddüde düştüğünüz şeyi kabule sizi zorlayacak mıyız? Ki sizler o kadar nefret ediyorsunuz ki benim getirdiğimi reddetmek uğrunda bütün gayretinizi ortaya koydunuz. Ancak bunun bize zararı yok ve o, bizim bu davet hakkındaki kesin inancımızı da zedelemez. Sizin bizim aleyhimize söylediğiniz sözler ve iftiralar da izlediğimiz yoldan bizi alıkoyacak değildir. Sizin bütün bu yaptıklarınız, nihâyetinde ancak sizi doğrudan alıkoyar. Sizin batıl olduğunu haksız yere iddia ettiğiniz hakka itaat etmeyişiniz sonucunu verir. Durum bu noktaya varacak olursa biz, sizleri Allah’ın emrini kabule zorlayamayız ve O’ndan uzaklaşıp kaçtığınız sürece sizi onu kabule mecbur edemeyiz. İşte bundan dolayı Nuh aleyhisselam:“Şimdi onu istemediğiniz halde biz, size onu zorla mı kabul ettireceğiz?” demişti.
29. “Ey kavmim bu (davetime)” benim sizi hakka davet etmeme “karşılık sizden hiçbir mal istemiyorum” ki kendinizi ağır bir borç yükü altında hissedesiniz. “Benim ecrimi vermek ancak Allah’a aittir.” Onlar, Nûh’tan zayıf mü’minleri kovup uzaklaştırmasını istemiş olacaklar ki o da onlara şöyle demektedir:“Ben iman edenleri kovacak da değilim.” Bana böyle bir şey yakışmaz, böyle bir şey yapamam. Aksine ben onları hoşnutlukla, güler yüzle, lütuf, ikram ve tazim ile karşılarım. “Zira onlar elbette Rablerine kavuşacaklardır.” O da onları iman ve takvalarına karşılık nimet dolu cennetlerle mükâfatlandıracaktır. “Ancak ben, sizin cahillik eden bir kavim olduğunuzu görüyorum.” Çünkü benden Allah’ın gerçek dostlarını kovup yanımdan uzaklaştırmamı istiyorsunuz. Halbuki sizler, onlar hakka tabi oldular diye hakkı reddettiniz. Sizler:“Sen de bizim gibi bir insansın” ve “Sizin bize karşı bir üstünlüğünüz yoktur” diyerek hakkı çürütmeye ve delil getirmeye kalkışırken onlar hakka tâbi oldular.
30. “Ey kavmim, eğer ben onları kovarsam Allah’a karşı bana kim yardım eder?” Allah’ın azabından beni kim korur? Çünkü onları kovmak, Allah’tan başka hiçbir kimsenin engel olamayacağı büyük bir azabı ve ibretli bir cezayı gerektirir. Sizin için neyin daha faydalı neyin daha uygun olduğunu “Hiç mi düşünmezsiniz?” İşler üzerinde hiç mi kafanızı yormazsınız?
31. “Ben size: “Allah’ın hazineleri benim yanımdadır” demiyorum.” Ben, en fazla Allah’ın size gönderdiği bir rasûlüm. Size müjde verir ve sizi uyarırım. Bunun dışında elimde bir şey yok. Allah’ın hazineleri yanımda değil. Onları çekip çeviren, idare eden ben olmadığım için dilediğime vermek, dilediğimi mahrum bırakmak da benim işim değil. “Gaybı da bilmem.” Bu yüzden sizlere içinizde gizlediklerinizi haber veremem. “Ben bir meleğim, de demiyorum.”Yani ben gerçek mertebemin üstünde bir mertebe iddiasında değilim. Allah’ın beni getirdiği konumun dışında bir konuma sahip olduğumu da iddia etmiyorum. İnsanlar hakkında da zannıma dayanarak hüküm veremem.“Gözlerinizin hor gördüğü.” kâfirler arasından ileri gelen kimselerin küçük gördüğü zayıf mü’min “kimseler hakkında: “Allah onlara hiçbir hayır vermeyecek” de diyemem. Zira onların içlerinde olanı en iyi Allah bilir.” Eğer imanlarında doğru ve samimi kimseler iseler pek çok hayır onların olacaktır. Eğer başka türlü iseler, hesaplarını görmek de Allah’a aittir. “(Eğer böyle bir şey yapacak olursam) o zaman” az önce geçenlerden herhangi bir şeyi size söyleyecek olursam “ben zalimlerden olurum.” Bu sözleri ile Nûh aleyhisselam kavmine fakir mü’minleri bir kenara bırakacağı yahut onlara karşı öfkeleneceği yönünde hiçbir ümit beslememeleri gerektiğini anlatmaktadır. Diğer taraftan kavmini insaflı kimseler için ikna edici olan yollarla da ikna etmeye çalışmaktadır.
32. Onlar, Nûh’un kendilerini davet etmekten uzak durmadığını görüp de ondan beklentilerini elde edemeyince şöyle dediler:“Ey Nûh, bizimle gerçekten mücadele ettin ve bizimle olan bu mücadeleni çok uzattın. Eğer doğru söyleyenlerden isen haydi bizi tehdit edip durduğun (azabı) getir.” Onların iyiliğini samimi olarak isteyen o peygamberlerine bu sözleri söylemekle ne büyük bir cahillik ettiler, ne kadar da sapıttılar! Bunun yerine eğer doğru ve samimi kimseler olsalardı şöyle demeleri gerekmez miydi:“Ey Nûh, sen bize samimiyetle öğüt verdin, bize karşı şefkat gösterdin ve bizi bizim için açıklık kazanmamış bir işe çağırdın. Biz senden onu bize iyice açıklamanı istiyoruz ki sana itaat edelim. Aksi takdirde de biz sana bu öğüdün dolayısı ile teşekkür ederiz.” Böyle bir cevap vermiş olsalardı, elbetteki bu, daveti açıkça anlaşılamamış bir kimseye karşı insaflıca bir cevap olurdu. Fakat onlar, sözlerinde yalancı idiler ve peygamberlerine karşı küstahça davrandılar. Onlar, onun söylediklerini bir delile dayanarak reddetmek bir yana en küçük bir şüphe dahi ileri sürerek reddedemediler. Bundan dolayı cahillik ve zulümleri sebebi ile azabı çabucak istemeye ve akılları sıra Allah’ı âciz bırakacak bir yol tutmaya yöneldiler. Nûh aleyhisselam da onlara şöylece cevap verdi:
33. “Dedi ki: “Onu size, eğer dilerse, ancak Allah getirir” yani O’nun meşîet ve hikmeti bu azabı üzerinize indirmeyi gerektirirse O, bunu yapar. “ve siz” Allah’ı “âciz bırakacak değilsiniz.” Benim de elimden hiçbir şey gelmez.
34. “Eğer Allah sizi saptırmak isterse ben, size öğüt vermek istesem bile bu öğüdüm size fayda vermez.” Yani üstün gelen Allah’ın iradesidir. Dolaysıyla da O, sizi hakkı reddettiğiniz için saptırmak isterse ben bütün gayretimi ortaya koysam ve size en ileri derecede öğüt versem dahi -ki o bunu zaten yapmıştı- bunun size hiçbir faydası olmayacaktır. “O, sizin Rabbinizdir” Dilediğini yapar, hakkınızda neyi dilerse o şekilde hüküm verir. “ve nihâyet ancak O’na döndürüleceksiniz.” O da size amellerinizin karşılığını verecektir.
35. “Yoksa: “Onu kendisi uydurdu” mu diyorlar?” Bu buyruktaki zamirin, Nûh aleyhisselam’a ait olma ihtimali vardır, zira konu, onun, kavmi ile olan kıssasıdır. O zaman anlam şöyle olur: Kavmi: Nûh, Yüce Allah’a yalan uydurdu. Allah’tan geldiğini iddia ettiği vahyi kendisi uyduruyor, dediler. Yüce Allah da bunun üzerine ona:“Eğer onu ben uydurdu isem günahı bana aittir ve ben, sizin işlemekte olduğunuz günahlardan uzağım.” demesini emretmiştir. Yani herkes kendi günahını yüklenir. “Hiç kimse bir başkasının günahını yüklenmez.”(el-En’âm, 6/164)
Bu buyruktaki zamirin Peygamberimiz Muhammed sallallahu aleyhi ve sellem’e ait olması ve bu âyet-i kerimenin Nûh ile kavmi arasındaki kıssanın akışı içinde bir ara cümle mahiyetinde olması da muhtemeldir. Çünkü bu kıssa, peygamberlerin dışında kimsenin bilemeyeceği hususlar arasındadır. İşte Yüce Allah, bu kıssayı Rasûlüne anlatırken -ki bu kıssa onun doğruluk ve risaletine delil teşkil eden deliller arasındadır- tam ve eksiksiz açıklamaya rağmen kavminin onu yalanladığını söz konusu ederek şöyle buyurmuştur:“Yoksa: Onu” yani bu Kur’an-ı Kerim’i “kendisi uydurdu” Muhammed sallallahu aleyhi ve sellem kendiliğinden uydurdu “mu diyorlar.” Böyle bir söz en şaşırtıcı ve en batıl sözlerdendir. Çünkü onlar, Muhammed’in okuma yazma bilmediğini, kitap ehlinden ders almak üzere yanlarından ayrılıp hiçbir yere gitmediğini bilirlerdi. Buna rağmen bir sure bile olsa benzerini meydana getirmeleri için kendilerine meydan okuduğu şu Kitabı getirdi. Bununla birlikte Muhammed sallallahu aleyhi ve sellem’in bu Kitabı uydurduğunu iddia etiklerine göre onların inat ettikleri ve artık onlara karşı delil getirmenin bir faydasının kalmadığı anlaşılmış olur. Aksine böyle bir durumda uygun olan, onlardan yüz çevirmektir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“De ki: “Eğer onu ben uydurdu isem günahı” bunun vebali ve yalanlamamın sorumluluğu “bana aittir ve ben de sizin işlemekte olduğunuz günahlardan uzağım.” O halde niçin yalanlama konusunda bu kadar ısrarlı davranıyorsunuz?
36. “Kavminden daha önce iman etmiş olanlardan başkası iman etmeyecek.” Çünkü yürekleri katılaşmıştı. “O nedenle onların yaptıklarından dolayı üzülme!” Kederlenme! Onlara ve davranışlarına aldırma. Çünkü Allah onlara gazap etmiş ve artık geri çevrilmesi mümkün olmayan azabını indirmesi hak olmuştur.
37. “Gözlerimiz önünde ve vahyimiz doğrultusunda” yani korumamız ve gözetimimiz altında ve rızamıza uygun olarak “gemiyi yap! Zulmedenler hakkında da bana bir şey söyleme!” Onların helak edilmemesi hususunda benden bir şey isteme. “Çünkü onlar boğulacaklardır.” Artık bu konudaki azap sözümüz hak olmuştur, bu konudaki ilâhi kader geçerli olacaktır.
38. Nûh aleyhisselam da Rabbinin emrine uyarak gemiyi yapmaya koyuldu. “Kavminin ileri gelenleri de onun yanından her geçişlerinde” ne yaptığını görüp “onunla alay ediyorlardı. O da dedi ki:” Şimdi “bizimle alay ederseniz (bilin ki) sizin alay ettiğiniz gibi biz de sizinle alay edeceğiz.”
39. “Yakında rezil edecek azabın kime gelip çatacağını ve kalıcı azabın da kimin başına ineceğini bileceksiniz.” Bunlar biz mi olacağız yoksa siz mi göreceksiniz. Nitekim onlar, kimin olduğunu azap başlarına geldiğinde çok iyi öğrenmiş oldular.
40. “Nihâyet emrimiz gelip de” azabın ineceği vakit takdir olunca “tandır kaynayınca” yani Yüce Allah gökten şarıl şarıl akan sular indirip yerin her tarafından, hatta ateşin yakıldığı ve su bulunma ihtimali en uzak yer olan tandırlardan dahi pınarlar fışkırınca… demektir. Böylece su, önceden takdir edilmiş bir noktaya kadar geldi. Nûh’a “dedik ki: Her bir (hayvandan) birer çift” yani mahlukatın bütün türlerinden türeyecekleri köklerinin kalması için bir erkek ve bir dişi al. Bu çiftlerin dışındakileri ise geminin taşımasına imkân yoktur. “ve aleyhlerinde (helak) sözü geçmiş olanlar” suda boğulan oğlu gibi kâfir olanlar “hariç aile efradını ve iman edenleri gemiye yükle! Zaten” durum şu idi ki “onunla birlikte ancak çok az kimse iman etmişti.”
41. Nûh aleyhisselam Allah’ın kendisine gemiye yüklemesini emrettiği kimselere “dedi ki: Binin gemiye! Onun yüzüp gitmesi de durması da Allah’ın adıyladır.” Yani bu gemi Allah’ın adı ile akıp gidecek, O’nun musahhar kılması ve emri ile de demir atacakır. “Şüphesiz Rabbim Ğafûrdur, Rahîmdir.” Çünkü günahlarımızı bağışlamış, bize rahmet buyurmuş ve bizi zalimler topluluğundan kurtarmıştır.
42. Daha sonra Yüce Allah geminin sularda akıp gidişini gözlerimizle görüyormuşçasına şöylece anlatmaktadır:“Gemi içindekilerle” yani Nûh ve onunla birlikte gemiye binenlerle “beraber dağlar gibi dalgalar arasında akıp gidiyordu” onu ve içindekileri Allah koruyordu. “Nûh, uzak bir yere çekilmiş olan oğluna” gemiye bindiği sırada onunla birlikte binsin diye kendilerinden uzakta bulunan oğluna binmek üzere gemiye yaklaşmasını isteyerek şöyle “seslendi: Oğlum! Gel bizimle birlikte sen de (gemiye) bin, kâfirlerle beraber olma!” Yoksa onların başına gelen musibet senin de başına gelir.
43. “O ise” babasının, kendisiyle birlikte gemiye binenlerden başkasının kurtulamayacağına dair sözünü yalanlayarak dedi ki: “Ben, beni sudan koruyacak bir dağa sığınacağım.” O dağa çıkar ve böylelikle suya karşı kendimi korurum. Nûh ise “dedi ki: Bugün, O’nun merhamet ettiği kimselerden başka, Allah’ın emrinden kurtaracak hiçbir koruyucu yoktur.” Dağ veya başka bir şey, hiç kimseyi koruyamayacaktır. İsterse elindeki bütün imkânlarla kendisini korumaya çalışsın. Allah, o kimseyi kurtarmamışsa, o kurtulamayacaktır. “Derken aralarına bir dalga giriverdi de o” oğlu “da boğulanlardan oldu.”
44. Yüce Allah, iman etmeyenleri suda boğup Nûh ve beraberindekileri kurtardıktan sonra “Ey yeryüzü,” senden çıkmış ve sana inmiş olan ve üzerinde bulunan “suyunu yut. Ey gök sen de (yağmurunu) tut, denildi.” Her ikisi de Allah’ın emrine uydular; yer suyunu yuttu, semâ da suyunu tuttu. “Su çekildi” yani yerden içeriye çekildi “(takdir edilen) iş” yalanlayanların helâk edilmesi ve mü’minlerin de kurtarılması ile “bitirildi ve” gemi de “Cudi üzerinde karar kıldı.” Musul topraklarındaki malum dağ üzerinde demirledi. “Uzak olsun o zalimler topluluğu, denildi.” Yani helak edildikten sonra bir de yakalarını bırakmayacak bir lanetle Allah’ın rahmetinden kovulup uzaklaştırıldılar.
45. “Nûh, Rabbine nida ederek şöyle dedi: “Ey Rabbim! Şüphesiz oğlum da benim ailemdendir. Senin vaadin de elbette haktır.” Yani sen daha önce bana: “Her bir (hayvandan) birer çift (al) ve aleyhlerinde (helak) sözü geçmiş olanlar hariç aile efradını ve iman edenleri gemiye bindir” demiştin ki sen asla bana verdiğin sözden dömezsin. Nûh aleyhisselam babalık şefkati gereği ve Yüce Allah’ın aile halkını kurtaracağına dair verdiği sözü hatırlayarak olsa gerek bu sözün, iman etsin ya da etmesin bütün aile halkı için geçerli olduğunu zannetmişti. İşte bundan dolayı Rabbine bu duada bulundu. Bununla birlikte o, bu hususu:“sen hakimler hakimisin” sözü ile Yüce Allah’ın sonsuz hikmetine havale etti.
46. Yüce Allah da ona şöyle dedi:“Ey Nûh! O, senin” benim sana kendilerini kurtaracağımı vaad ettiğim “ailenden değildir. Çünkü o” yani senin yaptığın bu dua “salih olmayan bir ameldir.” Zira bu dua, Allah’a ve peygamberine iman etmeyen kâfir bir kimsenin kurtarılması içindi. “Bilgin olmayan” sonucunu, akıbetini, hayır mı şer mi olacağını bilmediğin “bir şeyi benden isteme. Ben cahillerden olmayasın diye sana öğüt veriyorum.” Ben, sana olgun ve kemale erenlerden olmanı sağlayacak ve cahillerin niteliklerinden uzak olmana vesile olacak şekilde öğüt veriyorum.
47. O vakit Nûh aleyhisselam yaptıklarından dolayı çok büyük ölçüde pişman oldu ve şöyle dedi:“Ey Rabbim! Bilgim olmayan bir şeyi senden istemekten sana sığınırım. Eğer beni bağışlamaz ve bana merhamet etmezsen zarara uğrayanlardan olurum.” Kul, zarara uğrayanlardan olmaktan ancak Allah’ın mağfiret ve rahmeti ile kurtulur. Bu da Nûh aleyhisselam’ın, Rabbinden oğlunun kurtarılması için dilekte bulunmasının haram olduğuna ve böyle bir isteğin Yüce Allah’ın:“Zulmedenler hakkında da bana bir şey söyleme!”(37. âyet) buyruğunun kapsamına girdiğine dair bir bilgisinin bulunmadığına delildir. Aksine o, bu iki hüküm arasında kalmış ve oğlunun Yüce Allah’ın:“Aile efradını... bindir” buyruğunun kapsamına girdiğini sanmıştı. Böylelikle Nûh, oğlunun kendilerine dua edilmesi ve haklarında istekte bulunulması yasak kılınan kimselerden olduğunu açıkça anlamış oldu.
48. “Tarafımızdan hem sana hem de beraberindeki ümmetlere” yani gerek Âdemoğullarından olsun gerekse de gemiye aldığı çiftlerden olsun beraberindeki herkese “bir selâmet ve nice bereketlerle…”Böylelikle Yüce Allah, hepsine bereket ihsan etti de onlar, yeryüzünün dört bir tarafını doldurdular.“(Birtakım) ümmetler de vardır ki biz onları” dünyada “faydalandıracağız. Sonra da onlara tarafımızdan can yakıcı bir azap dokunacaktır.” Yani bizim bu kurtarmamız, bundan sonra küfre sapan kimselere ceza vermemize engel olmayacaktır. Her ne kadar kısa bir süre faydalandırılsalar bile daha sonra azap onları yakalayacaktır.
49. Muhammed sallallahu aleyhi ve sellem’e risaleti lütfeden Allah'tan başka kimsenin bilemeyeceği bu ayrıntılı kıssayı anlattıktan sonra Yüce Allah, şöyle buyurmaktadır:“…Onları bundan önce ne sen biliyordun, ne de kavmin.” O nedenle O, bunu daha önce biliyordu, diyemezler. Şimdi Allah’a hamd-ü senâda bulun ve O’na şükret. Bu dosdoğru din, Sırat-ı Müstakim ve Allah’a davet yolunda sabret. Çünkü “âkıbet hiç şüphesiz korkup sakınanlarındır.” Yani şirkten ve diğer günahlardan sakınanlaradır. Nasıl ki Nûh aleyhisselam sonunda kavmine üstün geldi ve kurtarıldı ise aynı şekilde kavmine karşı güzel son da senin olacaktır.
Commentary
When Sayyidna Nuh علیہ السلام invited his people to believe, they responded with some doubts and objections against the veracity of his mission as a prophet and messenger of Allah. Sayyidna Nuh (علیہ السلام) with the will and permission of Allah, answered their questions. Many primary and subsidiary religious rulings relating to honesty and social living emerge from here as a corollary. This dialogue forms the core of the subject taken up in these verses.
Talaga ngang nagpadala Kami kay Noe – sumakanya ang pagbati ng kapayapaan – bilang sugo sa mga tao niya, kaya nagsabi siya sa kanila: "Tunay na ako ay isang mapagbabala para sa inyo sa pagdurusang dulot ni Allāh, na malinaw para sa inyo ang ipinasugo sa akin sa inyo.
E vi invito ad adorare Allāh solo: Non adorate altri che Lui; In verità, temo per voi la punizione di un Giorno doloroso.
Ta mời gọi các ngươi đến với việc thờ phượng Allah, chỉ riêng Ngài và chớ tôn thờ ai khác ngoài Ngài. Bởi vì Ta khiếp sợ cho các ngươi về sự trừng phạt sẽ diễn ra vào một ngày thật là kinh hoàng.
Nag-aanyaya ako sa inyo tungo sa pagsamba kay Allāh lamang kaya huwag kayong sumamba kundi sa Kanya. Tunay na ako ay nangangamba para sa inyo sa isang pagdurusa sa isang araw na nakasasakit."
Noah called his people to worship Allah alone, and not to worship any besides Him, because he feared the punishment of a painful day for them.
Je vous appelle à adorer Allah Seul. N’adorez donc que Lui car je crains que vous ne subissiez le châtiment d’un jour douloureux.
Noé u invitó a su pueblo a adorar solamente a Al-lah, y a nadie más que a Él, porque temía el castigo de un día doloroso para ellos.
Sizi, sadece Yüce Allah'a ibadet etmeye davet ediyorum. Sakın O'ndan başkasına kulluk etmeyin. Muhakkak ki ben; sizin hakkınızda, elem verici bir günün azabından korkarım.
Aku juga mengajak kalian menyembah kepada Allah saja. Sebab itu, janganlah kalian menyembah selain Dia. Sesungguhnya aku khawatir kalian akan ditimpa azab yang pedih."
"Pozivam vas da samo Allaha obožavate, i bojim se da vas kazna ne zadesi na bolnom danu."
Numerous prophets of God have appeared in this world and it has been their mission to acquaint man with God’s scheme of creation—the scheme by which man has been kept in the present world for the purpose of putting him to the test. Here, one has the opportunity to worship different things, but what is desired from man is that he should become the worshipper of God. Those who do not become God’s worshippers have failed in the test and shall have to face severe punishment in the life after death. This is precisely what Noah told the people of his community. So, he became the ‘clear warner’ for them, but his community did not accept what he had to say. The reason for this was the propensity of the people to be taken in by appearances. In theory, man is a prey to many kinds of misguidance. But, in fact, there has been only one way of human beings going astray throughout the ages and that is their clinging to appearances coupled with their worldly approach to all matters. World-oriented people, in accordance with their temperament, assume worldly things to be the standard by which to determine Truth and untruth. Either consciously or unconsciously, they presume that the possessor of worldly outward glories is in possession of the Truth and one who is deprived of worldly glories is also deprived of the Truth. When God’s missionary makes his appearance, he seems to his contemporaries to be only a human being among other human beings. From the worldly point of view he has no special signs of greatness around him. And since, till then, no material benefits had become attached to the religion he presents to people, it is mostly destitute people who have nothing to lose by adopting the ‘new religion,’ who enter the fold of that religion. This state of affairs becomes a trial for the great ones of the time. They presume that since the adherents of the new religion have no worldly glory, neither can they be in possession of the Truth, so much so that there are certain people in the community who do not hesitate to call them impostors and liars.
O'nun kavminden kafir olanlardan ileri gelenler ve eşraftan olan/muteber kimseler şöyle dediler: Senin çağrına asla icabet etmeyeceğiz, çünkü sen, bize karşı ayrıcalıklı bir kimse değilsin. Sen de bizim gibi bir insansın. Bizler; sana tabi olan halkın bizim aşağı tabakamızdan kimseler olduğu görüşündeyiz. Bizim size uymamızı uygun duruma getiren fazladan şeref, mal ve makamınız yoktur. Aksine sizlerin davet ettiğiniz şeyde yalancılar olduğunuzu zannediyoruz, dediler.
Lalu para pemuka dan pembesar kaumnya berkata, "Kami tidak akan mengikuti ajakanmu karena kamu tidak punya kelebihan apa pun atas kami. Kamu hanya manusia biasa seperti kami dan kami tidak melihat orang-orang yang mengikutimu kecuali orang-orang jelata dalam pandangan kami . Di samping itu, kalian juga tidak mempunyai kehormatan, kekayaan, dan jabatan yang lebih tinggi dari kami yang bisa membuat kalian layak kami ikuti. Bahkan kami menduga bahwa kalian berdusta tentang pengakuan kalian itu."
Los nobles y los líderes del pueblo de Noé dijeron que no responderían a su invitación, puesto que sostenían que él no era mejor que ellos, sino que era un hombre igual ellos y que veían que solo las personas menos importantes entre ellos lo seguían de inmediato con una simple sugerencia, sin considerar con cuidado o examinar la situación. Dijeron que los creyentes no eran más nobles ni ricos que ellos, ni tenían un rango más alto que ellos, lo que podría hacer que fueran dignos de ser seguidos por ellos. Por lo que consideraban que mentían en sus afirmaciones.
Some questions raised by the disbelievers appear in the third verse (27). Before we take these up, let us first look at the meanings of some of the words there.
The word ملا : (mala) generally means a group. Some leading lexicographers say that a group of the chiefs of a people is called: ملا (mala' ). Bashar (بشر) is translated as human being or man. Aradhil (ارزذل) is the plural form of ardhal (ارذل). It means someone lowly, not having any status or respect among his people. The expression: بَادِيَ الرَّأْيِ (badiyarra'y) means cursory or shallow opinion.
As for their objections, the first one related to the status of Sayyidna Nuh (علیہ السلام) as a prophet and messenger: مَا نَرَاكَ إِلَّا بَشَرًا مِّثْلَنَا (We see that you are nothing but a man like us). In effect, they were saying that he ate, drank, walked, slept and woke up like them. How then, they questioned, could they accept this extraordinary status of his as a messenger and prophet of God? They thought that the person who is sent to men as a messenger from Allah should not belong to the genus of man, instead, he should be an angel whose distinct status had to be recognized by everyone, willingly or unwillingly.
This was answered in the fourth verse (28) as follows:
يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَآتَانِي رَحْمَةً مِّنْ عِندِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ
He said, "0 my people, tell me when I am on a clear path from my Lord, and He has bestowed mercy upon me from Himself and it has been hidden from your sight. Shall we, then, impose it upon you while you are averse to it?".
Here we are being told that for a rasul or messenger to be a man is not contrary to his mission as a prophet or messenger. In fact, a little thought would show that this is how it should be - that the rasul of men should be a man so that men find it comfortable to learn their religion from him. There is an enormous difference in the mental and emotional make up of men and angels. If an angel were to be sent as a rasul, learning religion from him would have become terribly difficult. The reason is that an angel is not hungry or thirsty or sleepy or plain tired, nor does he have to deal with all those human compulsions. How would he have the feeling for such human weaknesses? And, without this feeling, how could men have followed him deed-wise? This theme has appeared in other verses of the Qur'an, either explicitly or suggestively, at several places. Bypassing these, they were exhorted to use their reason and realize that it was not the least necessary that a prophet and messenger should not be a man. But, what is necessary is that he brings with him some proof, argument and evidence from Allah Ta` ala that could make it easy for people to accept that he was definitely a rasul sent by Allah. Those open proofs بَیِّنۃ (bayyinah) and binding arguments for common people take the form of miracles shown at the hands of prophets. Therefore, Sayyidna Nuh (علیہ السلام) said that he had brought with him the clear path, argument and mercy from his Lord. If they had seen it carefully and thought about it, they would not have refused to accept the invitation. But, their aversion and hostility made them blind, hence they opted to deny the truth and became adamant to it.
But, this mercy of Allah Ta` ala that comes through a prophet is not something which could be caused to fall over the heads of people - until they themselves show their inclination to have it. There is a hint here that the prophet would have passed on the wealth of' ‘Iman he had come with to them, if he could, despite their denial and obstinacy. But, this was against Divine law. A blessing is aspired for. People cannot be compelled to have it. From here it also stands proved that it has never been permissible, in any period of a prophet, that people should be compelled to become believers. Even those who continue to spread the ugly propaganda that Islam was spread by the sword are not themselves unaware of the truth of the matter. But, they find it convenient to use the power of a lie to sow seeds of doubt in the hearts of the ignorant only to keep the torches of their hatred burning.
As a side benefit, it has also become easier to understand why an angel was not made a prophet. The reason is that an angel is endowed with supernatural power. He is way distinct from human beings in every facet of his existence. To see him and then to believe in him would have become an exercise in compulsion. With an angel in front of him, who could dare being obstinate - something so conveniently demonstrated before prophets? Then, according to the dictate of the Shari` ah, if a person believes unwillingly under the threat of some coercive power, his belief and faith is not acceptable. In fact, the ideally desirable thing is to believe without seeing (al-'Iman bi'l-ghaib اَلاِیمَان بِالغَیب) - that one believes without having fully observed and witnessed the ultimate subduing power of Allah Ta` ala.
The second objection they raised was: وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ (and we do not see you followed by anyone but by the lowest among us who are of shallow opinion - 27). This objection has two aspects: (1) That the people of higher status would have been the first to accept your call, if it was correct and true; and that only such lowly people have accepted it shows that the call itself is not worth accepting. (2) That there is something else that stops us from accepting your call to believe. Suppose we were to believe, then we understand that we too will be taken as Muslims, like them and equal to them and, in rows of prayers as well as in other meetings, we will have to sit with them as equals. This we cannot do.
These people were far from reality and very unaware indeed. Simply because poor people did not wallow in wealth and pride in office and status, they had elected to berate them as lowly and mundane - although, the thought itself is as ignorant as it can be. Honor and dis-grace, reason and understanding are not subservient to wealth and property. Rather, as experience bears out, power and wealth can become intoxicating enough as would stop its possessors from under-standing and accepting so many reasonable and correct things. These barriers do not stand before the meek and the poor. They go ahead and accept what is correct and true. This is the reason why the customary Divine practice through the lanes of time gone by has been no other but that the first among those who believe in prophets are none but the weak and the meek. This phenomenon has also been explained in past Scriptures. Pursuant to this, when the blessed letter from the Holy Prophet ﷺ inviting him to believe reached the Byzantine Emperor, Hiraql, he felt the need to ascertain the truth of the matter - because, he had read the signs of the noble prophets in the Torah and the Injil. Therefore, he assembled people of Arabia who were visiting Syria at that time and asked them some questions about those signs.
One of these questions was, ` Are those who follow him the poor and the weak among his people, or those who are considered big and notable among them?' He was told, ` They are poor and weak.' Thereupon, Hiraql confessed, ` this is sign of his being a true prophet because those who follow prophets initially are these very poor and weak people.'
In short, taking poor people to be lowly was ignorance on their part. In reality, ` radhil' or disgraced is he who does not recognize his creator and sustainer and disobeys what He has asked him to do. Therefore, the venerated Sufyan Ibn Said Ath-Thawri, was asked by someone, ` who is mean and disgraced?' He said, ` people who keep flattering rulers and officials.' And Ibn al-Arabi said, ` mean is he who earns Dunya (benefits of worldly life) by selling his din دِین (religion).' Someone asked him, ` who is the meanest?' Then, he said, ` a person who ruins his religion and streamlines the worldly life of someone else.' Imam Malik said, ` mean is he who maligns the noble Companions of the Holy Prophet ﷺ because they are the greatest benefactors of the entire Muslim Ummah, and the source through which the blessings of 'Iman and Shari` ah have reached us.'
Returning to the ignorant thought expressed by the objectors, we see that it has been initially refuted in the third verse (29). It has been said that a prophet does not fancy anyone's wealth or property. He takes no compensation for his service or good counsel to people. His compensation is with Allah alone. Therefore, the rich and the poor are equal in his sight. Let the rich not be scared about their wealth for no one would start asking for it once they become believers.
The nobility and leaders of Noah’s people said that they would not respond to his call, saying that he was no better than them, being a man like them, and that they only saw the least important people among them following him straightaway upon a simple suggestion, without considering carefully or examining the situation. They said that the believers were not more noble or wealthy than them, nor did they have a higher rank than them, which might make them worthy of being followed by them; rather, they considered them to be lying in their claims.
Les nobles et les chefs mécréants de son peuple lui dirent alors: Nous ne répondrons pas à ton appel car tu n’as aucun mérite sur nous, tu n’es qu’un être humain comme nous. De plus, nous remarquons que seuls les vils parmi nous t’écoutent et te suivent. Vous n’avez aucune supériorité en noblesse, en richesse et en prestige qui nous obligerait à vous suivre. Nous croyons plutôt que vous mentez en avançant ce que vous prétendez.
Glavešine i uglednici njegovog naroda, koji bijahu nevjernici, rekoše: "Nećemo se odazvati tvom pozivu jer ti nemaš nikakve odlike nad nama. Ti si čovjek isto kao i mi, i tebe slijedi samo naš niži stalež koliko vidimo, i vi niste časniji, ugledniji niti bogatiji od nas, pa da zaslužite da vas slijedimo. Štaviše, smatramo da lažete u svojim tvrdnjama."
Dissero le autorità e i capi miscredenti del suo popolo: "Non seguiremo il tuo invito perché non sei superiore a noi, sei un essere umano come noi, e vediamo che non ti seguono altri che i miseri, e questi non possiedono né alto rango, né ricchezze né autorità che ci inducano a seguirli. Al contrario, pensiamo che mentiate su ciò a cui ci invitate".
Kaya nagsabi ang mga maharlika at ang mga pinuno na mga tumangging sumampalataya kabilang sa mga tao niya: "Hindi kami tutugon sa paanyaya mo dahil walang pagtatangi sa iyo higit sa amin sapagkat ikaw ay tao tulad namin; dahil kami ay hindi nakikita sa iyo na [may] sumunod sa iyo maliban sa mga mababa sa amin batay sa lumitaw sa amin sa pagtingin namin; at dahil wala kayong kahigitan sa kamaharlikaan, yaman, at impluwensiya, na magpapaging-dapat sa inyo upang sumunod kami sa inyo; bagkus nagpapalagay kami na kayo ay mga sinungaling sa inaanyaya ninyo."
Những tên bô lão cùng với những kẽ đầu sỏ trong đám dân chúng của Y đáp: "Bọn ta sẽ không đáp ứng lại lời kêu gọi của Ngươi đâu, bởi điều đó nó không có lợi ích gì cho bọn ta, vả lại Ngươi cũng là người phàm giống như bọn ta, hơn nữa bọn ta không nhìn thấy bất cứ ai đi theo Ngươi ngoại trừ những kẻ bần hàn nhất trong bọn ta, toàn là đám người đầu óc thô thiển, và bởi các ngươi không có gì nỗi bật hơn bọn ta từ danh dự, tiền bạc, sự giàu có kể cả địa vị cũng cao quí hơn các ngươi. Đúng hơn bọn ta thầm nghĩ các người là những kẻ nói dối rồi để kêu gọi bọn ta."
Nuh bảo với dân chúng của Y: "Này hỡi dân Ta, các ngươi hãy cho Ta biết phải làm sao khi Ta có bằng chứng từ Thượng Đế của Ta để chứng minh sự thật về Ta và rồi bắt buộc các ngươi phải tin đó là sự thật và Ta còn được Ngài ban cho Đặc Ân là một vị Thiên Sứ truyền đạt sứ mệnh và điều đó đã che giấu khỏi các ngươ, lẻ nào Ta ép buộc phải tin tưởng, phải cố nhét nó vào con tim các ngươi trong khi các ngươi rất ghét về điều đó ư ? Quả thật, Ta không có khả năng làm điều đó, bởi vì sự đức tin là do Allah an bài.
The Response of Nuh
Allah says, informing about the response of Nuh to his people,
أَرَأَيْتُمْ إِن كُنتُ عَلَى بَيِّنَةٍ مِّن رَّبِّى
(Tell me, if I have a clear proof from my Lord,) Bayyinah means certainty, a clear matter, and truthful prophethood. That is the greatest mercy from Allah upon him (Nuh) and them (his people).
فَعُمِّيَتْ عَلَيْكُمْ
(but that (mercy) has been obscured from your sight.) "Obscured from your sight" in this verse means, `it was hidden from you and you are not guided to it. Thus, you people did not know its importance so you hastily rejected and denied it.'
أَنُلْزِمُكُمُوهَا
(Shall we compel you (to accept) it) This means, "Should we force you to accept it, while you actually detest it."
Nagsabi sa kanila si Noe: "O mga tao ko, magpabatid kayo sa akin. Kung ako ay nasa isang patotoo mula sa Panginoon ko, na sumasaksi sa katapatan ko at nag-oobliga sa inyo ng pagpapatotoo sa akin, at nagbigay Siya sa akin ng awa mula sa ganang Kanya: ang pagkapropeta at ang pasugo, at naikubli ito sa inyo dahil sa kamangmangan ninyo rito, mamumuwersa ba Kami sa inyo sa pananampalataya rito at magpapasok ba kami nito sa mga puso ninyo nang sapilitan? Hindi kami nakakakaya niyon sapagkat ang nagtutuon sa pananampalataya ay si Allāh.
Nūħ disse loro: "O popolo, osservate che possiedo delle prove da parte del mio Dio che attestano la mia veridicità e che vi inducano a credermi; ed Egli mi ha concesso, da parte Sua, la Misericordia, la Profezia e il Messaggio, ed è stata celata ai vostri occhi poiché non la comprendete: Possiamo forse obbligarvi a credervi, facendo penetrare la fede nei vostri cuori contro la vostra volontà? Non siamo in grado di farlo: Colui che conduce alla fede è Allāh"
Noé u les dijo: Pueblo mío, si tuviera una prueba clara de mi Señor que probara que estoy en la verdad, que los obligara a seguirme en el mensaje que porto, ¿acaso creen que intentaría imponerles esta fe por la fuerza? No podría hacerlo, porque solo Al-lah es Quien puede hacer que la fe ingrese en los corazones de la gente.
Nuh im reče: "O narode moj, obavijestite me, šta ako imam dokaz od mog Gospodara koji svjedoči da istinu govorim, pa vam ti dokazi budu skriveni zbog vašeg neznanja, da li vas možemo prisiliti da vjerujete? Da li možemo vjerovanje ubaciti u vaša srca? Ne možemo, jer u iman upućuje samo Allah."
Noah asked his people to tell him whether he and the believers would be able to enter faith into his people’s hearts against their will if he had a clear proof from his Lord, showing that what he said was the truth, and that they must believe him? They would be unable to do so, because it is Allah alone Who gives people faith.
Nuh -aleyhisselam- şöyle dedi: "Ey kavmim! Eğer Rabbimden, benim doğruluğuma şahitlik eden sizin de beni doğrulamanız gerektiren açık bir delil üzerine isem ve Rabbim bana, nübüvvet ve risalet olan bir rahmet vermiş ve sizin bundaki cehaletiniz sebebi ile size gizli kalmış ise biz sizi buna iman etmeniz için zorlayacak ve sizin kalplerinize bunu zorla mı sokacağız? Biz, buna güç yetiremeyiz. İman etmeye muvaffak kılan Allah Teâlâ'dır.
Nuh berkata kepada kaumnya, "Wahai kaumku! Katakan padaku, jika aku memiliki bukti dari Tuhanku yang menunjukkan kebenaranku dan menuntut kalian percaya kepadaku, dan Dia memberiku rahmat dari sisi-Nya dengan menjadikanku sebagai nabi dan rasul-Nya, dan hal itu tidak kalian ketahui karena kebodohan kalian, apakah kami bisa memaksa kalian untuk beriman dan memasukkan iman itu ke dalam hati kalian? Kami tidak akan sanggup melakukan hal itu karena yang dapat membimbing manusia ke dalam iman adalah Allah.
Noé leur répondit: Ô mon peuple, dites-moi: si je détenais une preuve évidente de mon Seigneur prouvant que ce que je vous dis est la vérité et vous imposant de croire en moi, si je détenais également une miséricorde de Sa part –la Prophétie et le Message– et que de tout cela vous n’en sachiez rien, nous appartiendrait-il de vous contraindre à y croire et à introduire cette foi de force dans vos cœurs? Nous n’aurions pas ce pouvoir car Allah Seul introduit la foi dans les cœurs.
Here ‘baiyyinah’ means argument, while ‘rahmah’ means prophethood. (Tafsir an-Nafasi). When a prophet preaches to a community, he takes a stand on these two things. After the Prophet, a preacher will be a true preacher only when he takes a stand on precisely these two things, with the difference that whatever inspiration he has will be what he indirectly received from the Prophet, while the Prophet received it directly from God. When a community ignores the messenger of God, thinking that from the worldly point of view he has nothing of value for them, at that very time he is in a position to give them very great and valuable things, i.e. argument and guidance. The greatness of reasoning and guidance is totally at the command of the messenger. This is an important part of his inner and intangible greatness, but how can those whose eyes are fixed on outward glamour appreciate it?
Noé u le dijo a su pueblo que no pedía ningún pago por la entrega de su mensaje: su recompensa solo vendría de Al-lah. Él no expulsaría a los pobres entre los creyentes, a quienes los incrédulos pedían que se los sacara de su compañía. Se reunirán con su Señor en el Día del Juicio, y Al-lah los recompensará por su fe. Noé u dijo que los veía como personas que no entendían la realidad de aquello a lo que él los estaba invitando, cuando le pidieron que alejara a los débiles de entre los creyentes.
Ey Kavmim! Ben, risaleti size tebliğ etmemin karşılığında sizden bir mal istemiyorum. Benim sevabım (mükâfatım) Allah'a aittir. Sizin kovulmalarını istediğiniz Müminlerin fakir olanlarını meclisimden uzaklaştıracak değilim. Onlar, kıyamet günü Rablerine kavuşacaklar ve O, onları iman etmelerine karşılık mükâfatlandıracaktır. Müminlerden zayıf olanların kovulmalarını istediğiniz için sizi bu davetin hakikatini anlamamış olarak görüyorum.
Narode moj, ne tražim vam nikakav imetak za moje dostavljanje Objave, nagradu očekujem samo od Allaha! Iz mog sijela neću otjerati siromašne vjernike kako ste tražili, oni će sresti svog Gospodara na Sudnjem danu i On će ih nagraditi za njihovo vjerovanje, ali vidim da vi ne razumijete suštinu mog poziva pa zato tražite da otjeram vjernike koji su potlačeni.
Ô mon peuple, je ne vous demande pas de richesse en contrepartie de la transmission du Message car ma récompense me sera remise par Allah. De plus, je n’éloignerai pas de mon assemblée les croyants pauvres que vous m’avez demandé de chasser. Ils rencontreront leur Seigneur le Jour de la Résurrection et Il les rétribuera pour leur foi, mais je vois que vous êtes des gens qui, en me demandant de chasser les croyants pauvres, ne sont pas conscients de la réalité de ce que je leur annonce.
Noah told his people that he did not ask for any payment for the delivery of his message: his reward would only be from Allah. He would not drive away the poor among the believers, who the disbelievers asked to be removed from his company. They will be meeting their Lord on the Day of Judgement, and Allah will reward them for their faith. Noah said that he saw them as a people who did not understand the reality of what he was calling them to when they asked him to drive away the weak people among the believers.
Wahai kaumku! Aku tidak minta imbalan harta atas usahaku menyampaikan risalah ini karena ganjaranku adalah di sisi Allah. Aku juga tidak akan mengusir orang-orang mukmin yang miskin dari majelisku sebagaimana kalian minta karena mereka akan berjumpa dengan Tuhan mereka di hari Kiamat kelak. Dia akan memberi mereka balasan sesuai dengan iman mereka. Akan tetapi, aku melihat bahwa kalian adalah orang-orang yang tidak mengerti hakikat dakwah ini ketika kalian meminta agar orang-orang mukmin yang miskin itu diusir dari majelisku.
"Và hỡi dân Ta! Ta không cần khối tài sản của các ngươi về việc Ta đã truyền bá Bức Thông Điệp này cho các ngươi. Ta chỉ cần phần thưởng của Allah là đủ và rồi Ta không thể xa lánh những tầng lớp nghèo khổ trong khi họ là những người có đức tin mà các ngươi yêu cầu ta xua đuổi họ. Bởi vì, chắc chắn họ sẽ trở về trình diện Thượng Đế của họ vào Ngày Phục Sinh và Ngài sẽ ban thưởng cho họ. Tuy nhiên Ta thấy các ngươi không hiểu biết gì về sự thật cho lời kêu gọi này khi các ngươi muốn Ta xua đuổi những tầng lớp yếu thế, trong khi đó họ lại là những người có đức tin."
وَمَآ أَنَاْ بِطَارِدِ الَّذِينَ ءامَنُواْ
(I am not going to drive away those who have believed.) This alludes to the fact that they (the disbelievers) requested Nuh to disassociate himself from the believers, because they were averse to them and felt themselves too important to sit with them. This is similar to the request of disbelievers to the seal of the Messengers ﷺ to disassociate himself from a group of the people who were considered weak in their social status. They wanted the Prophet to sit with them in a special gathering of the elite. Therefore, Allah revealed,
وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِىِّ
(And turn not away those who invoke their Lord, morning and afternoon.) Allah also says,
وَكَذلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَآ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّـكِرِينَ
(Thus We have tried some of them with others, that they might say: "Is it these (poor believers) whom Allah has favored from among us" Does not Allah know best those who are grateful)6:53
O mga tao ko, hindi ako humihiling sa inyo dahil sa pagpapaabot ng pasugo ng isang yaman sapagkat walang iba ang pabuya ko kundi nasa kay Allāh. Ako ay hindi magpapalayo buhat sa pagtitipon ko sa mga maralita kabilang sa mga sumampalataya, na hiniling ninyo ang pagtataboy sa kanila. Tunay na sila ay makikipagkita sa Panginoon nila sa Araw ng Pagbangon, at Siya ay gaganti sa kanila dahil sa pananampalataya nila. Subalit ako ay nakakikita sa inyo bilang mga taong hindi nakaiintindi sa katotohanan ng pag-aanyayang ito nang humihiling kayo ng pagtataboy sa mga mahina kabilang sa mga mananampalataya.
O popolo, non vi chiedo denaro per comunicare questo Messaggio: la mia ricompensa risiede presso Allāh, e non evito di sedermi con i poveri credenti, che avete chiesto di mandar via, poiché incontreranno il loro Dio, nel Giorno della Resurrezione, ed Egli li ricompenserà per la loro fede; ma vedo che siete gente che non comprende la verità, quando chiedete di mandar via i credenti più deboli.
Then, they were told: ` As for the condition you impose that I should remove the poor from my company in order that you could believe, then let it be very clear that I cannot do that. They may be poor but they are close to the Highest of the high, the greatest honor one can have. Turning such people out is not a right thing to do.'
And: مُّلَاقُو رَبِّهِمْ (They are surely to meet their Lord) could also mean: If, supposedly, I were to turn them out, when they go to their Lord on the day of Qiyamah and complain, what would I have to say? The subject continues in the fourth verse (30): If I were to turn them out, who would save me from Divine punishment? At the end, it was said: All this is nothing but your ignorance and heedlessness. To you being a man is counter to being a prophet, or you go to the other extreme and demand that poor people should be driven away from his company.
Và này hỡi dân Ta! Ai có thể che chở cho Ta tránh được hình phạt của Allah nếu như Ta xua đuổi họ, trong khi đó họ là những người có đức tin bị đối sử bất công cũng không phải là người phạm tội ? Thế các ngươi sao không suy ngẫm và liên tưởng đến điều đó nó không tốt đẹp và chẳng mang lợi ích gì cho các ngươi ư ?
O gente, chi potrà salvarmi dalla punizione di Allāh se allontanassi questi credenti ingiustamente, senza che abbiano commesso peccato? Non riflettete e non ascoltate ciò che è per voi migliore e più utile ?!
O mga tao ko, sino ang magtutulak palayo sa akin ng pagdurusa mula kay Allāh kung nagtaboy ako sa mga mananampalatayang ito dala ng paglabag sa katarungan, nang walang pagkakasala? Kaya hindi ba kayo nagsasaalaala at nagpupunyagi ng anumang higit na maayos para sa inyo at higit na kapaki-pakinabang?
Noah asked his people about who would be able to protect him from Allah’s punishment if he drove away these poor believers unjustly for no crime. Would they not reflect and strive for what was best and of most benefit to themselves?
Ô mon peuple, qui éloignera de moi le châtiment d’Allah si je chassais injustement ces croyants alors qu’ils n’ont commis aucune faute? Ne vous soumettrez-vous pas au rappel et ne vous engagerez-vous pas dans ce qui meilleur et plus bénéfique pour vous?
Wahai kaumku! Siapakah yang akan melindungiku dari azab Allah jika aku mengusir mereka secara semena-mena tanpa ada kesalahan sedikit pun? Tidakkah kalian mau mengambil pelajaran dan berusaha melakukan sesuatu yang lebih baik dan lebih bermanfaat bagi kalian?
Noé u le preguntó a su pueblo sobre quién sería capaz de protegerlo del castigo de Al-lah si expulsaba a estos pobres creyentes injustamente sin que ellos cometieran ningún crimen. ¿Por qué no reflexionaron y lucharon por lo que era mejor y lo que más les beneficiaba?
Ey kavmim! Herhangi bir suçları olmadığı halde bu Müminleri haksız yere kovacak olursam beni Allah'ın azabından kim koruyabilir? Sizin için daha iyi ve daha faydalı olan şeyi düşünmez misiniz ve o şey için çabalamaz mısınız?
Narode moj, ko će od mene odagnati Allahovu kaznu ako otjeram ove vjernike nepravedno, bez njihovog grijeha? Zar se nećete opomenuti i težiti onome što vam je bolje i korisnije?
The task of calling upon people to bow to God relates purely to the Hereafter. In order to ensure its success, it is absolutely necessary that there should be no disputes relating to money, land or property between the call-giver and his addressees. The call-giver himself has to shoulder the responsibility of maintaining a normal atmosphere between himself and his addressees, and for that purpose, he should unilaterally put an end to all types of material and economic disputes. That preacher who, on the one hand, makes a plea for the acceptance of Truth and, on the other, agitates and makes demands about worldly things is not a preacher in the real sense but a charlatan. He can have no value in the eyes either of his addressees or of God. The test of the addressee is that he should be able to see the greatness of Truth in an ordinary man. Conversely, the preacher should not welcome an irreligious person simply because he possesses property and status, nor should he disregard a religious person simply because he does not possess the trappings of worldly pomp and glory. If a preacher does so, it means that by word of mouth he delivers sermons about the importance of the Hereafter, while in practice he proves himself to be one who attaches greater importance to the world. Obviously, this amounts to contradicting oneself, and the word of such a person has no value in the eyes of others.
Noé u le manifestó a su gente que no poseía los tesoros ocultos de Al-lah para gastarlos si ellos creían; además les dijo que él no tenía conocimiento de lo oculto. Les dijo que no era un ángel, que era un hombre como ellos, y nunca dijo que a los pobres, a quienes despreciaron y consideraron inferiores a ellos, Al-lah no les daría éxito y guía: Al-lah conocía bien sus intenciones y sus estados. Si Noé dijera cualquiera de estas cosas, entonces él se transformaría en uno de los injustos y merecería el castigo de Al-lah.
Aku tidak mengatakan kepada kalian -wahai kaumku- bahwa aku mempunyai gudang-gudang rezeki Allah yang akan kubagikan kepada kalian jika kalian mau beriman. Aku juga tidak mengatakan kepada kalian bahwa aku mengetahui perkara yang gaib. Aku pun tidak mengatakan kepada kalian bahwa aku adalah seorang malaikat. Tetapi, aku adalah manusia biasa seperti kalian. Aku pun tidak mengatakan tentang orang-orang miskin yang kalian hina dan remehkan itu bahwa Allah tidak akan memberi mereka bimbingan atau petunjuk ke jalan yang benar karena Allah Maha Mengetahui niat dan keadaan mereka. Sesungguhnya jika aku mengatakan hal itu, niscaya aku akan termasuk ke dalam golongan orang-orang zalim yang pantas mendapatkan azab dari Allah."
Ô mon peuple, je ne prétends pas détenir les réserves détenues seulement par Allah ni ne prétends que je vous distribuerai, si vous avez foi en ce que j’apporte, un surplus de subsistance. Je ne prétends pas non plus connaitre l’Invisible, ni être un ange. Je suis un être humain comme vous. Enfin, je ne dirai pas, concernant les pauvres que vos yeux méprisent et déprécient, qu’Allah ne leur facilitera rien et qu’Il ne les guidera pas. Allah connaît leurs intentions et leurs situations. Si je prétendais tout cela, je serais du nombre des injustes qui méritent le châtiment d’Allah.
Narode moj, ja vam ne kažem da ja posjedujem Allahove riznice opskrbe, pa da vam dajem iz njih ako povjerujete, niti vam kažem da znam ono što je nedokučivo, niti vam kažem da sam melek. Naprotiv, ja sam čovjek kao i vi! Niti vam kažem da siromasima koje vi potcjenjujete i nipodaštavate Allah neće dati uputu, naprotiv, Allah najbolje zna njihove namjere i njihova stanja, i ako bih ja tvrdio da im Allah neće dati uputu bio bih nepravedan i zaslužio bih Allahovu kaznu.
Noah told his people that he would not say that he had the treasuries of Allah, which he could spend on them if they believed; and he would not say to them that he had knowledge of the Ghaib. He would not say to them that he was an angel, because he was a man like them; nor would he say of the poor people, whom they scorned and thought of as inferior to them, that Allah would not give them success and guidance: Allah knew best their intentions and their states. If Noah claimed any of these things, then he would be among the wrongdoers, deserving of Allah’s punishment.
-Ey Kavmim!- Rızkın içinde olduğu Yüce Allah'ın hazineleri bendedir, iman ederseniz onu size infak ederim, demiyorum. Muhakkak ki ben gaybı biliyorum ve ben meleklerdenim de demiyorum. Bilakis ben de sizin gibi bir beşerim. Sizin gözlerinizin hakir gördüğü ve küçümsediği fakirler hakkında: Allah, onlara kesinlikle başarı ve hidayet vermez, demiyorum. Yüce Allah onların niyetlerini ve amellerini en iyi bilendir. Eğer ben böyle bir iddiada bulunursam Allah'ın azabını hak eden zalimlerden olurum.
"Và Ta đã không nói với các ngươi rằng - hỡi dân của Ta -: Ta đang sở hữu được những kho tàn của Allah mà trong đó chứa đựng những Thiên Lộc của Ngài, để Ta ban cho ai trong các ngươi có đức tin, và Ta đã không nói với các ngươi rằng: Chính Ta biết rất rõ điều vô hình và rồi Ta cũng không nói với các ngươi rằng: Ta chính là Thiên Thần. Không! Ta chỉ là một Người phàm tục giống các ngươi, Ta đã không nói với các ngươi về những người có tầng lớp nghèo khổ mà cặp mắt các ngươi luôn xem thường và khinh khi họ rằng : Allah sẽ không cho họ có được sự may mắn và cũng không có sự chỉ dẫn. Allah am hiểu được tâm can và tình trạng của họ ra sao. Nếu như Ta gọi họ như thế thì Ta đã làm điều bất công mà chắc chắn sẽ bị Allah trừng phạt."
Reported in the fifth verse (31) there is an address that Sayyidna Nuh (علیہ السلام) gave before his people to announce some matters of principle after he had heard their objections. In this address it has been stressed that the mission of a prophet and messenger does not depend on things they think are necessary for it.
For instance, first it was said: وَلَا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّـهِ (And I do not say to you that with me are the treasures of Allah). This carries a refutation of their idea that someone coming from Allah as His messenger should have brought treasures with him giving it out to everyone freely. Sayyidna Nuh (علیہ السلام) put it out clearly that the mission of prophets has nothing to do with involving people into the mess of worldly enjoyments. What for would they need all those treasures?
It is also possible that the statement may be refuting the false thought nursed by some people that Allah has given all powers to prophets, even to Auliya'. Assuming this, it is surmised that they have the treasures of Allah's power in their hands and that they decide whom to give and whom not to give. So, this declaration of Sayyidna Nuh (علیہ السلام) makes it clear that Allah Ta'ala has not entrusted the total control of the treasures of His power not even with any prophet, not to say much about the Auliya' or men of Allah. However, when they pray or wish, Allah Ta'ala does answer their prayers and fulfills their wishes with His infinite power.
Secondly, it was said: وَلَا أَعْلَمُ الْغَيْبَ (nor do I have the knowledge of the unseen). Another false idea these people harbored was that a person who is a rasul of Allah Ta'-al-a should also be the one who knows what is unseen (` alim al-ghayb). This sentence clarifies that the mission of a prophet and messenger needs no knowledge of the unseen, and why should it when the knowledge of the unseen is an exclusive attribute of Allah Ta'-al-a which no prophet or angel can share with Him. However, Allah Ta'-al-a does inform whomever He wills from out of His prophets about the secrets of the unseen as much as He wills. But, because of this, it is not correct to call them ` alim al-ghayb (possessor of the knowledge of the unseen) - because, it is not in their power to find out something in the domain of the unseen at their choice.
Thirdly, it was said: وَلَا أَقُولُ إِنِّي مَلَكٌ (nor do I say that I am an angel). Here we have a refutation of their idea that a ras ul should be some angel.
Non vi dico, o popolo, di possedere i tesori di Allāh, dove risiede il sostentamento, e che possa elargirvelo, se credete; e non dico di conoscere l'Ignoto; e non vi dico di essere un angelo; al contrario, sono un essere come voi; e non dico dei poveri, che voi disprezzate e che considerate miseri: "Allāh non li sosterrà e non li guiderà"; solo Allāh è Consapevole delle loro intenzioni e condizioni. In verità, se io dichiarassi di essere tutto ciò, sarei tra gli ingiusti, coloro che meritano la punizione di Allāh.
Hindi ako nagsasabi sa inyo, O mga tao ko, na taglay ko ang mga imbakan ni Allāh, na nasa mga ito ang panustos Niya, na gugugulin ko ang mga ito sa inyo kung sumampalataya kayo. Hindi ako nagsasabi sa inyo na tunay na ako ay nakaaalam sa Lingid. Hindi ako nagsasabi sa inyo na tunay na ako ay kabilang sa mga anghel; bagkus ako ay isang tao tulad ninyo. Hindi ako nagsasabi tungkol sa mga maralitang nilalait ng mga mata ninyo at minamaliit ninyo na hindi magbibigay sa kanila si Allāh ng isang pagtutuon ni isang kapatnubayan. Si Allāh ay higit na maalam sa mga layunin nila at mga kalagayan nila. Tunay na ako, kung nag-angkin niyon, ay talagang kabilang sa mga tagalabag sa katarungan, na mga nagiging karapat-dapat sa pagdurusa mula kay Allāh."
Dissero con ostinazione e arroganza: "O Nūħ, hai disputato con noi e ci hai fatto la predica: Hai esagerato nel disputare e nel predicare; portaci la punizione che ci hai promesso, se sei veritiero in ciò che dichiari"
Nagsabi sila bilang pangyayamot at pagpapakamalaki: "O Noe, nakipag-alitan ka na sa amin at nakipagdebate ka sa amin saka nagpadalas ka sa pakikipag-alitan sa amin at pakikipagdebate sa amin kaya magdala ka sa amin ng ipinangangako mo sa amin na pagdurusa kung ikaw ay kabilang sa mga tapat sa inaangkin mo."
Họ đáp bằng giọng điệu khinh khi và cao ngạo: "Hỡi Nuh! Bọn ta và Ngươi đã tranh luận khá nhiều rồi. Thôi thì Ngươi hãy mang đến đây một cái hình phạt nào đó từ Thượng Đế của Ngươi mà bấy lâu nay Ngươi luôn đem ra để hù dọa bọn ta, nếu như Ngươi là một Người nói thật cho những gì mà Ngươi hay hù dọa."
The People's Request of Nuh to bring the Torment and His Response to Them
Allah, the Exalted, informs that the people of Nuh sought to hasten Allah's vengeance, torment, anger and the trial (His punishment). This is based on their saying,
قَالُواْ ينُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا
(They said: "O Nuh! You have disputed with us and much have you prolonged the dispute with us...") They meant by this, "You (Nuh) have argued with us long enough, and we are still not going to follow you."
فَأْتِنَا بِمَا تَعِدُنَآ
(now bring upon us what you threaten us with,) What he (Nuh) promised is referring to the vengeance and torment (from Allah). They were actually saying, "Supplicate against us however you wish, and let whatever you have supplicated come to us."
إِن كُنتَ مِنَ الصَّـدِقِينَقَالَ إِنَّمَا يَأْتِيكُمْ بِهِ اللَّهُ إِن شَآءَ وَمَآ أَنتُمْ بِمُعْجِزِينَ
("...if you are of the truthful." (In reply to this,) He said: "Only Allah will bring it (the punishment) on you, if He wills, and then you will escape not.)11:32-33 This means, `It is only Allah Who can punish you and hasten your punishment for you. He is the One from Whom nothing escapes. '
وَلاَ يَنفَعُكُمْ نُصْحِى إِنْ أَرَدْتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ اللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ
(And my advice will not profit you, even if I wish to give you good counsel, if Allah's will is to keep you astray.) This means: something that could be useful to you (in acceptance) of my preaching to you, warning you and advising you.
إِن كَانَ اللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ
(if Allah's will is to keep you astray.) This means: your deception and your ultimate destruction.
هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ
(He is your Lord! and to Him you shall return.) He is the Owner of the finality of all matters. He is the Controller, the Judge, the Most Just and He does not do any injustice. Unto Him belongs the creation and the command. He is the Originator and the Repeater (of the creation). He is the Owner of this life and the Hereafter.
Intransigeants et entêtés, ils répondirent: Ô Noé, tu as débattu avec nous et tu as argumenté contre nous avec insistance. Apporte-nous donc le châtiment que tu nous promets si ce que tu prétends est la vérité.
Noah’s people said to him, out of stubbornness and pride, that he had debated and disputed long enough, and told him to bring them the punishment he had promised them, if he was telling the truth in what he claimed.
El pueblo de Noé le dijo, con obstinación y orgullo, que él había debatido y discutido el tiempo suficiente, y que les trajera de una vez el castigo que les había prometido, si era verdad lo que decía.
İnatla ısrar ederek ve büyüklenerek şöyle dediler: "Ey Nuh! Bizimle mücadele ve münazara ettin. Bizimle olan mücadeleni ve münazaranı çokça yaptın. Eğer iddiasında doğru olanlardan isen, kendisiyle bizi tehdit ettiğin o azabı bize getir."
Oni rekoše oholeći se i prkoseći: "O Nuh, raspravljao si se sa nama i pretjerao si, pa daj tu kaznu kojom nam prijetiš ako istinu govoriš!"
Fourthly, it was stated: In your sight these poor people may appear lowly and disgraceful. But, I cannot say as you say that Allah Ta'ala will not bless them with what is good, because good relates to one's heart, not wealth, and only Allah knows the secrets of hearts and He knows whose heart is worthy of receiving good and whose heart is not.
Then, it was said: If I too were to start calling them lowly and disgraceful, I too would become unjust.
Mereka berkata dengan nada sombong dan angkuh, "Wahai Nuh! Sungguh kamu telah berdebat dan beradu argumen dengan kami. Bahkan kamu sudah terlalu banyak berdebat dan beradu argumen dengan kami. Karena itu, datangkanlah kepada kami azab yang kamu janjikan kepada kami, jika kamu termasuk orang-orang yang benar dalam pengakuanmu itu!"
Nuh im reče: "Ne dolazim ja sa kaznom, već Allah daje kaznu ako On hoće. Ukoliko vas On bude htio kazniti - nikako nećete moći umaći Njegovoj kazni."
Noah said to them that he could not bring the punishment upon them, and that only Allah would bring it to them, if He willed; and that they would not be able to escape from the punishment of Allah if He willed for them to be given a punishment.
Noé u les respondió que él no podía imponerles el castigo y que solo Al-lah lo haría, si así lo deseaba. Además, les dijo que no podrían escapar del castigo al que Al-lah quisiera someterlos.
Noé leur répondit: Je ne vous apporterai aucun châtiment, c’est Allah qui vous l’apportera s’Il le veut et vous ne pourrez y échapper s’Il décidait qu’il s’abatte sur vous.
Nuh berkata kepada mereka, "Aku tidak bisa mendatangkan azab itu kepada kalian. Sesungguhnya Allahlah yang akan mendatangkannya kepada kalian jika Dia menghendakinya dan kalian tidak akan bisa selamat dari azab Allah jika Dia berkehendak menjatuhkan azab-Nya kepada kalian.
Nuh -aleyhisselam- onlara şöyle dedi: "Ben, azabı size getiremem, azabı size dilerse ancak Allah getirir. Eğer size azap etmek isterse siz Allah'ın azabından kaçmaya güç yetiremezsiniz."
Nuh bảo chúng: "Ta không đem bất cứ hình phạt nào đến cho các ngươi cả, duy nhất Allah mới đem nó đến với các ngươi nếu như Ngài muốn thế và tới lúc đó các ngươi sẽ không thể nào thoát được sự trừng của Allah một khi Ngài muốn trừng phạt các ngươi."
Nūħ disse loro: "Io non posso infliggervi la punizione; Colui che vi punirà è Allāh, se vuole, e voi non sarete in grado di sfuggire dalla punizione di Allāh, se Lui vuole punirvi."
Nagsabi sa kanila si Noe: "Ako ay hindi magdadala sa inyo ng pagdurusa. Magdadala lamang sa inyo nito si Allāh kung niloob Niya, at kayo ay hindi mga makakakaya sa pagtakas sa pagdurusa mula kay Allāh kung nagnais Siya sa inyo ng isang pagdurusa.
E non trarrete vantaggio dal mio consiglio e monito, se Allāh vuole sviarvi dalla Retta Via e non sostenervi alla buona Guida, a causa della vostra ostinazione: Egli è il vostro Dio, è Lui che ha autorità su di voi: Vi svia, se vuole, e a Lui solo tornerete nel Giorno della Resurrezione, e vi giudicherà per le vostre azioni.
"Và rồi Ta có khuyên bảo hay cảnh cáo các ngươi thế nào đi chăng nữa thì nó cũng sẽ không giúp ích gì cho các ngươi một khi Allah muốn cho các ngươi lầm lạc trên con đường chính đạo, thì không có một ai có thể chỉ dẫn các ngươi bời vì các ngươi là những tên cứng đầu láo xược. Ngài là Thượng Đế của các ngươi, Ngài là Đức Vua ra lệnh các ngươi nếu Ngài muốn các ngươi lạc lối và Ngài cũng là Đấng duy nhất mà các ngươi sẽ trở về trình diện với Ngài vào Ngày Phục Sinh để nhận lấy hậu quả mà các ngươi đã từng làm"
Hindi magpapakinabang sa inyo ang payo ko at ang pagpapaalaala ko sa inyo kung nangyaring si Allāh ay nagnanais na magligaw sa inyo palayo sa landasing matuwid at magpabigo sa inyo sa pagkapatnubay dahilan sa pagmamatigas ninyo. Siya ay ang Panginoon ninyo sapagkat Siya ang nagmamay-ari sa nauukol sa inyo kaya magliligaw Siya sa inyo kung niloob Niya. Tungo sa Kanya lamang pababalikin kayo sa Araw ng Pagbangon para gumanti Siya sa inyo sa mga gawa ninyo."
Noé u les dijo que su consejo y su guía no les beneficiarían si Al-lah quisiera que fueran desviados del camino correcto, si Él quisiera dejarlos sin dirección debido a su obstinación. Al-lah es su Señor y Él tiene el control sobre sus vidas, por lo que Al-lah los guía si Él quiere, y solo ante Él comparecerían en el Día del Juicio, cuando recibirán lo que merezcan por sus acciones.
Moj savjet i moje opominjanje vam neće koristi ako Allah bude htio da vas ostavi u zabludi, uskrativši vam uputu zbog vašeg inata. On je vaš Gospodar u Čijim rukama je vaš život, ostavit će vas u zabludi ako bude htio, i samo Njemu ćete se vratiti na Sudnjem danu, kada će vas nagraditi ili kazniti za ono što ste radili.
Les conseils et les rappels que je vous prodigue ne vous profiteront pas, si à cause de votre entêtement, Allah veut vous égarer du droit chemin et vous abandonner au lieu de vous guider. Il est votre Seigneur et est maître de votre sort: Il vous égare s’il le veut et c’est vers Lui Seul que vous retournerez le Jour de la Résurrection afin de vous rétribuer pour vos œuvres.
Eğer Allah Teâlâ inadınız sebebi ile sizi dosdoğru yoldan saptırmak istemiş ve sizi hidayet üzere olmakta yardımsız bırakmış ise benim öğüt vermem ve hatırlatmada bulunmam size bir fayda vermez. Sizin Rabbiniz O'dur ve sizin bu durumunuzun sahibi O'dur. O; dilerse sizi saptırır. Sizler, kıyamet günü sadece O'na döndürüleceksiniz. Amellerinize karşılık size hak ettiğiniz karşılığı verecektir.
Noah told them that his advice and counsel would not benefit them if Allah willed that they be led astray from the right path, and if He willed to leave them without guidance because of their stubbornness. He was their Lord and it was He Who had control over their lives, so He would lead them astray if He willed; and to Him alone they would be returned on the Day of Judgement, when they would be repaid for their actions.
Tidak ada gunanya nasihat dan peringatan yang kuberikan kepada kalian jika Allah berkehendak menyesatkan kalian dari jalan yang lurus dan membiarkan kalian berjalan tanpa petunjuk akibat keangkuhan kalian. Dia adalah Tuhan kalian. Dialah yang memegang urusan kalian, sehingga Dia menyesatkan kalian sesuai kehendak-Nya, serta hanya kepada-Nyalah kalian akan dikembalikan di hari Kiamat agar Dia memberikan kalian balasan yang sesuai dengan amal perbuatan kalian."
Noah did not indulge in disputes or debating sessions ( jidal) with his community. He used simply to present his righteous message to them in a serious manner. But his serious call appeared to his community to be quite the opposite. The reason for this is man’s weakness: when he himself is affected, he loses all seriousness. He does not see things in the light of reason or proof. He straightaway rejects the Truth without giving it serious consideration. Even the solid reasoning of the preacher appears to him to be meaningless discussion and jidal. The statement, ‘Noah, you have argued with us, and argued to excess’ is not intended to indicate what Noah said, but rather shows how little importance was attached to his word by his hearers. Similarly, the demand for their own punishment made by Noah’s opponents was not really seriously meant, but was intended rather to ridicule Noah. What is really meant was, ‘See, this person is talking of something which is never going to happen.’ They thought that their position was so strong that there was no scope for any punishment to be meted out to them. Adopting this attitude, they said, ‘Bring on us that punishment of which you have been warning us, as a result of our rejection.’ And since, according to them, such punishment was never going to occur, their statement implied: ‘We are based on Truth and you on untruth.’ Noah replied that they were looking at the matter in the context of his personality and it was because he was a weak person, that they were unable to understand how any punishment could ever come upon them. He added that had they looked at the matter in relation to God, they would not have taken this stand, because then they would have realised that God’s retribution against the transgressor in this world was as certain as the rising of the sun and as terrible as the eruption of an earthquake. Acceptance of the message of the missionary of Truth mostly depends on the hearer not looking at it in the context of the messenger’s personality, but rather valuing it on the basis of its content. Since Noah’s community took his word as that of an ordinary man, he said that with that mentality they would never be able to discover the real value of what he had to say. Therefore, the only option now left to them was to wait for the Day when God would appear right in front of them.
Penyebab kafirnya kaum Nuh ialah mereka beranggapan bahwa Nuh telah membuat sendiri agama yang dibawanya itu atas nama Allah. Katakanlah -wahai Rasul- kepada mereka, "Jika aku membuat sendiri agama itu maka aku telah berdosa, dan hanya akulah yang akan menanggung hukuman atas dosaku serta aku sama sekali tidak ikut menanggung akibat dari dosa pendustaan kalian itu. Jadi, aku bersih dari dosa kalian itu."
Razlog nevjerstva Nuhovog naroda je to što su tvrdili da je on izmislio ovu vjeru i lažno je pripisao Allahu, pa ga Allah usmjerava da im kaže: "Ako sam je izmislio, pa samo ja ću snositi kaznu za moj grijeh, a ako nisam izmislio - pa ja ne mogu ponijeti grijehe vašeg poricanja istine, i ja sam čist od toga."
Nuh -aleyhisselam-'ın kavminin inkâr etmesinin sebebi, Nuh -aleyhisselam-'ın getirmiş olduğu bu dini Allah adına (Nuh -aleyhisselam-'ın) kendisinin uydurduğunu iddia etmeleriydi. (Yüce Allah şöyle buyurdu:) -Ey Peygamber!- Onlara de ki: Eğer bunu ben uydurmuş isem bunun günahı ve cezası sadece banadır. Ben de sizin, yalanlamanızın günahından hiç bir şey yüklenmem. Ve ben, sizin yaptıklarınızdan tamamen uzağım.
Le peuple de Noé mécroyait en lui parce qu’il prétendait que Noé avait inventé la religion qu’il apportait et qu’il l’attribuait mensongèrement à Allah. Ô Messager, dis-leur: Si j’ai inventé cette religion, je subirai seul la punition que je mérite et je ne serai en aucun cas responsable de votre démenti car j’en suis innocent.
The disbelief of Noah’s people led them to claim that he had made up something about Allah with this faith that he brought to them. Allah told His messenger to say to them that if he had invented it, then he would be a wrongdoer and the punishment of his crime would fall upon him alone; and if they rejected the truth he brought them, out of stubbornness and pride, then they were the wrongdoers, and he was not responsible for their crime in any way, but was innocent of it.
La incredulidad de la gente de Noé los llevó a afirmar que él había mentido acerca de Al-lah con respecto a esta fe que les había traído. Entonces Al-lah le dijo a Su Mensajero que les dijera que, si él lo hubiera inventado, entonces él sería un malhechor y el castigo de su crimen caería solo sobre él; pero si rechazaban la verdad que él les había traído, por obstinación y orgullo, entonces ellos serían los malhechores y él no era responsable de su crimen de ninguna manera.
An Interruption to verify the Truthfulness of the Prophet
This is presented in the middle of the story to affirm the story itself. It is as if Allah, the Exalted, is saying to Muhammad , "Or do these obstinate disbelievers say that he fabricated this and invented it himself"
قُلْ إِنِ افْتَرَيْتُهُ فَعَلَىَّ إِجْرَامِى
(Say: "If I have fabricated it, upon me be my crimes...") This means: such sin would be mine alone.
وَأَنَاْ بَرِىءٌ مِّمَّا تُجْرَمُونَ
(but I am innocent of (all) those crimes which you commit.) This story is not invented, or fabricated falsely. Because he (the Prophet) knows better the punishment of Allah for one who lies on Allah.
Và nguyên nhân khiến cho dân chúng của Nuh không tin tưởng vào Người là họ khẳng định Nuh đã tự bịa đặt sứ mạng của mình là do Allah thiên khải. Hãy bảo họ - hỡi Thiên Sứ -: "Nếu như Ta có bịa đặt điều dốc láo thì một mình Ta sẽ đứng ra gánh tội và Ta sẽ không gánh vác sự dối trá mang đầy tội lỗi của các ngươi. Bởi vì, Ta vô can về những điều đó."
La causa della miscredenza del popolo di Nūħ fu il fatto di insinuare che egli inventò menzogne nei riguardi di Allāh, presentando questa religione. Di' loro, o Messaggero: "Se lo avessi inventato, la responsabilità del mio peccato sarebbe solamente mia; e non sono minimamente responsabile della vostra rinnegazione: Io mi dissocio da ciò che fate"
Ang kadahilanan ng kawalang-pananampalataya ng mga tao ni Noe ay na sila ay nag-aangkin na siya ay lumikha-likha laban kay Allāh nitong relihiyon na inihatid niya. Sabihin mo sa kanila, O Sugo: "Kung lumikha-likha ako nito ay sa akin lamang ang parusa sa kasalanan ko at hindi ako mananagot mula sa anuman sa kasalanan ng pagpapasinungaling ninyo sapagkat ako ay walang-kaugnayan doon."
Nagkasi si Allāh kay Noe: "Hindi sasampalataya kabilang sa mga tao mo, O Noe, kundi ang sinumang sumampalataya na noon pa, kaya huwag kang malungkot, O Noe, dahilan sa anumang dati nilang ginagawa na pagpapasinungaling at pangungutya sa loob ng mahabang yugtong iyon.
Allāh ispirò a Nūħ: "Non crederanno se non quelli, del tuo popolo, che hanno creduto in precedenza. Non rattristarti, o Nūħ, a causa di ciò che facevano questi rinnegatori che deridevano durante quel lungo periodo"
Và rồi Allah cũng măc khải xuống cho Nuh: Chắc rằng sẽ không một ai trong dân chúng của Ngươi sẽ tin tưởng nữa đâu - hỡi Nuh - ngoại trừ những ai đã có đức tin vững chắc trước đó. Bởi vậy, Ngươi chớ nên buồn bã - hỡi Nuh - vì lý do chúng từng bịa đặt điều dối trá mà còn chế giễu trong suốt thời gian dài.
Allah revealed to Noah that none of his people would believe, except those who already believed; and He told him not to be saddened by their rejection and ridicule over the many years.
The Revelation to Nuh concerning what would happen to the People and the Command to prepare for It
Allah, the Exalted, sent revelation to Nuh when his people hastened the vengeance and punishment of Allah upon themselves. Then, Nuh supplicated against them, as Allah mentioned, when He said;
رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً
(My Lord! Leave not one of the disbelievers inhabiting the earth!) 71:26 And he said,
فَدَعَا رَبَّهُ أَنُّى مَغْلُوبٌ فَانتَصِرْ
(Then he invoked his Lord (saying): "I have been overcome, so help (me)!")54:10 At this point Allah revealed to him,
أَنَّهُ لَن يُؤْمِنَ مِن قَوْمِكَ إِلاَّ مَن قَدْ ءَامَنَ
(None of your people will believe except those who have believed already.) Therefore, do not grieve over them and do not be concerned with their affair.
وَاصْنَعِ الْفُلْكَ
(And construct the ship.) The word Fulk here means ship.
بِأَعْيُنِنَا
(under Our Eyes) This means under Our vision.
وَوَحْيِنَا
(and with Our revelation,) This means, "We will teach you (Nuh) what to do."
وَلاَ تُخَـطِبْنِى فِى الَّذِينَ ظَلَمُواْ إِنَّهُمْ مُّغْرَقُونَ
(and address Me not on behalf of those who did wrong; they are surely to be drowned.) Muhammad bin Ishaq mentioned from the Tawrah, "Allah commanded him (Nuh) to make it (the ship) from Indian oak wood. Then He commanded him to make its length eighty cubits and its width fifty cubits. Allah then commanded him to coat its interior and exterior with tar and to make it with a slanted bow to part the water (as it sailed). Its height was thirty cubits into the sky. It had three levels and each level was ten cubits high. The lowest level was for the animals, both tame and wild, the second level was for the human beings and the highest level was for the birds. Its door was in the center of it and it had a cover on top of it that covered the entire ship. Concerning Allah's statement,
وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلأٌ مِّن قَوْمِهِ سَخِرُواْ مِنْهُ
(And as he was constructing the ship, whenever the chiefs of his people passed by him, they mocked at him.) This means that they teased him and rejected his threat that they would drown (in the forthcoming flood).
قَالَ إِن تَسْخَرُواْ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ
(He said: "If you mock at us, so do we mock at you likewise...") This is a severe threat and a serious warning.
مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ
(who it is on whom will come a torment that will cover him with disgrace) This means that it (the torment) will humiliate him in this life.
وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيمٌ
(and on whom will fall a lasting torment.) that is continuous and everlasting.
Allah objavi Nuhu: "Niko više od tvog naroda neće vjerovati, mimo onih koji su već povjerovali, pa nemoj tugovati zbog onoga što su radili, zbog njihovog poricanja i ismijavanja tokom ovog dugog perioda."
Commentary
Allah Ta` a1a had blessed Sayyidna Nuh (علیہ السلام) with long years of life extending up to nearly one thousand years. Along with it, he was given a special status in terms of his prophetic mission to invite people to Allah and make their condition better whereby he devoted these long years to keep asking them to believe in the true Faith and in Allah as One. He had to face the harshest of pains in this mission. His people would throw stones at him until he fell down and lost consciousness. But, as soon as he would regain it, he prayed to Allah for the forgiveness of his people for they did not know what they were doing. A generation was followed by the other, and the other by yet another, in a chain and he kept giving his call in the hope that they might, at some stage, accept the truth.
When centuries passed over this exercise in patience, he complained about their deplorable condition before his Almighty Lord which has been mentioned in Surah Nuh قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا ﴿5﴾ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا ﴿6﴾ (My Lord, I did invite my people [ to the truth ] night and day. But, my invitation increased them in nothing but flight [ in aversion ] - 71:5, 6) and, after all those long years of hardship, the prayer that this great servant of Allah made was: قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا ﴿5﴾ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا ﴿6﴾ (My Lord, help me because they have belied me - al-Mu'minun, 23: 26, 39).
When the reign of terror let loose by the people of Sayyidna Nuh (علیہ السلام) became much too excessive, he was addressed by Allah Ta` ala in the words appearing in the verses cited above. (al-Baghawi, Mazhari)
Firstly, he was told that, out of his people, those who were to believe had already believed. No one was to believe after that. Their hearts were sealed with their own obstinacy and contumacy. There-fore, he should not grieve about his people anymore and feel free of any concern about their failure to believe.
Secondly, he was told that Allah was to send the punishment of flood against those people. Therefore, he should make an ark that could hold his family, as many believers as there were, and what they needed, so that they could embark it when the flood comes and be safe from it. Sayyidna Nuh (علیہ السلام) made the ark as he was ordered to. When the initial signs of the flood came before them - that water started overflowing from the earth - Sayyidna Nuh (علیہ السلام) was commanded to embark the ark along with his family and the few believers who had believed in him. They were also asked to load a pair each of animals that serve human needs, such as, cow, ox, goat, horse, mule etc. Sayyidna Nuh (علیہ السلام) put everyone on the ark as ordered.
At the end it was said that the believers in Sayyidna Nuh (علیہ السلام) who boarded the ark were only a few.
This was a gist of the subject as it appears in the cited verses. Now we can turn to the explanation of each verse and deal with issues and problems that emerge there from.
In the first verse (36), it was said that it was revealed to Sayyidna Nuh (علیہ السلام) that those who were to believe from among his people had already believed. In future, no one else will believe. Therefore, he should not worry about how they deal with him because one feels the pinch of sorrow only when one expects something good to come from someone. Disappointment is not that bad. It has its own relief. He might as well be disappointed with them. As for the shock felt by Sayyidna Nuh (علیہ السلام) because of all sorts of pains inflicted by his people on him, arrangements had already been made as indicated the next verse (37) - ` they are to be drowned.' Under these conditions came that invocation of curse for his people on the lips of Sayyidna Nuh (علیہ السلام) which has been mentioned in Surah Nuh (علیہ السلام) : رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا ﴿26﴾ إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا ﴿27﴾ "My Lord, do not leave upon the earth any inhabitant from among the disbelievers. Indeed, if You were to leave them, they will mislead Your servants and will not procreate anyone but the ones wicked and disbelieving (diehards) " - 71:26, 27.
In answer to this prayer, the people of Sayyidna Nuh were drowned en masse.
Allah mewahyukan kepada Nuh, "Sesungguhnya tidak akan ada kaummu yang beriman kepadamu -wahai Nuh- selain orang-orang yang telah beriman sebelumnya. Sebab itu, janganlah engkau -wahai Nuh- bersedih hati atas perbuatan mereka yang mendustakan dan menghinamu dalam kurun waktu yang panjang itu.
Allah Teâlâ, Nuh -aleyhisselam-'a şöyle vahyetti: Ey Nuh! Kavminden şimdiye kadar iman etmiş olanlardan başkası artık (sana) asla iman etmeyecek. -Ey Nuh!- Bu uzun müddet boyunca seni yalanlamalarından ve seninle alay etmelerinden dolayı sakın üzülme!
Al-lah le reveló a Noé u que nadie de su pueblo creería, excepto aquellos que ya creían, y le dijo que no se entristeciera por el rechazo y las burlas que recibió durante muchos años.
Allah révéla à Noé ce qui suit: Ô Noé, il n’y aura de croyants parmi ton peuple que ceux qui ont auparavant eu la foi. Ne t’attriste donc pas pour le démenti et les railleries que tu as subis tout au long de cette longue période.
Allah told Noah to build the Ark, under His observation and protection; and with His inspiration, He taught him how to build it. He told him not to address Him with a request to give time to those who wronged themselves through their disbelief. They would be drowned, inevitably, in the Flood, as a consequence of persisting in their disbelief.
Construis, alors que Nous te regardons et te préservons, un bateau en suivant les enseignements de la Révélation. Ne t’adresse pas à moi afin de me demander d’accorder un délai à ceux qui, à cause de leur mécréance, ont été injustes envers eux-mêmes. Ils seront irrémédiablement punis et noyés dans le Déluge pour avoir persisté à rester mécréants.
Gemiyi, bizim gözetimimiz ve korumamızda onu nasıl yapacağını sana öğrettiğimize dair bizden bir vahiy ile yap. İnkâr ederek kendi nefislerine zulmeden kimselere mühlet istemek için beni muhatap alma! Muhakkak ki onlar, küfür üzerinde ısrar etmelerine karşılık bir ceza olarak -kaçınılmaz olan- tufan ile boğulacaklardır.
Al-lah le dijo a Noé u que construyera el Arca, bajo Su observación y protección; y con Su inspiración, le enseñó a construirla. Le dijo que no solicitara más tiempo para los que se perjudicaron a si mismos por su incredulidad. El Diluvio los ahogaría de forma inevitable, como consecuencia de persistir en su incredulidad.
Those who said that the Prophet was himself guilty of invention, and that his message had not been sent by God, did not actually disbelieve in revelation or inspiration; they even accepted the previous prophets. Then why did they speak in this way? This was, in fact, not a rejection of Revelation but a rejection of the receiver of Revelation. The individual who spoke on behalf of God appeared to them to be an ordinary man. With their tendency to worship appearances, they were unable to understand how such an ordinary man could be the person whom God had chosen as His messenger. The Prophet Noah said, ‘If I have invented this myself, then may I be punished for my sin! I am innocent of the crimes that you commit.’ These are, in fact, the words of parting, when the addressee does not accept the preacher’s word through argument. If, in spite of clear explanation, the addressee is bent upon rejecting the word of the preacher, then the preacher feels that the final option should be to keep quiet, after stating that both preacher and addressee are bound to be presented before their real Lord and that everybody will be exposed for what he is and everybody will be treated according to what he deserves. When reasoning has run its full course, the preacher is left with no option but to speak in terms of firm faith and keep himself aloof.
Pravi lađu pod Našom pažnjom i zaštitom, Mi ćemo ti objaviti kako da to uradiš, i nemoj od Mene tražiti da dam još vremena nepravednicima koji sebi nepravdu učiniše svojim nevjerstvom. Oni će, zasigurno, biti potopljeni velikim potopom, koji je kazna za njihovu ustrajnost na nevjerstvu.
Lalu buatlah sebuah kapal dengan pengawasan dan penjagaan Kami, serta dengan wahyu Kami yang mengajarkan kepadamu bagaimana cara membuatnya. Janganlah kamu berbicara kepada-Ku untuk meminta penangguhan waktu bagi orang-orang yang menzalimi diri sendiri dengan menjadi kafir karena mereka pasti akan ditenggelamkan dengan air bah sebagai hukuman atas kekerasan hati mereka dalam mempertahankan kekafiran.
Boat-Making: The Education of a Prophet ﷺ
When Sayyidna Nuh (علیہ السلام) was commanded to make an ark, he knew no ark, nor its making. Therefore, in the next verse (37), he got his first lesson. To orient him to the reality of boat making, it was said: وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا (And make an ark under Our eyes and according to Our revelation).
Hadith reports say that Sayyidna Jibra'il al-Amin (علیہ السلام) told Sayyidna Nuh (علیہ السلام) by means of revelation all about the making of boats. He had used wood from the saul tree (shorea robusta) to build this ark.
Some historical narratives give its measurement. It was three hundred yards long, fifty yards in width and thirty yard high, almost a three storied ship. Its ventilators, as customary, opened to the right and the left. Thus, this industry, the first prototype of the ship building industry, began at the hands of Sayyidna Nuh (علیہ السلام) for the first time through Divine revelation. After that, the progress it made is current history.
All Essential Industries Originated through Revelation
It has been reported on the authority of some elders of early centuries of Islam in at-Tibb an-Nabawi of Hafiz Shamsud-Din adh-Dhahabi that all industries essential for human beings owe their origin to the process of Divine revelation through some prophet. Later, improvements kept coming as needed during different times. The first revelation that came to Sayyidna Adam (علیہ السلام) mostly related to rehabilitation of the land and establishment of different industries. The invention of wheel carts for loading and hauling things is part of the chain of inventions.
Sir Syed Ahmad an, the founder of the well-known Aligarh College, (now the Muslim University of Aligarh, India) used to say more than a hundred years ago that the world has seen inventions of all sorts in moving vehicles but its pivot continued to be the axle and the wheel. It is the common factor between a bullock-cart, a donkey-cart, rails and cars. Therefore, the greatest inventor of moving vehicles is the person who invented the wheel that is the life and soul of a lot of machines. As it was said, this invention unfolded itself at the hands of the first prophet, Sayyidna Adam, peace on him, through a Divine revelation.
From here we also learn that industries devoted to essential human needs are so important that the blessed prophets have been taught and trained in these through Divine revelation.
Soon after instructing Sayyidna Nuh (علیہ السلام) how he would make an ark, he was told that a flood would come and his people will be drowned and that, at the time, he was not to intercede out of compassion on their behalf.
Yumari ka ng arko sa pamamagitan ng pagtingin mula sa Amin na naiingatan mula sa Amin at sa pamamagitan ng pagkasi Namin sa pagtuturo sa iyo kung papaano kang yayari nito. Huwag kang makipag-usap sa Akin, na humihiling ng pagpapalugit sa mga lumabag sa katarungan sa mga sarili nila dahil sa kawalang-pananampalataya; tunay na sila ay mga malulunod – walang pasubali – sa gunaw bilang parusa sa kanila dahil sa pagpupumilit nila sa kawalang-pananampalataya.
"Và Ngươi hãy đóng một chiếc thuyền dưới sự chỉ đạo của TA, và tuân thủ theo lời Mặc Khải của TA bằng cách TA sẽ dạy Ngươi làm thế nào để có thể đóng được chiếc thuyền đó và rồi Ngươi chớ nài nỉ van xin TA sẽ tha thứ cho những kẻ mà chính bản thân họ khiến họ làm những điều sai quấy bằng cách phủ nhận TA. Chắc chắn, chúng sẽ bị nhấn chìm - không một kẻ nào thoát khỏi - bởi một trận đại hồng thủy; chúng sẽ bị trừng phạt thích đáng cho sự ngoan cố phủ nhận của họ."
Costruisci l'Arca sotto la Nostra vigilanza, protetto da Noi, per Nostra ispirazione, insegnandoti come costruirla; non chiedermi di concedere una proroga a coloro che hanno fatto torto a loro stessi con la miscredenza: In verità, costoro saranno senza dubbio annegati col Diluvio, punizione per la loro perseveranza nella miscredenza
Và Nuh tuân theo mệnh lệnh của Thượng Đế của Y đóng chiếc thuyền. Và rồi mỗi khi những tên đầu sỏ của đám dân chúng Y đi ngang qua chỗ của Y thì chúng luôn tỏ ra vẻ chế nhạo Y, bởi vì Y đóng chiếc thuyền ở một nơi không có nước và cũng không có sông ngòi, mãi khi họ lặp lại việc chế nhạo thì Y bảo: "Nếu ngày nay các ngươi cứ cười chế nhạo bọn Ta - hỡi cộng đồng của Ta - thì sẽ có một ngày Ta hoàn thành xong chiếc thuyền thì bọn Ta sẽ cười nhạo các ngươi là những kẻ ngu si sắp trở thành những tên chết đuối mà Ngài sẽ hạ lệnh nhấn chìm các ngươi."
Nūħ obbedì al Suo Dio, e iniziò a costruire l'Arca, e quando passarono i capi e le autorità del suo popolo, lo derisero per la costruzione dell'Arca, poiché lo stava facendo in un luogo privo di acqua e di fiumi. Quando continuarono a deriderlo, disse: "Se oggi ci deridete, o cortigiani, perché costruiamo l'Arca, noi rideremo di voi per la vostra ignoranza riguardo il vostro destino: L'annegamento"
Kaya sumunod si Noe sa utos ng Panginoon niya. Nagsimula siyang yumari ng arko. Sa tuwing napadaan sa kanya ang mga malaking tao ng mga tao niya at ang mga pinapanginoon nila ay nangungutya sila sa kanya dahil sa isinasagawa niya na pagyari ng arko samantalang sa lupain niya ay walang tubig ni mga ilog. Kaya noong naulit-ulit ang pangungutya nila sa kanya ay nagsabi siya: "Kung nangungutya kayo, O konseho, sa amin ngayong araw kapag yumayari kami ng arko, tunay na kami ay mangungutya sa inyo dahil sa kamangmangan ninyo sa kahahantungan ng lagay ninyo na pagkalunod.
In the third verse (38), mentioned there is the total lack of concern for their sad end shown by the people of Sayyidna Nuh (علیہ السلام) during the period he was making the ark. When the chieftains of his people saw him busy with his project under a Divine command, they would ask him, ` what are you doing?' He said, ` a flood is to come, therefore, I am making an ark.' They would mock at him and say, ` we have no water to drink here and this wise man is planning to sail in a boat on this dry land.' In response, Sayyidna Nuh told them, ` if you mock at us today, then remember the day is sure to come when we shall be laughing at you.' The sense is that conditions would change and events would unfold in a manner that they themselves would become the cause of their being mocked at. For, in reality, ridicule is contrary to the spiritual station of prophets. It is simply not permissible for any-one in fact, it is Haram (unlawful). Says the Holy Qur'an: لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ ( O those who have believed, no people should mock at [ other ] people - may be, they are better than them - 49:11) Therefore, the mocking referred to here is a pragmatic response to their mockery. This is like saying, ` when you are seized by the punishment, we shall be telling you that this was the outcome of your mockery.' This is as it was said after that in the fourth verse (39): ` So, you shall soon know to whom will come the punishment that will humble him, and upon whom will befall the lasting punishment.' The first punishment refers to the punishment in the mortal world, and the ` lasting punishment' means the never-ending punishment of the Hereafter.
Noé obéit alors à l’ordre de son Seigneur et se mit à construire un bateau. Chaque fois que les notables et les chefs passaient près de lui, ils se moquaient car il construisait un bateau là où il n’y a ni eau, ni rivière. Puis lorsque leurs railleries devinrent pesantes, Noé leur dit: Ô notables, si vous vous moquez de nous aujourd’hui parce que nous construisons un bateau, nous nous moquons de vous parce que vous ignorez que vous allez être noyés.
Kemudian Nuh menjalankan perintah Tuhannya dan mulai membuat kapal. Setiap kali melewatinya, para pembesar dan para pemuka kaumnya selalu mengejeknya. Hal itu karena Nuh membuat kapal di daerah yang jauh dari air dan sungai. Setelah mereka terus-menerus mengejeknya maka Nuh berkata, "Jika kalian mengejek kami sekarang ketika kami membuat kapal maka kelak kami akan mengejek kalian karena kalian tidak tahu bahwa kalian nanti akan tenggelam.
Noah followed the command of his Lord, and immediately started building the Ark. Whenever the leaders and noblemen among his people passed by, they made fun of him, because he was building the Ark and there was no water or rivers around. When they continued to mock him, he said to these important people that if they mocked him and his people today when they were building the Ark, they also mocked them because of their ignorance of the fact that they would be drowned.
Nuh je sproveo naredbu svog Gospodara i počeo graditi lađu. Kada god su glavešine njegovog naroda prolazili pored njega ismijavali su se sa njim zbog toga što radi, pravi lađu a u njegovoj zemlji nema vode niti rijeka. Nakon što se više puta ponovilo njihovo ismijavanje on reče: "O skupino, ako se vi danas nama ismijavate, dok pravimo lađu, pa mi ćemo se vama ismijavati zbog vašeg neznanja kada se podavite u poplavi."
Nuh -aleyhisselam-, Rabbinin emrine uyup gemiyi yapmaya başladı. Kavminin büyükleri ve efendileri Nuh -aleyhisselam-'a her uğradıklarında suyun ve nehirlerin olmadığı bir yerde gemiyi inşa ettiği için onunla alay ettiler. Onların alay etmeleri tekrarlanınca Nuh -aleyhisselam- onlara şöyle dedi: Ey İnsanlar! Gemiyi inşa ettiğimiz için siz bugün bizimle alay edin! Muhakkak ki bizler de cahilliğinizin sizi götüreceği boğulma gerçekleşince sizlerle alay edeceğiz.
Noé u siguió el mandato de su Señor e inmediatamente comenzó a construir el Arca. Cada vez que los líderes y nobles de su pueblo pasaban por allí, se burlaban de él, porque estaba construyendo el Arca, pero no había agua ni ríos a su alrededor. Cuando continuaron burlándose de él, les dijo a estas importantes personas que, si se burlaban de él y de su gente hoy mientras construían el Arca, ellos también se burlarían de ellos, porque finalmente se ahogarían.
Noah told them that they would come to know who would be punished in this world in a way that disgraced and humiliated them, and upon whom the eternal punishment would come on the Day of Judgement.
"Znat ćete kome će doći kazna na dunjaluku koja će ga poniziti, i ko će na Ahiretu biti vječno kažnjavan."
The faith required of man is one at which he has arrived as a conscious and voluntary decision. Those who do not accept the Faith, in spite of the Prophet’s best missionary efforts, prove that they are not yet ready to become the Faithful of God of their own free will. The second stage for such people is having their freedom taken away and then being directly presented before God in all His Majesty, so that what they had not accepted as believers they should have to accept as criminals and be made to face the punishment befitting their arrogance. After hundreds of years of Noah’s missionary efforts, this stage had come for his community. Thereafter, Noah was told that, after having fully discharged the responsibility of preaching God’s word he should build an Ark, so that when the flood sent by God came to drown the arrogant people, he and his companions in Faith could take refuge in it. Noah then built a large boat with three decks. This took several years. While Noah was working on the boat along with his companions, the arrogant people of the community used to see it as they came and went. They thought that all talk of punishment was simply imaginary, and when they saw that a boat was even being built for protection from that imaginary punishment, they started ridiculing Noah much more. When a man amasses wealth by means of arrogance and injustice, one who is enamoured of appearances will take him to be successful, judging by his worldly assets. But one who knows that the world is subject to moral laws, will see in the aforesaid person’s temporary success a glimpse of his total destruction in the Hereafter. Such superficial people of Noah’s community made fun of him but, in reality, they were themselves about to become the subject of ridicule.
Dünyada alçaltıcı azabın kime geleceğini ve kıyamet günü kesilmeyen ve devamlı olan azabın kime ineceğini bileceksiniz.
Noé u les dijo que llegarían a saber quiénes serían castigados en este mundo, y también sobre quién vendría el castigo eterno en el Día del Juicio.
Kelak kalian akan tahu bahwa orang yang mendapatkan azab Allah di dunia akan terhina dan celaka dan di hari Kiamat nanti ia akan mendapatkan azab yang kekal dan tidak terputus."
Vous saurez ainsi sur qui s’abattra un châtiment qui l’humiliera et le rabaissera dans ce bas monde, et dans l’au-delà une punition permanente qui ne s’interrompra jamais vous attend.
Saka makaaalam kayo sa kung sino ang pupuntahan ng isang pagdurusa sa mundo na mang-aaba sa kanya at manghahamak sa kanya at bababaan sa Araw ng Pagbangon ng isang pagdurusang mamamalaging hindi napuputol."
Vedrete chi sarà afflitto dalla punizione in questa vita come verrà umiliato e denigrato, e riceverà, nel Giorno della Resurrezione, una punizione duratura che non avrà fine.
"Rồi đây các ngươi sẽ sớm biết ai là kẻ sẽ phải nhận một hình phạt ở trần gian này đầy xấu hổ và nhục nhã. Rồi sự nhục nhã đó nó sẽ bám chặt theo hắn đến Ngày Phục Sinh để gánh chịu một hình phạt truyền kiếp mà không có hồi kết."
Winakasan ni Noe ang pagyari sa arkong ipinag-utos sa kanya ni Allāh na yariin. Hanggang sa nang dumating ang pasya Namin sa pagpapahamak sa kanila at sumambulat ang tubig mula sa pugon, na dati silang naghuhurno roon, bilang pagbibigay-alam sa simula ng gunaw ay nagsabi naman Kami kay Noe – sumakanya ang pagbati ng kapayapaan: "Maglulan ka sa arko ng bawat uri ng hayop sa ibabaw ng lupa na dalawang magkapares: lalaki at babae. Maglulan ka ng mag-anak mo – maliban sa nauna sa kanya ang kahatulan na siya ay malulunod dahil sa kanyang pagiging hindi sumampalataya. Maglulan ka ng sinumang sumampalataya kabilang sa mga tao mo." Walang sumampalataya kasama sa kanya kundi kaunting bilang sa hinaba-haba ng yugtong nanatili siya roon na nag-aanyaya sa kanila sa pananampalataya kay Allāh.
Và rồi Nuh (cầu xin sự bình an cho Người) cuối cùng cũng hoàn thành xong chiếc thuyền mà Allah đã ra lệnh cho Y đóng nó. Rồi cũng đã đến lúc Allah ra lệnh tiêu diệt bọn họ thì tức khắc nước dâng trào lên cao, nước bắt đầu phun trào tại lò đốt bánh mỳ, một dấu hiệu bắt đầu cho trận đại hồng thủy; TA ra lệnh cho Nuh (cầu xin sự bình an cho người): "Ngươi hãy mang lên thuyền tất cả các loài động vật ở trên mặt đất này mỗi loài một cặp (một con đực và một con cái) và cùng với gia đình của Ngươi ngoại trừng những ai mà giáo lý qui định y phải chết đuối, bởi vì chúng là những kẻ không có đức tin; tuy Y ở với dân của mình rất lâu nhưng số lượng tin tưởng Y quá ít."
E Nūħ, pace a lui, terminò la costruzione dell'Arca che Allāh gli ordinò di costruire, finché non giunse il Nostro ordine di distruggerli, e l'acqua sgorgò dal forno in cui cuocevano il pane: Un segno dell'inizio del diluvio. Dicemmo a Nūħ, pace a lui: "Porta nell'Arca una coppia di ogni specie animale sulla terra, maschio e femmina, e porta la tua famiglia, tranne coloro che sono stati condannati all'annegamento perché non hanno creduto; e porta quelli del tuo popolo che hanno creduto", e non credettero che pochi del suo popolo, nonostante il lungo periodo che trascorse con loro, invitandoli a credere in Allāh.
Nuh -'alaihissalām- berhasil menyelesaikan pembuatan kapal yang Allah perintahkan. Sampai ketika datang perintah Kami untuk membinasakan mereka dan air menyembur dari dalam tungku yang semula mereka gunakan untuk membuat roti sebagai pertanda dimulainya serangan air bah maka Kami berfirman kepada Nuh -'alaihissalām-, "Angkutlah ke dalam kapalmu segala jenis binatang yang ada di muka bumi ini masing-masing satu pasang, jantan dan betina. Angkutlah juga seluruh keluargamu, kecuali yang sudah ditetapkan sebelumnya bahwa ia akan tenggelam karena tidak mau beriman dan angkutlah orang-orang beriman yang menjadi pengikutmu di antara kaummu." Sementara hanya sedikit saja di antara kaumnya yang mau beriman dan menjadi pengikutnya, walaupun dia menghabiskan waktu yang lama untuk mengajak mereka beriman kepada Allah.
Nuh -aleyhisselam- Allah'ın kendisine emrettiği gemi inşa etme işini bitirmiş, onlara helak olacaklarına dair emrimiz gelmiş ve tufanın başladığını haber vermek için onların içerisinde ekmek yaptıkları tandırdan sular kaynamaya başlamıştı. Biz, Nuh -aleyhisselam-'a, dişi ve erkek olmak üzere yeryüzündeki hayvanlardan her cinsten bir çifti ve iman etmemeleri sebebiyle haklarında boğulacakları hükmü verilenler hariç ehlini ve iman edenleri almasını söyledik. Nuh-aleyhisselam- Allah'a iman etmeleri için uzun bir süre davet etmesine rağmen onlardan sadece az bir topluluk iman etti.
From the fifth verse (40) begins the description of the coming of the flood, related instructions and events as they unfolded. So, first it was said: حَتَّىٰ إِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ (At last, when Our command came and the oven overflowed).
The word: (tannur: تَّنُّور oven) is used in more than one sense. The Earth's floor is called an oven. The oven that bakes bread is also a tan-nur. A raised part of the land is also referred to as tannur. Therefore, some of the Tafsir authorities have said that, at this place, ` tannur' means the surface of the land in that water started overflowing from it. Some of them have said that it means the tannur of Sayyidna Adam (علیہ السلام) that was located at ` ainul- wardah' in Syria - and water over-flowed from it. Some others said that Sayyidna Nuh's own tannur was located in Kufah and that was what it means. Most commentators - Sayyidna Hasan, Mujahid, Sha` bi, Sayyidna ` Abdullah ibn ` Abbas ؓ and others - have gone by this view.
As for Sha` bi, he used to say on oath that this tannur was located in a secluded quarter of the city of Kufah, and that Sayyidna Nuh (علیہ السلام) had built his ark in the mosque of Kufah. This tannur was right by the entrance to this mosque. Sayyidna ` Abdullah ibn ` Abbas ؓ says that Allah Ta` ala had told Sayyidna Nuh (علیہ السلام) ، ` when you see water overflowing from the oven in your home, know that the flood has come.' (Qurtubi and Mazhari)
Commentator al-Qurtubi said: The sayings of commentators appear to be different as to the meaning of tannur, but this, in reality, is not a difference. When water began to bulge out, it overflowed from the bread baking oven, and from out of the surface of the land, and from the oven of ` Ainul-Wardah in Syria. The Holy Qur'an has said explicitly: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُّنْهَمِرٍ وَفَجَّرْنَا الْأَرْضَ عُيُونًا (Then We opened the gates of the heaven with rain pouring down and caused the earth to burst out with springs - al-Qamar, 54:11).
In his statement, Sha'bi has also said that this grand mosque of Kufah has its own distinct status after al-Masjid al-Haram, al-Masjid an-Nabawii and al-Masjid al-Aqsa.
Later in the verse, it was said: When the flood had started, Sayyidna Nuh (علیہ السلام) was commanded: احْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ (Load in it a pair of two from every kind).
This tells us that all kinds of animals were not loaded in the ark of Sayyidna Nuh (علیہ السلام) . Loaded there were animals born to a pair of male and female and which cannot survive in water. Therefore, all sea life stands excluded from here and so do land based life forms born without male-female conjunction. This leaves only domestic animals like the cow, ox, water buffalo, goat etc.
This removes the possible doubt as to how could the ark hold that many animals.
After that, Sayyidna Nuh (علیہ السلام) was asked to have his family members - other than the disbelieving ones - board the ark, as well as those who had believed in him, though they were only a few.
The exact number of those who sailed on the ark has not been determined in the Qur'an and Hadith. It has been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ that their total number was eighty, which included three sons of Sayyidna Nuh : (علیہ السلام) - Sam, Ham, Yafith and the three of their wives. The fourth son had stayed with the disbelievers and was drowned with them.
The beginning of the Flood and Nuh loads Every Creature in Pairs upon the Ship
This was the promise of Allah to Nuh , when the command of Allah came, the rain was continuous and there was a severe storm which did not slacken or subside, as Allah said,
فَفَتَحْنَآ أَبْوَبَ السَّمَآءِ بِمَاءٍ مُّنْهَمِرٍ - وَفَجَّرْنَا الاٌّرْضَ عُيُوناً فَالْتَقَى المَآءُ عَلَى أَمْرٍ قَدْ قُدِرَ - وَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَحٍ وَدُسُرٍ - تَجْرِى بِأَعْيُنِنَا جَزَآءً لِّمَن كَانَ كُفِرَ
(So We opened the gates of the heaven with water pouring forth. And We caused springs to gush forth from the earth. So the waters (of the heaven and the earth) met for a matter predestined. And We carried him on a (ship) made of planks and nails. Floating under Our Eyes: a reward for him who had been rejected!)54:11-14 In reference to Allah's statement,
وَفَارَ التَّنُّورُ
(and the oven gushed forth.) It is related from Ibn `Abbas that he said, "At-Tannur is the face of the earth." This verse means that the face of the earth became gushing water springs. This continued until the water gushed forth from the Tananir, which are places of fire. Therefore, water even gushed from the places where fire normally would be. This is the opinion of the majority of the Salaf (predecessors) and the scholars of the Khalaf (later generations). At this point, Allah commanded Nuh to select one pair from every kind of creature possessing a soul, and load them on the ship. Some said that this included other creatures as well, such as pairs of plants, male and female. It has also been said that the first of the birds to enter the ship was the parrot, and the last of the animals to enter was the donkey. Concerning Allah's statement,
وَأَهْلَكَ إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ
(and your family -- except him against whom the Word has already gone forth) This means, "Load your family upon the ship." This is referring to the members of his household and his relatives, except him against whom the Word has already gone forth, for they did not believe in Allah. Among them was the son of Nuh, Yam, who went in hermitage. Among them was the wife of Nuh who was a disbeliever in Allah and His Messenger. Concerning Allah's statement,
وَمَنْ ءَامَنَ
(and those who believe.) from your people.
وَمَآ ءَامَنَ مَعَهُ إِلاَّ قَلِيلٌ
(And none believed with him, except a few.) This means that only a very small number believed, even after the long period of time that he (Nuh) was among them -- nine hundred and fifty years. It is reported from Ibn `Abbas that he said, "They were eighty people including their women."
Nuh, 'alejhisselam, je završio gradnju lađe koju mu je Allah naredio, pa kada dođe Allahova odredba uništenja njegovog naroda i kada voda poče kuljati iz posuda u kojima su pravili hljeb, kao naznaka nastupanja potopa, rekosmo Nuhu, 'alejhisselam: "Odnesi na lađu od svake kopnene životinjske vrste po jedan par, muško i žensko, i povedi svoju porodicu osim onih kojima je propisano da budu potopljeni zbog svog nevjerstva. I povedi sa sobom sve vjernike iz tvog naroda." Od njegovog naroda je vjerovao samo mali broj ljudi tokom dugog perioda njegovog pozivanja u vjerovanje.
Noé u terminó de construir el Arca que Al-lah le había ordenado. Luego se cumplió Su orden de destruir al pueblo, y el agua brotó del horno que usaban para hornear, señalando el comienzo del diluvio. Al-lah le dijo a Noé u que embarcara en el Arca a una pareja de cada animal presente, un macho y una hembra, y a su familia, a excepción de aquellos que ya se había determinado que se ahogarían porque no creyeron. Se le dijo que llevara también a los que creían en él de su pueblo. Solo un pequeño número de su pueblo creía en él, a pesar del largo período de tiempo que él había permanecido entre ellos invitándolos a creer en Al-lah.
Noah (peace be upon him) finished building the Ark that Allah had commanded him to build. Then His command came to destroy them, and the water boiled up from the furnace they used to bake in, signalling the beginning of the Flood. Allah told Noah (peace be upon him) to take on board the Ark a pair of every type of animal on the earth, a male and a female, and to take his family, except for those who it had already been determined would drown because they did not believe. He was told to also take those who believed with him from among his people. Only a small number from his people believed with him, despite the long period of time he had remained among them calling them to have faith in Allah.
Ensuite, Noé termina la construction du bateau qu’Allah lui avait ordonné de construire et lorsque Notre ordre de les anéantir parvint, en guise de signal de l’imminence du Déluge, l’eau dans les fourneaux où ils cuisaient leur pain se mit à bouillonner. Nous dîmes à Noé: Embarque dans le bateau un couple constitué d’un mâle et d’une femelle de toutes les espèces animales vivant sur Terre. Embarque les membres de ta famille et les croyants de ton peuple, sauf ceux que Nous avons condamnés à la noyade car ils n’ont pas la foi. Seul un petit nombre des siens avaient la foi malgré la très longue période qu’il vécut parmi eux où il les a appelés à croire en Allah.
Noé dit à ceux de sa famille et de son peuple qui avaient la foi: Montez sur le bateau. C’est au nom d’Allah qu’il se déplacera et c’est également en Son nom qu’il s’arrêtera. Mon seigneur pardonne les péchés de Ses serviteurs et est miséricordieux envers eux. Or l’une des manifestations de Sa miséricorde envers les croyants est qu’il les sauve de l’anéantissement.
Nuh -aleyhisselam- ehlinden ve kavminden iman edenlere şöyle dedi: Gemiye binin. Onun yüzüp gitmesi de durması da Allah'ın adıyladır. Rabbim,günahlarından tövbe eden kullarının günahlarını bağışlayandır. Onlara karşı çok merhametlidir. Müminleri helak olmaktan kurtarması da O'nun rahmetindendir.
Commentary
Etiquette of boarding boats and other modes of conveyance
The first verse (41) teaches the etiquette of boarding boats and other modes of conveyance. One should board by saying: بِسْمِ اللَّـهِ مَجْرَاهَا وَمُرْسَاهَا (With the name of Allah it sails and anchors). The word: مجرے (majra pronounced according to the reading (qira'ah) of Imam Hafs as ` majray' with fathah on the letter mim and a major Imalah [ inclination ] on the letter ra) means to sail or to move, and مرسی (mursa) means to stop or anchor. The sense is that the moving of this mode of transport owes itself to the power of Allah, and is with His name alone, as well as its stopping which is also subservient to nothing but His power.
Every conveyance moves and stops only with the power of Allah Ta` ala
Even a little thought would show that no conveyance, a boat or any other mode of transport that moves on land (or flies in the air) is really within one's own power, neither its creating and making, nor its moving and stopping. A shallow view of things leads man to assume that he is the one who has manufactured it and made it move. The reality lies elsewhere. It does not take much to realize that man has not created iron, wood, brass, aluminum etc. which serve as raw material that go into the making of these modes of conveyance. And it is also clear that it does not lie in his control to create on his own a gram of iron or a foot of wood. Then, who gave them the intelligence to design and pro-duce all sorts of mechanical parts and instruments? How did he do that? Did he create his own intelligence? Had it been within the power of man, no one in this wide world would have remained dumb. Everyone would have been a Plato and Aristotle in his field. So, man puts together wood and iron and mechanical support from all sides, makes the body and frame for the conveyance. Now he needs to haul tons of weight easily and quickly on the land or in the air. He needs power to do that. It may come through petrol, gas or hydro-electricity. Has man created any of these? Did he create the petrol or gas, or water, or oxygen, or hydrogen?
If we were to look at things impartially, we will realize that even in this age of great scientific advancement, the helplessness of man is still visible and it is true that the moving and stopping of every conveyance rests within the ultimate control of the creator of this uni-verse.
The process of inventing things and making them work makes inventors self-centered. They start living in a hall of mirrors. They congratulate themselves to the limit that they lose touch with the reality of things on a canvass larger than what they invent. Allah Ta` ala tells them through his prophets that there is more to their making that they fail to see: بِسْمِ اللَّـهِ مَجْرَاهَا وَمُرْسَاهَا (With the name of Allah it sails and anchors). This is the reality. A brief statement but very comprehensive. In fact, it is a key to a door. Once he enters it, he lives in this mortal world but turns into a citizen of the spiritual universe - seeing the beauty of the Lord everywhere in it.
From here unfolds the difference between the world of a believer and the world of a disbeliever. Both ride. But, when a believer steps in there, the conveyance does not simply shorten his travel distances on the land, it introduces him to the one higher, more sublime.
When the Ark was ready, stormy winds started blowing at God’s behest. Torrents of water started gushing out of the ground and there was continuous rainfall. So much so that there was water everywhere and all the people were drowned. The only survivors were a few human beings and some animals who had boarded Noah’s Ark. Even Noah’s son was drowned. In the eyes of God a man’s worth is judged according to his deeds and not according to relationship, even if the relationship is with a prophet. When all those destined to perish had drowned, God commanded the storm to stop and it stopped; the water drained into seas and rivers and the earth again became habitable.
Nuh reče vjernicima svoje porodice i svog naroda: "Ukrcajte se na lađu koja će ploviti i pristati Allahovim imenom, i doista moj Gospodar prašta onome ko se kaje i milostiv je prema njemu. Od Njegove milosti prema vjernicima je i to što ih je spasio uništenja."
Noah said to those who believed among his family and his people to board the Ark, and that its sailing and landing would be in the name of Allah, saying that his Lord was Forgiving of the sins of those of His servants who repent to Him, and was Compassionate with them. By His mercy to the believers, He saved them from being destroyed.
Noé u les dijo a los que creían de su familia y su gente que abordaran el Arca, y que su navegación y desembarco serían en nombre de Al-lah. Además, les explicó que su Señor perdonaba los pecados de aquellos de Sus siervos que se arrepentían ante Él, y se compadecía de ellos. Por Su misericordia hacia los creyentes, los salvó de ser destruidos.
Nuh -'alaihissalām- berkata kepada keluarganya dan kaumnya yang beriman, "Naiklah kalian ke dalam kapal. Dengan nama Allah-lah kapal ini berlayar dan dengan nama Allah pula kapal ini akan berlabuh. Sesungguhnya Tuhanku Maha Pengampun terhadap dosa-dosa hamba-hamba-Nya yang bertobat lagi Maha Penyayang kepada mereka. Salah satu bentuk kasih sayang-Nya kepada orang-orang mukmin ialah Dia menyelamatkan mereka dari kebinasaan."
E Nūħ disse a quelli della sua famiglia e del suo popolo che credettero: "Salite sull'Arca, e l'Arca si muoverà per volere di Allāh, e per volere di Allāh si fermerà: In verità il mio Dio è Perdonatore dei peccati dei Suoi sudditi pentiti, Misericordioso con loro". E parte della Sua misericordia nei confronti dei credenti è il fatto di averli salvati dalla distruzione.
Và Nuh bảo với gia quyến và dân chúng của Y những người có đức tin: "Mọi người hãy nhanh chóng lên thuyền bằng Nhân Nghĩa của Allah cho dù chiếc thuyền này nó có trôi nỗi hay dừng ra sao. Quả thật, Thượng Đế của Ta hằng tha thứ tội lỗi cho đám bầy tôi của Ngài biết quay đầu sám hối và Ngài rất mực thương xót cho đám bầy tôi có đức tin của Ngài tránh được trận hủy diệt này."
Nagsabi si Noe sa sinumang sumampalataya kabilang sa mag-anak niya at mga tao niya: "Sumakay kayo sa arko. Sa ngalan ni Allāh mangyayari ang paglalayag ng arko at sa ngalan Niya mangyayari ang pagdaong nito. Tunay na ang Panginoon ko ay Mapagpatawad sa mga pagkakasala ng sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila. Bahagi ng awa Niya sa mga mananampalataya na nagligtas Siya sa kanila mula sa kapahamakan."
Ang arko ay umuusad lulan ang sinumang nasa loob nito na mga tao at mga iba pa sa kanila sa mga dambuhalang alon na tulad ng mga bundok. Dahil sa damdamin ng pagkaama, nanawagan si Noe – sumakanya ang pagbati ng kapayapaan – sa anak niyang tagatangging sumampalataya habang ito ay nakabukod malayo sa ama nito at mga tao nito sa isang lugar: "O anak ko, sumakay ka kasama sa amin sa arko upang maligtas ka sa pagkalunod. Huwag kang maging kabilang sa mga tagatangging sumampalataya at dadapo sa iyo ang dumapo sa kanila na kapahamakan at pagkalunod."
L'Arca si muoveva, con le persone e altri che conteneva, nelle immense onde alte come montagne, e Nūħ, pace a lui, per pietà paterna, chiamò suo figlio, che era miscredente, e che si era separato da suo padre e dal suo popolo in un luogo: "O figlio mio, sali con noi sull'Arca, così da salvarti dall'annegamento: Non restare con i miscredenti, così da subire la distruzione tramite annegamento che loro hanno subito!"
Và khi con thuyền chở những ai đã lên nó gồm con người và các thứ khác ngoài họ, lênh đênh trên các làn sóng khổng lồ như những ngọn núi, và tình yêu thương của người cha khiến Nuh (cầu xin sự bình an cho Người) lớn tiếng kêu gọi đứa con trai vô đức tin của mình, lúc đó đứa con đang ở một mình không một ai bên cạnh: "Này hỡi con trai! Hãy nhanh chóng lên thuyền cùng với mọi người để tránh được cái chết chìm và con chớ hòa nhập vào đám người không có đức tin, kẻo con sẽ bị chết chìm giống như bọn họ trong trận hủy diệt này."
El Arca navegó con la gente y los animales en ella, a través de las grandes olas semejantes a montañas. Noé u llamó a su hijo, que no creía, y estaba aislado. Le dijo que creyera y que subiera al Arca para salvarse del Diluvio, y que no se aliara con los incrédulos o se ahogaría como lo harían ellos.
Lađa je plovila noseći ljude i sve ostalo na velikim valovima poput planina, a Nuh, iz očinskog osjećaja, dozva svog sina nevjernika koji se odvojio od svog oca i od svog naroda: "Sinčiću moj, ukrcaj se sa nama u lađu da bi bio spašen utapljanja, i nemoj biti sa nevjernicima pa da budeš uništen i potopljen kao oni!"
As stated in the second (42) and third (43) verse, when the whole family of Sayyidna Nuh (علیہ السلام) had boarded the ark, a son whose name has been reported as Kin` an (Canaan) was left out. Out of his paternal compassion, Sayyidna Nuh (علیہ السلام) called out to him asking him to come on board and warning him that he should not stay in the company of disbelievers otherwise he would be drowned with them. This young man was already in league with those disbelieving enemies, in fact, was himself a disbeliever. But, in all likelihood, Sayyidna Nuh (علیہ السلام) did not know that he was a disbeliever. And even if he did know that, the good counsel he gave to his son to board the boat and leave the company of the disbelievers was in the spirit of asking him to repent from disbelief and enter the fold of faith. But, the unfortunate son still took the flood to be something that will pass away and told him not to worry about him for he would be safe from the flood by climbing a mountain. Sayyidna Nuh warned him again that nothing was going to save anyone, not even a mountain, from the punishment of Allah on that day and that there was no way one could remain safe from it unless Allah Himself were to show mercy to him. This father-son di-alogue was on from a distance when rose a wave of the flood and took him down and away. Historical reports say that the level of the Flood was fifteen yards above the highest mountain peak and according to some other reports, it was forty yards high.
In the fourth verse (44), the recession of the flood and the return of things to normal conditions has been described in a particular manner. Addressing the earth, Allah Ta` ala commanded: يَا أَرْضُ ابْلَعِي مَاءَكِ (0 earth, suck in your water). The sense was that the amount of water which had bulged out from the earth was to be taken back in by the earth. The sky was commanded to stop raining. The water from rains that had already accumulated on the earth, nature channeled it into rivers and streams for human beings to benefit by it. (Tafsir Qurtubi, Mazhari)
In this verse, Allah Ta` ala has given His commands by addressing the heaven and the earth, although these are no sensate entities, at least outwardly. Therefore, some commentators have taken it in a figurative sense. But, the fact of the matter is that, in terms of our perception, things in the world which appear non-conscious, insensate, and lifeless are, in all reality, live and conscious. Yes, their consciousness and perception are not of a level as given to humankind and others, therefore, by declaring them to be inanimate, they were not obligated with the percepts and injunctions of the Shari'ah. Many verses of the Holy Qur'an confirm it, such as: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (and there is no such thing which does not glorify Him with praises - 17:44). And it is obvious that the glorification of Allah Ta` ala depends on knowing Him, and knowing, on reason and consciousness. This tells us that everything has reason and consciousness according to its respective capacity. From it, it recognizes its creator and whatever it has been as-signed to do by Him. Everything knows it fully well and keeps doing it staunchly as due. The verse of the Qur'an: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (gave each thing its form then guided [ it ] - Taba, 20:50) means exactly this. Therefore, in this verse, if the address to the heaven and the earth is taken in the real sense, it does not matter. Sage Rumi said:
خاک و باد و آب و آتش بندہ اند بامن و تو مردہ باحق زندہ اند
Dust, air, water and fire are all 'servants'
For you and me, dead, but with Him, live.
The Ark sailed with the people and animals in it, through the great waves like mountains. Noah (peace be upon him) called to his son, who did not believe, and who was isolated from his father and his people in some place. Noah told him to believe, and to get onto the Ark with them so that he would be saved from the Flood; and he told him not to be with the disbelievers, or he would be drowned as they would be.
Gemi, içinde bulunan insanlar ve diğer canlılar ile birlikte dağlar gibi büyük dalgaların arasında yüzüyordu. Babalık duygusu ile Nuh -aleyhisselam- kavminden ve babasından ayrı tek başına bir yerde duran kafir oğluna seslenerek şöyle dedi: Ey oğlum! Boğulmaktan kurtulmak için bizimle birlikte gemiye bin ve sakın kafirlerle beraber olma! Yoksa, onlara isabet ettiği gibi boğularak helak olma sana da isabet eder.
Kapal itu lalu berlayar dengan membawa para penumpangnya yang terdiri dari manusia dan lainnya di tengah ombak yang sangat besar laksana gunung. Nuh -'alaihissalām- dengan kasih sayangnya sebagai ayah memanggil putranya yang kafir dan terpisah dari ayahnya dan kaumnya di suatu tempat, "Wahai anakku! Naiklah bersama kami di dalam kapal agar kamu tidak tenggelam. Janganlah kamu bersama orang-orang kafir karena kamu akan tenggelam seperti mereka."
Alors que le bateau se déplaçait avec les gens et les animaux à son bord au milieu de vagues aussi hautes que des montagnes, Noé, mû par son amour paternel, s’adressa en ces termes à son fils qui s’était retiré loin de lui et des siens: Ô mon fils, monte avec nous sur le bateau afin que tu échappes à la noyade que subiront les mécréants.
Sin mu reče: "Potražiću utočište na visokoj planini koja će spriječiti dolazak vode do mene." Nuh mu reče: "Danas ništa ne može spriječiti Allahovu kaznu koja dolazi u vidu davljenja potopom, osim Allah, onome kome se On smiluje." I talas ih razdvoji, Nuha i njegovog sina nevjernika, koji bijaše od potopljenih zbog svog nevjerstva.
Le fils répondit à son père: Je me réfugierai au sommet d’une haute montagne afin que l’eau ne parvienne pas à moi. Noé lui dit alors: Rien n’empêchera aujourd’hui que châtiment du Déluge envoyé par Allah ne submerge tout, excepté Allah Lui-même. Il est Celui qui est miséricordieux envers qui il veut et décide qui ne sera pas noyé. Les vagues s’interposèrent alors entre Noé et son fils mécréant et ce dernier fut du nombre de ceux qui furent noyés pour leur mécréance.
Nuh -aleyhisselam-'ın oğlu Nuh -aleyhisselam-'a şöyle dedi: Ben, suyun bana ulaşmasını engellemek için yüksek bir dağa sığınacağım. Bunun üzerine Nuh -aleyhisselam- oğluna şöyle dedi: Bugün, Allah Teâlâ'nın, tufan ve boğulma ile gerçekleşecek olan azabına engel olacak yoktur. Ancak rahmeti ile kullarından dilediğine merhamet eden Allah Subhânehu ve Teâlâ boğulmaya mani olabilir. Ardından dalga, Nuh -aleyhisselam- ile kafir oğlunun arasını ayırdı ve oğlu, kafir olması sebebi ile tufanda boğulanlardan oldu.
Noah’s son said to him that he would take refuge on a high mountain so that the water could not reach him. Noah told his son that nothing would save anyone from Allah’s punishment of being drowned by the Flood, except those who Allah would save in His mercy. A wave came between Noah and his disbelieving son, and his son was drowned by the Flood because of his disbelief.
Putra Nuh -'alaihissalām- berkata kepada sang ayah, "Aku akan berlindung ke gunung yang tinggi agar aku terhindar dari air." Nuh berkata kepada putranya, "Hari ini tidak ada yang dapat melindungi seseorang dari azab Allah yang menenggelamkan apa saja dengan air bah, kecuali Allah sendiri yang merahmati orang yang dikehendakinya. Dia akan melindunginya dari azab tersebut." Tiba-tiba ombak besar memisahkan antara Nuh dan putranya yang kafir, sehingga jadilah putra Nuh termasuk di antara orang-orang yang tenggelam dalam air bah akibat kekafirannya.
El hijo de Noé le dijo que se refugiaría en una montaña alta para que el agua no pudiera alcanzarlo. Pero Noé u le dijo a su hijo que nada podría salvarlo del castigo de Al-lah de ser ahogado por el Diluvio, excepto aquellos a quienes Al-lah salvaría por Su misericordia. Una ola se interpuso entre Noé y su hijo incrédulo, y éste se ahogó debido a su incredulidad.
Nagsabi ang anak ni Noe kay Noe: "Dudulog ako sa isang bundok na mataas upang magtanggol sa akin laban sa pag-abot ng tubig sa akin." Nagsabi si Noe sa anak niya: "Walang tagapagtanggol sa araw na ito laban sa parusa ni Allāh sa pamamagitan ng pagkalunod sa gunaw kundi si Allāh na naaawa sa pamamagitan ng awa Niya sa sinumang niloloob Niya – kaluwalhatian sa Kanya – sapagkat tunay na Siya ay nagsasanggalang laban sa pagkalunod." Nagpahiwalay ang mga alon sa pagitan ni Noe at ng anak niyang tagatangging sumampalataya kaya ito ay naging kabilang sa mga nalunod sa gunaw dahil sa kawalang-pananampalataya nito.
Disse il figlio di Nūħ a Nūħ: "Mi riparerò su un'alta montagna che mi proteggerà dall'acqua". Disse Nūħ a suo figlio: "Non vi è salvezza oggi dalla punizione di Allāh dell'annegamento durante il diluvio se non in Allāh, il Misericordioso con la Sua Misericordia nei confronti di chi vuole, gloria Sua, se intende salvarlo". Le onde separarono Nūħ e il figlio miscredente, e così suo figlio fu tra coloro che vennero annegati in seguito al diluvio, a causa della sua miscredenza.
Đứa con trai của Nuh đáp lại Người: "Con sẽ chạy lên ngọn núi cao, nó sẽ giúp con thoát khỏi trận lũ lụt," rồi Nuh bảo đứa con trai của mình rằng: "Ngày giờ này đây không có gì có thể giúp con ngăn chặn được hình phạt của Allah khi cái chết đuối nó sắp diễn ra với con trong cơn lũ lụt, trừ phi ai đó được Allah Khoan dung, thương xót y nếu Ngài muốn. Dứt lời cơn sóng ập đến chia lìa Nuh và con trai vô đức tin của Người. Thế là con trai của Người bị chết chìm trong trận lũ lụt bởi vì phủ nhận đức tin nơi Ngài."
Và sau khi nước đạt đến đỉnh điểm của nó thì Allah phán với đất: "Này hỡi đất! Ngươi hãy rút cạn nước của ngươi đi," và Ngài cũng phán với bầu trời: "Này hỡi bầu trời! Ngươi hãy dừng ngay và không được trút mưa xuống nữa." Từ đó nước lũ đã rút xuống làm khô ráo hết mặt đất, cùng nghĩa là đám người vô đức tin đã bi Allah tiêu diệt sạch. Và con thuyền bị mắc kẹt lại trên một ngọn núi Judi. Và có lời phán bảo: "Đáng đời cho một dám dân ô hợp bị hủy diệt bởi sự vượt quá giới hạn cho phép của Allah."
Disse il figlio di Nūħ a Nūħ: "Mi riparerò su un'alta montagna che mi proteggerà dall'acqua". Disse Nūħ a suo figlio: "Non vi è salvezza oggi dalla punizione di Allāh dell'annegamento durante il diluvio se non in Allāh, il Misericordioso con la Sua Misericordia nei confronti di chi vuole, gloria Sua, se intende salvarlo". Le onde separarono Nūħ e il figlio miscredente, e così suo figlio fu tra coloro che vennero annegati durante in seguito al diluvio, a causa della sua miscredenza.
Nagsabi si Allāh sa lupa matapos ng pagwawakas ng gunaw: "O lupa, inumin mo ang nasa ibabaw mo na tubig ng gunaw." Nagsabi Siya sa langit: "O langit, pigilin mo at huwag mong ipadala ang ulan." Nabawasan ang tubig hanggang sa natuyo ang lupa. Nagpahamak si Allāh sa mga tagatangging sumampalataya. Huminto ang arko sa ibabaw ng bundok ng Jūdīy. Sinabi: "Kalayuan sa awa at kapahamakan ay ukol sa mga taong lumalampas sa mga hangganan ni Allāh sa kawalang-pananampalataya."
Tufanın sona ermesinden sonra Allah Teâlâ yeryüzüne şöyle buyurdu: Ey yeryüzü! Üzerinde bulunan tufanın suyunu iç. Sonra semaya şöyle buyurdu: Ey sema! (Yağmuru) Tut! Yağmur gönderme! Böylece yeryüzü kuruyuncaya kadar su eksildi. Yüce Allah kâfirleri helak etti. Gemi, Cûdî dağı üzerinde durdu ve şöyle denildi: (Allah'ın rahmetinden) Uzaklık, helak ve hüsran, inkâr ile Allah'ın sınırlarını aşan kavim için olsun.''
On the occasion of Noah’s flood, a strange happening was to be seen: those who had taken refuge by climbing tall peaks were drowned, while those who boarded the Ark were safe, in spite of the fact that the boat had been tossed about on a terrible stormy sea. The reason for this was neither in the peaks themselves nor in the Ark itself. The reason was that this was a matter of God’s will. Had God’s command focussed on the peaks, they would have saved those who had taken refuge on them, while those who had boarded the Ark would have lost their lives. But on this occasion, God’s command focussed on the Ark. So, those who were on it were safe and those who sought refuge in other things were drowned. The system of ‘cause and effect’ in this world is only a veil; otherwise, whatever is happening happens by the direct orders of God. It is the test of a human being that he should be able to tear asunder the outward veil and see the reality; he should discover the divine powers working behind the screen of cause and effect.
At the end of the fourth verse (44), it was said that the heaven and the earth obeyed the orders and the matter of the flood was all over. The Ark of Sayyidna Nuh (علیہ السلام) came to rest on the Mount Judiyy and it was declared that the unjust people have been cast far ` away from the mercy of Allah' - (which is what curse is).
Mount Judiyy still stands there by that name. Geographically, it is located on the border of Armenia near Ibn ` Umar Island north of Mousil in ` Iraq, the real home of Sayyidna Nuh (علیہ السلام) . This is a mountain range, part of which is called Judiyy. Another part of it is known as Ararat. In the present Torah, the place where the Ark came to rest has been identified as Mount Ararat. As obvious, there is not much of a contradiction in these two reports. But, well-known old historical accounts also say that the ark of Sayyidna Nuh (علیہ السلام) had come to rest on Mount Judiyy.
These accounts also mention that pieces of this ark are still there at many places in ` Iraq. These are kept and used as a relic.
According to Tafsir at-Tabari and al-Baghawi, Sayyidna Nuh (علیہ السلام) had embarked the Ark on the tenth of the month of Rajab. For six months, this ark sailed on the waters of the flood. When it reached the spot where Baytullah was, it made seven circuits. Allah Ta` ala had raised His House higher from being submerged. Then, on the tenth of Muharram, the day of ` Ashura', the flood subsided and the ark came to rest at the Mount of Judiyy. Sayyidna Nuh (علیہ السلام) observed a thanks-giving fast on that day and asked everyone on the ark to do the same. Some reports say that even animals that had shared the ark fasted on that day. (Mazhari and Qurtubi)
The importance of the day of ` Ashura', that is, the tenth of Muharram, has been recognized in all religious codes of the blessed prophets. In early Islam - before the fasts of Ramadan became obligatory - fasting on the day of ` Ashura' was fard. It is no more fard after the revelation of the obligatory status of fasting in Ramadan, but it continues to be a practice of prophets, and a source of reward forever.
After the Flood, Allah told the earth to absorb the water, and He told the sky to hold back and not send down rain; and so the water decreased, until the land became dry. By then, Allah had destroyed the disbelievers. The Ark stopped on Mount Jūdī. It was said, ‘Be gone and destroyed the people of disobedience, for they had overstepped the limits of Allah through their disbelief.
Setelah air bah itu berakhir, Allah berfirman kepada bumi, "Wahai bumi! Seraplah air bah yang ada di atasmu!" Dia juga berfirman kepada langit, "Wahai langit! Tahanlah dan jangan turunkan air hujan!" Lalu air menyusut sehingga bumi pun mengering. Saat itu Allah telah membinasakan orang-orang kafir, sementara kapal berhenti di atas bukit Jūdiy. Lalu dikatakan, "Enyahlah dan binasalah orang-orang yang melampaui batas-batas Allah dengan kekafirannya!"
Allah reče Zemlji nakon završetka potopa: "O Zemljo, upij vodu koja je na tebi", a reče nebu: "O nebo, zaustavi ispuštanje kiše", te se voda povuče i zemlja osuši. Allah je uništio nevjernike i lađa je pristala na planini el-Džudijj, i bi rečeno: "Neka je daleko i neka je uništen narod koji je prešao Allahove granice svojim nevjerstvom."
The End of the Flood
Allah, the Exalted, informs that when the people of the earth were all drowned, except for the people on the ship, He commanded the earth to swallow its water, which had sprang from it and gathered upon it. Then He commanded the sky to cease raining.
وَغِيضَ الْمَآءُ
(And the water was made to subside) This means that it (the water) began to decrease.
وَقُضِىَ الاٌّمْرُ
(and the decree was fulfilled.) This means that all of those who disbelieved in Allah were removed from the people of the earth. Not a single one of them remained upon the earth.
وَاسْتَوَتْ
(And it (the ship) rested) This is referring to the ship and those who were in it.
عَلَى الْجُودِىِّ
(on (Mount) Judi.) Mujahid said, "Judi is a mountain in Al-Jazirah (Northwest Mesopotamia) where the mountains sought to tower above each other on the day of the drowning. On that day of destruction, all the mountains sought to be higher (to avoid being overcome by the water). However, this mountain (Judi) humbled itself for Allah, the Mighty and Sublime, and therefore it was not drowned. This is why Nuh's ship anchored upon it." Qatadah said, "The ship rested upon it (Mount Judi) for a month before they (the people) came down from it. " Qatadah also said, "Allah made Nuh's ship remain on Mount Judi in the land of Al-Jazirah, as a lesson and a sign." Even the early generations of this Ummah saw it. How many ships are there that have come after it and have been destroyed and became dust
وَقِيلَ بُعْدًا لِّلْقَوْمِ الظَّـلِمِينَ
(and it was said: "Away with the people who are wrongdoing!") means destruction and loss for them. The term "away with" here implies being far away from the mercy of Allah. For verily, they were destroyed to the last of them, and none of them survived.
Puis une fois le déluge terminé, Allah dit à la Terre: Ô Terre, absorbe l’eau du Déluge. Et Il dit au Ciel: Ô Ciel, arrête de faire pleuvoir de l’eau. Le niveau de l’eau baissa donc jusqu’à ce que la Terre se fût asséchée et que les mécréants aient tous été anéantis. Le bateau s’arrêta sur le mont Al-Jûdî et il fut dit: Que soient éloignés et anéantis ceux qui, en mécroyant, franchissent les limites d’Allah.
Después del diluvio, Al-lah le dijo a la tierra que absorbiera el agua, y le dijo al cielo que se contuviera y no enviara lluvia. Así disminuyó el agua, hasta que la tierra se secó. Para entonces, Al-lah había destruido a los incrédulos. El Arca se detuvo sobre el monte Yudi. Fue dicho: “Destruye a la gente desobediente, porque han traspasado los límites de Al-lah debido a su incredulidad”.
Puis Noé implora son Seigneur: Ô Seigneur, mon fils fait partie de ma famille que Tu m’as promis de sauver. Or Ta promesse est véridique et Tu n’y manques jamais. Tu es le plus équitable et le plus connaisseur des juges.
Noah (peace be upon him)called upon his Lord, saying that his son was of his family, whom He had promised him would be saved. He said that Allah’s promise is always true and that Allah is the most just of judges Who knows best.
A Return to the Story of the Son of Nuh and mentioning what transpired between Nuh and Allah concerning Him
This was a request for information and an inquiry from Nuh concerning the cirumstances of his son's drowning.
فَقَالَ رَبِّ إِنَّ ابُنِى مِنْ أَهْلِى
(and said, "O my Lord! Verily, my son is of my family!") This means, "Verily, You promised to save my family and Your promise is the truth that does not fail. Therefore, how can he (my son) be drowned and You are the Most Just of the judges"
قَالَ ينُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ
(He (Allah) said: "O Nuh! Surely, he is not of your family...") This means, "He (your son) is not of those whom I promised to save. I only promised you that I would save those of your family who believe." For this reason Allah said,
وَأَهْلَكَ إِلاَّ مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ
l(and your family except him against whom the Word has already gone forth.) 11:40 Thus, for his son, it had already been decreed that he would be drowned due to his disbelief and his opposition to his father, the Prophet of Allah, Nuh peace be upon him. Concerning Allah's statement,
إِنَّهُ لَيْسَ مِنْ أَهْلِكَ
(Surely, he is not of your family;) meaning that he (Nuh's son) was not among those whom Allah promised to save. `Abdur-Razzaq recorded that Ibn `Abbas said, "He was the son of Nuh, but he opposed him in deeds and intention." `Ikrimah said in some of the modes of recitation it said here, (إِنَّهُ عَمِلَ عَمَلًا غَيْرَ صَالِحٍ) "Verily, he (Nuh's son) worked deeds that were not righteous."
Lalu Nuh -'alaihissalām- mengadu kepada Tuhannya dengan berkata, "Ya Tuhanku! Sesungguhnya putraku adalah bagian dari keluargaku yang Engkau telah janjikan padaku untuk menyelamatkan mereka. Sesungguhnya janji-Mu adalah kebenaran yang tidak mungkin diingkari dan Engkau adalah Tuhan Yang Mahaadil dan Maha Mengetahui."
Nuh, 'alejhisselam, dozva svog Gospodara tražeći pomoć: "Gospodaru moj, moj sin je od moje porodice, a Ti si obećao da ćeš spasiti moju porodicu. Tvoje obećanje je istina i Ti si najpravedniji i najznaniji sudac."
Noé u clamó a su Señor, diciendo: “Mi hijo es parte de mi familia, a quien tu prometiste salvar”. La promesa de Al-lah siempre es verdadera y Él es el juez más justo que todo lo sabe.
Nuh -aleyhisselam- yardımına sığınarak Rabbine şöyle nida etti: Ey Rabbim! Şüphesiz oğlum, bana ailemden kurtulacağına dair söz verdiklerindendir. Şüphesiz senin vaadin, dönmenin olmadığı doğru bir vaattir. Ve sen, hükmedenlerin en adili ve en en iyi bilenisin.
Commentary
The remaining account of the flood associated with the name of Sayyidna Nuh along with instructions related to it, appears in the five verses cited above.
When Canaan, the son of Sayyidna Nuh (علیہ السلام) did not board the ark despite the counsel and call of his esteemed father who was still concerned emotionally as he saw his son surrounded by the waves of the flood. His filial love knocked at another door. He turned to his Lord and prayed to Him on the basis of His promise that He would save his family from the flood, and that His promise was true. But, conditions were alarming and his son who was part of his family was going to be swallowed by the flood. The only court of appeal he could now go to was the court of the most just of judges for everything was in His power and control and that He could still save him from the flood.
Và Nuh (cầu xin sự bình an cho Người) khấn cầu với Thượng Đế của Y để tìm được sự cứu rỗi từ Ngài, Y thưa :" Lạy Thượng Đế của bề Tôi! Quả thật, đứa con trai của bề tôi là một thành viên của gia đình bề tôi nên bề tôi có trách nhiệm cứu vớt y cùng với họ và chắc rằng lời hứa của Ngài đó là một sự thật không thể có sai xót, và Ngài là Đấng Phán Xét Công Bằng nhất trong các vị thẩm phán và Ngài là Đấng Am Tường về bọn họ."
E Nūħ, pace a lui, invocò il suo Dio, implorando aiuto, dicendo: "O Dio mio, in verità mio figlio è parte della mia famiglia, che mi hai promesso sarebbero stati salvati; e in verità la tua promessa è veritiera, e non manchi mai ad essa; e Tu sei il più Giusto dei Giudici, e il più Sapiente"
Nanawagan si Noe – sumakanya ang pagbati ng kapayapaan – sa Panginoon niya habang nagpapasaklolo sa Kanya saka nagsabi: "O Panginoon ko, tunay na ang anak ko ay kabilang sa mag-anak ko na nangako Ka sa akin ng pagliligtas sa kanila. Tunay na ang pangako Mo ay ang tapat na walang pagsira rito. Ikaw ay ang pinakamakatarungan sa mga tagahatol at ang pinakamaalam sa kanila."
Allah phán bảo Nuh: "Hỡi Nuh! Chắc chắn đứa con trai của Ngươi mà Ngươi đang cầu xin TA cứu vớt hắn, thật sự hắn không phải là thành viên trong gia đình của Ngươi mà TA đã từng hứa với Ngươi là sẽ cứu vớt họ; bởi vì hắn là một kẻ ngoại đạo. Nếu Ngươi còn cầu xin TA thì đó là một việc làm không đáng cho Ngươi chút nào và điều đó nó không phù hợp với thân phận của Ngươi hiện tại. Bởi thế, chớ nên cầu xin TA mà trong khi Ngươi không hề hiểu biết điều gì về hắn, TA khuyên Ngươi cẩn thận coi chừng trở thành những tên ngu ngốc. Bởi vì, sự cầu xin của Ngươi đó là sự nghịch lý với sự am tường và phán xét của TA."
Nagsabi si Allāh kay Noe: "O Noe, tunay na ang anak mo na hiniling mo sa Akin na iligtas siya ay hindi kabilang sa mag-anak mo na nangako Ako sa iyo na iligtas sila dahil siya ay isang tagatangging sumampalataya. Tunay na ang paghiling mo, O Noe, ay isang gawaing hindi naaangkop sa iyo at hindi nababagay para sa sinumang nasa katayuan mo. Kaya huwag kang humiling sa Akin ng wala kang kaalaman hinggil doon. Tunay na Ako ay nagbibigay-babala sa iyo na baka ikaw ay maging kabilang sa mga mangmang para humiling ka sa Akin ng sumasalungat sa kaalaman Ko at karunungan Ko."
Disse Allāh a Nūħ: "O Nūħ, in verità tuo figlio, che tu mi hai implorato di salvare, non fa parte dei membri della tua famiglia che ti ho promesso di salvare, poiché è miscredente; in verità la tua implorazione, o Nūħ, è un'azione che non ti si addice, e non è cosa appropriata a qualcuno che è nella tua posizione. Non chiederMi ciò di cui non hai conoscenza: In verità, ti avverto di non essere tra gli ignoranti, chiedendomi ciò che va contro la Mia Sapienza ed i Miei scopi".
Allah said to Noah that his son, who he asked Him to save, was not from his family, whom He had promised to save, because he was a disbeliever. Noah’s question was not appropriate coming from him, and was not right for someone of his rank. Allah told him not to ask Him about what he had no knowledge about, cautioning him not to be among those who are ignorant, by asking Him for things that go against His knowledge and wisdom.
Allah reče Nuhu: "Tvoj sin čije izbavljenje si tražio od Mene nije od tvoje porodice za koju sam ti obećao da ću je spasiti, jer on je nevjernik. To tvoje traženje ti ne dolikuje, i ne odgovara nekom na tvom stepenu. Nemoj Mi tražiti nešto o čemu nemaš znanja, savjetujem ti da ne budeš od neznalica pa da Mi tražiš nešto što se suprotstavlja Mom znanju i Mojoj mudrosti."
Allah Teâlâ, Nuh -aleyhisselam-'a şöyle buyurdu: Ey Nuh! Senin kurtulmasını istediğin oğlun, benim sana kurtarmayı vadettiğim ehlinden değildir. Çünkü O, (senin oğlun) kâfirdir. Senin benden istediğin şey: sana ve senin makamında bulunan kimseye yakışan bir amel değildir. Hakkında ilminin olmadığı şeyi benden isteme! Ben, seni cahillerden olmaktan ve benim ilmime ve hikmetime muhalif olan şeyi benden istemenden sakındırırım.
Allah berfirman kepada Nuh, "Wahai Nuh! Sesungguhnya putramu yang engkau minta Aku selamatkan itu bukan bagian dari keluargamu yang Aku janjikan kepadamu akan diselamatkan karena ia kafir. Sesungguhnya permintaanmu itu, wahai Nuh, adalah tindakan yang tidak sepantasnya keluar darimu dan tidak patut dilakukan oleh orang yang berkedudukan sepertimu. Oleh karena itu, janganlah engkau meminta sesuatu yang tidak engkau ketahui duduk persoalannya. Sesungguhnya aku mengingatkanmu, jangan sekali-kali engkau menjadi orang bodoh yang meminta kepada-Ku sesuatu yang bertentangan dengan pengetahuan dan kebijaksanaan-Ku."
Allah dit à Noé: Ô Noé, ton fils, que tu me demandes de sauver, ne fait pas partie des membres de ta famille que Je t’ai promis de sauver car c’est un mécréant. Cette demande que tu me fais, ô Noé, tu ne devrais pas Me la faire car elle ne convient pas à quelqu’un de ton rang. Ne Me demande pas ce dont tu n’as aucune connaissance. Je te dis cela afin que tu ne fasses pas partie de ces ignorants qui Me demandent ce qui est contraire à Ma connaissance et à Ma sagesse.
In the second verse (46), came a stern response from Allah Ta` ala whereby Sayyidna Nuh (علیہ السلام) was told that this son was no more a part of his family because he was not good and right in what he did. Therefore, it was not proper for him to approach Him with some request while being unaware of the true state of affairs. Then came the mollifying remark that the good counsel was being given to him so that he too does not become one of the ignorant.
Two things come out from what was said by Allah Ta` ala:
1. Sayyidna Nuh (علیہ السلام) did not know about the disbelief of his son clearly and fully. He thought he was a hypocrite, so he still took him to be a believer. Therefore, identifying him as a part of his family, he went ahead and prayed that he be saved from the flood. Otherwise, had he known the true state of affairs about him, he would have not made such a prayer. The reason is that he was already instructed in clear terms that he should not, once the flood comes, speak about those who had crossed the limit as it appears in verse 37 earlier وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۚ إِنَّهُم مُّغْرَقُونَ. After this clear and explicit injunction, it was impossible for a prophet of God that he would venture to do something against it. The only possible explanation for this could be that, as suggested by the author of Bayan al-Qur'an, the desired objective of this prayer is that his son becomes a believer and not that he be saved from the flood under his present condition. But, Allah Ta` ala has not taken Sayyidna Nuh's lack of knowledge about the disbelief of his son and the prayer for his deliverance based on it as sound excuses. Therefore, he was questioned as to why he would make such a prayer. This is a slip at the highest level of the station of a prophet which Sayyidna Nuh (علیہ السلام) would himself refer to on the day of Resurrection when the whole creation will request him to intercede with the Lord on their behalf. He would excuse himself by saying what had happened to him, therefore, he would not dare any intercession.
Prayer for the disbelieving and the unjust is not permissible
A religious rule of conduct that we learn about here is that one should first find out whether or not the objective for which he is making a prayer is permissible and halal (lawful). It is prohibited to make Du` a (prayer) under doubtful circumstances. Tafsir Ruh al-Ma'ani with reference to al-Baydawi reports that since this verse tells us about the prohibition of Du` a under doubtful circumstances, it is automatically inferred from it that it will be all the more prohibited to pray for anything known to be impermissible and unlawful.
This rule also helps us realize the absence of discretion among modern day Shaykhs (spiritual masters) who have become used to raising their hands of prayer for anyone who comes in asking for some prayer to be made for him. Most of the time, they know that this per-son is not on the right, or is unjust, in the case for which he is asking the Shaykh to pray. Or, the person is asking the Shaykh to pray for a purpose that is not lawful for him, may be this person is looking for a particular job or office through which he will become involved in earning unlawfully, or succeed in it by usurping someone's right.
When attending circumstances are known, such prayers are unlawful and impermissible after all. Even if the circumstances are doubtful, taking the initiative to make Du` a, without first getting to know the circumstances as they are and the lawfulness of the matter in question, is also not appropriate.
Brotherly relations between believers and disbelievers
2. The second religious ruling that emerges from here is that a believer and a disbeliever may be blood relatives to each other, but when it comes to religious and collective matters, this kinship will have no effect. A person may be high born, he may come from the progeny of men of high spiritual status, so much so that one may even have the honor of being among the progeny of our most noble Prophet ﷺ . But, this high lineage and this prophetic connection will also not be taken into consideration as a factor in religious matters, if the person is not a believer. In religion, everything functionally depends on faith, goodness and the fear of Allah. One who is good in deeds and fears Allah, he is ours. If not like that, he is an alien.
Had concessions based on kinship been given even in religious matters, brothers would have not crossed swords against each other in the battlefields of Badr and Uhud. It is common knowledge among Muslims that the battles of Badr, Uhud and al-Ahzab were fought among individuals coming from the same families. This clearly demonstrates that Islamic nationality or brotherhood does not hinge on lineal bond or geographical or linguistic unity. Instead, it revolves round faith and deed. All believers, residents of any country, members of any family and speakers of any language, are a single nation, a single brotherhood. The Qur'anic verse: إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ (The believers are but brothers - 49:10) means just this. Then, those who are deprived of faith and good deeds, they are not members of the Islamic brotherhood. The Holy Qur'an has made this reality all the more clear through the words spoken by Sayyidna Ibrahim (علیہ السلام) : إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّـهِ (Indeed, we have nothing to do with you and with whatever you worship other than Allah - al-Mumtahinah, 60:4).
This humble writer has restricted the above rule to the ` religious matters' only for the reason that, in worldly matters, demonstrating good social behavior, moral grace, favor and generosity is something different. It is quite permissible to deal even with someone not good with these graces, in fact, it is recommended, and is an act worthy of thawab (reward). Countless instances where the Holy Prophet ﷺ and his noble Companions ؓ have treated non-Muslims with compassion, favour and good grace are sufficient to prove this.
In our time, the edifice of nationalities is raised on the foundations of homeland, language or color whereby Muslims are segregated into one or the other ` nation' under false banners. This is contrary to the Qur'an, and Sunnah, and amounts to rising in rebellion against the principles of political and social management enunciated by the Holy Prophet ﷺ .
Al-lah le dijo a Noé: “Tu hijo, a quien me pides que salve, no es de tu familia, a quienes había prometido salvar, puesto que es un incrédulo”. El cuestionamiento de Noé u no fue apropiado de su parte, ni correcto para alguien de su rango. Al-lah le advirtió que no lo cuestionara acerca de lo que él no tenía conocimiento, para que no se contara entre los ignorantes, cuestionándolo sobre cosas que van más allá de su conocimiento y sabiduría.
Nuh -'alaihissalām- berkata, "Ya Tuhanku! Sesungguhnya aku meminta pertolongan-Mu dan perlindungan-Mu dari meminta sesuatu yang tidak kuketahui duduk persoalannya. Jika Engkau tidak berkenan mengampuni dosaku dan menyayangiku dengan kasih sayang-Mu, niscaya aku akan termasuk orang yang merugi di akhirat nanti."
Nuh -aleyhisselam- şöyle dedi: "Rabbim! Ben, senden hakkında ilmimin olmadığı bir şeyi istemekten sana sığınırım. Eğer benim günahlarımı bağışlamaz ve bana rahmetin ile merhamet etmezsen, ben ahiretteki nasibini heba eden ve bundan dolayı zarara uğrayan kimselerden olurum.
Nuh, 'alejhisselam, reče: "Gospodaru moj, utječem Ti se od toga da Ti tražim ono o čemu nemam znanja. Ako mi Ti ne oprostiš i ne smiluješ mi se biću od propalih, onih koji su izgubili svoj udio na Ahiretu."
Mentioned in the third verse (47) is the apology tendered by Sayyidna Nuh (علیہ السلام) . In gist, it is a return to Allah in submission and entreaty, a prayer for the protection of Allah, His forgiveness for past omissions, and a request for His mercy.
From here we learn that, should one commit a mistake, let him not rely on his personal resolve to stay safe from it in the future. He should, rather, seek the protection of Allah Ta` ala and pray to Him that He is the One who can keep him safe from errors and sins.
Noah (peace be upon him) asked his Lord to help him by preventing him from asking Him for what he had no knowledge about. He said that if Allah did not forgive him his sin, and have mercy on him, then he would be among the losers who lost their share in the Afterlife.
Among those who were drowned in the great flood of Noah, was Kan‘an, Noah’s son. Noah wanted him to board his Ark, but he refused to do so out of sheer stubbornness. Then Noah prayed to God for his protection and the answer was that such questions should be avoided as showing a lack of understanding, on the part of Noah, of God’s plan. The fact is that God does not treat as redeemed the children of holy men or those who attach themselves to certain ‘holy men’, nor does He settle them in the Gardens of Paradise. God’s decisions regarding redemption are based purely on deeds and not on relationships, descent or group attachments. In this world, family relationships are of great importance. This will not be so in the Hereafter, there moral relationships outweigh all else. Noah’s flood had occurred in order that all divisions of human beings other than moral ones be abolished, and all doers of righteous deeds be saved by accommodating them in the Divine Ark, while the unrighteous were consigned to the merciless waves. There will be a repetition of such an event on Doomsday, only on a larger scale and to the uttermost degree.
Dijo Noé u: “Señor mío, me refugio en Ti de cuestionarte sobre aquello de lo que no tengo conocimiento. Si no me perdonas y tienes misericordia de mí, seguramente me contaré entre los que han perdido todo en el Más Allá”.
Noé dit: Seigneur, je me réfugie auprès de Toi et recherche Ta protection contre le fait de Te demander ce dont je n’ai aucune connaissance. Si Tu ne me pardonnes pas mon péché et ne me fais pas miséricorde, je serais du nombre des perdants qui auront perdu leurs parts de l’au-delà.
Nagsabi si Noe – sumakanya ang pagbati ng kapayapaan: "Panginoon ko, tunay na ako ay dumudulog at nagpapasanggalang sa Iyo laban sa paghiling ko sa Iyo ng walang kaalaman para sa akin hinggil doon. Kung hindi Ka magpapatawad sa akin sa pagkakasala ko at maaawa sa akin sa pamamagitan ng awa Mo, ako ay magiging kabilang sa mga lugi na nagpalugi ng mga bahagi nila sa Kabilang-buhay."
Nuh (cầu xin bình an cho Người) khẩn thưa với Thượng Đế: "Lạy Thượng Đế của bề tôi! Xin Ngài cho bề tôi rút lại viêc đòi hỏi Ngài về những điều mà bề tôi không hề hay biết. Quả thật, nếu Ngài không tha thứ tội lỗi cho bề tôi và sự khoan dung bằng sự khoan dung của Ngài cho bề tôi thì chắc chắn bề tôi sẽ trở thành những kẻ bị thua thiệt chẳng còn gì ở Ngày Sau."
Nūħ, pace a lui, gli disse: "Dio mio, in verità mi astengo e mi rifugio in Te dal chiederti ciò che non conosco, e se non perdoni i miei peccati e non mi concedi la Tua Misericordia, sarò tra i perdenti, coloro che avranno perduto la loro fortuna nell'Aldilà."
Allāh disse a Nūħ, pace a lui: "O Nūħ, scendi dall'Arca sulla terra in piena sicurezza e pace, e con molta Grazia di Allāh, e così i figli dei credenti che erano con te nell'Arca, e quelli che verranno dopo di te. E tra i loro figli vi saranno altri popoli miscredenti: Li faremo godere in questa vita, concedendo loro sostentamento, e verranno colpiti nell'Aldilà, da parte Nostra, da una dolorosa punizione".
The Command to descend from the Ship with Peace and Blessings
Allah, the Exalted, informs of what was said to Nuh when the ship anchored on Mount Judi, peace be upon him, peace were sent upon him and the believers with him. This salutation was also for every believer from his progeny until the Day of Resurrection. Muhammad bin Ka`b said, "Every male and female believer until the Day of Resurrection is included in this salutation of peace. Likewise, every male and female disbeliever until the Day of Resurrection is included in this promise of torment and pleasure. Muhammad bin Ishaq said, "When Allah wanted to stop the flood, He sent a wind upon the face of the earth that caused the water to be still. Then the springs of the earth were closed off from the great flooding and the pouring (rain) from the sky halted. Allah, the Exalted, says,
وَقِيلَ يَأَرْضُ ابْلَعِى مَآءَكِ
(And it was said: "O earth! Swallow up your water...") 11:44 Thus, the water began decreasing and subsiding until the ship settled on Mount Judi. The People of the Tawrah (the Jews) claim that this occurred during the seventh month (of the year) and it lasted for seventeen nights. Then, on the first day of the tenth month, he (Nuh) saw the mountain tops. Then after forty more days, Nuh opened the small window in the roof of the ship and he sent a raven out to see what the water had done. However, the raven did not return to him. Then, he sent a pigeon out but it returned to him without finding any place (land) to put its two feet down. He extended his hand out of the ship and the pigeon grabbed his hand so that Nuh could pull it back into the ship. Then, after seven more days passed, he sent the pigeon out again to investigate for him. The pigeon returned in the evening with a leaf from an olive tree in its mouth. From this, Nuh knew that the water had decreased from the face of the earth. He remained in the ship for seven more days before he sent the pigeon out again. This time the pigeon did not return to him, so he knew that the earth had appeared. Thus, a year was completed from the time that Allah sent the flood, until the time of Nuh sending the pigeon. The first day of the first month of the second year began when the face of the earth appeared and land became visible. This is when Nuh uncovered the opening of the ship. During the second month of the second year, after twenty six nights,
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا
(It was said: "O Nuh! Come down (from the ship) with peace from Us)
Allah phán bảo Nuh (cầu xin bình an cho Người): "Này hỡi Nuh! Hãy an tâm xuống khỏi con thuyền mà bước lên bờ trong sự bình an và an toàn, bởi hồng ân của Allah giành quá nhiều cho Ngươi và những tín hữu cùng đồng hành với Ngươi trên chiếc thuyền từ những người có đức tin đến từ các thế hệ sau Ngươi. Và rồi sẽ có những cộng đồng khác nhau từ con cháu của họ, họ là những kẻ bất tuân mà vẫn được TA cho hưởng thụ được cuộc sống xa hoa của trần gian này với một cuộc sống thật sung túc, rồi sau đó họ sẽ lãnh đủ hình phạt khủng khiếp vào Ngày Sau."
Nagsabi si Allāh kay Noe – sumakanya ang pagbati ng kapayapaan: "O Noe, bumaba ka mula sa arko sa lupa nang may kaligtasan, katiwasayan, at mga biyayang marami mula kay Allāh sa iyo at sa mga supling ng mga kasama sa iyo sa arko kabilang sa mga mananampalataya, na darating matapos mo. May mga ibang kalipunang kabilang sa mga supling nila na mga tagatangging sumampalataya na pagtatamasain Namin sa buhay na ito sa Mundo. Magbibigay Kami sa kanila ng ikabubuhay nila, pagkatapos may hahantong sa kanila mula sa Amin sa Kabilang-buhay na isang pagdurusang nakasasakit."
Allah reče Nuhu, 'alejhisselam: "O Nuh, iskrcaj se iz lađe sačuvan i bezbjedan, sa velikim blagodatima koje je Allah podario tebi, i potomcima onih koji su bili sa tobom u lađi koji su vjernici, a koji će doći nakon tebe. Među njihovim potomcima će biti i nevjerničkih naroda kojima ću dati da uživaju u dunjalučkom životu i ono od čega će živjeti, a zatim će ih zadesiti Naša bolna kazna na Ahiretu."
Ensuite, Allah dit à Noé: Ô Noé, descends du bateau, et pose pied sur la terre ferme sain et sauf, bénéficiant des bienfaits nombreux qu’Allah t’a accordé et qu’Il accordera à la descendance croyante de ceux qui t’accompagnaient sur le bateau. Des peuples affiliés à eux apparaitront mais ils seront mécréants. Ceux-là, Nous les laisserons jouir un temps de ce bas monde et leur accorderons des bienfaits le temps qu’ils vivront puis ils subiront un châtiment douloureux dans l’au-delà.
Al-lah le dijo a Noé u: “Desciende del Arca con seguridad y con muchas bendiciones sobre ti y sobre los descendientes creyentes de aquellos que están contigo en el Arca, que los sucederán. Algunas personas en el futuro tampoco creerán en Al-lah, los dejaré disfrutar de la vida mundanal por un tiempo, pero luego les azotará un doloroso castigo”.
Allah told Noah (peace be upon him) to get down from the Ark on to the ground in safety and security, and with many blessings from Allah upon him and on the believing descendants of those who were with him on the Ark, who would come after them. There would also be other peoples from their descendants who would disbelieve whom Allah would for a time give enjoyment in the life of this world, giving them their livelihood, but then a painful punishment from Him would come to them.
Allah berfirman kepada Nuh -'alaihissalām-, "Wahai Nuh! Turunlah dari kapal ke tanah dengan selamat dan aman dengan membawa banyak anugerah dari Allah untukmu dan untuk anak keturunan orang-orang mukmin yang berada di atas kapal bersamamu yang akan datang sepeninggalmu. Selain itu, akan ada umat-umat lain dari keturunan mereka yang menjadi kafir. Kami akan memberi mereka kesempatan untuk menikmati hidup mereka di dunia ini dan Kami akan memberi mereka rezeki untuk bekal hidup mereka di dunia. Kemudian mereka akan mendapatkan azab yang pedih dari Kami di akhirat nanti."
Allah Teâlâ, Nuh -aleyhisselam-'a şöyle buyurdu: Ey Nuh! Gemiden yeryüzüne selametle ve güven içerisinde, Allah tarafından sana verilen bol nimetler ile in. Zira bu nimetler gemide seninle birlikte olan iman edenler ve onların ardından gelen zürriyetleri içindir. Bu kimselerin zürriyetlerinden kâfir topluluklar da çıkacaktır. Onları, dünya hayatında faydalandırıp kendileri ile yaşayacakları şeyleri onlara vereceğiz. Sonra da bizden ahirette elem verici bir azap onlara erişecektir.
In the fourth verse (48), described there is the end of the flood. When the flood subsided, the ark of Sayyidna Nuh (علیہ السلام) came to rest on Mount Judiyy, the earth sucked its water back, standing water from the heaven got preserved in the form of rivers and streams mak-ing the land habitable. Then, Sayyidna Nuh (علیہ السلام) was asked to disembark, go down the mountain, for there was nothing to worry about. Blessings of Allah will be with him keeping him secure from any calamities and hardships and that he will prosper in terms of peace, wealth and children.
According to this statement, the entire post-flood human population of the world is the progeny of Sayyidna Nuh (علیہ السلام) . At another place, the Qur'an has said: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ﴿77﴾ (and those remaining We made his descendants - 37:77). Therefore, historians refer to Sayyidna Nuh (علیہ السلام) as the second Adam.
Then, the promise of peace and blessing made to Sayyidna Nuh (علیہ السلام) is not limited to his person, instead, it was said: وَعَلَىٰ أُمَمٍ مِّمَّن مَّعَكَ (and upon the peoples [ springing ] from those with you). Those who boarded the ark with Sayyidna Nuh have been identified with the word: امم (umam) which is the plural form of امۃ (ummah: community). It releases the sense that those on board the ark consisted of different nationalities and communities, although we already know that those who had embarked the ark were mostly people from the family of Sayyidna Nuh (علیہ السلام) in addition to a few other believers as well. So, they were identified as different communities and nationalities in the sense that different communities and nationalities will spring forth from their future generations. This tells us that the whole human race to be born up to the day of Qiyamah is included under the sense of the words: أُمَمٍ مِّمَّن مَّعَكَ (peoples [ springing ] from those with you).
This was the reason why it became necessary to elaborate the subject of peace and blessing as the coming generation would include believers and disbelievers both. As for peace and blessing for believers, it is correct in its general sense for they would have peace and blessing in the mortal world as well as in the Hereafter. But, the disbelievers from this generation would have been consigned to the everlasting punishment of Hell. How would it be correct to say that they would be recipients of peace and blessing? Therefore, at the end of the verse, it was said: وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ (And there are peoples whom We shall give some enjoyment, then a painful punishment from Us will visit them). It means that the peace and blessing they will enjoy in the mortal world is like a feast thrown open to all, friends and foes alike. Also participating in it will be those who take to disbelief from among the progeny of Sayyidna Nuh (علیہ السلام) but the salvation and prosperity of the Hereafter shall be reserved for believers only. The disbeliever will be given the return for his good deeds within the mortal world and there will be nothing left for him to receive in the Hereafter where he will find nothing but punishment waiting for him.
When the Holy Prophet ﷺ came to know of this detailed information about Sayyidna Nuh (علیہ السلام) and the Flood through revelation, he related it to his people - this event, then became a standing witness to the veracity of the Holy Prophet ﷺ himself as a genuine prophet. To alert him to this situation, it was said in the fifth verse (49): ` As for Sayyidna Nuh (علیہ السلام) and the flood that came during his time, these were pieces of information that lay in the domain of the unseen. He had no knowledge of it beforehand, nor his people, the Arabs, knew about it. It was he who told them about it. What was the explanation for it? How could it happen? There was no other explanation but that Allah had Himself told him about it through revelation, because, had his people been educated and conversant with world history, it could be surmised that he had related these events after having heard them from those learned people. But, when the whole lot of his people was unaware of these events and their prophet too had never gone to another country to get his education there, then, the only inlet of this information stands determined conclusively. It was وَحِی Wahy, the divine revelation, which is a clear proof that the prophet is a true messenger of Allah.
This story of Noah is from the news of the Ghaib, which the Messenger (peace be upon him)did not know beforehand, and his people did not have knowledge of it either before this revelation from Allah. Allah tells him to be patient in the face of the injury and rejection of his people, just as Noah (peace be upon him) was patient. Help and victory is for those who follow what Allah instructs and who stay away from what He has prohibited.
Esta historia de Noé proviene de las noticias de lo oculto, que el Mensajero r no conocía, y su pueblo tampoco la conocía antes de esta revelación de parte de Al-lah. Profeta sé paciente ante el agravio y el rechazo de tu pueblo, al igual que Noé u fue paciente. La ayuda y la victoria son para aquellos que siguen lo que Al-lah ordena y que se mantienen alejados de lo que Él ha prohibido.
To console the Holy Prophet ﷺ ، it was said at the end of the verse that there were so many open proofs to the fact that he was a prophet and messenger of Allah. If there were some unfortunate human beings that see the sun yet insist that they do not, even challenge him and confront him, then, he should look at the role model of his predecessor, Sayyidna Nuh (علیہ السلام) ، peace on him. He spent one thousand years of his long life suffering from pain inflicted by his people. He remained patient. Let him stay as patient as he was - because, it stands determined that success will ultimately kiss the hands of those patient and God-fearing.
When all the evil people were drowned, the flood abated. The water was gradually absorbed in the ground or drained away into the seas. Noah’s Ark ran aground on Mount Judi. Noah and his companions then disembarked. At God’s command the earth again became lush green and well-populated. The people among whom Noah appeared were those who believed in Adam’s prophethood. After Noah his people stayed on the right path, but only in the beginning. When later generations began to stray, prophets were again sent to them. These later prophets appeared in the communities who had accepted the prophethood of Noah. In spite of this, since they did not accept any prophet of their own times, and did not reform themselves, they were destroyed. This means that for the purpose of salvation, it is not enough to accept a prophet or to associate oneself with a prophet. Rather such Faith is required as is an active and live Faith, and has the power to turn a man’s life into one of righteous action. The history of Noah teaches the lesson that lovers of falsehood may appear to be all-powerful and they may be very long-lived, but they are nevertheless destined to face destruction. On the contrary, men of Faith may be very few in number and may appear to be quite powerless, but by God’s will, these are the very people who will ultimately share His graces in the present world, in the beginning and, finally, in the Hereafter.
Kisah Nuh ini adalah bagian dari berita-berita gaib yang semula tidak engkau ketahui -wahai Rasul- dan juga tidak diketahui oleh kaummu sebelum datangnya wahyu yang Kami wahyukan kepadamu. Oleh sebab itu, bersabarlah engkau terhadap ulah kaummu yang menyakitimu dan mendustakanmu, seperti kesabaran yang ditunjukkan oleh Nuh -'alaihissalām-. Sesungguhnya kemenangan dan kejayaan itu adalah milik orang-orang yang menjalankan perintah-perintah Allah dan menjauhi larangan-larangan-Nya.
Kazivanje o Nuhu predstavlja obavijest o nečemu nepoznatom, nečemu što ti, Poslaniče, nisi znao, niti je tvoj narod to znao prije ove objave koju smo ti objavili, i zato se strpi na ezijetu i poricanju tvog naroda kao što se strpio Nuh, 'alejhisselam, a doista će pobjeda pripasti onima koji primjenjuju Allahove naredbe i klone se onoga što je zabranio.
Nuh -aleyhisselam-'ın bu kıssası gaybî haberlerdendir. -Ey Peygamber!- Sana vahyettiğimiz bu vahiyden önce ne sen ve ne de kavmin bu kıssayı bilmiyordunuz. Tıpkı Nuh -aleyhisselam-'ın sabrettiği gibi sen de kavminin eziyetlerine ve yalanlamalarına karşı sabret. Yardım ve zafer (üstünlük), Allah'ın emirlerini yerine getirip yasaklarından sakınanlar içindir.
Ce récit de l’histoire de Noé est une part de l’Invisible que ni toi, ô Messager, ni les tiens n’auraient eu les moyens de connaître avant cette révélation que Nous te faisons. Endure donc patiemment les persécutions et le démenti de ton peuple à l’image de Noé, car la victoire et la domination appartiennent à ceux qui se conforment au commandement d’Allah et délaissent Ses interdits.
Câu chuyện kể về Nuh đó là một câu chuyện của thời trước, Ngươi - hỡi Thiên Sứ - đã chưa từng biết và dân chúng của Ngươi cũng vậy mãi đến khi TA thiên khải cho Ngươi về nó. Bởi thế, Ngươi hãy kiên nhẫn chịu đựng về lời nói gian xảo của dân chúng của Ngươi cũng giống như sự kiên nhẫn chịu đựng của Nuh (cầu xin bình an cho Người) vậy. Rồi chắc chắn, kết quả sẽ là sự chiến thắng và thành công cho sự tuân theo mệnh lệnh của Allah và tránh những gì mà Ngài nghiêm cấm.
Questa storia di Nūħ fa parte delle storie dell'Ignoto; tu, o Messaggero, non la conoscevi, e il tuo popolo, in precedenza, non la conosceva: Questa è una rivelazione che ti abbiamo ispirato. Sopporta il male del tuo popolo e la loro rinnegazione, così come fece Nūħ, pace a lui: In verità la vittoria e il trionfo attendono coloro che si attengono alle Leggi di Allāh e rispettano i Suoi divieti.
Itong kasaysayan ni Noe ay kabilang sa mga ulat ng Lingid. Hindi ka dati, O Sugo, nakaaalam nito. Ang mga tao mo noon ay hindi nakaaalam ng mga ito bago pa ng pagkakasi na ito na ikinasi ni Allāh sa iyo. Kaya magtiis ka sa pananakit ng mga tao mo at pagpapasinungaling nila kung paanong nagtiis si Noe – sumakanya ang pagbati ng kapayapaan. Tunay na ang pagwawagi at ang pananaig ay ukol sa mga sumusunod sa mga ipinag-uutos ni Allāh at umiiwas sa mga sinasaway Niya.
The Explanation of These Stories is a Proof of the Revelation of Allah to His Messenger
Allah, the Exalted, says to His Prophet concerning these stories and their like,
مِنْ أَنبَآءِ الْغَيْبِ
(of the news of the Unseen) from the information of the unseen of the past. Allah revealed it to you (the Prophet ) in the way that it occurred, as if he witnessed it himself.
نُوحِيهَآ إِلَيْكَ
(which We reveal unto you;) This means, "We teach it to you (Muhammad) as revelation from Us to you."
مَا كُنتَ تَعْلَمُهَآ أَنتَ وَلاَ قَوْمُكَ مِن قَبْلِ هَـذَا
(neither you nor your people knew it before this.) This means that neither you (Muhammad ) nor anyone of your people, have any knowledge of this. This is so that no one who rejects you can say that you learned it from him. Rather, it was Allah Who informed you of it in conformity with the true situation (of the story), just as the Books of the Prophets who were before you testify to. Therefore, you should be patient with the rejection of your people and their harming you. For verily, We shall help you and surround you with Our aid. Then, We will make the (good) end for you and those who follow you in this life and the Hereafter. This is what We did with the Messengers when We helped them against their enemies.
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ
(Verily, We will indeed make victorious Our Messengers and those who believe.) Allah also said,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily, would be made triumphant.) 37:171-172 Then, Allah says,
فَاصْبِرْ إِنَّ الْعَـقِبَةَ لِلْمُتَّقِينَ
(So be patient. Surely, the (good) end is for those who have Taqwa.)
Và TA đã phái đến cho dân chúng của 'Ad một Thiên Sứ Hud (cầu xin sự bình an cho Người) Y xuất thân từ họ, Y bảo họ: "Này hỡi dân Ta! Hãy thờ phượng Allah duy nhất và chớ tổ hợp bất cứ ai ngang hàng với Ngài, vì các ngươi không có Thượng Đế nào xứng đáng để thờ phượng ngoại trừ Ngài, Đấng Vinh Quang. Thế nhưng các ngươi không làm được như vậy mà ngược lại các ngươi kêu gọi ai đó rồi tổ hợp với Ngài trong khi đó chúng là những kẻ dối trá."
Commentary
Mentioned in the first eleven verses (50-60) from the ones cited above are the events of the revered prophet of Allah, Sayyidna Hud by whose name this Surah is identified. Appearing in this Surah, there are events related to seven blessed prophets and their peoples from Sayyidna Nuh (علیہ السلام) to Sayyidna Musa (علیہ السلام) described in the unique style of the Holy Qur'an. They have such flashes of lesson and advice that no one with a responsive and discerning heart can remain unaffected by them. Apart from their instructive aspects, they contain many principals and subsidiaries of faith and good deed as well as guidance one can make use of in comparable situations.
As for stories and events taken up here, they relate to seven prophets, but the Surah has been identified with the name of Sayyidna Hud which shows that the story of Sayyidna Hud (علیہ السلام) has a particular significance in it.
Allah Ta` ala had sent Sayyidna Hud (علیہ السلام) as a prophet to the people of ` Ad. They were known for their physical build, strength and bravery. Sayyidna Hud (علیہ السلام) was also one of them - as indicated in: أَخَاهُمْ هُودًا (their brother, Hud - 50). How regrettable that a people so strong and brave had lost their reason to the extent that they had taken to worshipping gods they had carved out of stones with their own hands.
Three basic principles of the call of faith Sayyidna Hud (علیہ السلام) presented before his people have been mentioned in the first three verses (50-52). One: Belief in Tauhid (Oneness of Allah) and that taking some-one or something else worthy of worship other than Allah is nothing but a lie and fabrication. Two: He was a Messenger of Allah. He had come with the call of Tauhid for them. This was the mission of his life. He was working hard against heavy odds to convey the message to them. Why would he do that? If they thought about it, they would see that he was not asking them to pay for his services, nor did he receive any material benefits from them. If he did not honestly believe it to be the will and command of Allah, and right and true, why would he go to all that trouble of inviting them to believe and live a better life?
Inviammo al popolo di A'ad il loro fratello Hūd, pace a lui; disse loro: "O popolo, adorate Allāh solo e non associate altri a Lui; nessuno viene realmente adorato all'infuori di Lui, gloria Sua, e le vostre insinuazioni che Egli abbia altri pari a Lui i non sono altro che bugie."
The Story of Prophet Hud and the People of `Ad
Allah, the Exalted, says,
و
(And) This is an introductory to what is implied: "Verily, We sent."
إِلَى عَادٍ أَخَاهُمْ هُودًا
(to the `Ad (people) their brother Hud.) Hud came to them commanding them to worship Allah alone, without any associates. He forbade them from worshipping the idols which they made up, inventing names as gods. He informed them that he did not want any reward from them for his sincere advising and conveying of Allah's Message. He only sought his reward from Allah, the One Who created him.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) Someone has come calling you to what will benefit your situation in this life and the Hereafter without asking for any wage (from them). Then he commanded them to seek the forgiveness of the One Who is capable of expiating previous sins. He also commanded them to repent for that which they may do in the future. Whoever has these characteristics, Allah will make his sustenance easy for him, grant him ease in his affairs and guard over his situation. For this reason Allah says,
يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مِدْرَاراً
(He will send you (from the sky) abundant rain,)
Nagsugo Kami sa [liping] `Ād ng kapatid nilang si Hūd – sumakanya ang pagbati ng kapayapaan. Nagsabi siya sa kanila: "O mga kalipi ko, sumamba kayo kay Allāh lamang at huwag kayong magtambal kasama sa Kanya ng isa man; walang ukol sa inyo na isang sinasamba ayon sa karapatan na iba pa sa Kanya – kaluwalhatian sa Kanya. Walang iba kayo sa pag-aangkin ninyo na mayroon Siyang katambal kundi mga sinungaling."
50- Âd’a da kardeşleri Hûd’u gönderdik. Dedi ki:“Ey kavmim! Allah’a ibadet edin. Sizin O’ndan başka hiçbir (hak) ilahınız yok. Siz (O'ndan başkasına ibadet etmekle) sadece iftira ediyorsunuz.”
51- “Ey kavmim! Ben bu (davetime) karşılık sizden hiçbir ücret istemiyorum. Benim ecrimi vermek ancak beni yaratana aittir. Hâlâ aklınızı kullanmayacak mısınız?”
52- “Ey kavmim! Rabbinizden mağfiret dileyin, sonra O’na tevbe edin ki üzerinize gökten bol bol yağmur göndersin ve gücünüze güç katsın. Günahkar bir halde yüz çevirmeyin.”
53- Dediler ki:“Ey Hûd! Sen bize açık bir delil getirmedin. Biz senin sözüne bakıp ilahlarımızı terk edecek değiliz. Sana inancak da değiliz.”
54-55- “Biz ancak şunu deriz ki: İlahlarımızdan biri seni fena çarpmış!” Hud dedi ki: “Ben Allah’ı şahit tutuyorum, siz de şahit olun ki Ben sizin Alah’ın dışında (O’na) ortak koştuklarınızın hepsinden uzağım. Artık hepiniz bana (istediğiniz) tuzağı kurun. Sonra da bir an olsun mühlet tanımayın.”
56- “Şüphesiz ki ben, benim de Rabbim, sizin de Rabbiniz olan Allah’a güvenip dayandım. (Zira yeryüzünde) kımıldayan hiçbir canlı yoktur ki idaresi O’nun elinde olmasın. Benim Rabbim gerçekten dosdoğru bir yol üzeredir.”
57- “Eğer yüz çevirirseniz (bilin ki) ben, benimle size gönderilen her şeyi size tebliğ ettim. Rabbim sizin yerinize başka bir kavim getirecek ve siz de O’na hiçbir zarar veremeyeceksiniz. Şüphesiz ki Rabbim, her şeyin üstünde gözetleyicidir.”
58- (Azap) emrimiz gelince Hûd’u da beraberindeki mü’minleri de katımızdan bir rahmetle kurtuluşa erdirdik ve onları çok ağır bir azaptan kurtardık.
59- İşte Âd! Rablerinin âyetlerini bile bile inkâr ettiler, O’nun peygamberlerine asi oldular ve her inatçı zorbanın emri ardınca gittiler.
60- Hem bu dünyada lanete uğradılar hem de kıyamet gününde. Haberiniz olsun ki Âd, Rablerini inkar etti ve yine haberiniz olsun ki Hûd’un kavmi olan Âd (ilahi rahmetten) uzak düştü.
50. “Âd’a da” yani Yemen topraklarında bulunan ve Ahkâf diye bilinen yerde, meşhur bir kabile olan Âd kavmine de neseb itibari ile “kardeşleri Hud’u gönderdik” ki doğru sözlülüğü dolayısı ile vahyi ve ilmi öğrenme imkânı bulabilsinler. O da onlara “dedi ki: Ey kavmim! Allah’a ibadet edin. Sizin O’ndan başka hiçbir (hak) ilahınız yok. Siz (O'ndan başkasına ibadet etmekle) sadece iftira ediyorsunuz.” Yani Hûd aleyhisselam onlara yalnızca Allah’a ibadet etmelerini emretti. Allah’tan başkasına ibadet etmekten vazgeçmelerini istedi. O’ndan başkasına ibadet etmek ve bunu caiz görmek sureti ile de Yüce Allah’a iftirada bulunduklarını bildirdi. Yalnızca Allah’a ibadet etmelerinin gerekliliğini ve O’nun dışındaki varlıklara ibadetin yanlışlığını açıkladı.
51. Sonra da emrine itaat etmelerine hiçbir engel bulunmadığını söz konusu ederek şöyle dedi:“Ey kavmim! Ben bu (davetime) karşılık sizden hiçbir ücret istemiyorum.” Davet etmem karşılığında mallarınızdan herhangi bir ödeme istemiyorum. Siz de: Bu, bizim mallarımızı almak istiyor, diyemezsiniz. Ben karşılıksız olarak size davette bulunuyor ve size gerçekleri öğretiyorum. “Benim ecrimi vermek ancak beni yaratana aittir. Hâlâ aklınızı kullanmayacak mısınız?” Sizi davet ettiğim şeyi, onun kabul edilmesi gerektiğini ve onu redetmeyi gerektiren hiçbir hususun bulunmadığını düşünüp anlamayacak mısınız?
52. “Ey kavmim” geçmişte yaptıklarınızdan ötürü “Rabbinizden mağfiret dileyin, sonra” gelecekte de “O’na tevbe edin” samimi olarak tevbe edip Allah’a dönün “ki” bunu yapacak olursanız “üzerinize gökten” yerin verimli olmasını sağlayacak, bol mahsul vermesine sebep teşkil edecek “bol bol yağmur göndersin e gücünüze güç katsın.” Çünkü insanlar arasında en güçlü olanlar onlar idi. Bu yüzden:“Bizden daha güçlü kim vardır?”(Fussilet, 41/15) demişlerdi. İşte peygamberleri de eğer iman edecek olurlarsa Allah’ın güçlerine güç katacağını vaat etmişti. “Günahkar bir halde” kibirlenip O’na ibadet etmekten burun kıvırarak ve O’nun haram kıldığı şeyleri işleme cesareti göstererek Rabbinizden “yüz çevirmeyin.”
53. Hud’un söylediklerini reddetmek üzere “Ey Hûd! Sen bize açık bir delil getirmedin.” dediler. Eğer bundan kasıtları, göstermesini istedikleri mucize türünden bir şeyse bu, hakkın kabulü için gerekli değildir. Aksine gerekli olan peygamberin, getirdiğinin doğruluğunu gösteren bir delil getirmesidir. Eğer maksatları onun, kendilerine söylediklerinin doğruluğuna tanıklık edecek herhangi bir delil getirmediği ise bu iddialarında yalan söylemişlerdir. Çünkü bir peygamber kavmine gönderildi mi, mutlaka Allah ona insanların benzerini görmeleri halinde iman etmelerini gerektirecek türden deliller verir.
Şâyet Hûd’un hiçbir delil ve belgesi bulunmamış olsaydı bile kavmini, dini Allah’a halis kılıp O’na hiçbir kimseyi ortak koşmamaya çağırması, salih olan her bir işi ve güzel ahlakı emredip hayasızlıklar, zulüm ve türlü kötülükleri ihtiva eden her çeşit kötü huydan uzak kalmayı yasaklaması, sahip olduğu ve ancak insanların en hayırlılarında, en doğru sözlülerinde bir arada bulunabilecek nitelikleri, işte yalnız bunlar bile onun doğruluğunu ispatlamak için tek başına yeterli bir delildir. Hatta akıl sahibi kimseler, böyle bir delili, bazı kimselerin mucize olarak sadece kendisini kabul ettikleri birtakım olağanüstü hadiselerden bile daha büyük bir mucize olarak görürler.
Onun doğruluğuna delil olan apaçık belgelerinden birisi de tek başına, yardımcı ve desteği bulunmayan bir şahıs olmasına rağmen kavmine yüksek sesle seslenerek ve acizliklerini ortaya koyarak:“Şüphesiz ki ben, benim de Rabbim sizin de Rabbiniz olan Allah’a güvenip dayandım.”“Ben Allah’ı şahit tutuyorum, siz de şahit olun ki Ben sizin Alah’ın dışında (O’na) ortak koştuklarınızın hepsinden uzağım. Artık hepiniz bana (istediğiniz) tuzağı kurun. Sonra da bir an olsun mühlet vermeyin”demesidir. Halbuki onlar, güç ve üstünlük sahibi düşmanları idi ve onun beraberindeki nuru hangi yolla olursa olsun söndürmek istiyorlardı. O ise hiçbir şekilde onlara aldırmıyor ve tasaya düşmüyordu. Kavmi ona herhangi bir kötülük yapamayacak aciz duruma düşmüşlerdi. Şüphesiz ki bunda aklını kullanan bir topluluk için pekçok deliller vardır.“Biz senin sözüne bakıp ilahlarımızı terk edecek değiliz.” Biz -kendi kanaatlerince- senin hakkında herhangi bir delil getirmediğin sözler dolayısı ile ilahlarımıza ibadeti terk etmeyiz. “Sana inancak da değiliz.” Bu sözleri ile peygamberlerinin, kendilerinin iman edecekleri konusundaki ümidini kesmek istiyor ve küfürleri üzerinde kör ve şaşkın hallerini sürdüreceklerini ifade ediyorlardı.
54-55. “Biz” senin hakkında “ancak şunu deriz ki: İlahlarımızdan biri seni fena çarpmış” ve senin aklını oynatmana sebep olmuş. Bundan dolayı sen akıllı kimselerin söylemeyeceği türden hezeyanlar söyler oldun. Zalimlerin kalplerine mühür vuran Allah her türlü eksiklikten münezzehtir! Nasıl olur da doğrunun da doğrusunu getiren ve insanların en doğru sözlüsü olan bir kimse karşısında -eğer Yüce Allah söylediklerini nakletmemiş olsaydı- aklı başında bir kimsenin, söylediklerini nakletmekten dahi utanacağı böyle aşağılık bir seviyeye düşüyorlar?
Buna karşılık Hûd aleyhisselam da kavminden olsun, onların taptıkları ilahlardan olsun kendisine hiçbir zarar gelmeyeceğinden son derece emin olarak şunları söyledi:“Artık hepiniz” imkân bulacağınız bütün yollarla bana zarar vermenin yollarını arayın; “bana (istediğiniz) tuzağı kurun. Sonra da bir an olsun mühlet tanımayın.” hiç süre vermeyin.
56. “Şüphesiz ki ben, benim de Rabbim sizin de Rabbiniz olan” yani hepimizin yaratıcısı, bizi de sizleri de çekip çeviren, ihtiyaçlarımızı karşılayan ve bizi terbiye edip besleyen “Allah’a güvenip dayandım.” Bütün işlerimde ben ona bel bağladım. “(Zira yeryüzünde) kımıldayan hiçbir canlı yoktur ki idaresi O’nun elinde olmasın.”O’nun izni olmaksızın hiçbir canlı ne hareket edebilir, ne de hareketsiz kalabilir. Eğer hepiniz bana zarar vermek için bir araya gelecek olsanız dahi O, sizi bana musallat kılmadı ise sizin buna gücünüz yetmeyecektir. Eğer bu konuda size imkân verirse, bu da O’nun dilediği bir hikmet dolayısı ile olacaktır.“Benim Rabbim gerçekten dosdoğru bir yol üzeredir.” O ne yaparsa adalet ve hikmete dayalı olarak yapar. O’nun kazası da, kaderi de, şeriatı da, emri de, cezası da, mükâfatı da, cezalandırması da hikmetlidir ve bundan ötürü her türlü övgüye layık olandır. Bütün işleri de kendisine hamd ve senâ edilmesini gerektiren şekilde dosdoğru yol üzeredir.
57. “Eğer” benim sizi kendisine davet ettiğim yoldan “yüz çevirirseniz (bilin ki) ben, benimle size gönderilen her şeyi size tebliğ ettim.” Dolayısı ile benim size karşı herhangi bir sorumluluğum kalmamıştır. “Rabbim sizin yerinize” O’na ibadet edecek ve hiçbir şeyi O’na ortak koşmayacak “başka bir kavim getirecek ve siz de O’na hiçbir zarar veremeyeceksiniz.” Çünkü sizin zararınız ancak size döner. Hiçbir isyankârın isyanı O’na zarar vermez. İtaatkârların itaatının da O’na faydası olmaz:“Kim salih bir amel işlerse kendi lehinedir, kim de kötülük yaparsa kendi aleyhinedir.”(Fussilet, 41/46)“Şüphesiz ki Rabbim her şeyin üstünde gözetleyicidir.”
58. “Emrimiz” yani azabımız; “o neye uğradıysa mutlaka onu ufaltıp kül gibi koyan”(ez-Zâriyât, 51/42) o kısır rüzgar “gelince Hûd’u da beraberindeki mü’minleri de katımızdan bir rahmetle kurtuluşa erdirdik ve onları çok ağır” çok büyük “bir azaptan kurtardık.” Sabah olduğunda onların meskenlerinden başka hiçbir şey görünmüyordu.
59. “İşte” Yüce Allah’ın zulmetmeleri sebebi ile başlarına bu azabı getirmiş olduğu “Âd!” Çünkü onlar, “Rablerinin âyetlerini bile bile inkâr ettiler.” Sen bize apaçık bir delil getirmedin, dediler. Böylelikle onların Hûd’un çağrısının doğruluğuna inanmakla birlikte inatlaşarak onu bile bile inkâr ettikleri açıkça ortaya çıkmaktadır. “O’nun peygamberlerine asi oldular.” Çünkü bir peygambere asi olan bir kimse bütün peygamberlere asi olmuş demektir. Zira onların davetleri birdir. Yine onlar, Allah’ın âyetlerine karşı inatlaşan “her inatçı” Allah’ın kullarına da zorbalıkla musallat olan her “zorbanın emri ardınca gittiler.” Kendilerine samimiyetle öğüt veren ve kendilerine şefkat gösteren herkese karşı isyan etmeleri yetmediği gibi bir de kendilerini helâke götürmek isteyen her bir aldatıcının arkasından gittiler. Allah da onları helâk etti.
60. “Hem bu dünyada lanete uğradılar hem de kıyamet gününde.” Bu kötü haberleri ve çirkin halleri dolayısı ile onlar, her zaman ve her kuşak içinde mutlaka bu kötülükleri ile anılır ve bundan dolayı arkalarından yergiler yetiştirilir. “Haberiniz olsun ki Âd kavmi Rablerini inkar etti” Kendilerini yaratanı, rızıklandıran ve besleyip büyüteni bile bile tanımayıp reddettiler. “ve yine haberiniz olsun ki Hûd’un kavmi olan Âd (ilahi rahmetten) uzak düştü.” Yüce Allah onları her türlü hayırdan uzaklaştırmakla birlikte her türlü kötülüğe de onlara yaklaştırdı.
Âd Kavmi'ne ise kardeşleri Hûd -aleyhisselam-'ı gönderdik. O, kavmine şöyle dedi: Ey Kavmim! Yalnızca Allah'a ibadet edin. Ona hiçbir şeyi ortak koşmayın. Sizin ibadete layık olan Allah -Subhânehu ve Teâlâ-'dan başka hak ilahınız yoktur. Ve sizler, O'nun ortağı olduğu iddiasında bulunarak sadece yalan söylüyorsunuz.
Kami juga telah mengutus kepada kaum 'Ād saudara mereka, Hud -'alaihissalām-. Hud berkata kepada mereka, "Wahai kaumku! Sembahlah Allah saja dan jangan menyekutukan-Nya dengan sesuatu. Tidak ada tuhan yang berhak kalian sembah selain Allah dan kalian hanya berdusta tentang anggapan kalian bahwa Allah mempunyai sekutu.
Nous avons envoyé aux ‘Âd leur frère Hûd qui leur dit: Ô mon peuple, adorez Allah Seul et ne Lui associez rien car nulle divinité ne mérite d’être adorée en dehors de Lui. Vous ne proférez que des mensonges lorsque vous prétendez qu’Il a un associé.
Allah sent to the people of ‘Ād their brother Hūd (peace be upon him). He told them to worship Allah alone, and not to associate anyone with Him. He told them that they had no real god other than Him, glory be to Him, and that they were not telling the truth in claiming that he had a partner.
"Dan kepada kaum 'Ad (Kami utus) saudara mereka Hud. Ia berkata, 'Hai kaumku, sembahlah Allah, sekali-kali tidak ada ba-gimu Ilah selain Dia. Tidaklah kamu melainkan mengada-adakan saja. Hai kaumku, aku tidak meminta upah kepadamu bagi seruan-ku ini. Tidaklah upahku melainkan dari Allah yang telah mencipta-kanku. Maka tidakkah kamu memikirkan(nya)?' Dan (dia berkata), 'Hai kaumku, mohonlah ampun kepada Rabbmu lalu taubatlah kepadaNya, niscaya Dia menurunkan hujan yang sangat deras atasmu, dan Dia akan menambahkan kekuatan kepada kekuatan-mu, dan janganlah kamu berpaling dengan berbuat dosa.' Kaum 'Ad berkata, 'Hai Hud, kamu tidak mendatangkan kepada kami suatu bukti yang nyata, dan kami sekali-kali tidak akan meninggalkan sembahan-sembahan kami karena perkataanmu, dan kami sekali-kali tidak akan mempercayai kamu'." (Hud: 50-53)
"Kami tidak mengatakan melainkan bahwa sebagian sesem-bahan kami telah menimpakan penyakit gila atas dirimu." Hud menjawab, "Sesungguhnya aku jadikan Allah sebagai saksiku, dan saksikanlah olehmu sekalian bahwa aku berlepas diri dari apa yang kamu persekutukan, dari selainNya. Sebab itu jalankanlah tipu dayamu semuanya terhadapku dan janganlah kamu memberi tang-guh kepadaku." (Hud: 54-55).
"Sesungguhnya aku bertawakal kepada Allah, Rabbku dan Rabbmu. Tidak ada suatu binatang melata pun melainkan Dia-lah yang memegang ubun-ubunnya. Sesungguhnya Rabbku di atas jalan yang lurus. Jika kamu berpaling, maka sesungguhnya aku telah menyampaikan kepadamu apa (amanat) yang aku diutus (untuk menyampaikan)nya kepadamu. Dan Rabbku akan mengganti (kamu) dengan kaum yang lain (dari) kamu; dan kamu tidak dapat memu-daratNya sedikit pun. Sesungguhnya Rabbku Maha Pemelihara segala sesuatu." (Hud: 56-57).
"Dan tatkala datang azab Kami, maka Kami selamatkan Hud dan orang-orang yang beriman bersamanya dengan rahmat dari Kami; dan Kami selamatkan (pula) mereka (di akhirat) dari azab yang berat. Dan itulah (kisah) kaum 'Ad yang mengingkari tanda-tanda kekuasaan Rabb mereka, dan mendurhakai rasul-rasul Allah dan mereka menuruti perintah semua penguasa yang sewenang-wenang lagi menentang (kebenaran). Dan mereka selalu diikuti dengan kutukan di dunia ini dan (begitu pula) di Hari Kiamat. Ingatlah, sesungguhnya kaum 'Ad itu kafir kepada Rabb mereka. Ingatlah, kebinasaanlah bagi kaum 'Ad, (yaitu) kaum Hud itu." (Hud: 58-60).
(50) Maksudnya, (وَ) "dan", Kami utus, ﴾ إِلَىٰ عَادٍ ﴿ "kepada kaum 'Ad." Mereka adalah suku yang terkenal yang tinggal di negeri Ahqaf di daerah Yaman ﴾ أَخَاهُمۡ ﴿ "saudara mereka", dalam nasab ﴾ هُودٗاۚ ﴿ "Hud", agar mereka bisa mengambil darinya dan mengetahui ke-benarannya. Dia berkata kepada kaumnya, ﴾ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥٓۖ إِنۡ أَنتُمۡ إِلَّا مُفۡتَرُونَ ﴿ "Sembahlah Allah, sekali-kali tidak ada bagimu tuhan selain Dia. Tidaklah kamu melainkan mengada-adakan saja." Maksudnya, dia memerintahkan kaumnya agar beribadah hanya kepada Allah dan melarang mereka dari ibadah kepada selain Allah yang mereka lakukan selama ini. Dia mengabarkan kepada mereka bahwa mereka telah berbuat dusta terhadap Allah dalam urusan beribadah kepada selainNya dan pembolehan mereka terhadap hal itu dan dia men-jelaskan kepada mereka kewajiban beribadah kepada Allah dan kebatilan beribadah kepada selainNya.
(51) Kemudian Hud menyebutkan tidak adanya penghalang bagi mereka untuk patuh kepadanya, ﴾ يَٰقَوۡمِ لَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًاۖ ﴿ "Hai kaum-ku, aku tidak meminta upah kepadamu bagi seruanku ini." Yakni bayaran dari hartamu atas ajakanku yang akibatnya kamu akan berkata bahwa orang ini hendak mengambil harta kami. Aku berdakwah dan mengajar cuma-cuma. ﴾ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱلَّذِي فَطَرَنِيٓۚ أَفَلَا تَعۡقِلُونَ ﴿ "Tidaklah upahku melainkan dari Allah yang telah menciptakanku, maka tidakkah kamu memikirkan(nya)?" Sesuatu yang aku dakwahkan kepadamu, yang harus diterima. Berpikir adalah penghilang suatu penghalang dari penolakan terhadap dakwah.
(52) ﴾ وَيَٰقَوۡمِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ﴿ "Hai kaumku, mohonlah ampun kepada Rabbmu", terhadap dosa-dosamu yang telah berlalu. ﴾ ثُمَّ تُوبُوٓاْ إِلَيۡهِ ﴿ "Lalu bertaubatlah kepadaNya", terhadap dosa-dosamu yang akan datang dengan taubat yang nasuha dan inabah (kembali) kepada Allah, karena jika kamu melakukan itu, ﴾ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارٗا ﴿ "niscaya Dia menurunkan hujan yang sangat deras atasmu", dengan banyaknya hujan yang membuat bumi subur dan menghasilkan banyak ke-baikan. ﴾ وَيَزِدۡكُمۡ قُوَّةً إِلَىٰ قُوَّتِكُمۡ ﴿ "Dan Dia akan menambahkan kekuatan kepada kekuatanmu", karena mereka termasuk orang-orang yang kuat. Oleh karena itu, mereka berkata, "Siapakah yang lebih kuat dari kami." Hud menjanjikan kepada mereka bahwa jika mereka beriman, maka Allah akan menambahkan kekuatan di atas kekuatan mereka. ﴾ وَلَا تَتَوَلَّوۡاْ ﴿ "Dan janganlah kamu berpaling", dari Rabbmu ﴾ مُجۡرِمِينَ ﴿ "de-ngan berbuat dosa", dengan menolak beribadah kepadaNya, berani melanggar larangan-laranganNya.
(53) Mereka menjawab ucapan Hud, ﴾ يَٰهُودُ مَا جِئۡتَنَا بِبَيِّنَةٖ ﴿ "Hai Hud, kamu tidak mendatangkan kepada kami suatu bukti yang nyata", jika yang mereka maksud adalah bukti yang nyata yang mereka usul-kan, maka ini tidaklah lazim bagi kebenaran. Yang lazim adalah seorang nabi menghadirkan bukti yang nyata yang menunjukkan kebenaran apa yang dibawanya.
Jika maksud mereka adalah bahwa dia tidak membawakan bukti nyata yang menjadi saksi atas perkataannya sebagai suatu kebenaran, maka mereka telah berdusta dalam hal ini karena tiada seorang Nabi pun yang datang kepada kaumnya melainkan Allah pasti memberinya ayat-ayat mukjizat yang membuat orang beriman. Kalaupun dia tidak menghadirkan ayat-ayat kecuali ajakannya kepa-da mereka agar mengikhlaskan agama hanya kepada Allah semata, tidak ada sekutu bagiNya, perintahnya kepada semua perbuatan baik dan perilaku yang terpuji, larangannya terhadap sifat-sifat tercela berupa menyekutukan Allah, perbuatan-perbuatan keji, per-buatan aniaya dan macam-macam kemungkaran disertai sifat-sifat yang dimiliki sendiri oleh Hud عليه السلام yang tidak dimiliki kecuali oleh orang-orang yang jujur lagi terpilih, niscaya cukuplah itu sebagai tanda dan bukti atas kebenarannya, bahkan orang-orang yang ber-akal dan ulil albab melihat bahwa tanda ini lebih besar daripada sekedar mukjizat yang dilihat oleh sebagian orang saja.
Di antara tanda-tanda dan bukti-bukti yang menunjukkan atas kebenarannya adalah bahwa dia adalah satu orang, tanpa kawan dan pendukung sedangkan dia menyeru kepada kaumnya, memang-gil mereka, menantang mereka dan berkata kepada mereka, "Sesung-guhnya aku bertawakal kepada Allah, Rabbku dan Rabbmu."
Mereka adalah musuh, pemegang kendali kekuasaan, mereka hendak memadamkan cahaya yang dibawanya dengan cara apa pun. Namun Hud tidak menghiraukan dan mempedulikan mereka. Dan mereka tidak mampu dan tidak kuasa sedikit pun menimpa-kan keburukan kepadanya. Sesungguhnya pada yang demikian itu terdapat tanda-tanda bagi orang yang berakal.
Ucapan mereka, ﴾ وَمَا نَحۡنُ بِتَارِكِيٓ ءَالِهَتِنَا عَن قَوۡلِكَ ﴿ "Dan kami sekali-kali tidak akan meninggalkan sembahan-sembahan kami karena perkataanmu." Maksudnya, kami tidak akan meninggalkan penyembahan terha-dap tuhan-tuhan kami hanya disebabkan oleh perkataanmu yang mana kamu tidak mendukungnya –menurut mereka– dengan bukti apa pun. ﴾ وَمَا نَحۡنُ لَكَ بِمُؤۡمِنِينَ ﴿ "Dan kami sekali-kali tidak akan mempercayai kamu." Ini adalah pemutusasaan dari mereka kepada Nabi mereka Hud عليه السلام terhadap kemungkinan mereka beriman, dan bahwa me-reka akan tetap tersesat di dalam kekufuran mereka.
(54) ﴾ إِن نَّقُولُ ﴿ "Kami tidak mengatakan", t e n t a n g m u ﴾ إِلَّا ٱعۡتَرَىٰكَ بَعۡضُ ءَالِهَتِنَا بِسُوٓءٖۗ ﴿ "melainkan bahwa sebagian sembahan kami telah menim-pakan penyakit gila atas dirimu." Yakni kamu ditimpa kegilaan dan kerusakan akal, akibatnya kamu mengatakan apa yang tidak dime-ngerti. Mahasuci Allah yang mengunci mati hati orang-orang zhalim, bagaimana bisa mereka menjadikan orang paling jujur (dengan kebenaran yang paling benar) pada kedudukan ini di mana orang yang berakal merasa malu untuk menceritakannya dari mereka, kalau seandainya Allah tidak menceritakannya dari mereka?
(55) Oleh karena itu, Hud menjelaskan bahwa dia benar-benar percaya diri bahwa dia tidak akan tertimpa kesulitan dari mereka dan dari sesembahan-sesembahan mereka, dia berkata,﴾ إِنِّيٓ أُشۡهِدُ ٱللَّهَ وَٱشۡهَدُوٓاْ أَنِّي بَرِيٓءٞ مِّمَّا تُشۡرِكُونَ 54 مِن دُونِهِۦۖ فَكِيدُونِي جَمِيعٗا ﴿ "Sesungguhnya aku jadikan Allah sebagai saksiku, dan saksikanlah olehmu sekalian bahwa aku berlepas diri dari apa yang kamu persekutukan, dari selainNya. Sebab itu jalankan-lah tipu dayamu semuanya terhadapku." Yakni carilah kemudaratan untukku semuanya dengan segala cara yang bisa kamu lakukan, ﴾ ثُمَّ لَا تُنظِرُونِ ﴿ "dan janganlah kamu memberi tangguh kepadaku."
(56) ﴾ إِنِّي تَوَكَّلۡتُ عَلَى ٱللَّهِ ﴿ "Sesungguhnya aku bertawakal kepada Allah." Aku bersandar kepada Allah dalam segala urusanku. ﴾ رَبِّي وَرَبِّكُمۚ ﴿ "Rabb-ku dan Rabbmu." Dia Pencipta semuanya, Pengatur kami dan kamu. Dia-lah yang mendidik kami. ﴾ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذُۢ بِنَاصِيَتِهَآۚ ﴿ "Tidak ada suatu binatang melata pun melainkan Dia-lah yang memegang ubun-ubunnya." Dia tidak diam dan tidak bergerak kecuali dengan izinNya, jika kamu semua bersepakat mencelakaiku sementara Allah tidak menguasa-kanmu atasku, niscaya kamu tidak akan mampu melakukannya. Jika Dia menguasakanmu, maka itu karena suatu hikmah yang di-inginkanNya. ﴾ إِنَّ رَبِّي عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴿ "Sesungguhnya Rabbku di atas jalan yang lurus." Yakni di atas keadilan, hikmah dan pujian dalam kete-tapan, takdir, syariat, perintah, balasan, pahala dan azabNya. Per-buatan-perbuatanNya tidak keluar dari jalan yang lurus yang terpuji karenanya.
(57) ﴾ فَإِن تَوَلَّوۡاْ ﴿ "Jika kamu berpaling", dari apa yang aku dak-wahkan kepadamu, ﴾ فَقَدۡ أَبۡلَغۡتُكُم مَّآ أُرۡسِلۡتُ بِهِۦٓ إِلَيۡكُمۡۚ ﴿ "maka sesungguhnya aku telah menyampaikan kepadamu apa (amanat) yang aku diutus (untuk me-nyampaikan)nya kepadamu." Tidak ada lagi tanggung jawab atasku dalam urusanmu. ﴾ وَيَسۡتَخۡلِفُ رَبِّي قَوۡمًا غَيۡرَكُمۡ ﴿ "Dan Rabbku akan mengganti (kamu) dengan kaum yang lain (dari) kamu", yang menjalankan ibadah kepadaNya dan tidak menyekutukanNya dengan sesuatu. ﴾ وَلَا تَضُرُّونَهُۥ شَيۡـًٔاۚ ﴿ "Dan kamu tidak dapat memudaratNya sedikit pun." Karena muda-ratmu akan kembali kepada dirimu. Kemaksiatan yang dilakukan oleh seseorang tidak merugikan Allah dan ketaatan yang dilakukan oleh seseorang tidak berguna bagi Allah. Siapa berbuat baik, maka (pahalanya) untuk dirinya sendiri, dan siapa yang berbuat jahat maka (dosanya) menjadi tanggungan dirinya sendiri.﴾ إِنَّ رَبِّي عَلَىٰ كُلِّ شَيۡءٍ حَفِيظٞ ﴿ "Sesungguhnya Rabbku adalah Maha Pemelihara segala sesuatu."
(58) ﴾ وَلَمَّا جَآءَ أَمۡرُنَا ﴿ "Dan tatkala datang azab Kami", dengan diki-rimnya angin yang kencang yang tidak berhembus kepada sesuatu melainkan ia menjadikannya seperti debu,﴾ نَجَّيۡنَا هُودٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَنَجَّيۡنَٰهُم مِّنۡ عَذَابٍ غَلِيظٖ ﴿ "Kami selamatkan Hud dan orang-orang yang beriman bersamanya dengan rahmat dari Kami, dan Kami selamatkan (pula) mereka (di akhirat) dari azab yang berat." Yang keras lagi berat yang diturun-kan oleh Allah kepada 'Ad sehingga mereka pada waktu pagi tidak terlihat kecuali tempat tinggal mereka.
(59) ﴾ وَتِلۡكَ عَادٞۖ ﴿ "Dan itulah (kisah) kaum 'Ad", yang mana Allah menimpakan azab kepada mereka karena kezhaliman mereka, ka-rena mereka ﴾ جَحَدُواْ بِـَٔايَٰتِ رَبِّهِمۡ ﴿ "mengingkari tanda-tanda kekuasaan Rabb mereka." Oleh karena itu, mereka berkata kepada Hud, "Kamu tidak datang kepada kami dengan membawa bukti." Jelaslah dengan ini bahwa sebenarnya mereka itu meyakini dakwahnya, hanya saja mereka menentang dan mengingkarinya, ﴾ وَعَصَوۡاْ رُسُلَهُۥ ﴿ "dan mendur-hakai rasul-rasul Allah", karena barangsiapa yang mendurhakai rasul, maka dia mendurhakai semua rasul, hal itu karena dakwah mereka adalah sama. ﴾ وَٱتَّبَعُوٓاْ أَمۡرَ كُلِّ جَبَّارٍ ﴿ "Dan mereka menuruti perintah semua penguasa yang sewenang-wenang," yang menguasai hamba Allah dengan kezhaliman ﴾ عَنِيدٖ ﴿ "yang menentang (kebenaran)" yakni ayat-ayat Allah, mereka mendurhakai semua orang yang memberi na-sihat dan menyayangi mereka, dan mereka menuruti penipu yang hendak mencelakakan mereka, maka tidak heran kalau Allah mem-binasakan mereka.
(60) ﴾ وَأُتۡبِعُواْ فِي هَٰذِهِ ٱلدُّنۡيَا لَعۡنَةٗ ﴿ "Dan mereka selalu diikuti dengan kutu-kan di dunia ini", di setiap waktu dan pada semua generasi. Sungguh cerita mereka yang buruk dan berita mereka yang jelek selalu dise-but-sebut dengan celaan dan cibiran. ﴾ وَيَوۡمَ ٱلۡقِيَٰمَةِۗ ﴿ "Dan (begitu pula) di Hari Kiamat." Mereka mendapatkan laknat pula. ﴾ أَلَآ إِنَّ عَادٗا كَفَرُواْ رَبَّهُمۡۗ ﴿ "Ingatlah, sesungguhnya kaum 'Ad itu kafir kepada Rabb mereka." Yakni mengingkari Penciptanya, Pemberi rizkinya dan Pemberi nikmat-nya. ﴾ أَلَا بُعۡدٗا لِّعَادٖ قَوۡمِ هُودٖ ﴿ "Ingatlah, kebinasaanlah bagi kaum 'Ad, (yaitu) kaum Hud itu." Maksudnya, semoga Allah menjauhkan mereka dari kebaikan dan mendekatkan kepada keburukan.
Al-lah envió al pueblo de ‘Ad a su hermano Hud u. Les dijo: “Adoren solo a Al-lah y no Le asocien nada. No existe otro Al-lah verdadero más que Él, glorificado sea; no dicen la verdad al afirmar que Al-lah tiene un similar”.
I poslasmo narodu 'Adu njihovog brata Huda, 'alejhisselam, koji im reče: "Narode moj, samo Allaha obožavajte, niko mimo Njega ne zaslužuje da bude obožavan, i vi samo lažete kada Mu druga pripisujete."
Ey kavmim! Ben, Rabbimden size tebliğ etmiş olduğum ve sizleri kendisine davet ettiğim şey için sizden bir karşılık istemiyorum. Benim sevabım/ecrim ancak beni yaratan Allah'a aittir. Sizler, bunu akıl etmiyor ve benim sizi davet ettiğim şeye icabet etmiyor musunuz?
"O narode moj, ja od vas ne tražim nagradu za ono što vam dostavljam od mog Gospodara i čemu vas pozivam. Moja nagrada je kod Allaha Koji me je stvorio, pa zar to nećete shvatiti i odazvati se mom pozivu?"
Ô mon peuple, je ne vous réclame pas de récompense pour ce que je vous transmets de mon Seigneur et pour ce à quoi je vous appelle. Il n’appartient qu’à Allah, Celui qui m’a créé, de me récompenser. Ne comprenez-vous pas cela et allez-vous répondre favorablement à mon appel?
Hūd told his people that he asked for no reward from them for what he conveyed from his Lord, calling them to it, and that his reward was only from Allah Who created him. Would they not think about this, and respond to what he called them to?
Hud le dijo a su pueblo: “No les pido ninguna remuneración por lo que he transmitido de parte de mi Señor, mi recompensa proviene solo de parte de Al-lah, mi Creador. ¿Acaso no pensarán en esto y responderán a Su llamado?
Wahai kaumku! Aku tidak meminta imbalan apa pun dari kalian atas jasaku menyampaikan wahyu dari Tuhanku dan mengajak kalian beriman kepada-Nya. Imbalanku adalah dari sisi Allah yang telah menciptakanku. Tidakkah kalian mengerti akan hal itu dan mengikuti ajakanku?
Payment for Da'wah work
The Holy Qur'an reports almost all prophets saying that they do not ask for any payment against the duty of Da'wah they do. This shows that, in case payment is accepted (as pre-arranged or as implied by custom) against Da'wah and Tabligh, the call remains ineffective. Experience bears it out that those who take wages for their religious sermons, addresses and good counsels leave the hearts of their audience unchanged at the end of the exercise.
Three: Forgiveness and Repentance: He exhorted them to seek forgiveness from Allah Ta` ala for their disbelief and for sins they had committed in their past life. Then, for future, let them be ashamed of what they had done, repent and promise to themselves making a firm resolve and commitment that they would never go even near them. If they sincerely went through this process of seeking forgiveness from Allah and showing repentance before Him, the result will be that they shall, no doubt, be blessed with everlasting prosperity in the Here-after, but in the mortal world too, they will themselves notice its many benefits coming to them. Firstly, the act of Istighfar and Taubah will remove the distress of famine from them. Heavy rains will come when due making their provisions sumptuous. Secondly, it would increase their strength and power.
The word: قُوَّہ (quwwah) has been used here in a general sense which includes physical strength and power as well as the strength that comes from increases in wealth and children.
This tells that Taubah and Istighfar have a special property of their own - that their practitioner is blessed with extended means of sustenance and satisfying increase in wealth and children, even in this mortal world.
Captives of their ignorant ways, the people of Sayyidna Hud brushed his call aside by saying, in effect, ` a miracle would have been something, which you did not show to us. You are simply saying what you have to say. Now, just because what you are saying, we are not going to leave our gods we worship and, in you, we are not going to believe. In fact, we believe that you have lost your mind as a result of maligning our gods, otherwise you would not be saying all that.'
Demonstrating his prophetic courage, Sayyidna Hud (علیہ السلام) said in response, ` If you would not listen to me, then, hear this - I make Allah my witness and you too bear witness that I am disgusted with all your gods other than Allah. Now, do you and your gods, whatever you all can do against me and do not even give me the least respite.'
And he said, ` this I am telling you seriously for I have placed my trust in Allah who is my Lord and your Lord as well. He holds every creature that walks on the earth by the forelock. There is no one around who can dare cause harm or loss to anyone even to the measure of a tiny particle without His will and permission. Surely, my Lord is on the straight path, that is, one who takes the straight path finds Him and is helped by Him.'
Here was one man against a whole people making a claim so strong and loud and putting them to shame and no one from a people so strong and brave dared budge before him! This was a standing miracle of Sayyidna Hud (علیہ السلام) - which also provides an answer to their complaint that he did not show them a miracle. And it also provides yet another answer to their audacious comment that their gods had made him mentally deranged for, had their gods been exercising this kind of power, they would have never left him alive after what he had said against them.
After that, he said, if you continue to be so insanely opposed to truth, then, you must understand that I have already conveyed to you the message with which I have been sent. Now, its logical outcome could be no other but that the wrath and punishment of Allah falls on you and you are destroyed to the last man and my Lord brings another people to settle on this land. As for what you are doing against this matter of truth, you are simply hurting yourself, not Allah. Surely, my Lord oversees everything and He is aware of all your deeds and thoughts.'
They were the kind of people who would not listen to anything. They chose to stick to their contumacy. Then, the punishment of Allah descended upon them in the form of a stormy wind that uprooted their homes and trees. Living entities, human and animal, would be blown up high into the air and ricochet back on to the ground faces down. Human cries could be heard coming from the sky - until this whole set of people, unique in their size and strength, were annihilated to the last man.
When came the command to send Divine punishment on these people, Allah Ta` ala, in accordance with His customary practice, saved His prophet and his companions from this severe punishment as they were ordered to leave that area before the punishment came.
After having mentioned the event relating to the people of ` Ad and the punishment that came upon them, an exhortation was necessary so that others could learn their lesson from it. So, it was said: That was the tribe of ` Ad! They rejected the signs of their Lord, disobeyed their Messengers yet kept following the dictates of those who were tyrannical and obstinate.
The outcome was that curse, that is, the state of being away from the mercy of Allah, kept pursuing them in the mortal world and will keep pursuing them similarly on the day of Qiyamah as well.
From this event, we learn that the people of ` Ad were overtaken by a stormy wind. But, it appears in Surah al-Mu'minun (23:41) that they were destroyed by a harsh sound (as-saihah: The Cry, The Shriek). It is possible that both kinds of punishments had visited the people of Sayyidna Hud (علیہ السلام) .
The event relating to the people of ` Ad and Sayyidna Hud (علیہ السلام) ends here.
"Hỡi dân ta! Thật sự, ta không hề ham muốn lợi lộc gì của các ngươi về việc Ta đã truyền đạt bức thông điệp từ Thượng Đế của Ta mà Ta chỉ muốn kêu gọi các ngươi đến với Ngài, Ta sẽ không nhận lợi lộc gì ngoại trừ đó là phần thưởng của Allah Đấng đã tạo hóa ra Ta. Thế các ngươi không hiểu ra điều đó ư và các ngươi vẫn không nghe theo lời gọi của hay sao?"
O popolo, non vi chiedo una ricompensa per ciò che vi comunico da parte del mio Dio, invitandovi a Lui: La mia ricompensa è solo presso Allāh, Colui che mi ha creato; non lo comprendete e non accettate ciò a cui vi invito?!
O mga kalipi ko, hindi ako humihiling mula sa inyo ng isang gantimpala dahil sa nagpapaabot ako sa inyo mula sa Panginoon ko at nag-aanyaya ako sa inyo tungo sa Kanya. Walang iba ang gantimpala ko kundi nasa kay Allāh na lumikha sa akin. Kaya hindi ba kayo nakapag-uunawa niyon at tutugon sa ipinaaanyaya ko sa inyo?
O popolo, chiedete perdono ad Allāh e pentitevi dinanzi a Lui dei vostri peccati, e il più grave di essi è l'idolatria. Egli vi ricompenserà per ciò facendo scendere molta pioggia, e vi eleverà di rango, moltiplicando la vostra prole e ricchezza. Non siate avversi a ciò a cui vi invito: così facendo sarete tra i criminali, avversi al mio invito rinnegando Allāh e smentendo ciò che vi ho comunicato.
O mga kalipi ko, humiling kayo ng kapatawaran mula kay Allāh, pagkatapos magbalik-loob kayo sa Kanya mula sa mga pagkakasala ninyo – at ang pinakamalaki sa mga ito ay ang shirk – maggagantimpala Siya sa inyo roon sa pamamagitan ng pagpapababa ng maraming ulan at magdaragdag Siya sa inyo ng kapangyarihan sa [dating] kapangyarihan ninyo sa pamamagitan ng pagpaparami sa mga supling at mga yaman. Huwag kayong umayaw sa ipinaaanyaya ko sa inyo para kayo maging mga salarin dahil sa pag-ayaw ninyo sa paanyaya ko, kawalang-pananampalataya ninyo kay Allāh, at pagpapasinungaling ninyo sa inihatid ko.
After that, the next eight verses (61-68) carry the story of Sayyidna Salih peace be upon him. He was sent to the people of Thamud, another branch of the tribe of ` Ad. He too invited his people to believe in Tauhid, the Oneness of Allah. As customary, his people belied him and insisted that he must first make a she-camel of a specified description come out from the rock of the mountain in front of them in order to have them believe that he was a true prophet of Allah.
Sayyidna Salih (علیہ السلام) warned them: If Allah Ta` ala shows you your custom-ordered miracles, and you still fail to believe, then, according to the customary practice of Allah, the punishment will come and destroy all of you. But, they remained obstinate and Allah Ta` a1a, in His perfect power, made the miracle they demanded manifest before them. The rock of the mountain in front of them split asunder. Out from it came the she-camel bearing the features specified by them. Allah Ta` ala ordered them not to harm that she-camel in any manner, otherwise the punishment will come upon them. But, they disobeyed this order as well, and killed the she-camel. Consequently, they were seized by Allah Ta` ala, Sayyidna Salih (علیہ السلام) and his companions were saved from the punishment, and the rest of those people were destroyed by a Sound which was severe and terrifying.
"Và hỡi dân Ta! Hãy cầu xin Allah tha thứ cho các ngươi rồi sau đó hãy sám hối với Ngài cho tội lỗi của các ngươi gây ra - trong đó đại trọng tội vì tội tổ hợp (điều gì,vật gì) cùng với Ngài - có thế Ngài sẽ ban thật nhiều cơn mưa và Ngài sẽ gia tăng thân thế cho các ngươi thật nhiều kể cả con cháu lẫn tiền tài, thế nên các ngươi chớ quay lưng đi với lời kêu gọi của Ta đến với Ngài, bằng không các ngươi sẽ trở thành những kẻ tội đồ khi quay lưng đi với lời kêu gọi của Ta, và các ngươi sẽ là những kẻ phủ nhận Allah và phủ nhận mọi thứ Ta đã mang đến."
Ô mon peuple, demandez le pardon à votre Seigneur et repentez-vous à Lui de vos péchés, dont le plus grave est le polythéisme. Il vous récompensera alors en faisant descendre sur vous une pluie abondante, rajoutera de la puissance à votre précédente puissance, et multipliera votre descendance et vos richesses. Ne vous détournez pas de ce à quoi je vous invite car en refusant cet appel, en mécroyant en Allah et démentant ce que je vous apporte vous deviendriez des criminels.
"O narode moj, tražite od Allaha da vam oprosti grijehe i pokajte se, a najveći grijeh je pridruživanje Allahu sudruga. Ako tako postupite, On će vas nagraditi spuštajući obilnu kišu, i povećaće vam snagu i ponos, umnoživši vaše potomstvo. Nemojte se okrećati od onoga čemu vas pozivam, pa da budete zločinci zbog toga, i zbog vašeg nevjerstva u Allaha i vašeg poricanja onoga sa čim sam došao."
The Prophet Hud, successor of Noah, was chosen to guide the ‘Ad community, of which he himself was a member. This has always been God’s way in the matter of prophets. The wisdom of this is that, being of their own brethen, these prophets are thoroughly conversant with the psychology, conditions and language of the community, and can, therefore, very effectively discharge their function as missionaries of Truth. Hud gave to his community the message that they should worship the one and only God. Furthermore, he pointed out that their ‘religion’ was simply a lie of their own fabrication. This shows that a prophet’s way of preaching was not simply to present his message in a ‘positive manner,’ but also at the same time to resort to open criticism because, unless untruth is exposed as such by means of criticism and analysis, the Truth being Truth cannot be properly understood. In the case of the prophets in all ages, if they were to be accepted by their opponents, it was necessary for them to be highly placed officials with great wealth at their disposal and for them to reside in dwellings of great grandeur. But this standard of judging a preacher of Truth is not correct. The right standard by which to test the veracity of the preacher is to see whether he is serious and sincere in his mission; whether his message is rational in every detail; whether he is above every worldly interest; whether whatever he says is fully based on reality; and whether his message is perfectly consistent with the universal system; so that accepting it amounts to stepping on to the highway to success. ‘He will add strength to your strength.’ This statement does not mean an increase in material power, because in those days the ‘Ad community was already very powerful. The Quran states that when the Prophet warned them about God’s punishment, they said, ‘Who is stronger than us?’ ( 41:15 ). So, from the point of view of the call to truth, the promise of an increase in material power could not have been very attractive to them. In this verse, an increase in power means the addition of the power of Faith to material power. The Prophet meant to say that if they adopted the life of Faith, they would attain moral and spiritual power; with their present material strength, if they attained moral and spiritual power, their total power would not decrease but rather increase many times over.
Hud le dijo a su pueblo: “Pidan perdón a Al-lah y arrepiéntanse ante Él, y dejen los pecados, el mayor de los cuales fue atribuirle socios a Él. Él los recompensará enviando lluvia abundante, y multiplicará sus fuerzas al aumentar su descendencia y su riqueza. No se aparten de aquello a lo que los estoy llamando, porque entonces serían como los malhechores debido a su incredulidad para con Al-lah y a su rechazo respecto de lo que él ha concedido”.
Hūd told his people to ask for forgiveness from Allah, and to repent to Him, away from their sins, the biggest of which was associating others with Him. He would reward them by sending abundant rain, and would add strength to their strength by increasing their descendants and wealth. He told them not to turn away from what he was calling them to, because they would then be wrongdoers due to their disbelief in Allah and rejection of what he brought to them.
Ey Kavmim! Allah'tan bağışlanma dileyin. Sonra günahlarınızdan dolayı O'na tövbe edin ki; -bu günahların en büyüğü şirktir- O (Allah Teâlâ), çok yağmur indirerek size bunun karşılığını versin ve zürriyetinize zürriyet ve malınıza mal katarak sizin izzetinizi artırsın. Sizi, kendisine davet ettiğim şeyden yüz çevirmeyin ve sakın benim davetimden yüz çevirip Allah'ı inkâr ederek ve getirdiğim şeyi yalanlayarak günahkârlardan olmayın.
Wahai kaumku! Mohonlah ampunan kepada Allah, kemudian bertobatlah kepada-Nya dari dosa-dosa kalian -dan dosa yang paling besar ialah dosa syirik- niscaya Allah akan membalas perbuatan kalian itu dengan cara menurunkan air hujan yang berlimpah ruah, dan menambah kemuliaan kalian dengan cara memperbanyak keturunan dan kekayaan kalian. Janganlah kalian berpaling dari agama yang kuserukan kepada kalian karena kalian akan termasuk ke dalam golongan para pendosa akibat telah berpaling dari seruan dakwahku, kafir kepada Allah, dan mendustakan agama yang kubawa."
Hūd’s people said to him that he had not brought them clear proof that would make them believe him. They said that they would not abandon their gods because of his word alone without proof, and that they did not believe him in his claim that he was a messenger.
Pero su pueblo le dijo: “Hud, no has traído una prueba clara por medio de la cual creerte. No abandonaremos a nuestros dioses solo por tu palabra sin evidencias, y no creemos que seas un Mensajero”.
Kaumnya berkata, "Wahai Hud! Engkau tidak membawa bukti nyata yang bisa membuat kami percaya kepadamu. Kami tidak akan berhenti menyembah tuhan-tuhan kami hanya karena kata-katamu yang tidak berdasar dan kami juga tidak akan beriman kepadamu tentang pengakuanmu bahwa engkau adalah rasul!
The Conversation between (the People of) `Ad and Hud
Allah, the Exalted, informs that they said to their Prophet,
مَا جِئْتَنَا بِبَيِّنَةٍ
(No evidence have you brought us.) This means that they claimed that Hud had not brought them any proof or evidence for what he claimed.
وَمَا نَحْنُ بِتَارِكِى ءالِهَتِنَا عَن قَوْلِكَ
(and we shall not leave our gods for your (mere) saying!) They were saying how could his mere statement, "Leave these gods," be sufficient proof for them to leave their idols
وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ
(and we are not believers in you.) This means that they did not believe what he was saying was true.
إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ
(All that we say is that some of our gods have seized you with evil.) They were saying, "We think that some of our idols have afflicted you with madness and insanity in your intellect because you are trying to stop them from being worshipped and defame them."
قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَمِن دُونِهِ
(He said: "I call Allah to witness and bear you witness, that I am free from that which you ascribe as partners in worship besides Him (Allah).)11:54-55 Here, he is saying, "Verily, I am innocent of all of the rivals and idols (that you associate with Allah).
فَكِيدُونِى جَمِيعًا
(So plot against me, all of you,) you and your gods if they are true."
ثُمَّ لاَ تُنظِرُونِ
(and give me no respite.) the blinking of an eye." Then, Allah says,
إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ
(I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has the grasp of its forelock.) Every creature is under His (Allah's) power and His authority. He is the Best Judge, the Most Just, Who does not do any injustice in His ruling. For verily, He is upon the straight path. Verily, this argument contains a far-reaching proof and absolute evidence of the truthfulness of what Hud had come to them with. It also proves the falsehood of them worshipping idols that could not benefit nor harm them. Rather, these idols were inanimate objects that could not hear, see, befriend, or make enmity. The only One Who is worthy of having worship directed solely towards Him is Allah alone, without any partners. He is the One in Whose Hand is the sovereignty and He is in control of all things. There is nothing except that it is under His owner- ship, power and authority. Thus, there is no deity worthy of worship except Him and there is no Lord other than Him.
Njegov narod reče: "O Hude, ti nam nisi donio jasan dokaz zbog kojeg bismo ti povjerovali, i mi nećemo ostaviti naša božanstva zbog tvog govora koji nema dokaza, i nećemo ti vjerovati da si poslanik."
Son peuple lui répondit: Tu ne nous as apporté aucun argument convaincant qui nous amènerait à croire en ton appel. Nous ne délaisserons pas l’adoration de nos divinités pour suivre tes paroles dénuées d’arguments ni ne te croirons lorsque tu prétends être un messager.
Kavmi şöyle dedi: Ey Hûd! Bizi sana iman edenlerden kılacak açık deliller ile gelmedin. Senin delilden yoksun sözlerin sebebi ile ilahlarımıza ibadet etmeyi terk edecek değiliz. Ve senin peygamber olduğunu iddia etmene de inanacak değiliz.
Dân chúng của Y đáp :"Hỡi Hud! Thật ra Ngươi không đưa ra được bằng chứng cụ thể để cho bọn ta có thể tin tưởng Ngươi, thế bọn ta sẽ không vì vậy mà bỏ mặc sự thờ phượng các thần linh của bọn ta bằng một lời nói của Ngươi mà không có gì chứng minh. Và bọn ta sẽ không tin tưởng Ngươi nữa với những lời kêu gọi của Ngươi đến với Ngài như Ngươi đã khăng khăng cho rằng mình là một Thiên Sứ."
Disse il suo popolo: "O Hūd, nonostante le prove evidenti che ci hai presentato per indurci a crederti, non abbandoneremo l'adorazione delle nostre divinità per le tue parole prive di evidenza, e non crederemo alle tue dichiarazioni di essere un messaggero"
Nagsabi ang mga kalipi niya: "O Hūd, hindi ka nagdala sa amin ng isang katwirang hayag na magsasanhi sa amin na maniwala sa iyo. Hindi kami mga mag-iiwan sa pagsamba sa mga diyos namin alang-alang sa sabi mong salat sa katwiran at hindi kami mga maniniwala sa iyo sa inaangkin mo na ikaw ay isang sugo.
"Bọn ta nói cho Ngươi hay rằng có lẽ một số thần linh của bọn ta đã khiến Ngươi lên cơn điên mất trí rồi bởi vì Ngươi không còn thờ phượng họ nữa." Hud đáp: "Ta cầu xin Allah làm chứng và yêu cầu các ngươi cũng làm chứng rằng Ta hoàn toàn vô can về việc các ngươi thờ phượng các thần linh mà các ngươi đang thờ phượng thay vì Allah."
Ciò che diciamo è che alcune delle nostre divinità ti hanno reso folle perché ci impedisci di adorarli." Hūd disse:" In verità, Allāh mi sia testimone, e voi testimoniate che mi dissocio dall'adorazione delle vostre divinità che adorate all'infuori di Allāh. Tramate contro di me, voi e le vostre divinità che dite mi abbiano indotto alla follia, e non datemi tregua"
Wala kaming sinasabi kundi na nagpadapo sa iyo ang ilan sa mga diyos namin ng isang kabaliwan noong sumasaway ka sa amin sa pagsamba sa kanila." Nagsabi si Hūd: "Tunay na ako ay nagpapasaksi kay Allāh, at saksihan ninyo mismo, na ako ay walang-kaugnayan sa pagsamba sa mga diyos ninyong sinasamba ninyo bukod pa kay Allāh. Kaya manlansi kayo sa akin, kayo at ang mga diyos ninyong inaakala ninyo na ang mga ito ay nagpadapo sa akin ng kabaliwan, pagkatapos huwag kayong magpalugit sa akin.
Kami hanya mengatakan bahwa salah satu dari tuhan-tuhan kami telah membuatmu gila ketika kamu melarang kami menyembah mereka. Hud berkata, "Sesungguhnya aku meminta Allah untuk menjadi saksi, dan bersaksilah kalian bahwa aku sama sekali tidak pernah menyembah tuhan-tuhan yang kalian sembah selain Allah. Oleh sebab itu, silakan kalian bersama tuhan-tuhan sesembahan kalian yang menurut kalian telah membuatku menjadi gila itu membuat tipu daya terhadapku, kemudian jangan kalian memberi penangguhan waktu kepadaku.
"Mi kažemo samo to da te je neko naše božanstvo pogodilo ludilom zbog toga što si nam zabranjivao da ih obožavamo." Hud reče: "Ja pozivam Allaha za svjedoka, a i vi posvjedočite da sam ja čist od vašeg obožavanja vaših božanstava koja obožavate pored Allaha, pa mi spremite spletku i vi i vaša božanstva za koja mislite da su me pogodila ludilom i nemojte ništa odlagati."
The Prophet Hud’s community raised the point that he had no proof or argument in favour of his being right. This does not really mean that Hud had no argument to prove the truth of his message. He certainly had such arguments, but it did not appear to be so to his opponents. The reason for this was that man is generally unable to test statements purely on the basis of reason or rationality, but sees them from a point of view opposite to that of the presenter of the statements. Since the presenter at that time did not appear to the people to be a man of considerable status, his word did not carry any weight with them. When anyone sets out to invite others to pure unadulterated religion, leaving aside the well-established religion of the day, it invariably happens that in the prevailing atmosphere he becomes a stranger and is reduced to insignificance. People even look upon him as if he were suffering from some mental illness. This was what happened in the case of the Prophet Hud. That is why his people were emboldened to say, ‘We think that some curse has been cast on you by our holy men.’ But after the completion of theoretical arguments, the proof of the veracity of the preacher of Truth is always such that his opponents are unable to subdue him, in spite of every effort.
Hud said, He told them to plot against him together with their gods, which they claimed had afflicted him with madness, and not to give him any respite.
Nous pensons qu’une de nos divinités t’a aliéné pour nous avoir défendu de les adorer. Hûd leur répondit: Je prends Allah à témoin et soyez vous-mêmes témoins que je me désavoue de l’adoration que vous vouez à vos divinités en dehors d’Allah.
Complotez contre moi, vous et les divinités qui m’ont prétendument aliéné et ne m’accordez aucun répit.
Creemos que alguno de nuestros Al-lah es te ha enloquecido, porque tú llamas a la gente a que no los adoremos”. Hud les dijo: “Pongo a Al-lah como testigo, y a ustedes también, que soy inocente de la adoración de los Al-lah es a quienes adoran en vez de Al-lah.
"Bizi ilahlara ibadet etmekten nehyetmen sebebiyle biz ancak, bazı ilahlarımızın sana delilik isabet ettirdiğini söyleriz", dediler. Hûd -aleyhisselam- ise onlara şöyle cevap verdi: "Ben, Allah'ı şahit tutuyorum; siz de şahit olun ki ben sizin Allah'tan gayrı ibadet edip kendilerini Allah'a ortak koştuğunuz ilahlarınızdan uzağım. Siz ve bana delilik isabet ettirdiklerini iddia ettiğiniz ilahlarınız bana tuzak kurun. Sonra da bana mühlet de vermeyin.''
Conspiren todos contra mí con sus acusaciones de locura y no me hagan esperar”.
Do đó, các ngươi hãy tiếp tục bảo thần linh của các ngươi hãm hại Ta đi, đừng để Ta yên thân giống như lời cáo buộc mà các ngươi đã bảo Ta bị thần linh của các ngươi làm cho khùng điên.
Tunay na ako ay nanalig kay Allāh lamang at sumandal sa Kanya sa nauukol sa akin sapagkat Siya ay ang Panginoon ko at ang Panginoon ninyo. Walang anumang bagay na umuusad sa balat ng lupa malibang ito ay sumasailalim kay Allāh sa ilalim ng paghahari Niya at kapamahalaan Niya habang ibinabaling Niya ito kung papaano Niyang niloloob. Tunay na ang Panginoon ko ay nasa katotohanan at katarungan kaya hindi kayo maghahari sa akin dahil ako ay nasa katotohanan samantalang kayo ay nasa kabulaanan.
In verità mi affido ad Allāh solo, e confido in lui per quanto riguarda i miei affari; Egli è il mio e vostro Dio; non vi è un essere che percorre la terra che non sia sottomesso ad Allāh e che non sia soggetto al Suo Regno e Dominio: Egli lo comanda come vuole. In verità il mio Dio agisce secondo Verità e Giustizia; Egli non vi permetterà di farmi del male, poiché sono sulla Retta Via, mentre voi siete sul falso sentiero.
"Quả thật, Ta tin cậy và phó thác hết cho Allah Đấng Duy Nhất, Ngài đáng để Ta dựa dẫm cho tiền đồ của Ta. Bởi vì, Ngài là Thượng Đế của Ta và cũng là Thượng Đế của các ngươi, không có một sinh vật nào hiện diện trên mặt đất mà nó lại không thuộc quyền cay trị và quản lý của Allah cả, Ngài muốn xoay chuyển nó ra sao tùy Ngài. Chắc chắn, Thượng Đế của Ta luôn là chân lý và công bằng, do đó Ngài sẽ không cho các ngươi chiến thắng được như Ta, bởi vì Ta trên con đường Chân Lý còn các ngươi thì đang trên con đường xàm bậy."
"Ja se oslanjam na Allaha Jedinog u svim mojim poslovima, On je moj i vaš Gospodar i sva stvorenja na Zemlji su u Njegovom vlasništvu i On njima upravlja kako hoće. Doista je moj Gospodar istinit i pravedan i neće dati da ovladate mnome jer sam ja na istini a vi ste na zabludi."
Sesungguhnya aku hanya berserah diri dan bersandar kepada Allah dalam segala urusanku karena Dia adalah Tuhanku dan juga Tuhan kalian. Semua makhluk yang melata di muka bumi ini berada di bawah kendali dan kekuasaan-Nya. Dia berhak melakukan apa pun terhadapnya. Sesungguhnya Tuhanku Mahabenar lagi Mahaadil. Dia tidak akan membuatku berada di bawah kendali kalian karena aku berada di pihak yang benar dan kalian berada di pihak yang salah.
Hud les dijo: “Yo me encomiendo a Al-lah, que es mi Señor y el suyo. Sepan que no hay criatura que se encuentre sobre la faz de la Tierra que se escape a Su voluntad. Mi Señor juzga con justicia, así que no va a darles poder a ustedes sobre mí, porque ustedes defienden la falsedad.
Muhakkak ki ben, sadece Allah'a tevekkül ettim ve işimde sadece O'na dayandım. O, benim de Rabbim sizin de Rabbinizdir. Yeryüzü üzerinde hareket eden herhangi bir canlı olmasın ki o, Allah'a boyun eğmemiş olsun ve Allah'ın hükmünün ve mülkünün altında olmasın. O, ona dilediği gibi yol verir. Muhakkak ki benim Rabbim hak ve adalet üzerinedir. O, sizin benim üzerime güç sahibi olmanıza izin vermeyecektir. Çünkü ben hak üzereyim sizler ise batıl üzerinesiniz.
Hūd told them that he put his trust in Allah and relied upon Him alone in everything, because He was his Lord and their Lord. He told them that there is nothing walking on the face of the earth except that it is under His power and control, and He deals with it as He wills. He also told them that His Lord was true and just, and so would not give them power over him, since he stood for the truth and they stood for falsehood.
Je m’en remets à Allah Seul et Lui fais, me concernant, une entière confiance. Il est en effet mon Seigneur et le vôtre. Il n’existe pas d’être vivant sur Terre qui ne soit soumis à Allah et assujetti à Son autorité, et Allah dispose de ces êtres comme Il l’entend. Mon Seigneur est sur la voie de la vérité et de la justice: Il ne vous fera donc pas triompher de moi car je suis dans le vrai alors que vous, vous êtes dans le faux.
The communities into which God’s prophets had come were all believers in God. In other words, the missionary projected himself as a God-worshipper, while his addressees also made the same claim. So the question arises: in which group is God present? The simple answer to this question is that God is on a straight highway (as-sirat al-mustaqim). So, the religion which is going on the straight path will directly reach God and that which is going on crooked paths will be diverted on to by-paths and can never be successful in reaching God. When Hud said, ‘My Lord is on the straight path,’ he was saying in other words that the path towards which he was calling them was ‘the highway of religion.’ But his people, in the name of religion, had adopted by-ways around the highway of religion and were running headlong along them. Such a headlong course does not take a man towards God; it takes him here and there and leaves him astray. In the light of these verses, the straight path shown by Hud comprises the following: belief in the unity of God, worship of God, seeking God’s pardon, repentance, turning towards God (tawbah), gratitude for God’s grace, placing trust in God, treating God as our Sustainer, treating God as the only possessor of all power, accepting God’s watchfulness over oneself, and remaining humble. All these are the basic teachings of religion. Following these teachings and making them the centre of one’s attention amounts to treading the highway of religion. One who treads this path straightaway reaches God. On the contrary, if a man gives importance to other things, it is as if he is taking the side paths to the right or the left of the highway and hastening along them. Such a course takes a man away from God, not closer to God.
Si vous refusez ce que je vous apporte et vous en détournez, sachez que je ne suis tenu que de vous transmettre ce message. Or je vous ai bel et bien transmis la totalité de ce qu’Allah m’a envoyé transmettre et les preuves ont été dument établies contre vous. Mon Seigneur vous anéantira donc et fera succéder un autre peuple au vôtre. Votre démenti et votre refus ne nuiront, ni de près ni de loin, à Allah. Il n’a aucun besoin de Ses serviteurs. Mon Seigneur observe toute chose. Il est Celui qui me préservera du mal que vous ourdissez à mon encontre.
He told them that if they continued to turn away from what he brought them, then he had no responsibility to do more than convey the message to them. He had delivered to them everything that Allah had sent him with and instructed him to convey. The proof would be against them, and his Lord would destroy them and bring another people to succeed them. They would not do Allah the slightest harm through their rejecting and turning away, because He has no need of His creation. He told them that his Lord watches over all things, and that it was He Who protected him from the evil they plotted against him.
Jika kalian berpaling dan bersikeras menolak agama yang kubawa maka tugasku tidak lebih dari sekadar menyampaikannya saja kepada kalian. Aku telah menyampaikan kepada kalian semua ajaran yang harus kusampaikan, dan kalian sudah tidak punya alasan untuk mengelak. Kelak kalian pasti akan dibinasakan oleh Tuhanku, kemudian Dia akan mendatangkan kaum lain yang akan menggantikan kalian. Adapun pendustaan dan pembangkangan kalian itu maka tidak menyebabkan kerugian apa pun bagi Allah karena Dia sama sekali tidak membutuhkan hamba-hamba-Nya. Sesungguhnya Tuhanku Maha Mengawasi segala sesuatu, sehingga Dia yang akan menjagaku dari setiap kejahatan yang kalian upayakan."
Eğer benim getirdiğim şeyden yüz çevirip dönecek olursanız, bu durumda bana düşen sadece size tebliğde bulunmaktır. Ben, Allah'ın beni tebliğ etmekle gönderdiği şeyi size tebliğ ettim. Rabbim bunları size tebliğ etmemi emretti. Böylece sizin üzerinize hüccet ikame olunmuş oldu. (Getirmiş olduklarımdan yüz çevirmeniz sebebi ile) Rabbim sizi helak edecek ve sizin yerinize başka bir topluluk getirecektir. Sizler, yalanlamanız ve inkâr etmeniz sebebiyle hiçbir şekilde Allah'a küçük ya da büyük bir zarar veremezsiniz. Çünkü Rabbim kullarından müstağnidir. Muhakkak ki benim Rabbim her şeyi hakkıyla gözetleyendir ve O, sizin bana kurmuş olduğunuz tuzaklara karşı beni koruyandır.
Si me rechazan, yo habré cumplido con transmitirles aquello con lo que fui enviado, y mi Señor los remplazará por otro pueblo diferente que será creyente y adorará solo a Al-lah. Sepan que no perjudican a Al-lah en nada si no creen en Él, mi Señor es el Protector de todas las cosas, y Él va a protegerme de lo que traman contra mí”.
"Ako se okrenete od onoga sa čim sam vam došao - pa na meni je samo da vam dostavim sve ono sa čime me je poslao Allah i čije mi je dostavljanje naredio. Time je nad vama uspostavljen dokaz i moj Gospodar će vas uništiti i stvoriti drugi narod nakon vas, i vi Allahu nikako ne možete nauditi, ni malo ni mnogo, svojim poricanjem i okretanjem, jer je On apsolutno neovisan od Svojih robova. Doista moj Gospodar sve nadzire i On me čuva od zla kojeg mi spremate."
وَيَسْتَخْلِفُ رَبِّى قَوْمًا غَيْرَكُمْ
(My Lord will make another people succeed you, ) This refers to a group of people who will worship Allah alone, without associating anything with Him. This also implies that the polytheists do not bother Allah and they do not harm Him in the least with their disbelief. To the contrary, their disbelief merely harms their own selves.
إِنَّ رَبِّى عَلَى كُلِّ شَىْءٍ حَفِيظٌ
(Surely, my Lord is Guardian over all things.) This means that Allah is a Witness and Guardian over the statements of His servants and their actions. He will give them due recompense for their actions. If they do good deeds, He will reward them with good. If they do evil, He will punish them with evil.
The Destruction of the People of `Ad and the Salvation of Those among Them Who believed
وَلَمَّا جَآءَ أَمْرُنَا
(And when Our commandment came,) This is referring to the barren wind with which Allah destroyed them, to the very last of them. The mercy and kindness of Allah, the Exalted saved Hud and his followers from this terrible punishment.
فوَتِلْكَ عَادٌ جَحَدُواْ بِآيَـتِ رَبِّهِمْ
g(Such were `Ad (people). They rejected the Ayat of their Lord) This means they disbelieved in the proofs and revelations (of Allah) and they disobeyed the Messengers of Allah ﷺ. This is due to the fact that whoever disbelieves in a Prophet, then verily, he has disbelieved in all of the Prophets, peace be upon them. There is no difference between any one of them, in the sense that it is necessary to believe in all of them. Therefore, `Ad disbelieved in Hud and their disbelief was considered disbelief in all of the Messengers.
وَاتَّبَعُواْ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
(and followed the command of every proud, obstinate.) This means that they abandoned following their rightly guided Messenger and they followed the command of every proud, obstinate person. Thus, they were followed in this life by a curse from Allah and His believing servants whenever they are mentioned. On the Day of Resurrection a call will be made against them in front of witnesses.
أَلا إِنَّ عَادًا كَفَرُواْ رَبَّهُمْ
(Verily, `Ad disbelieved in their Lord.)
Ngunit kung aayaw kayo at tatalikod kayo sa inihatid ko, walang tungkulin sa akin kundi ang pagpapaabot sa inyo. Naipaabot ko na sa inyo ang lahat ng ipinasugo sa akin ni Allāh at ipinag-utos Niya sa akin na ipaabot ko. Lumitaw na sa inyo ang katwiran. Ipahahamak kayo ng Panginoon ko. Magdadala Siya ng mga taong iba pa sa inyo, na hahalili sa inyo. Hindi kayo makapipinsala kay Allāh ng isang pinsalang malaki ni maliit dahil sa pagpapasinungaling ninyo at pag-ayaw ninyo dahil Siya ay Walang-pangangailangan sa mga lingkod Niya. Tunay na ang Panginoon ko sa bawat bagay ay Mapagmasid. Siya ang nag-iingat sa akin laban sa kasagwaang ipinapakana ninyo sa akin."
Se siete avversi e voltate le spalle a ciò che vi ho comunicato, sappiate che non devo fare altro che comunicare; ed io vi ho informato di ciò che mi ha affidato Allāh, e che mi ha ordinato di comunicare; ora, tutte le prove sono contro di voi. Allāh, il mio Dio, vi distruggerà, e porterà un altro popolo che sia vostro erede. Voi non potete fare alcun male ad Allāh, piccolo o grande, con la vostra rinnegazione e la vostra avversità. Egli non ha bisogno dei Suoi sudditi; in verità il mio Dio Vigila su ogni cosa: non Gli è nascosto alcun male che tramate contro di me.
"Bởi thế, nếu các ngươi quay lưng bỏ đi thì ít nhiều gì Ta cũng đã truyền đạt xong về Bức Thông Điệp mà Ta đã mang đến cho các ngươi, Ta khẳng định với các ngươi rằng tất cả nội dung Bức Thông Điệp là đến từ Allah, Ngài ra lệnh Ta phải truyền đạt Nó và chắc chắn đó cũng là chứng cớ để tố cáo các ngươi. Và Thượng Đế của Ta sẵn sàng tiêu diệt hết các ngươi, rồi Ngài sẽ cho những thế hệ sau đó kế nghiệp các ngươi và các ngươi sẽ không có cơ hội để hãm hại được Allah cho dù tác hại đó có to lớn đến cỡ nào hay bé nhỏ đi chăng nữa, bởi Ngài là Đấng Giàu Có bất cần đến mọi thứ, quả thật Thượng Đế của Ta Đấng Giám Sát hết tất cả mọi vạn vật, Ngài là Đấng sẽ bảo vệ Ta tránh khỏi điều xấu xa mà các ngươi muốn âm mưu hãm hại Ta
Quando giunse l'ora del Nostro ordine di distruggerli, salvammo Hūd e coloro che credettero assieme a lui, per Nostra Misericordia, e li salvammo dalla grande punizione che infliggemmo al suo popolo miscredente.
Và khi mệnh lệnh của TA có hiệu lực là hủy diệt bọn họ thì TA đã nhủ lòng thương xót giải cứu Hud và những ai có đức tin đang đồng hành cùng Y bằng lòng khoan dung của TA. Và TA đã giải cứu họ an toàn tránh được hình phạt thật khủng khiếp mà TA sẽ trừng trị một đám dân ô hợp không có đức tin của Y.
Noong dumating ang utos Namin ng pagpapahamak sa kanila, pinaligtas Namin si Hūd at ang mga sumampalataya kasama niya sa pamamagitan ng isang awa mula sa Amin na umabot sa kanila. Pinaligtas Namin sila mula sa isang pagdurusang matindi na ipinarusa Namin sa mga kalipi niyang mga tagatangging sumampalataya.
Lalu tatkala perintah Kami untuk membinasakan mereka telah datang maka Kami selamatkan Hud dan orang-orang yang beriman bersamanya dengan rahmat Kami yang mereka terima dan Kami selamatkan mereka dari azab pedih yang Kami timpakan kepada kaum Hud yang kafir.
Nakon što je došla Naša odredba da budu uništeni, izbavili smo Huda i vjernike koji su sa njim, iz Naše milosti, i time smo ih spasili Naše žestoke kazne koju smo spustili na nevjernike.
Cuando llegó Mi designio divino de destruirlos, salvé por misericordia a Hud y a quienes creyeron con él, librándolos de un castigo terrible destinado a los incrédulos de su pueblo.
Onları helak edeceğimize dair emrimiz gelince Hûd'u ve onunla beraber iman edenleri tarafımızdan kendilerine ulaşan bir rahmet ile kurtardık. Onları, (Hûd'un) kâfir kavmini azaplandırdığımız o şiddetli azaptan kurtardık.
When Allah’s command came to destroy them, He saved Hūd and those who believed with him by a mercy from Him, and He saved them from a stern punishment given to the disbelievers of his people.
Lorsque Nous ordonnâmes de les anéantir, Nous fîmes miséricorde à Hûd et aux croyants qui l’accompagnaient et les sauvâmes de cet anéantissement. Ils furent donc préservés du châtiment terrible que subirent les leurs qui étaient restés mécréants.
Telle est l’histoire des ‘Âd qui renièrent les signes d’Allah, leur Seigneur, désobéirent à leur messager Hûd et obéirent à l’ordre que des personnages arrogants refusant la vérité leur donnaient. Ils refusaient cette vérité avec acharnement et ne s’y soumettaient pas.
Such were the people of ‘Ād. They disbelieved in the signs of Allah, their Lord, and went against His messenger Hūd. They followed the instruction of every tyrant who was proud against the truth, not accepting it or dedicating themselves to it.
To je bio narod 'Ad, bili su nevjernici u Allahove ajete i nepokorni Njegovom poslaniku Hudu, dok su se pokoravali naredbi svakog oholnika koji odbija istinu i koji prelazi granice.
Itulah kaum 'Ād yang kafir kepada ayat-ayat Allah, Tuhan mereka, serta durhaka kepada Rasul mereka, Hud, dan patuh kepada perintah setiap orang yang sombong terhadap kebenaran, enggan menerimanya, dan tidak mau tunduk kepadanya.
Ese fue el pueblo de ‘Ad. No creyeron en las señales de Al-lah, su Señor, y se opusieron a Su Mensajero Hud. Siguieron el camino de los tiranos que rechazan y se oponen a la verdad.
İşte o Âd Kavmi! Rableri olan Allah'ın ayetlerini inkâr ettiler. Peygamberleri Hûd -aleyhisselam-'a karşı isyan ettiler ve hak karşısında büyüklenen, azgınlık yapıp hakkı kabul etmeyen ve boyun eğmeyen her zalime uydular.
Và đó là số phận được an bài cho đám dân 'Ad. Những kẻ đã phủ nhận các Dấu hiệu của Allah, Thượng Đế của họ và bất tuân lại Hud Thiên Sứ của bọn họ, thế nhưng ngược lại bọn họ mù quáng đi theo mọi mệnh lệnh của những tên ngạo mạn phủ nhận Chính Đạo, ngoan cố không phục tùng.
Iyon ay [liping] `Ād na tumangging sumampalataya sa mga tanda ni Allāh, ang Panginoon nila, sumuway sa sugo nilang si Hūd, at tumalima sa utos ng bawat nagpapakamalaki sa katotohanan, na tagapagmalabis na hindi tumatanggap nito ni nagpapasakop dito.
Quelli furono il popolo di A'ad, che rinnegarono i Segni di Allāh, loro Dio, e disobbedirono al loro Messaggero Hūd, ed obbedirono agli ordini di ogni superbo nei confronti della verità, che ascoltò senza accettazione né sottomissione.
E li afflisse, in questa vita, l'umiliazione, e vennero esclusi dalla Misericordia di Allāh, e così, nel Giorno della Resurrezione, saranno esclusi dalla Misericordia di Allāh, e ciò a causa della loro rinnegazione di Allāh l'Altissimo; così Allāh li escluse da ogni bene e li avvicinò ad ogni male.
Nakahabol sa kanila sa buhay na ito sa Mundo ang kahihiyan at ang pagtaboy mula sa awa ni Allāh. Gayon din sa Araw ng Pagbangon, sila ay mga palalayuin mula sa awa ni Allāh. Iyon ay dahilan sa kawalang-pananampalataya nila kay Allāh – pagkataas-taas Siya. Pansinin, kaya nagpalayo sa kanila si Allāh sa bawat kabutihan at nagpalapit Siya sa kanila sa bawat kasamaan.
Và bọn họ đáng phải trả một cái giá thật đắc cho cuộc sống trần gian này đó là bị xua đuổi khỏi lòng khoan dung của Allah và điều đó còn bám sát họ vào Ngày Sau, chỉ vì họ là những kẻ phủ nhận đức tin vào Allah Tối Cao. Thật đáng đời cho bọn họ đã bị Allah loại ra khỏi mọi điều tốt và đẩy họ gần sát với điều xấu xa.
Bu dünya hayatında onlara alçaklık ve Allah'ın rahmetinden uzaklaştırılmak vardır. Kıyamet günü ise Allah'ın rahmetinden uzak olacaklardır. Bu onların, Allah Teâlâ'yı inkâr etmeleri sebebiyledir. Böylece Allah onları her türlü hayırdan uzak edip onları her türlü şerre yakınlaştırmıştır.
Na ovom svijetu ih je sustiglo poniženje i udaljavanje od Allahove milosti, a i na Sudnjem danu će biti udaljeni od Njegove milosti. Sve to je zbog njihovog nevjerstva u Uzvišenog Allaha! Doista, Allah ih je udaljio od svakog dobra i približio svakom zlu.
They were then cursed with contempt and removed from Allah’s mercy in this world, and on the Day of Judgement they will also be without Allah’s mercy. Due to their disbelief in Allah, the Exalted, He distances them from every good and allows them to approach every evil.
Di dalam kehidupan dunia ini mereka ditimpa kehinaan dan terusir dari rahmat Allah dan di hari Kiamat nanti pun mereka juga dijauhkan dari rahmat Allah. Hal itu terjadi karena kekafiran mereka kepada Allah. Ingatlah! Allah menjauhkan mereka dari semua kebaikan dan mendekatkan mereka kepada semua keburukan.
Ils n’obtiendront pas la miséricorde d’Allah dans ce bas monde et seront poursuivi par une malédiction. Leur mécréance en Allah les exclura en effet de sa miséricorde le Jour de la Résurrection. Ils seront éloignés de tout bien et rapprochés de tout mal.
Those who ignore God’s word, are ignored by God. This happens to a lesser degree in the present world but, on Doomsday, this will be a total reality. At that time all the arrogant and insolent people will be denied God’s grace; the grace of God will be shared only by those who lived in the world as His loyal and obedient subjects. God has introduced the principle of succession (istikhlaf) in this world, that is, the removal of a community from its position of prominence and the installing of another community in its place. This temporary prominence in the world is for the purpose of putting people to the test. In the Hereafter, in the perfect world of God, such prominence will be granted only to people of true Faith as an everlasting reward. The system of this world of trial has been formulated in such a way that, here, a man is always placed between good and bad. He has the option to follow either of these two ways. Furthermore, evil is largely dominant in this world. Only the strength of theoretical arguments is on the side of goodness. On the contrary, material power weighs in on the side of evil, and that too in such great measure that its flag-bearers develop attitudes of arrogance and hauteur and create such an atmosphere of pressure in the environment that the common man loses the courage to proceed towards the Truth.
Por eso fueron maldecidos y despojados de la misericordia de Al-lah en este mundo, y en el Día del Juicio tampoco encontrarán misericordia de Al-lah. Debido a su incredulidad en Al-lah, Él los aleja de todo bien y les permite acercarse a todo tipo de mal.
Allah sent to the people of Thamūd their brother Ṣāliḥ. He told his people to worship Allah alone, and that they had no god worthy of worship other than Him. He created them from the clay of the earth when He created their father Adam from it, and made them settle in it. He told them to ask for forgiveness from Him, and that his Lord was Near to those who devoted themselves to worshipping Him, responding to their prayers.
Al-lah envió al pueblo de Zamud a su hermano Sálih. Él le dijo a su pueblo: “¡Pueblo mío! Adoren a Al-lah, pues no existe otra divinidad salvo Él. Él los creó de la arcilla de la tierra y los hizo establecerse en ella. Imploren Su perdón y arrepiéntanse, porque mi Señor está próximo cuando Lo invocan y responde sus oraciones”.
I poslasmo Semudu njihovog brata Saliha koji reče: "Narode moj, samo Allaha obožavajte, niko drugi ne zaslužuje da bude obožavan. On vas je od zemlje stvorio tako što je vašeg oca Adema stvorio od nje i dao je da na Zemlji živite i gradite, pa tražite od Njega oprost za grijehe i vratite Mu se činjenjem dobrih djela i ostavljanjem grijeha. Doista je moj Gospodar blizu onome ko Ga iskreno obožava i uslišava njegove molitve."
Semud kavmine ise Salih -aleyhisselam'-ı göndermiştik. O, kavmine şöyle demişti: "Ey kavmim! İbadeti hak eden ve kendisinden başka ibadete layık hiçbir ilah bulunmayan Allah'tan başka ilahınız yoktur. Babanız Âdem'i topraktan yaratarak sizi o yerden yaratan ve sizi yeryüzünü imar edenler kılan O'dur. Bu itibarla O'ndan mağfiret dileyin; sonra da taatte bulunup günahlardan sakınarak O'na dönün. Rabbim, şüphesiz ibadeti O'na has kılan kuluna çok yakındır ve onun duasını kabul edendir.''
"Dan kepada Tsamud (Kami utus) saudara mereka Shaleh. Shaleh berkata, 'Hai kaumku, sembahlah Allah, sekali-kali tidak ada bagimu Ilah selain Dia. Dia telah menciptakanmu dari bumi (tanah) dan menjadikan pemakmurnya, karena itu mohonlah am-punanNya kemudian bertaubatlah kepadaNya. Sesungguhnya Rabbku amat dekat (rahmatNya) lagi memperkenankan (doa ham-baNya).' Kaum Tsamud berkata, 'Hai Shaleh, sesungguhnya kamu sebelum ini adalah seorang di antara kami yang kami harapkan, apakah kamu melarang kami untuk menyembah tuhan yang disem-bah oleh bapak-bapak kami, dan sesungguhnya kami betul-betul dalam keraguan yang menggelisahkan terhadap agama yang kamu serukan kepada kami'." (Hud: 61-62).
"Shaleh berkata, 'Hai kaumku, bagaimana pendapatmu jika aku mempunyai bukti yang nyata dari Rabbku dan Dia memberi-ku rahmat dari padaNya, maka siapakah yang akan menolongku dari (azab) Allah jika aku mendurhakaiNya. Sebab itu kamu tidak menambah apapun kepadaku selain dari pada kerugian. Hai kaum-ku, inilah unta betina dari Allah, sebagai mukjizat (yang menunjuk-kan kebenaran) untukmu, sebab itu biarkanlah ia makan di bumi Allah, dan janganlah kamu mengganggunya dengan gangguan apa-pun yang akan menyebabkan kamu ditimpa azab yang dekat'. Mereka membunuh unta itu, maka Shaleh berkata, 'Bersu-karialah kamu sekalian di rumahmu selama tiga hari, itu adalah janji yang tidak dapat didustakan.' Maka tatkala datang azab Kami, Kami selamatkan Shaleh beserta orang-orang yang beriman bersamanya dengan rahmat dari Kami dan (kami selamatkan) dari kehinaan di hari itu. Sesungguhnya Rabbmu Dia-lah Yang Maha-kuat lagi Mahaperkasa. Dan satu suara keras yang mengguntur menimpa orang-orang yang zhalim itu, lalu mereka mati bergelim-pangan di tempat tinggal mereka, seolah-olah mereka belum pernah berdiam di tempat itu. Ingatlah, sesungguhnya kaum Tsamud meng-ingkari Rabb mereka. Ingatlah, kebinasaanlah bagi kaum Tsamud." (Hud: 63-68)
(61)(وَ) "Dan" Kami utus, ﴾ إِلَىٰ ثَمُودَ ﴿ "kepada Tsamud", mereka adalah 'Ad yang kedua yang terkenal yang tinggal di Hijr dan Wadil Qura ﴾ أَخَاهُمۡ ﴿ "saudara mereka" dalam nasab ﴾ صَٰلِحٗاۚ ﴿ "Shaleh." Hamba Allah dan RasulNya yang menyeru mereka kepada beribadah hanya kepada Allah. Dia berkata, ﴾ قَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ ﴿ "Hai kaumku, sembahlah Allah." Tauhidkanlah Dia dan ikhlaskanlah agama untukNya. ﴾ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥۖ ﴿ "Sekali-kali tidak ada bagimu tuhan selain Dia." Tidak dari penduduk langit atau bumi. ﴾ هُوَ أَنشَأَكُم مِّنَ ٱلۡأَرۡضِ ﴿ "Dia telah menciptakan-mu dari bumi (tanah)," yakni menciptakan kamu di dalamnya, ﴾ وَٱسۡتَعۡمَرَكُمۡ فِيهَا ﴿ "dan menjadikan kamu pemakmurnya." Menjadikanmu sebagai khalifah di dalamnya dan memberimu nikmat lahir dan batin, dan menempatkanmu di bumi. Kamu membangun, menanam sesuka-mu, mengambil manfaatnya dan mengeruk keuntungannya. Karena Dia tidak memiliki sekutu dalam semua itu, maka janganlah kamu menyekutukanNya dengan sesuatu. ﴾ فَٱسۡتَغۡفِرُوهُ ﴿ "Karena itu mohonlah ampunanNya", dari kekufuran, kesyirikan, kemaksiatan yang telah kamu lakukan. Tinggalkanlah semua itu ﴾ ثُمَّ تُوبُوٓاْ إِلَيۡهِۚ ﴿ "kemudian ber-taubatlah kepadaNya." Yakni kembalilah kepadaNya dengan bertaubat yang nasuhah. ﴾ إِنَّ رَبِّي قَرِيبٞ مُّجِيبٞ ﴿ "Sesungguhnya Rabbku amat dekat (rah-matNya) lagi memperkenankan (doa hambaNya)." Yakni dekat kepada orang yang berdoa kepadaNya dengan doa permintaan dan doa ibadah, menjawabNya dengan mengabulkan permintaannya, me-nerima ibadahnya dan memberinya pahala yang besar.
Ketahuilah bahwa kedekatan Allah ada dua macam: umum dan khusus. Yang pertama adalah kedekatan umum, yaitu kede-katan dengan ilmuNya dari seluruh makhlukNya, kedekatan ini tersebut dalam Firman Allah,
﴾ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ 16 ﴿
"Dan Kami lebih dekat kepadanya daripada urat lehernya." (Qaf: 16).
Yang kedua adalah kedekatan khusus yaitu, kedekatanNya kepada orang-orang yang beribadah, memohon dan mencintaiNya. Ia tersebut dalam Firman Allah,
﴾ وَٱسۡجُدۡۤ وَٱقۡتَرِب۩ 19 ﴿
"Dan sujudlah dan dekatkanlah (dirimu kepada Rabb)." (Al-Alaq: 19),
dan dalam Firman Allah تعالى,
﴾ وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ ﴿
"Dan apabila hamba-hambaKu bertanya kepadamu tentang Aku, maka (jawablah), bahwasanya Aku adalah dekat. Aku mengabulkan per-mohonan orang yang berdoa." (Al-Baqarah: 186).
Kedekatan ini adalah kedekatan yang menuntut kasih sayang Allah (kepada hamba-hambaNya), jawabanNya terhadap doa-doa mereka, dan mewujudkan keinginan-keinginan mereka. Oleh karena itu, nama al-Qarib disandingkan dengan nama al-Mujib.
(62) Tatkala Nabi mereka, Shaleh عليه السلام memerintahkan dan mendorong mereka kepada keikhlasan hanya kepada Allah semata maka mereka menolak dakwahnya dan menyambutnya dengan sambutan yang buruk. ﴾ قَالُواْ يَٰصَٰلِحُ قَدۡ كُنتَ فِينَا مَرۡجُوّٗا قَبۡلَ هَٰذَآۖ ﴿ "Kaum Tsamud berkata, 'Hai Shaleh, sesungguhnya kamu sebelum ini adalah seorang di antara kami yang kami harapkan." Kami mengharapkan dan menung-gu-nunggu manfaat dan pendapat yang baik darimu. Ini adalah kesaksian dari mereka kepada Nabi mereka, Shaleh, bahwa dia masih terkenal dengan kemuliaan akhlak dan kebaikan sifat, bahwa dia termasuk orang terpilih dari kaumnya, akan tetapi ketika Shaleh hadir dengan perkara yang tidak sesuai hawa nafsu mereka yang rusak, maka mereka mengucapkan kata-kata ini yang isinya adalah bahwa kamu –hai Shaleh– adalah orang yang sempurna sebelum-nya, tetapi sekarang kamu menyelisihi dugaan kami padamu, kamu sekarang dalam keadaan tidak lagi diharapkan kebaikannya. Dosa-Shaleh adalah apa yang mereka katakan tentangnya [ini merupakan perkataan mereka] yaitu, ﴾ أَتَنۡهَىٰنَآ أَن نَّعۡبُدَ مَا يَعۡبُدُ ءَابَآؤُنَا ﴿ "Apakah kamu me-larang kami untuk menyembah tuhan yang disembah oleh bapak-bapak kami?" Menurut mereka, ini adalah perkara terbesar yang menco-reng Shaleh. Bagaimana dia mencela akal mereka dan akal nenek moyang mereka yang tersesat? Bagaimana dia melarang mereka menyembah yang tidak bermanfaat dan tidak bermudarat serta tidak berguna sedikit pun dari batu, pohon dan lain-lain, dan dia memerintahkan mereka mengikhlaskan agama hanya kepada Allah, Rabb mereka yang senantiasa melimpahkan nikmat-nikmat kepada mereka terus menerus, kebaikanNya kepada mereka selalu turun, yang mana tiada nikmat pada mereka kecuali dariNya dan tiada yang menangkal keburukan kecuali Dia? ﴾ وَإِنَّنَا لَفِي شَكّٖ مِّمَّا تَدۡعُونَآ إِلَيۡهِ مُرِيبٖ ﴿ "Dan sesungguhnya kami betul-betul dalam keraguan yang menggelisah-kan terhadap agama yang kamu serukan kepada kami." Yakni kami masih ragu terhadap dakwahmu dengan keraguan yang berpengaruh pada hati kami.
(63) Mereka mengklaim bahwa seandainya mereka menge-tahui kebenaran dakwahnya niscaya mereka akan mengikutinya, padahal sebenarnya mereka berdusta dalam hal ini. Oleh karena itu, Shaleh menjelaskan kedustaan mereka dengan ucapannya. ﴾ قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي ﴿ "Shaleh berkata, 'Hai kaumku, bagaimana pendapatmu jika aku mempunyai bukti yang nyata dari Rabbku." Yakni dalil dan keyakinan dariku. ﴾ وَءَاتَىٰنِي مِنۡهُ رَحۡمَةٗ ﴿ "Dan Dia memberiku rahmat (kenabian) dariNya." Maksudnya, Dia memberiku nikmat wahyu dan kerasulan lalu apakah aku mengikuti keyakinanmu dan dakwahmu? ﴾ فَمَن يَنصُرُنِي مِنَ ٱللَّهِ إِنۡ عَصَيۡتُهُۥۖ فَمَا تَزِيدُونَنِي غَيۡرَ تَخۡسِيرٖ ﴿ "Maka siapakah yang akan meno-longku dari (azab) Allah jika aku mendurhakaiNya. Sebab itu kamu tidak menambah apa pun kepadaku selain dari kerugian." Yakni selain keka-lahan, kesialan, dan kemudaratan.
(64) ﴾ وَيَٰقَوۡمِ هَٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمۡ ءَايَةٗۖ ﴿ "Hai kaumku, inilah unta betina dari Allah, sebagai mukjizat (yang menunjukkan kebenaran) untukmu", ia memiliki hari untuk minum dari sumur kemudian mereka me-merah air susunya, dan mereka pun memiliki hari untuk minum pula. ﴾ فَذَرُوهَا تَأۡكُلۡ فِيٓ أَرۡضِ ٱللَّهِۖ ﴿ "Sebab itu biarkanlah ia makan di bumi Allah", perawatan dan makanannya bukan tanggung jawabmu se-dikit pun. ﴾ وَلَا تَمَسُّوهَا بِسُوٓءٖ ﴿ "Dan janganlah kamu mengganggunya dengan gangguan apa pun." Yakni menyembelihnya ﴾ فَيَأۡخُذَكُمۡ عَذَابٞ قَرِيبٞ ﴿ "yang akan menyebabkan kamu ditimpa azab yang dekat."
(65) ﴾ فَعَقَرُوهَا فَقَالَ ﴿ "Mereka membunuh unta itu, maka Shaleh berkata", kepada mereka, ﴾ تَمَتَّعُواْ فِي دَارِكُمۡ ثَلَٰثَةَ أَيَّامٖۖ ذَٰلِكَ وَعۡدٌ غَيۡرُ مَكۡذُوبٖ ﴿ "Ber-sukarialah kamu sekalian di rumahmu selama tiga hari, itu adalah janji yang tidak dapat didustakan." Ia pasti terjadi.
(66) ﴾ فَلَمَّا جَآءَ أَمۡرُنَا ﴿ "Maka tatkala datang urusan kami, dengan terjadinya azab, ﴾ نَجَّيۡنَا صَٰلِحٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَمِنۡ خِزۡيِ يَوۡمِئِذٍۚ ﴿ "Kami selamatkan Shaleh beserta orang-orang yang beriman bersamanya dengan rahmat dari Kami, dan (Kami selamatkan) dari kehinaan di hari itu." Yakni Kami menyelamatkan mereka dari azab, kehinaan dan kenistaan. ﴾ إِنَّ رَبَّكَ هُوَ ٱلۡقَوِيُّ ٱلۡعَزِيزُ ﴿ "Sesungguhnya Tuhanmu Dia-lah Yang Mahakuat lagi Mahaperkasa." Termasuk kekuatan dan keperkasaanNya adalah Dia membinasakan umat-umat yang melampaui batas dan menye-lamatkan para rasul dan pengikutnya.
(67) ﴾ وَأَخَذَ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ ﴿ "Dan satu suara keras yang meng-guntur menimpa orang-orang yang zhalim itu", ia memutuskan jantung mereka, ﴾ فَأَصۡبَحُواْ فِي دِيَٰرِهِمۡ جَٰثِمِينَ ﴿ "lalu mereka mati bergelimpangan di rumahnya." Tergeletak bertumbangan tanpa bergerak.
(68) ﴾ كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَآۗ ﴿ "Seolah-olah mereka belum pernah berdiam di tempat itu." Maksudnya, ketika azab datang kepada mereka seolah-olah mereka tidak bernikmat ria di negeri mereka, tidak tenteram padanya dan tidak bersuka ria sesaat pun. Nikmat telah berpisah dari mereka, azab yang terus menerus tak terhenti telah mencaplok mereka, seolah-olah ia masih terasa. ﴾ أَلَآ إِنَّ ثَمُودَاْ كَفَرُواْ رَبَّهُمۡۗ ﴿ "Ingatlah, sesungguhnya kaum Tsamud mengingkari tuhan mereka." Maksudnya, mereka ingkar setelah ayat-ayat Allah yang terang datang kepada mereka. ﴾ أَلَا بُعۡدٗا لِّثَمُودَ ﴿ "Ingatlah, kebinasaanlah bagi kaum Tsamud", be-tapa hina dan sengsaranya mereka. Kita berlindung kepada Allah dari azab dan kehinaan dunia.
Kepada kaum Ṡamūd juga Kami mengutus saudara mereka, Ṣāliḥ. Dia berkata, "Wahai kaumku! Sembahlah Allah saja! Kalian tidak punya sesembahan lain yang berhak disembah selain Allah. Dialah yang telah menciptakan kalian dari tanah melalui penciptaan bapak kalian, Adam dari tanah liat yang diambil dari bumi. Dia telah menjadikan kalian sebagai penghuni bumi maka mohonlah ampunan kepada-Nya dan kembalilah kepada-Nya dengan menjalankan ketaatan dan meninggalkan kemaksiatan. Sesungguhnya Tuhanku dekat dengan orang yang memurnikan ibadahnya kepada-Nya dan Dia senantiasa mengabulkan doanya."
Nous avons envoyé aux Thamûd leur frère Şâliħ qui leur dit: Ô mon peuple, adorez Allah Seul, il n’y a pas d’autre divinité méritant d’être adorée en dehors de Lui. C’est Lui qui vous a créé à partir de la Terre. Il créa à partir de celle-ci votre père Adam puis fit en sorte que vous la peupliez. Demandez donc qu’Il vous pardonne puis revenez à Lui en accomplissant des actes d’obéissances et en délaissant les actes de désobéissance. Mon Seigneur est assurément proche, Il exauce les invocations de ceux qui n’adorent que Lui.
Và TA đã cử phái Saleh đến với dân chúng của Thamud, Y là người anh em của họ, Y bảo: "Hỡi dân Ta! Hãy thờ phượng Allah Đấng Duy Nhất vì không có Thượng Đế nào xứng đáng để thờ phượng ngoại trừ Ngài, Ngài là Đấng tạo hóa tổ tiên của các ngươi từ đất sét, đó là Adam cũng từ đất rồi sau đó Ngài ủy quyền cho các ngươi cai quản trái đất. Bởi thế, các ngươi hãy cầu xin Ngài tha thứ tiếp và hãy quay đầu sám hối với Ngài thể hiện qua sự tuân thủ mệnh lệnh của Ngài và từ bỏ những việc làm phạm tội. Quả thật, Thượng Đế của Ta luôn kế cận đối với những ai thành thật với Ngài trong việc thờ phụng để đáp ứng lại lời cầu xin đến Ngài."
Nagsugo si Allāh sa liping Thamūd ng kapatid nilang si Ṣāliḥ. Nagsabi siya: "O mga kalipi ko, sumamba kayo kay Allāh lamang; walang ukol sa inyo na anumang sinasambang nagiging karapat-dapat sa pagsamba na iba pa sa Kanya. Siya ay lumikha sa inyo mula sa alabok ng lupa sa pamamagitan ng paglikha sa ama ninyong si Adan mula rito at gumawa sa inyo bilang mga naninirahan dito. Kaya humiling kayo ng kapatawaran mula sa Kanya, pagkatapos manumbalik kayo sa Kanya sa pamamagitan ng paggawa ng mga pagtalima at pag-iwan sa mga pagsuway. Tunay na ang Panginoon ko ay Malapit sa sinumang nagpapakawagas sa Kanya sa pagsamba, Tagasagot sa sinumang dumalangin sa Kanya."
E inviammo al popolo di Thamūd il loro fratello Sāleħ. Disse: "O popolo, adorate Allāh solo; non vi è alcuno che venga realmente adorato all'infuori di Lui; Egli vi creò dalla terra, plasmando da essa vostro padre Ǣdem, e stabilì che vi insediaste in essa. ChiedeteGli perdono, poi tornate a Lui obbedendo ed allontanandovi dai peccati. In verità, il mio Dio è vicino a colui che lo adora sinceramente, ed esaudisce chi lo invoca"
61- Semûd’a da kardeşleri Salih’i gönderdik. Dedi ki:“Ey kavmim! Allah’a ibadet edin, sizin O’ndan başka hiçbir (hak) ilahınız yok. O, sizi yerden/topraktan yarattı ve yine orada size yaşama imkanı sağladı. O halde O’ndan mağfiret dileyin, sonra O’na tevbe edin. Şüphesiz ki Rabbim çok yakındır, duaları kabul edendir.”
62- Dediler ki:“Ey Sâlih! Sen bundan önce aramızda ümit beslenen bir kimse idin. Şimdi bizi atalarımızın taptıklarına tapmaktan engellemeye mi çalışıyorsun? Biz, senin bizi davet ettiğin konuda gerçekten büyük bir şüphe içindeyiz.”
63- Dedi ki:“Ey kavmim! Söyleyin bana; eğer ben Rabbimden apaçık bir delil üzerinde isem ve O, bana katından bir rahmet vermişse, ben de (bu durumda) O’na isyan edersem Allah’a karşı bana kim yardım edebilir? (O takdirde) siz de benim zararımı artırmaktan başka bir şey yapmış olmazsınız.
64- “Ey kavmim! İşte size bir mucize olmak üzere Allah’ın (gönderdiği) dişi devesi! Onu bırakın da Allah’ın arzında yesin. Ona herhangi bir kötülük yapmayın, yoksa sizi yakın bir azap yakalar.”
65- Derken o dişi deveyi kesip öldürdüler. Bunun üzerine dedi ki:“Yurdunuzda üç gün daha yaşayın. İşte bu, yalanı olmayan bir tehdittir.”
66- (Azap) emrimiz gelince Sâlih’i ve beraberindeki mü’minleri tarafımızdan bir rahmetle (helak olmaktan) ve o günün rüsvaylığına uğramaktan kurtardık. Şüphe yok ki çok güçlü ve Aziz olan ancak senin Rabbindir.
67- O zulmedenleri ise korkunç bir ses yakaladı da yurtlarında dizüstü çöküp kaldılar.
68- Sanki orada hiç yaşamamışlardı. Haberiniz olsun ki Semûd kavmi Rablerini inkar etti. Yine haberiniz olsun ki Semûd (ilahi rahmetten) uzak düştü.
61. Yani biz, Hicr ve Vâdi’l-Kura’da yerleşmiş bulunan ve ikinci Ad kavmi diye bilinen “Semûd’a da” neseben “kardeşleri” olan Allah’ın kulu ve Rasûlü “Salih’i gönderdik.” O da onları yalnızca Allah’a ibadet etmeye çağırdı ve “Dedi ki: “Ey kavmim! Allah’a ibadet edin.” O’nu tevhid edin ve dini yalnız O’na halis kılın. “Sizin O’ndan başka” ne gök ehli için de ne de yeryüzü halkı içinde “hiçbir (hak) ilahınız yoktur.”“O sizi yerden/topraktan yarattı” oradan var etti “ve yine orada size yaşama imkanı sağladı.” Yeryüzünde sizi halife yaptı. Üzerinize gizli ve açık nimetler ihsan etti. Size bina yapmak, ağaç dikmek, ekin ekmek, dilediğinizi ekip biçme imkânını verdi. Böylece siz, oranın faydalı şeylerinden yararlanıyor ve işinize yarayacak şeyleri kullanabiliyorsunuz. Bütün bu hususlarda nasıl ki O’nun hiçbir ortağı yoksa siz de O’na ibadette başkasını ortak tutmayın. “O halde” işlediğiniz küfür, şirk ve masiyetlerden dolayı “O’ndan mağfiret dileyin, sonra” bunlardan büsbütün vazgeçerek “O’na tevbe edin.” Samimi bir tevbe ile O’na dönün. “Şüphesiz ki Rabbim çok yakındır, duaları kabul edendir.” Kendisinden gerek dilekte bulunma gerekse de ibadet anlamındaki duayı yapanlara çok yakındır. Onların isteğini vermek, ibadetini kabul etmek, ibadeti dolayısı ile O’na en üstün mükâfatı vermekle duasını kabul eder.
Şunu belirtelim ki Yüce Allah’ın “yakın oluşu” genel ve özel olmak üzere iki türlüdür: Genel yakınlık O’nun, ilmi ile bütün yaratıklara yakın olmasıdır. Bu da Yüce Allah’ın:“Biz, ona şah damarından daha yakınız”(Kâf, 50/16) buyruğunda sözü edilen yakınlıktır. Özel yakınlık ise kendisine ibadet edenlere, kendisine dua edip istekte bulunanlara ve kendisini sevenlere yakın olmasıdır. Yüce Allah’ın:“Secde et ve yaklaş”(el-Alak, 96/19) buyruğunda, konumuz olan bu ayette ve:“Kullarım sana beni sorarlarsa, işte muhakkak ben pek yakınım. Bana dua ettiğinde dua edenlerin duasına karşılık verir, kabul ederim.”(el-Bakara, 2/186) buyruğunda sözü edilen yakınlık da budur. Bu tür yakınlık, Allah’ın lütufkârca davranmasını, onların dualarını kabul etmesini ve muradlarını gerçekleştirmesini gerektirir. O yüzden Yüce Allah, bu gibi hususları dile getirirken (“yakın” demek olan) “el-Karîb” ismi ile (“duaları kabul eden” demek olan) “el-Mucib” ismini birlikte zikreder.
62. Peygamberleri Sâlih aleyhisselam onlara yalnızca Yüce Allah’a ihlasla ibadet etmeyi emredip bu konuda onları teşvik edince davetini reddettiler ve ona çok çirkin bir şekilde mukabelede bulundular:“Ey Sâlih! Sen bundan önce aramızda ümit beslenen bir kimse idin.” Bizler, senin akıllı ve faydalı bir kişi olduğunu ümid ediyorduk. Bu, onların peygamberleri Salih lehine bir tanıklığıdır. Hâlâ onlar tarafından üstün ahlak ve güzel niteliklerle tanındığını, kavminin en seçkinleri arasında olduğunu göstermektedir. Ancak onların bozuk hevâlarına uymayan vahyi getirince ona şöyle söylediler: Sen önceleri olgun bir kimseydin, şimdi ise bizim senin hakkındaki kanaatimizi boşa çıkardın ve artık hayır umulmayacak bir hale geldin.
Onun günahı ise:“Şimdi bizi atalarımızın taptıklarına tapmaktan engellemeye mi çalışıyorsun?” şeklindeki sözleriyle dile getirdikleri tutumudur. Kanaatlerine göre böyle bir tutum, Salih’e yöneltilecek en büyük eleştiridir. Salih, nasıl olur da onların akıllarını eleştirir ve sapık atalarının akıllarına dil uzatır? Nasıl olur da kendilerine fayda da vermeyen, zarar da veremeyen, hiçbir yararı bulunmayan taşlara, ağaçlara ve benzerlerine ibadet etmekten onları engellemeye kalkışabilir? Nasıl olur da onlara dinlerini Rableri olan Allah’a halis kılmalarını emredebilir? O Allah ki onlar üzerindeki nimetlerinin de ihsanının da ardı arkası kesilmez. Sahip oldukları her bir nimet mutlaka O’ndan gelmiştir. Onlara gelecek kötülükleri de O’ndan başkası uzaklaştıramaz. Buna rağmen onlar:“Biz, senin bizi davet ettiğin konuda gerçekten büyük bir şüphe içindeyiz.” Senin yaptığın davetten yana kalplerimizde tereddüt doğuracak şekilde bir şüphe içerisindeyiz. İddialarına göre onlar eğer Sâlih’in kendilerini davet ettiği şeyin doğru olduğunu bilselerdi, şüphesiz ona tâbi olacaklardı. Ancak bu iddilarında yalan söylüyorlardı. Nitekim yalanlarının, Yüce Allah’ın şu buyruğunda açıklandığını görüyoruz:
63. “…eğer ben Rabbimden apaçık bir delil” yani kesin bir delil ve bu konuda kesin bir bilgi “üzerinde isem ve O, bana katından bir rahmet vermişse” bana risalet vermek ve vahiy indirmek ile lütufta bulunmuş ise bu durumda sizin gitmekte olduğunuz ve çağırdığınız yola uyabilir, sizin arkanızdan gelebilir miyim hiç? Böyle yapar da “Ona isyan edersem Allah’a karşı bana kim yardım edebilir? (O takdirde) siz de benim zararımı artırmaktan” beni hüsrana uğratmaktan ve ziyanımı artırmaktan “başka bir şey yapmış olmazsınız.”
64. “Ey kavmim! İşte size bir mucize olmak üzere Allah’ın (gönderdiği) dişi devesi!” Devenin su kaynağından bir gün içme hakkı vardı. O gün onlar, onun verdiği sütü içeceklerdi ve onların da su içmek için belli bir günleri olacaktı. “Onu bırakın da Allah’ın arzında yesin.” Onun bakımı ve yemi konusunda sizin herhangi bir sorumluluğunuz olmayacaktır. “Ona herhangi bir kötülük yapmayın” onu kesmeye kalkışmayın “yoksa sizi yakın bir azap yakalar.”
65. “Derken o dişi deveyi kesip öldürdüler. Bunun üzerine” Sâlih aleyhisselam onlara “dedi ki: Yurdunuzda üç gün daha yaşayın. İşte bu, yalanı olmayan” aksine gerçekleşmesi muhakkak ve kaçınılmaz olan “bir tehdittir.”
66. Azabın gerçekleşmesine dair “emrimiz gelince Sâlih’i ve beraberindeki mü’minleri tarafımızdan bir rahmetle (helak olmaktan) ve o günün rüsvaylığına uğramaktan kurtardık.” Yani biz, onları hem azaptan, hem de rezil ve rüsvay olmaktan kurtardık. “Şüphe yok ki çok güçlü ve Aziz olan ancak senin Rabbindir.” Azgınlık eden ümmetleri helâk edip peygamberleri ve onlara uyanları kurtarması da O’nun gücünün ve izzetinin bir delilidir.
67. “O zulmedenleri ise korkunç bir ses yakaladı” ve kalplerini paramparça etti. “yurtlarında dizüstü çöküp kaldılar” hareketsizce yere serildiler.
68. “Sanki orada hiç yaşamamışlardı.” Azap onlara geldiğinde adeta yurtlarında hiç faydalanmamış gibi oldular. Orada hiç kalmamış gibi, bir günlük bir süre dahi orada nimetlere mazhar olmamışlar gibi oldular. Çünkü orada artık nimetler onlardan çok uzaklara düşmüştü. Asla kesilmemek üzere onları yakalayan ebedî azap sanki tâ baştan beri onların tepesinde idi. “Haberiniz olsun ki Semûd kavmi Rablerini inkar etti.” Gözlerini, basiretlerini açacak özellikteki bunca deliller ve mucizeler kendilerine geldikten sonra bile bile reddettiler, O’nu tanımadılar. “Yine haberiniz olsun ki Semud (ilahi rahmetten) uzak düştü.” Onlar ne kadar bedbaht ve ne kadar zelildirler! Dünya azabından ve horluğundan Yüce Allah’a sığınırız.
The Story of Salih and the People of Thamud
Allah, the Exalted, says,
و
(And) This is an introduction to that which is implied, "Verily, We sent."
إِلَى ثَمُودَ
(to Thamud) They were a group of people who were living in cities carved from the rocks, between Tabuk and Al-Madinah (in Arabia). They lived after the people of `Ad, so Allah sent to them,
أَخَاهُمْ صَـلِحاً
(their brother Salih.) He (Salih) commanded them to worship Allah alone. He said to them,
هُوَ أَنشَأَكُمْ مِّنَ الاٌّرْضِ
(He brought you forth from the earth) This means: `He began your creation from it (the earth). From it He created your father, Adam.'
وَاسْتَعْمَرَكُمْ فِيهَا
(and settled you therein,) This means: `He made you prosperous in the earth. You are settled in it and you treasure it.'
فَاسْتَغْفِرُوهُ
(then ask forgiveness) `This is in reference to your previous sins. '
ثُمَّ تُوبُواْ إِلَيْهِ
(and turn to Him in repentance.) `This is in reference to the future.'
إِنَّ رَبِّى قَرِيبٌ مُّجِيبٌ
(Certainly, my Lord is Near (to all by His knowledge), Responsive.) This is similar to Allah's statement,
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ
(And when My servants ask you concerning Me, then (answer them), I am indeed Near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me.) 2:186
Il suo popolo gli disse: "O Sāleħ, godevi di un alto rango presso di noi prima di dedicarti a questo tuo invito; ci aspettavamo che fossi saggio, e una persona a cui fosse possibile chiedere consiglio. Ci impedisci forse, o Sāleħ, di adorare ciò che adoravano i nostri antenati? In verità noi sospettiamo di chi ci invita ad adorare Allāh solo. Ciò ci induce ad accusarti di dire menzogne nei riguardi di Allāh"
Nagsabi sa kanya ang mga kalipi niya: "O Ṣāliḥ, ikaw nga dati sa atin ay nagtataglay ng kalagayang mataas bago ng pag-aanyaya mong ito sapagkat kami nga dati ay nag-aasam na ikaw ay maging isang nakapag-uunawa na may pagpapayo at pagsangguni. Sumasaway ka ba sa amin, O Ṣāliḥ, sa pagsamba sa sinasamba noon ng mga ninuno namin? Tunay na kami ay talagang nasa isang pagdududa sa inaanyaya mo sa amin na pagsamba kay Allāh lamang. Nagsasanhi ito sa amin na magparatang kami sa iyo ng pagsisinungaling laban kay Allāh."
Chúng đáp lại Người: "Hỡi Saleh! Đúng là trước đây Ngươi rất được bọn ta tôn trọng vì địa vị và kiến thức của Ngươi, cho nên bọn ta rất kỳ vọng với trí tuệ của Ngươi sẽ cho bọn ta lời khuyên hữu ích, vậy mà giờ này đây - hỡi Saleh - Ngươi cấm bọn ta không được thờ phượng những vị mà tổ tiên của bọn ta đã thờ phượng đó ư ? Quả thật, Ngươi đã làm cho bọn ta nghi ngờ về những gì mà Ngươi kêu gọi bọn ta thờ phượng Allah Đấng Duy Nhất, Ngươi đã làm cho bọn ta nghĩ Ngươi là người đặt điều dối trá rồi đỗ thừa cho Allah."
As part of this event, the people of Sayyidna Salih (علیہ السلام) have been reported to have said to him: قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَـٰذَا ( O Salih, we had hopes in you before this - 62). It means that, before he claimed to be a prophet and started telling them to shun idol-worship, they had great hopes in him. They thought he would rise to be a great reformer and leader of their people. The reason is that Allah Ta` a1a nurtures and grooms his prophets from their childhood in a way that they become models of good morals and habits. Whoever looks at them, loves and respects them. This is what happened in the case of the Last Prophet ﷺ Before he declared that he has been sent as a prophet, the whole Arabia called him al-amin (the trustworthy one) and took him to be true and righteous. It was only when he announced his prophet-hood and prohibited idol-worship that everyone turned hostile to him.
Kavmi O'na şöyle dedi: Ey Salih! Bu davetinden önce sen, bizim aramızda yüce bir makama sahip bir kimseydin. Bizler senin, akıllı ve öğüt veren bir kimse olmanı temenni ederdik. -Ey Salih!- Sen, bizi, atalarımızın ibadet ettiklerine ibadet etmekten yasaklıyor musun? Doğrusu biz, sadece Allah'a ibadet etmek hususunda şüphe içindeyiz. Bu şüphe bizi seni Allah hakkında yalan uydurmakla itham eder kılmıştır.
Kaumnya berkata kepadanya, "Wahai Ṣāliḥ! Dahulu engkau mempunyai kedudukan yang tinggi di antara kami sebelum engkau menyampaikan dakwah ini. Dahulu kami berharap engkau menjadi orang yang pandai, bisa memberikan nasihat dan saran-saran. Apakah engkau melarang kami menyembah tuhan yang telah disembah oleh leluhur kami? Sungguh kami benar-benar ragu terhadap seruanmu agar kami menyembah kepada Allah. Keraguan itu membuat kami curiga bahwa engkau telah berdusta atas nama Allah."
The Conversation between Salih and the People of Thamud
Allah, the Exalted, mentions what transpired in the discussion between Salih and his people. Allah informs of their ignorance and obstinacy in their statement,
قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَـذَا
(You have been among us as a figure of good hope till this!) They were saying in this, "We had hope in your strong intellect before you began saying what you have said."
أَتَنْهَانَآ أَن نَّعْبُدَ مَا يَعْبُدُ ءابَاؤُنَا
(Do you (now) forbid us the worship of what our fathers have worshipped) "what those who were before us were upon."
وَإِنَّنَا لَفِى شَكٍّ مِّمَّا تَدْعُونَآ إِلَيْهِ مُرِيبٍ
(But we are really in grave doubt as to that which you invite us.) This alludes to the great amount of doubt that they had.
قَالَ يقَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَى بَيِّنَةٍ مِّن رَّبِّى
(He said: "O my people! Tell me, if I have a clear proof from my Lord...") `In reference to what He (Allah) has sent me with to you, I am upon conviction and sure evidence.'
وَءَاتَـنِى مِنْهُ رَحْمَةً فَمَن يَنصُرُنِى مِنَ اللَّهِ إِنْ عَصَيْتُهُ
(and there has come to me a mercy from Him, who then can help me against Allah, if I were to disobey Him) `and abandon calling you to the truth and the worship of Allah alone. If I did so, you would not be able to bring me any benefit, nor increase me
غَيْرَ تَخْسِيرٍ
(but in loss.)' This means loss and ruin.
Les siens lui dirent: Ô Şâliħ, tu jouissais d’un grand prestige parmi nous avant cette prédication. Nous espérions que tu sois quelqu’un de raisonnable, qui prodigue de bon conseils et ait des avis pertinents. Ô Şâliħ, nous défends-tu d’adorer ce que nos ancêtres adoraient? Nous doutons vraiment de ton appel à n’adorer qu’Allah Seul et ce doute nous amène à t’accuser d’inventer des mensonges sur Allah.
Ṣāliḥ’s people said to him that he had had a high position among them before this, and they had hoped he would be wise, advising them and counselling them. Did he tell them not to worship what their fathers had worshipped? They said that they doubted what he called them to – which was worshipping Allah alone – making them suspect him of making things up about Allah.
El pueblo de Sálih le dijo: “¡Sálih! Teníamos esperanzas en ti, que fueras nuestro líder, antes de esto. Que fueras quien nos diera consejo y nos guiara. ¿Acaso nos prohíbes que adoremos lo que adoraron nuestros padres? Eso a lo que nos invitas nos resulta muy sospechoso”.
Njegov narod mu reče: "O Salih, prije ovog tvog poziva si kod nas bio poštovan, na visokom stepenu, i očekivali smo da budeš razuman, neko ko savjetuje. Zar nam zabranjuješ da obožavamo ono što su naši preci obožavali? Doista mi sumnjamo u ono čemu nas pozivaš, sumnjamo u obožavanje isključivo Allaha, i zato smatramo da lažeš na Allaha."
Salih odgovori svom narodu: "Narode moj, obavijestite me, šta ako ja imam jasan dokaz od mog Gospodara, i ako mi je On dao milost Svoju u vidu vjerovjesništva, ko će me sačuvati Njegove kazne ako Mu budem nepokoran i ne dostavim ono što mi je naredio da dostavim? Vi biste mi samo povećali zabludu i udaljenost od Njegovog zadovoljstva."
Dijo Sálih en respuesta: “¡Pueblo mío! ¿Acaso no ven que poseo una prueba evidente de mi Señor y que me ha concedido una misericordia, que es la profecía? ¿Quién me protegerá del castigo de Al-lah si Lo desobedezco y dejo de transmitirles el mensaje? Lo que me ofrecen no es más que perdición para mí.
The Prophet Salih the successor of Ad called upon his community to worship the one and only God. Indeed, this had been the aim of all the prophets in every age. But, Salih’s community did not accept his message. The reason for this was that he was talking of linking them directly to God, while they held that they were linked to their great and holy men in the name of God. Now, since Salih’s sole strength was the power of reasoning, his community was not impressed by the significance of what he had to say. The importance of the religion which Salih was urging them towards would have been clear if they had given due consideration to God’s revelation and signs. But the members of his community were willing to give due recognition only to that religion which had come down to them through the records and traditions of the leading lights of their community. The result was that the community, in spite of being overwhelmed by his arguments, were in a dilemma of doubt. Like all other prophets, as Salih grew up in his community he was recognised as one who was distinctive in personality and intelligence. It was hoped that, on growing up, he would prove to be a useful member of society. But, things took a different turn and he started criticising the religion prevalent at that time. Seeing this, his people were greatly disappointed in him. They said, ‘We were under the impression that you would be a pillar of our established religious system. On the contrary, we see that you are bent upon proving our religious system baseless.’ In every period God’s true missionaries had to face this sort of reaction on the part of their communities.
In reply, Ṣāliḥ asked his people to tell him that, if he had clear proof from his Lord, and He had given him mercy, which was his prophethood, then who would protect him from His punishment if he went against Him by not delivering what He instructed him to deliver to them? They would, then, only increase him in error, distancing him from Allah’s pleasure.
Şâliħ répondit aux siens: Ô mon peuple, dites-moi: si Allah m’appuyait d’un argument évident et qu’Il m’accordait une miséricorde de Sa part –la Prophétie-, qui donc me soustrairait à Sa punition si je ne transmettais pas ce qu’Il m’a ordonné de vous transmettre? Vous ne faites que m’égarer et m’éloigner de Son agrément.
Ṣāliḥ menjawab ucapan kaumnya dengan mengatakan, "Wahai kaumku! Katakan padaku, jika aku berada di atas hujah yang nyata dari Tuhanku dan Dia memberiku rahmat dari-Nya, yaitu kenabian, siapakah yang dapat melindungiku dari hukuman-Nya jika aku durhaka kepada-Nya dengan tidak menyampaikan apa yang Dia perintahkan untuk kusampaikan kepada kalian? Kalian tidak memberiku tambahan apa pun selain kesesatan dan kejauhan dari rida-Nya.
Salih -aleyhisselam kavmine cevap olarak şöyle dedi: Ey Kavmim! Eğer ben Rabbimden (verilen) apaçık bir delil üzerinde isem ve O, bana kendinden bir rahmet vermişse ki, o peygamberliktir, buna ne dersiniz? Bu durum karşısında eğer ben, O'nun bana emrettiklerini tebliğ etmeyi terk ederek O'na asi olursam beni Allah'tan ve O'nun cezalandırmasından kim koruyabilir? O zaman sizler bana Rabbimin rızasından uzaklaştırmak ve saptırmaktan başka bir şey katamazsınız.
Disse Sāleħ, rispondendo al suo popolo: "O popolo, osservate che possiedo una prova evidente da parte del mio Dio, ovvero la Profezia: chi mi salverebbe dalla Sua punizione se Gli disobbedissi, mancando di comunicare ciò che mi ordinò di comunicarvi; voi non fate altro che aumentare la mia perdizione e distanza da ciò che Lo compiace"
Nagsabi si Ṣāliḥ bilang pagtugon sa mga kalipi niya: "O mga kalipi ko, magpabatid kayo sa akin. Kung ako ay nasa isang katwirang maliwanag mula sa Panginoon ko at nagbigay Siya sa akin mula sa Kanya ng isang awa, ang pagkapropeta, sino ang magsasanggalang sa akin laban sa parusa Niya kung ako ay sumuway sa Kanya sa pamamagitan ng pag-iwan sa pagpapaabot ng ipinag-utos Niya sa akin na ipaabot sa inyo? Kaya hindi kayo nakadaragdag sa akin ng iba pa sa isang pagliligaw at isang pagkalayo sa pagkalugod Niya."
Saleh đáp lại đám dân của Mình: "Hỡi dân Ta! Các ngươi hãy cho Ta biết sẽ ra sao khi Ta đã dựa dẫm vào bằng chứng rõ rệt đến từ Thượng Đế của Ta và Ngài còn ban cho Ta thiên ân đó là đã chọn Ta là Thiên sứ. Bởi thế, ai có thể ngăn cản được hình phạt của Ngài nếu Ta bất tuân với Ngài cho việc là dám bỏ mặc không tuyên truyền sứ mạng đó lại cho các ngươi mà trong khi Ngài ra lệnh cho Ta là phải truyền đạt lại ? Bởi thế, các ngươi chỉ làm cho Ta tăng thêm lầm lạc và làm cho Ngài không hài lòng về Ta."
O mga kalipi ko, ito ay dumalagang kamelyo ni Allāh; para sa inyo ay isang palatandaan sa katapatan ko. Kaya iwanan ninyo ito na nanginginain sa lupain ni Allāh at huwag kayong magsailalim dito sa anumang pananakit sapagkat may aabot sa inyo na isang pagdurusang malapit sa oras ng pagkatay ninyo rito.
Saleh bảo: "Hỡi dân Ta! Đây là con lạc đà cái của Allah đó là một dấu hiệu xác thực cho lời nói thật của Ta với các ngươi. Bởi thế, các ngươi bỏ mặc nó tự tìm kế sinh nhai ở trên mảnh đất của Allah và chớ hãm hại hay đá động đến nó bằng mọi hình thức nào đó vì Ta chỉ sợ rằng hình phạt sẽ đến rất gần nếu các ngươi dám to gan dám sát hại nó."
O popolo, questa è la cammella di Allāh; essa è un Segno della mia veridicità. Lasciatela pascolare nella terra di Allāh e non fatele alcun male, altrimenti vi colpirà una punizione incombente, se la uccidete.
Ey Kavmim! İşte bu; benim doğru olduğuma işaret olarak Allah'ın (gönderdiği) dişi devesidir. Onu bırakın da Allah'ın arzında dolaşsın. Sakın ona bir kötülük dokundurmaya kalkmayın. Aksi halde onu kestiğiniz vakit yakın bir zamanda azap sizi yakalar.
Ô mon peuple, voici la chamelle qu’Allah vous envoie afin de prouver la véracité de mes propos. Laissez-la donc paître sur la Terre d’Allah et ne vous en prenez pas à elle d’aucune manière car un châtiment immédiat s’abattrait sur vous.
Ṣāliḥ told his people about a particular camel of Allah’s which was a clear miracle for them, and a sign of the truth of what he said. He told them to leave her to graze in Allah’s land and not to harm her in any way or a punishment would come to them near to the time that they harmed her.
Wahai kaumku! Ini adalah unta betina dari Allah sebagai tanda yang menunjukkan kebenaranku. Oleh karena itu, biarkanlah unta itu bergembala (mencari makan) di bumi Allah dan jangan sekali-kali kalian mengganggunya dengan cara apa pun karena kalian akan ditimpa azab yang dekat dari sejak kalian menyembelihnya."
Dijo Sálih: “¡Pueblo mío! Esta es la camella de Al-lah, y es para ustedes un signo milagroso del poder divino y un signo de que digo la verdad; déjenla que paste en la tierra de Al-lah y no le hagan ningún daño, pues de lo contrario los azotará un castigo que no podrán evitar”.
"O narode moj, ovo je Allahova deva kao znak da istinu govorim, pa je pustite da pase po Allahovoj zemlji i nemojte je uznemiravati, jer će vas brzo stići kazna od Allaha, (pogotovo) ako je zakoljete."
They denied what he said and harmed her, pushing their denial to extremes. So Ṣāliḥ told them to enjoy life in their land for three days from the time they harmed her, then the punishment of Allah would come to them; and the coming of His punishment after that was a certain promise that there would be no possibility of denying, as it would come true.
Malgré son avertissement, leur démenti excessif les mena à immoler la chamelle et Şâliħ leur dit alors: Profitez de la vie sur vos terres, trois jours durant, à compter du moment où vous l’aurez immolée. Un châtiment provenant d’Allah s’abattra alors sur vous. Cette promesse se réalisera irrémédiablement et n’est aucunement mensongère. C’est au contraire une promesse véridique.
Kemudian mereka malah menyembelih unta betina itu untuk membuktikan kesungguhan kekufuran mereka itu. Lalu Ṣāliḥ berkata kepada mereka, "Nikmatilah hidup kalian di bumi kalian selama tiga hari sejak kalian menyembelih unta itu. Kemudian kalian akan ditimpa azab Allah karena datangnya azab Allah sesudah penyembelihan unta itu adalah janji yang pasti terjadi, tidak mungkin tidak. Itu bukan janji palsu, melainkan janji yang sungguh-sungguh.
Yalanlamada ileri giderek deveyi kestiler. Salih -aleyhisselam- onlara şöyle dedi: Deveyi kestikten sonra (helak edilmeden önce) size verilen süre üç gündür. Sonra da Allah'ın azabı size gelir. Bundan sonra O'nun azabının gelmesi vadedilmiştir, kaçınılmaz ve yalan olmayan doğru bir sözdür.
In verse 65, it was said: تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ "Enjoy yourselves in your homes for three days [ only ]." That is, when these people killed the she-camel associated with the miracle in flagrant contravention of the Di-vine command, then, something serious happened. As warned earlier, ` lest a near punishment should seize you - 64', the punishment did come upon them in a manner that they were given a respite of three days and told that they all will be destroyed on the fourth day.
Oni je zaklaše, kao krajnji vid ispoljavanja njihovog poricanja, pa im Salih reče: "Uživajte u životu na vašoj zemlji još tri dana, nakon što ste je zaklali, a zatim će vam doći Allahova kazna. To je kategorički istinito obećanje."
Rechazaron lo que él dijo y la mataron con crueldad, entonces Sálih les dijo: “Disfruten en sus hogares durante tres días, porque luego les llegará el castigo; esa es una promesa que no dejará de cumplirse”.
La uccisero, continuando ad accusarlo di menzogna. Sāleħ disse loro: "Godete della vita nella vostra terra per tre giorni, dal momento in cui l'avete uccisa, dopodiché vi giungerà la punizione di Allāh; senza dubbio, la punizione in seguito a ciò è certa."
Thế mà bọn chúng đã to gan dám cải lệnh mà đâm cổ con lạc đà cái đó. Thấy vậy, Saleh bảo chúng: "Các ngươi hãy hưởng thụ cuộc sống trong xứ này cho tốt vì các ngươi chỉ còn sống sót được ba ngày từ ngày kể từ khi các ngươi đã sát hại nó, sau đó hình phạt của Allah sẽ giáng xuống các ngươi. Chắc chắn khi Ngài đã hứa là sẽ trừng trị những ai dám làm điều đó. Không, đó là một lời hứa Danh Dự của Ngài."
Ngunit kinatay nila ito bilang pagpapakasidhi sa pagpapasinungaling kaya nagsabi sa kanila si Ṣāliḥ: "Magtamasa kayo sa buhay sa lupain ninyo sa loob ng tatlong araw mula sa pagkatay ninyo rito. Pagkatapos pupunta sa inyo ang pagdurusa mula kay Allāh sapagkat ang pagpunta ng pagdurusa mula sa Kanya matapos niyon ay isang pangakong magaganap nang walang pasubali, na hindi mapasisinungalingan, bagkus iyan ay pangako ng katapatan."
Quando giunse il Nostro decreto della loro distruzione, salvammo Sāleħ e coloro che credettero assieme a lui per Nostra Misericordia, e li salvammo dall'umiliazione di quel giorno e dalla denigrazione; in verità, il tuo Dio, o Messaggero, è il Potente, il Forte, Colui che non può essere vinto da nessuno, e per questo motivo Egli ha distrutto i popoli rinnegatori.
Kaya noong dumating ang utos Namin ng pagpapahamak sa kanila, pinaligtas Namin si Ṣāliḥ at ang mga sumampalataya kasama sa kanya sa pamamagitan ng isang awa mula sa Amin at pinaligtas Namin sila mula sa pagkahamak sa araw na iyon at sa kaabahan niyon. Tunay na ang Panginoon mo, O Sugo, ay ang Malakas, ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man. Dahil doon, nagpahamak Siya sa mga kalipunang nagpapasinungaling.
Đến khi mệnh lệnh của TA ban hành về việc tiêu diệt bọn chúng bắt đầu có hiệu lực thì TA nhủ lòng nhân từ giải cứu Saleh cùng với những ai có đức tin đi theo Y thoát khỏi sự nhục nhã đầy xấu hổ của ngày hôm đó. Quả thật, Thượng Đế của Ngươi - hỡi Thiên Sứ - là Đấng Hùng Mạnh không một ai có thể chiến thắng Ngài, vì vậy Ngài đã hủy diệt hết các cộng đồng đã phủ nhận
When Allah’s command came to destroy them, He saved Ṣāliḥ and those who had faith with him, by a mercy from Him, and He saved them from the disgrace and humiliation of that day. Without doubt, your Lord is the Powerful, the Mighty Who no one can overcome; and therefore He destroyed the disbelieving peoples.
Une fois que Notre ordre d’anéantissement se concrétisa, Nous fîmes miséricorde à Şâliħ et les croyants qui l’accompagnaient, les sauvâmes et les exemptâmes de l’opprobre et de l’humiliation de ce jour. Ô Messager, ton Seigneur est le Fort et le Puissant à qui personne ne tient tête, voilà pourquoi Il eut le pouvoir anéantir les peuples dénégateurs.
Nakon što dođe Naša odredba da budu uništeni, izbavismo Saliha i vjernike koji su sa njim, kao vid milosti Naše, i sačuvasmo ih poniženja tog dana. Doista je tvoj Gospodar, o poslaniče, Jaki i Silni, i niko Ga ne može nadvladati, i zato je uništio prijašnje narode koji su poricali.
Cuando la orden de Al-lah vino a destruirlos, salvó a Sálih y a aquellos que creyeron junto con él por Su misericordia, y los protegió de la desgracia y la humillación de ese día. Sin duda, tu Señor es el Poderoso, el Fuerte que nadie puede vencer, y por eso destruyó a los incrédulos.
Kemudian tatkala datang perintah Kami untuk membinasakan mereka Kami selamatkan Ṣāliḥ dan orang-orang yang beriman bersamanya dengan rahmat dari Kami. Kami juga menyelamatkan mereka dari kehinaan dan kenistaan pada hari itu. Sesungguhnya Tuhanmu -wahai Rasul- adalah Tuhan Yang Mahakuat lagi Mahaperkasa, tidak ada seorang pun yang dapat mengalahkan-Nya. Oleh karena itulah, Dia mampu membinasakan umat-umat yang mendustakannya.
Onların helak olacağına dair emrimiz gelince, Salih'i ve onunla beraber iman edenleri, bizden bir rahmet olarak (azaptan) ve o günün zilletinden kurtardık. -Ey Peygamber!- Şüphesiz senin Rabbin hiç kimsenin kendisine üstün gelemeyeceği şekilde yücedir, kuvvetlidir. Bundan dolayı O, yalanlayan ümmetleri helak etmiştir.
Žestoki strašni glas uništi Semud, tako što svi pomriješe od njegove žestine i popadaše na svoja lica koja se zalijepiše za zemlju.
Semud kavmini helak edici şiddetli bir ses yakalayıverdi de bu sesin şiddeti sebebi ile öldüler ve yüzüstü düştüler. Yüzleri toprağa yapışıverdi.
Lalu tiba-tiba suara teriakan keras yang membinasakan menghantam kaum Ṡamūd sehingga mereka berjatuhan tewas seketika akibat kerasnya teriakan tersebut. Mereka jatuh tertelungkup dengan posisi wajah melekat ke tanah.
Un bruit terrible et mortel surprit les Thamûd qui trépassèrent tous, terrassés par son intensité. Ils se retrouvèrent allongés visages et faces contre terre.
The great scream overtook the people of Thamūd, so that they perished from the strength of it; and in the morning, they lay face down upon the ground.
Un gran estruendo sorprendió al pueblo de Zamud, de modo que perecieron por la fuerza que contenía, y por la mañana, yacían tendidos muertos en el suelo.
According to Tafsir al-Qurtubi, these three days were Thursday, Friday and Saturday. On Sunday, the punishment descended upon them: وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And those who transgressed were caught by the Cry - 67). This awesome Cry was that of the archangel, Sayyidna Jibra'il (علیہ السلام) which was far more terrorizing that the combined thunderbolts of worldly lightening could ever be, something human senses could not take. All hearts were rent apart by the horrific sound resulting in the mass destruction of those people.
From this verse we learn that the people of Sayyidna Salih (علیہ السلام) were destroyed by a severe Sound, but what Surah al-A` raf says about them is: فَأَخَذَتْهُمُ الرَّجْفَةُ (So, the earthquake seized them - 7:78, 91) which, as obvious, tells us that the punishment visiting them was that of the earthquake. Commentator al-Qurtubi has said that there is no contradiction here. It is possible that the earthquake came first and then they all were destroyed by the severe Sound. Allah knows best.
Và tiếng gầm thét kinh hoàng bắt đầu, nó túm lấy đám dân chúng Thamud khiến cho họ chết úp mặt xuống đất vào buổi sáng.
Un forte suono colpì il popolo di Thamūd tale la sua intensità, ed eccoli morti, distesi sui loro volti poggiati al suolo,
Dumaklot ng isang matinding nagpapahamak na tunog ang [liping] Thamūd saka namatay sila dahil sa tindi nito at sila ay naging mga nakahandusay sa mga mukha nila. Kumapit nga ang mga mukha nila sa alabok.
Para bang hindi sila namalagi sa bayan nila sa isang biyaya at isang kaalwanan ng pamumuhay. Pansinin, tunay na ang [liping] Thamūd ay tumangging sumampalataya kay Allāh, ang Panginoon nila. Hindi sila natigil sa pagiging mga inilayo mula sa awa ni Allāh.
come se non avessero mai dimorato nella loro terra, godendone e vivendo una vita agiata; in verità, il popolo di Thamūd rinnegò Allāh, il loro Dio, e vennero esclusi dalla Misericordia di Allāh.
Hình như họ chưa từng có cuộc sống hưng thịnh và an nhàn trên quê hương đất nước của họ bao giờ. Quả thật, dân chúng Thamud là một lũ ô hợp đã phủ nhận Allah, Thượng Đế của họ. Ôi! Thật đáng đời cho họ đã bị Allah gạt bỏ ra khỏi lòng thương xót của Ngài
Salih repeatedly told his community that he was the Lord’s messenger and that if they did not accept what he had to say, they would be seized upon by God. However, his community did not take his words seriously, even although they did not disbelieve in God and prophethood. The reason was that Salih had only theoretical reasoning to prove his prophethood, and it is a weakness of human beings that they are hardly ready to give up a familiar thing in favour of an unfamiliar thing merely on the basis of theoretical argument. When Salih’s community were not ready to bow to his word, at their demand a tangible miracle was performed as a final sign. This was a she-camel which came out of a solid rock before their very eyes. It is the law of God that the appearance of such a sign indicates that the period of testing is coming to an end. Salih thereupon, announced that they should repent and accept his word: otherwise all of them would be destroyed. But those who are not impressed by theoretical arguments, fail to learn a lesson even from tangible signs. So, even then, Salih’s community did not refrain from arrogance and they even went to the extent of slaying the she-camel. Thereafter, there being no question of any further respite for them, Salih was commanded to leave his community which, at that time, was settled in Western Arabia. Accompanied by his sincere companions, he therefore left for Syria. Subsequently, a horrible earthquake swallowed up the entire community, killing everyone.
Kao da nikada nisu postojali u njihovim mjestima, kao da nikada nisu uživali u blagodatima, u lagodnom životu. Doista narod Semud nije vjerovao u Allaha, svog Gospodara, i daleko su od Allahove milosti.
Sanki onlar, daha önce beldelerinde nimet ve bolluk içinde oldukları bir hayat ile ikamet etmemişlerdi. Bilesiniz ki, Semûd kavmi Rablerini inkâr ettiler. Onlar, daimî olarak Allah'ın rahmetinden uzaklaştırılmışlardır.
Era como si nunca hubieran vivido en su tierra con comodidad y facilidades. Los habitantes de Zamud no creyeron en Al-lah, su Señor, y por ello permanecieron excluidos de Su misericordia.
It was as if they had never lived in their land in comfort and ease. Certainly, Thamūd disbelieved in Allah, their Lord, and so they remain outcasts from His mercy.
Seolah-olah mereka tidak pernah tinggal di negeri mereka dalam kenikmatan maupun kemakmuran. Ingatlah! Sesungguhnya kaum Tsamud itu telah ingkar kepada Allah, Tuhan mereka. Mereka senantiasa dijauhkan dari rahmat Allah.
Cela eut lieu avec une telle rapidité, qu’il était difficile de croire qu’ils avaient auparavant séjourné dans ce pays, dans la prospérité et dans l’aisance. Les Thamûd mécrurent en Allah, leur Seigneur, et Allah les exclut de Sa miséricorde à jamais.
Then the angels came to Abraham (peace and blessing be upon him) in the form of men, giving good news to him and his wife of Isaac and Jacob. The angels said ‘Peace’, so he replied by saying ‘Peace’. Then he went quickly and brought them a roasted calf to eat, thinking that they were men.
Des anges ayant une apparence humaine se présentèrent à Abraham afin de lui annoncer ainsi qu’à son épouse la bonne nouvelle de la naissance prochaine d’Isaac et qu’Isaac aura plus tard un fils, Jacob. Les anges lui dirent « Paix (salâmun) ». Abraham répondit à leur salutation en disant également « Paix ». Puis il les quitta précipitamment et revint avec un veau rôti les invitant à partager ce repas avec lui, pensant avoir affaire à des êtres humains.
The Coming of the Angels to Ibrahim and Their Glad Tidings to Him of Ishaq and Ya`qub
Allah, the Exalted, says,
وَلَقَدْ جَآءَتْ رُسُلُنَآ
(And verily, there came Our messengers) The word "messengers" here means angels.
إِبْرَهِيمَ بِالْبُشْرَى
(to Ibrahim with the glad tidings.) It has been said that the word "the glad tidings" means, "Receive the glad tidings of Ishaq." Others have said that it means, "The destruction of the people of Prophet Lut." The proof of the correctness of the first view is in Allah's statement,
فَلَمَّا ذَهَبَ عَنْ إِبْرَهِيمَ الرَّوْعُ وَجَآءَتْهُ الْبُشْرَى يُجَـدِلُنَا فِى قَوْمِ لُوطٍ
(Then when the fear had gone away from (the mind of) Ibrahim, and the glad tidings had reached him, he began to plead with Us for the people of Lut.)11:74
قَالُواْ سَلَـماً قَالَ سَلَـمٌ
(They said: "Salaman." He answered, "Salamun.") This means, "Upon you." The scholars of explanation have said, "Ibrahim's reply of `Salamun' was better than that with which they had greeted him with, because the subjective case (Salamun instead of Salaman) alludes to affirmation and eternity. "
فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ
(and he hastened to entertain them with a roasted calf.) This means that he (Ibrahim) left with haste in order to bring them food, as a host. The food that he brought was a calf. The word Hanidh means roasted upon heated stones. This meaning has been reported from Ibn `Abbas, Qatadah and others. This is as Allah has said in another verse,
فَرَاغَ إِلَى أَهْلِهِ فَجَآءَ بِعِجْلٍ سَمِينٍ - فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلاَ تَأْكُلُونَ
(Then he turned to his household, and brought out a roasted calf. And placed it before them (saying): "Will you not eat")51:26-27 This verse contains many aspects of the etiquettes of hosting guests.
فَلَمَّا رَأَى أَيْدِيَهُمْ لاَ تَصِلُ إِلَيْهِ نَكِرَهُمْ
(But when he saw their hands went not towards it (the meal), he mistrusted them,) This means that he felt estranged from them.
وَأَوْجَسَ مِنْهُمْ خِيفَةً
(and conceived a fear of them.) This is because angels are not concerned with food. They do not desire it, nor do they eat it. Therefore, when Ibrahim saw them reject the food that he had brought them, without tasting any of it at all, he felt a mistrust of them.
وَأَوْجَسَ مِنْهُمْ خِيفَةً
(and conceived a fear of them. ) As-Suddi said, "When Allah sent the angels to the people of Lut, they set out walking in the form of young men, until they came to Ibrahim and they were hosted by him. When Ibrahim saw them, he rushed to host them.
فَرَاغَ إِلَى أَهْلِهِ فَجَآءَ بِعِجْلٍ سَمِينٍ
(Then he turned to his household, and brought out a roasted calf.)51:26 He slaughtered it (the calf), roasted it on hot stones and brought it to them. Then, he sat down with them. when he placed it before them. (saying): `Will you not eat' They said, `O Ibrahim! Verily, we do not eat food without a price.' Ibrahim then said, `Verily, this food has a price.' They said, `What is its price' He said, `You must mention the Name of Allah over it before eating it and praise Allah upon finishing it.' Jibril then looked at Mika'il and said, `This man has the right that his Lord should take him as an intimate friend.'
فَلَمَّا رَأَى أَيْدِيَهُمْ لاَ تَصِلُ إِلَيْهِ نَكِرَهُمْ
(But when he saw their hands went not towards it (the meal), he mistrusted them,) When Ibrahim saw that they were not eating, he became scared and frightened by them. Then, when Sarah looked and saw that he was honoring them, she began to serve them and she was laughing. She said, `What amazing guests we have. We serve them ourselves, showing them respect and they do not eat our food."' Then, concerning Allah's statement about the angels,
قَالُواْ لاَ تَخَفْ
(They said: "Fear not,") They were saying, "Do not be afraid of us. Verily, we are angels sent to the people of Lut in order to destroy them." Then, Sarah laughed in delight of the good news of their destruction. This is because they had caused much corruption and their disbelief was severe. For this reason, she was rewarded with the glad tidings of a son, even after her despair. Concerning Allah's statement,
وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(and after Ishaq, of Ya`qub.) This means that the son that she was going to have would have a son (her grandson) who would succeed him and beget many children. For verily, Ya`qub was the son of Ishaq, just as Allah says in Surat Al-Baqarah,
أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَآئِكَ إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ إِلَـهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ
(Or were you witnesses when death approached Ya'qub When he said unto his sons, "What will you worship after me" They said, "We shall worship your God, the God of your fathers, Ibrahim, Isma`il, Ishaq, One God, and to him we submit.") 2:133 From this point in this verse there is an evidence for those who say that Isma`il was the son of Ibrahim who was to be sacrificed. It could not have been Ishaq, because the glad tidings were given that he would have a son born to him named Ya`qub. So how could Ibrahim be commanded to sacrifice him when he was a small child and there had not been born to him a child yet, named Ya`qub, who was promised The promise of Allah is true and there is no breaking of Allah's promise. Therefore, it is not possible that Ibrahim was to sacrifice this child (Ishaq) with the condition being as it was. This makes it clear that Isma`il was the son that was to be sacrificed and this is the best, most correct and clearest evidence of that. And all praise is due to Allah. 9
قَالَتْ يوَيْلَتَا ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَـذَا بَعْلِى شَيْخًا
(She said (in astonishment): "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man") Allah speaks of her statement in this verse, just as He spoke of her action in another verse.
فَأَقْبَلَتِ امْرَأَتُهُ فِى صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ
(Then his wife came forward with a loud voice: she smote her face, and said: "A barren old woman!")51:29 This was the custom of the women in their speech and actions when they were expressing amazement.
قَالُواْ أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ
(Then said: "Do you wonder at the decree of Allah") This means that the angels were saying to her, "Do not be amazed at the command of Allah, for verily, whenever He wants something, He merely says `Be' and it is. So do not be amazed at this, even though you are old and barren and your husband is a very old man. Verily, Allah is able to do whatever He wills."
رَحْمَتُ اللَّهِ وَبَرَكَـتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ
(The mercy of Allah and His blessing be on you, O the family (of Ibrahim). Surely, He (Allah) is All-Praiseworthy, All-Glorious.) This means that He is the Most Praiseworthy in all of His actions and statements. He is praised and glorified in His Attributes and His Self. For this reason, it is confirmed in the two Sahihs that they (the Prophet's Companions) said, "Verily, we already know how to greet you with Salam (peace), but how do we send Salah (prayer) upon you, O Messenger of Allah" He said,
«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَآلِ إبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيد»
(Say, "O Allah, send prayers upon Muhammad and the family of Muhammad, just as You have sent prayers upon Ibrahim and the family of Ibrahim. And bless Muhammad and the family of Muhammad, just as You have blessed the family of Ibrahim. Truly, You are the All-Praiseworthy, All-Glorious.")
Para malaikat telah datang kepada Ibrahim -'alaihissalām- dalam wujud beberapa orang laki-laki untuk menyampaikan kabar gembira kepada dia dan istrinya akan lahirnya Isḥāq kemudian Ya'qūb. Para malaikat itu berkata, "Salām." Ibrahim menjawabnya dengan ucapan, "Salām." Lalu Ibrahim bergerak cepat dan kembali dengan membawa anak sapi panggang untuk jamuan makan mereka. Ibrahim mengira bahwa para lelaki itu adalah manusia biasa.
Melekler, adam kılığında İbrahim -aleyhisselam-'a gelmişlerdi. O'nu ve hanımını, önce İshak -aleyhisselam- ile, sonra da Yakup -aleyhisselam- ile müjdeleyerek: "Selam!" demişler, İbrahim -aleyhisselam- da buna karşılık olarak onlara: "Selam!" demiş ve onları insan zannederek hemen hızlıca gidip onlara ızgarada kızartılmış bir buzağı (eti) getirmişti.
Los ángeles llegaron a Abraham u en forma de hombres, con buenas noticias para él y su esposa acerca de Isaac y Jacob. Los ángeles dijeron: “La paz sea contigo”, por lo que él respondió diciendo: “y que a paz sea con ustedes”. Luego se fue rápidamente y les trajo un ternero asado para que comieran, pensando que eran hombres.
" Dan sesungguhnya utusan-utusan Kami (malaikat-malaikat) telah datang kepada Ibrahim dengan membawa kabar gembira, mereka mengucapkan, 'Selamat.' Ibrahim menjawab, 'Selamatlah,' maka tidak lama kemudian Ibrahim menyuguhkan daging anak sapi yang dipanggang." (Hud:69)
"Maka tatkala dia melihat tangan mereka tidak menjamah-nya, Ibrahim mencurigai perbuatan mereka, dan merasa takut kepada mereka. Malaikat itu berkata, 'Jangan kamu takut, sesungguhnya kami adalah (malaikat-malaikat) yang diutus kepada kaum Luth.' Dan istrinya berdiri (di sampingnya) lalu dia tersenyum, maka Kami sampaikan kepadanya kabar gembira tentang (kelahiran) Ishak, dan dari Ishak (akan lahir putranya), Ya'qub. Istrinya ber-kata, 'Sungguh mengherankan, mungkinkah aku akan melahirkan anak padahal aku adalah seorang perempuan tua, dan ini suamiku dalam keadaan yang sudah tua pula. Sesungguhnya ini benar-benar suatu yang sangat aneh.' Para malaikat itu berkata, 'Apakah kamu merasa heran tentang ketetapan Allah. (Itu adalah) rahmat Allah dan keberkahanNya, dicurahkan atas kamu, hai Ahlul Bait! Sesung-guhnya Allah Maha Terpuji lagi Maha Pemurah.' Maka tatkala rasa takut hilang dari Ibrahim dan berita gembira telah datang kepadanya, dia pun bertanya jawab dengan (malaikat-malaikat) Kami tentang kaum Luth. Sesungguhnya Ibrahim itu benar-benar seorang yang penyantun lagi penghiba dan suka kembali kepada Allah." (Hud: 70-75)
"Hai Ibrahim, tinggalkanlah tanya jawab ini. Sesungguhnya telah datang ketetapan Rabbmu. Dan sesungguhnya mereka itu akan didatangi azab yang tidak dapat ditolak. Dan tatkala datang utusan-utusan Kami (para malaikat) itu kepada Luth, dia merasa susah dan merasa sempit dadanya karena kedatangan mereka, dan dia berkata, 'Ini adalah hari yang amat sulit.' Dan datanglah kepa-danya kaumnya dengan bergegas-gegas. Dan sejak dahulu mereka selalu melakukan perbuatan-perbuatan yang keji. Luth berkata, 'Hai kaumku, inilah putri-putri (negeri)ku, mereka lebih suci bagimu, maka bertakwalah kepada Allah dan janganlah kamu mencemar-kan (nama)ku terhadap tamuku ini. Tidak adakah di antaramu seorang yang berakal.' Mereka menjawab, 'Sungguh kamu telah tahu bahwa kami tidak mempunyai keinginan (syahwat) terhadap putri-putrimu; dan sesungguhnya kamu tentu mengetahui apa yang sebenarnya kami kehendaki'." (Hud: 76-79)
"Luth berkata, 'Seandainya aku mempunyai kekuatan (untuk menolakmu) atau kalau aku dapat berlindung kepada keluarga yang kuat (tentu aku lakukan).' Para utusan (malaikat) berkata, 'Hai Luth, sesungguhnya kami adalah utusan-utusan Rabbmu, sekali-kali mereka tidak akan dapat mengganggu kamu, sebab itu pergilah dengan membawa keluarga dan pengikut-pengikut kamu di akhir malam, dan janganlah seorang pun di antara kamu yang menoleh ke belakang, kecuali istrimu. Sesungguhnya dia akan ditimpa azab yang menimpa mereka. Sesungguhnya saat jatuhnya azab kepada mereka ialah di waktu Shubuh, bukankah Shubuh itu sudah dekat. Maka tatkala datang azab Kami, maka Kami jadikan negeri kaum Luth itu yang di atas ke bawah (Kami balikkan), dan Kami hujani mereka dengan batu dari tanah yang terbakar dengan bertubi-tubi, yang diberi tanda oleh Rabbmu, dan siksaan itu tiadalah jauh dari orang-orang yang zhalim." (Hud: 80-83)
(69) ﴾ وَلَقَدۡ جَآءَتۡ رُسُلُنَآ ﴿ "Dan sesungguhnya utusan-utusan Kami (malaikat-malaikat) telah datang kepada", ﴾ إِبۡرَٰهِيمَ ﴿ Ibrahim", al-Khalil Rasul Kami, ﴾ بِٱلۡبُشۡرَىٰ ﴿ "dengan membawa kabar gembira." Yakni kabar gembira seorang anak, ketika Allah mengutus mereka untuk mem-binasakan kaum Luth. Allah memerintahkan mereka agar singgah pada Ibrahim untuk menyampaikan berita gembira dengan lahir-nya Ishaq. Ketika para malaikat itu datang kepada Ibrahim, ﴾ قَالُواْ سَلَٰمٗاۖ قَالَ سَلَٰمٞۖ ﴿ "mereka mengucapkan, 'Salaman' (selamat). Ibrahim menjawab, 'Salamun' (selamatlah)." Maksudnya para malaikat itu mengucapkan salam, dan Ibrahim menjawab salamnya. Ini menunjukkan disya-riatkannya memberi salam. Ia adalah syariat agama Ibrahim عليه السلام, ia diucapkan sebelum berbicara. Hendaknya jawaban salam lebih mendalam daripada memberi salam, karena salam mereka meng-gunakan jumlah fi'liyah (kalimat verbal) yang menunjukkan peru-bahan kepada yang baru, dan jawabannya menggunakan kalimat ismiyah (kalimat non verbal) yang menunjukkan ketetapan dan ke-langgengan. Terdapat perbedaan besar di antara keduanya sebagai-mana hal itu diketahui dalam ilmu bahasa Arab. ﴾ فَمَا لَبِثَ ﴿ "Maka tidak lama", setelah mereka, datanglah Ibrahim ﴾ أَن جَآءَ بِعِجۡلٍ حَنِيذٖ ﴿ "menyu-guhkan daging anak sapi yang dipanggang." Maksudnya dia langsung menghadirkan untuk tamu-tamunya daging anak sapi yang gemuk yang dibakar di atas batu panas. Ibrahim menyuguhkannya seraya berkata, "Makanlah."
(70) ﴾ فَلَمَّا رَءَآ أَيۡدِيَهُمۡ لَا تَصِلُ إِلَيۡهِ ﴿ "Maka tatkala dilihatnya tangan mereka tidak menjamahnya", yakni hidangan tersebut ﴾ نَكِرَهُمۡ وَأَوۡجَسَ مِنۡهُمۡ خِيفَةٗۚ ﴿ "Ibrahim mencurigai perbuatan mereka." Ibrahim mengira mereka ha-dir dengan tujuan buruk, itu sebelum dia mengetahui siapa mereka, maka mereka berkata, ﴾ لَا تَخَفۡ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمِ لُوطٖ ﴿ "Jangan kamu takut, sesungguhnya kami adalah (malaikat-malaikat) yang diutus kepada kaum Luth." Maksudnya, kami adalah utusan Allah, Allah mengutus kami untuk membinasakan kaum Luth.
(71) ﴾ وَٱمۡرَأَتُهُۥ قَآئِمَةٞ ﴿ "Dan istrinya berdiri (di balik tirai)", melayani tamu. ﴾ فَضَحِكَتۡ ﴿ "Lalu dia tersenyum." Takjub ketika mendengar kata-kata mereka dan tugas yang mereka bawa. ﴾ فَبَشَّرۡنَٰهَا بِإِسۡحَٰقَ وَمِن وَرَآءِ إِسۡحَٰقَ يَعۡقُوبَ ﴿ "Maka Kami sampaikan kepadanya berita gembira tentang (kelahiran) Ishak dan dari Ishak (akan lahir putranya), Ya'qub."
(72) Istri Ibrahim kaget dengan hal itu, d a n ﴾ قَالَتۡ يَٰوَيۡلَتَىٰٓ ءَأَلِدُ وَأَنَا۠ عَجُوزٞ وَهَٰذَا بَعۡلِي شَيۡخًاۖ ﴿ "Istrinya berkata, 'Sungguh mengherankan, mungkin-kah aku akan melahirkan anak padahal aku adalah seorang perempuan tua, dan ini suamiku pun dalam keadaan yang sudah tua pula?" Kedua per-kara ini menghalangi lahirnya anak. ﴾ إِنَّ هَٰذَا لَشَيۡءٌ عَجِيبٞ ﴿ "Sesungguh-nya ini benar-benar suatu yang sangat aneh."
(73) ﴾ قَالُوٓاْ أَتَعۡجَبِينَ مِنۡ أَمۡرِ ٱللَّهِۖ ﴿ "Para malaikat itu berkata, 'Apakah kamu merasa heran tentang ketetapan Allah?" KetetapanNya tidaklah meng-herankan karena keinginanNya pada segala sesuatu pasti terlaksana, tidak ada yang mengherankan sedikit pun pada kodratNya khu-susnya sesuatu yang Dia atur dan tetapkan untuk penghuni rumah yang penuh berkah ini. ﴾ رَحۡمَتُ ٱللَّهِ وَبَرَكَٰتُهُۥ عَلَيۡكُمۡ أَهۡلَ ٱلۡبَيۡتِۚ ﴿ "(Itu adalah) rahmat Allah dan keberkahanNya, terlimpahkan atas kalian hai Ahlul Bait," mak-sudnya, senantiasa rahmatNya, kebaikanNya dan keberkahanNya yang merupakan tambahan dari kebaikanNya dan turunnya ke-baikan Ilahi kepada hamba (semua itu) selalu dicurahkan kepadamu hai Ahlul Bait. ﴾ إِنَّهُۥ حَمِيدٞ مَّجِيدٞ ﴿ "Sesungguhnya Allah Maha Terpuji lagi Maha Pemurah." Dzat yang sifat-sifatNya terpuji karena sifat-sifat-Nya adalah sifat kesempurnaan, Dzat yang perbuatanNya terpuji karena perbuatanNya adalah kebaikan, kemuliaan, kemurahan, hikmah dan keadilan serta keberimbangan. ﴾ مَّجِيدٞ ﴿ "Lagi Maha Pemu-rah." Al-Majdu adalah keagungan dan keluasan sifat, Dia memiliki sifat-sifat kesempurnaan, dan Dia memiliki dari sifat-sifat kesem-purnaan itu sifat yang tersempurna dan terluas.
(74) ﴾ فَلَمَّا ذَهَبَ عَنۡ إِبۡرَٰهِيمَ ٱلرَّوۡعُ ﴿ "Maka tatkala rasa takut hilang dari Ibrahim", ketakutan yang menghinggapinya karena tamu-tamunya, ﴾ وَجَآءَتۡهُ ٱلۡبُشۡرَىٰ ﴿ "dan berita gembira telah datang kepadanya", yaitu berita kelahiran anak, maka Ibrahim pada saat itu beralih kepada tema dialog kerasulan (dengan para malaikat itu) tentang dibinasakan-nya umat Luth, dia berkata kepada mereka,
﴾ إِنَّ فِيهَا لُوطٗاۚ قَالُواْ نَحۡنُ أَعۡلَمُ بِمَن فِيهَاۖ لَنُنَجِّيَنَّهُۥ وَأَهۡلَهُۥٓ إِلَّا ٱمۡرَأَتَهُۥ ﴿
"Sesungguhnya di kota itu ada Luth." Para malaikat berkata, "Kami lebih mengetahui siapa yang ada di kota itu. Kami sungguh-sungguh akan menyelamatkan dia dan pengikut-pengikutnya kecuali istrinya." (Al-An-kabut: 32).
(75) ﴾ إِنَّ إِبۡرَٰهِيمَ لَحَلِيمٌ ﴿ "Sesungguhnya Ibrahim itu benar-benar se-orang yang penyantun." Yakni pemilik akhlak yang baik, dada yang lapang dan tidak marah ketika terjadi kejahilan dari orang-orang yang jahil. ﴾ أَوَّٰهٞ ﴿ "Lagi penghiba." Yakni orang yang merendahkan diri kepada Allah dalam setiap waktu, ﴾ مُّنِيبٞ ﴿ "dan suka kembali ke-pada Allah," dengan mengetahuiNya, mencintaiNya, menghadap kepadaNya dan berpaling dari selainNya. Oleh karena itu, dia men-debat orang yang ditetapkan binasa oleh Allah.
(76) Dikatakan kepada Ibrahim, ﴾ يَٰٓإِبۡرَٰهِيمُ أَعۡرِضۡ عَنۡ هَٰذَآۖ ﴿ "Hai Ibra-him, tinggalkanlah tanya jawab ini, yakni berdebat, ﴾ إِنَّهُۥ قَدۡ جَآءَ أَمۡرُ رَبِّكَۖ ﴿ sesungguhnya telah datang ketetapan Rabbmu", untuk membinasakan mereka. ﴾ وَإِنَّهُمۡ ءَاتِيهِمۡ عَذَابٌ غَيۡرُ مَرۡدُودٖ ﴿ "Dan sesungguhnya mereka itu akan dida-tangi azab yang tidak dapat ditolak." Sehingga debatmu tidak berguna.
(77) ﴾ وَلَمَّا جَآءَتۡ رُسُلُنَا ﴿ "Dan tatkala datang utusan-utusan Kami (para malaikat) itu." Para malaikat yang sebelumnya hadir kepada Ibrahim, ketika mereka datang kepada ﴾ لُوطٗا سِيٓءَ بِهِمۡ ﴿ "Luth, dia merasa susah." Yakni kedatangan mereka membuatnya berat.﴾ وَضَاقَ بِهِمۡ ذَرۡعٗا وَقَالَ هَٰذَا يَوۡمٌ عَصِيبٞ ﴿ "Dan merasa sempit dadanya karena kedatangan mereka, dan dia berkata, 'Ini adalah hari yang amat sulit'." Yakni benar-benar sulit karena dia tahu pasti bahwa kaumnya tidak membiarkan mereka, karena mereka hadir dalam bentuk pemuda yang mulus tak ber-kumis dan berjanggut dan sangat tampan.
(78) Oleh karena itu, apa yang terlintas di benaknya benar-benar terjadi maka ﴾ وَجَآءَهُۥ قَوۡمُهُۥ يُهۡرَعُونَ إِلَيۡهِ ﴿ "datanglah kepadanya kaumnya dengan bergegas-gegas." Yakni dengan cepat dan tergesa-gesa meng-inginkan perbuatan keji yang mereka lakukan kepada tamu-tamu-nya. Oleh karena itu, Allah berfirman, ﴾ وَمِن قَبۡلُ كَانُواْ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِۚ ﴿ "Dan sejak dahulu mereka selalu melakukan perbuatan-perbuatan yang keji." Yaitu perbuatan keji yang tidak seorang pun di dunia ini yang men-dahului mereka dalam hal tersebut. ﴾ قَالَ يَٰقَوۡمِ هَٰٓؤُلَآءِ بَنَاتِي هُنَّ أَطۡهَرُ لَكُمۡۖ ﴿ "Luth berkata, 'Hai kaumku, inilah putri-putri (negeri)ku, mereka lebih suci bagimu'," daripada tamu-tamuku –ini seperti Sulaiman yang mena-warkan kepada dua orang wanita yang bersengketa pada seorang anak agar anak itu dibelah menjadi dua untuk menyingkap kebe-naran– dan karena Luth mengetahui bahwa putri-putri (negeri)nya tidak akan mereka dapatkan dan mereka tidak berhak pada mereka, dan tujuan besar dari Luth adalah menolak perbuatan keji yang besar ini. ﴾ فَٱتَّقُواْ ٱللَّهَ وَلَا تُخۡزُونِ فِي ضَيۡفِيٓۖ ﴿ "Maka bertakwalah kepada Allah dan janganlah kamu mencemarkan (nama)ku terhadap tamuku ini." Yaitu dengan cara jagalah ketakwaan kepada Allah atau hargailah tamu-tamuku, jangan kalian membuatku malu di hadapan mereka.﴾ أَلَيۡسَ مِنكُمۡ رَجُلٞ رَّشِيدٞ ﴿ "Tidak adakah di antaramu seorang yang berakal?" Yang melarang dan mencegahmu. Ini adalah dalil atas pengabaian dan penyimpangan mereka dari kebaikan dan karakter pribadi.
(79) ﴾ قَالُواْ ﴿ "Mereka menjawab", kepadanya. ﴾ لَقَدۡ عَلِمۡتَ مَا لَنَا فِي بَنَاتِكَ مِنۡ حَقّٖ وَإِنَّكَ لَتَعۡلَمُ مَا نُرِيدُ ﴿ "Sungguh kamu telah tahu bahwa kami tidak mempunyai keinginan (syahwat) terhadap putri-putrimu, dan sesungguhnya kamu tentu mengetahui apa yang sebenarnya kami kehendaki." Maksudnya, kami hanya menginginkan laki-laki, kami tidak menginginkan pe-rempuan.
(80) Luth عليه السلام semakin cemas saja, maka dia berkata, ﴾ قَالَ لَوۡ أَنَّ لِي بِكُمۡ قُوَّةً أَوۡ ءَاوِيٓ إِلَىٰ رُكۡنٖ شَدِيدٖ 80 ﴿ "Seandainya aku mempunyai kekuatan (untuk menolakmu) atau kalau aku dapat berlindung kepada keluarga yang kuat (tentu aku lakukan)." Seperti kabilah yang tangguh, niscaya aku akan melarang kalian. Ini adalah berdasarkan sebab-sebab yang kongkret, jika tidak, maka dia berlindung kepada tempat sandaran terkuat, yaitu Allah yang tak seorang pun mampu melawanNya.
(81) Oleh karena itu, ketika urusannya telah memuncak dan perkaranya bertambah sulit, ﴾ قَالُواْ ﴿ "para utusan (malaikat) berkata" kepada Luth, ﴾ إِنَّا رُسُلُ رَبِّكَ ﴿ "Sesungguhnya kami adalah utusan-utusan Rabbmu." Maksudnya, mereka membuka identitas mereka agar Luth tenang hatinya. ﴾ لَن يَصِلُوٓاْ إِلَيۡكَۖ ﴿ "Sekali-kali mereka tidak akan dapat mengganggu kamu", dengan keburukan, kemudian Jibril berkata dengan menggerakkan sayapnya, lalu dia menyapu mata mereka. Lalu mereka beranjak pergi dengan mengancam Luth (untuk mem-balas) pada waktu hadirnya Shubuh. Para malaikat memerintahkan Luth agar membawa keluarganya pergi ﴾ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ ﴿ "di akhir malam," jauh sebelum Shubuh (tiba) agar bisa menjauhi desa mereka. ﴾ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٌ ﴿ "Dan janganlah seorang pun di antara kamu yang menoleh ke belakang." Yakni cepat-cepatlah pergi, yang penting kamu selamat, janganlah menengok ke belakang. ﴾ إِلَّا ٱمۡرَأَتَكَۖ إِنَّهُۥ مُصِيبُهَا ﴿ "Kecuali istrimu. Sesungguhnya dia akan ditimpa" azab ﴾ مَآ أَصَابَهُمۡۚ ﴿ "yang menimpa mere-ka." Karena dia berserikat dalam dosanya bersama kaumnya, dialah yang mengabarkan kepada kaumnya tentang kehadiran tamu-tamu kepada Luth. ﴾ إِنَّ مَوۡعِدَهُمُ ٱلصُّبۡحُۚ ﴿ "Sesungguhnya saat jatuhnya azab kepada mereka ialah di waktu Shubuh", seakan-akan Luth menginginkannya cepat, maka dikatakan kepadanya, ﴾ أَلَيۡسَ ٱلصُّبۡحُ بِقَرِيبٖ ﴿ "Bukankah Shubuh itu sudah dekat?"
(82) ﴾ فَلَمَّا جَآءَ أَمۡرُنَا ﴿ "Maka tatkala datang azab Kami", menimpa mereka, ﴾ جَعَلۡنَا ﴿ "Kami jadikan" negeri kaum Luth, ﴾ عَٰلِيَهَا سَافِلَهَا ﴿ "yang di atas ke bawah (Kami balikkan)", maksudnya kami balikkan atas mereka, ﴾ وَأَمۡطَرۡنَا عَلَيۡهَا حِجَارَةٗ مِّن سِجِّيلٖ ﴿ "dan Kami hujani mereka dengan batu dari tanah yang terbakar", dari batu api yang sangat panas ﴾ مَّنضُودٖ ﴿ "dengan bertubi-tubi", maksudnya bertubi-tubi mengejar orang yang kabur dari negeri itu.
(83) ﴾ مُّسَوَّمَةً عِندَ رَبِّكَۖ ﴿ "Yang diberi tanda oleh Rabbmu," maksud-nya diberi alamat dengan alamat azab dan murka. ﴾ وَمَا هِيَ مِنَ ٱلظَّٰلِمِينَ بِبَعِيدٖ ﴿ "Dan siksaan itu tiadalah jauh dari orang-orang yang zhalim," yang berbuat seperti perbuatan kaum Luth. Maka hendaknya manusia berhati-hati dengan tidak melakukannya agar tidak diazab seperti azab mereka.
Commentary
In these five verses, an event relating to Sayyidna Ibrahim (علیہ السلام) has been mentioned. Allah Ta` ala sent some angels to give him the good news of a birth in his family because Sayyidna Ibrahim (علیہ السلام) had no children from his wife, Sayyidah Sarah ؓ and he wished he had. But, they were much advanced in years. Obviously, there was no hope.
Then, Allah Ta` ala sent the good news through the angels and that too of the nature that the new born would be a male child and even proposed the name of the child as Ishaq. Then, he was also told that he would live, have children and that the name of his son will be Ya` qub, and both of them would be the messenger and prophet of Allah. Since these angels had come in human form, Sayyidna Ibrahim (علیہ السلام) took them to be normal guests and lost no time in offering his hospitality. He placed a dish of roasted calf before them. But, they were really angels, free of eating and drinking. Therefore, despite the food being before them, they did not extend their hands towards it. When Sayyidna Ibrahim (علیہ السلام) noticed this, he was concerned. They did not look like guests, may be they had come to create some problem for him. The angels scented his concern and disclosed their identity. They told him that they were angels of Allah Ta` ala. There was no need for him to be frightened. They had been sent to give him the good news of a birth in his family, as well as to accomplish another mission, the mission of bringing Divine punishment on the people of Lut (علیہ السلام) . Sayyidah Sarah ؓ ، the wife of Sayyidna Ibrahim (علیہ السلام) was listening to this conversation from behind a curtain. When she found out that they were angels, not human beings, there was no need for the otherwise essential hi jab. She laughed at the good news of the birth of a child in old age and said, ` shall I give birth to a child while I am an old woman and my husband, an old man?' The angels said as to why would she marvel at the command of Allah Ta` a1a who has everything within His power. Was it not that, as a member of the prophet's family, she has been witnessing that this was a family on which extraordinary Divine mercy and blessing descends all the time, which is mostly above and beyond the obvious chain of causes? So, what was there to wonder about? This was a gist of the event. Let us now go to details as they appear in the text of the verses cited above.
The first verse (69) tells us that these angels had come to Sayyidna Ibrahim (علیہ السلام) with some good news. The good news has been mentioned later in the third verse (71 فَبَشَّرْنَاهَا بِإِسْحَاقَ (so, We gave her the good news about Ishaq).
Sayyidna ` Abdullah ibn ` Abbas ؓ said that the three angels were Jibra'il, Mika'il and Israfil (علیہم السلام) . (Qurtubi) They came in human form and greeted Sayyidna Ibrahim (علیہ السلام) with ` salam.' Sayyidna Ibrahim (علیہ السلام) responded to their salam greeting and, taking them to be human, offered the usual hospitality.
Sayyidna Ibrahim (علیہ السلام) is the first human being who introduced the custom of honoring guests by offering hospitality to them. (Qurtubi) It was his routine that he would never eat alone. Instead, when came the time for meals, he would be looking out for a guest so that he could eat with him.
Al-Qurtubi has reported from Isra'ili narratives that, on a certain day, Sayyidna Ibrahim (علیہ السلام) started looking for a guest at the time for meals. The man he met was a stranger. When he sat down to eat, Sayyidna Ibrahim (علیہ السلام) said to him, ` say: I' begin with the name of Allah.' He said, ` I do not know Allah. Who and what is He?' Sayyidna Ibrahim علیہ السلام asked him to leave the dining-spread on the floor.
When he went out, Sayyidna Jibra'il (علیہ السلام) came in and said, ` Allah Ta` ala says: As for him, We gave sustenance to him throughout his life despite his disbelief and as for you, you were stingy about giving him even one morsel of food.' Hearing this, Sayyidna Ibrahim (علیہ السلام) went after him and called him back. He said, ` unless you tell me the reason why you turned me out first and why are you asking me to come in again, I will not go with you.'
When Sayyidna Ibrahim (علیہ السلام) told him the episode, the episode itself became the reason for his becoming a believer. He said, ` the Lord who made you do this is very noble. I believe in Him.' Then he went in with Sayyidna Ibrahim (علیہ السلام) behaved like a true believer and ate his food after having recited Bismillah first.
So, Sayyidna Ibrahim (علیہ السلام) true to his habit of entertaining guests, welcomed angels who had come in human form. Naturally, to him they were human, and guests. The host did his most, lost no time and placed a roasted calf before them.
In the second verse (70), it was stated that the angels had, though, come in the human form and it was also possible that they could have been given human characteristics of eating and drinking at that particular time. But, the wiser choice for them was no other but that they should not eat so that the secret that they were angels comes out in the open. Therefore, their angelic characteristics were allowed to remain, even in their human form, because of which they did not extend their hands towards the food.
According to some reports, they had some arrows in their hands. They started poking the heads of their arrows into the roasted meat. When they acted in that manner, Sayyidna Ibrahim (علیہ السلام) apprehended them to be his enemies, because, according to the social custom known to him, if a guest refused to eat, it was a sign of mischief to be made from his side. (Qurtubi) His apprehension was quashed when the angels themselves disclosed their identity and said that they were an-gels, therefore, they do not eat. So, there was no danger for him to bother about.
Injunctions and Rules
Many injunctions and important rules of guidance regarding social living appear in the verses under study. Imam al-Qurtubi has discussed them in detail in his Tafsir.
The Sunnah of Salam
The words of verse 69 قَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (They said, "Salim." He said, "Salam." ) - teach us that it is a Sunnah for Muslims that, when they meet each other, they should offer Salim. The guest coming in should say it first while others should respond.
That people say some words to greet each other when they meet is a custom found in all communities. But, the teaching of Islam is unique in this matter for the masnun word of salam is السلام علیکم : As-Salamu 'Alaikum. It carries the name of Allah with it. So it is both a Dhikr of Allah, and a prayer for peace and protection from Him - in addition to being a guarantee of the protection of life, property and honor from one's own side. (When we equate As-Sal amu Alaikum with ` peace on you' we go by the anatomy and leave the spirit that is essential to it - tr.)
At this place in the Qur'an, it has been said that the angels said سلاما (salam) and Sayyidna Ibrahim (علیہ السلام) responded with سلام (salam). Obviously, here it was not considered necessary to mention salam in its complete form - as customary in usage when it is said that a person said salam to someone where it is presupposed that he said the whole greeting of As-Sala-mu Alaikum. Similarly, at this place, salam stands for the full masnun greeting which has been taught to his community by the Holy Prophet ﷺ through his word and deed, that is, saying: السلام علیکم (As-Sal amu ` Alaikum) at the beginning of salam, and: (علیہ السلام) و رحمۃ اللہ (wa alaikumu-s-salam, or wa ` alaikumu-s-salamu wa rahmatu-l-l ah to be more generous) while responding to the salam.
Some Rules for Guests and Hosts
It has been said in the last sentence of verse 69: فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ (Then he made no delay in bringing a roasted calf).
This tells us a few things:
1. It is a part of the etiquette of hospitality that the host should, soon after the arrival of the guest, bring out something to eat, or drink, something he has on hand and which could be offered quickly and conveniently. Then, if the host is a man of means, he can arrange for additional hospitality later. (Qurtubi)
2. A host should not worry about making too many formal arrangements for a guest. Anything good available easily is good enough. Let him put it before the guest. Sayyidna Ibrahim (علیہ السلام) had some domestic animals at home. Therefore, he slaughtered a calf, had it roasted quickly and offered it to his guests. (Qurtubi)
3. Receiving guests and offering hospitality to them is a part of the essential etiquette of Islam, in fact, a hallmark of high morals. This is the blessed habit of prophets and the righteous. Is it necessary (wajib) to entertain guests? Or, is it not? ` Ulama' have difference of opinion in this matter. According to the majority of them, it is a sunnah, and desirable, but not wajib (necessary, obligatory). Some of them say that it is wajib on village people that they should offer hospitality to a person who stays in their village because a stranger has no arrangement for his meals there. Since such arrangements are possible through a hotel in cities, therefore, it is not wajib on those who live in cities. Al-Qurtubi has reported all these different views in his Tafsir.
Meleki dođoše Ibrahimu, 'alejhisselam, u ljudskom liku, donoseći mu radosnu vijest, njemu i njegovoj supruzi, da će dobiti Ishaka, a zatim Jakuba. Meleki rekoše: "Selam", a Ibrahiim im odgovori: "Selam", i brzo ode da bi donio pečeno tele i poslužio goste, misleći da se radi o ljudima.
E gli angeli giunsero ad Ibrāhīm in forma umana, annunciando a lui e a sua moglie prima Is'ħāǭ e poi Ya'ǭub. Gli angeli dissero: "Pace". Ibrāhīm rispose loro, dicendo: "Pace سلام ", poi si affrettò a portare loro un vitello arrostito affinché lo mangiassero, pensando fossero uomini in grado di mangiare.
Và TA đã cử các Thiên Thần với hình dạng của những người đàn ông đến gặp Ibrahim (cầu xin sự bình an cho Người) để báo tin mừng đến cho Y và vợ của Y về đứa con trai do vợ chồng Y sinh ra tên là Ishaq và đứa cháu nội của Y là Y'aqub. Bởi thế, các vị Thiên Thần bảo: "Chào bằng an" và rồi Ibrahim đáp lại: "Chào bằng an" xong Y bước đi nhanh chóng và quay trở lại với một con bê con nướng để chiêu đãi những vị khách quí ăn vì Y cứ tưởng Họ là những người đàn ông.
Talaga ngang dumating ang mga anghel sa anyo ng mga lalaking tao kay Abraham – sumakanya ang pagbati ng kapayapaan – bilang mga tagapagbalita ng nakagagalak sa kanya at sa maybahay niya hinggil kay Isaac, pagkatapos kay Jacob. Kaya nagsabi ang mga anghel: "Kapayapaan!" Kaya tumugon sa kanila si Abraham sa pagsabi niya: "Kapayapaan." Umalis siya na nagmamadali saka naghatid sa kanila ng isang guyang inihaw upang kumain sila mula rito dala ng isang pag-aakala mula sa kanya na sila ay mga lalaking tao.
69- Andolsun ki İbrahim’e elçilerimiz müjde ile geldiler. “Selâm (ederiz sana)” dediler. O da:“(Size de) selâm” dedi ve vakit geçirmeden gidip kızarmış bir dana getirdi.
70- Ona ellerini uzatmadıklarını görünce onları yadırgadı ve içinde onlardan ötürü bir korku duydu. Dediler ki:“Korkma, biz Lût kavmine gönderildik.”
71- Hanımı, ayakta dikiliyordu da güldü. Ona İshâk’ı ve İshâk’ın ardından Yakûb’u müjdeledik.
72- Dedi ki:“Vay halime! Ben kocamış bir kadın ve şu kocam da bir ihtiyar iken çocuk mu doğuracağım? Doğrusu bu, çok şaşılacak bir şey!”
73- Dediler ki:“Allah’ın işine mi şaşıyorsun? Allah’ın rahmeti ve bereketleri üzerinizdedir, ey hane halkı! Şüphe yok ki O, Hamîddir, Mecîddir.
74- İbrahim’in korkusu geçip kendisine müjde gelince Lût’un kavmi hakkında bizimle tartışmaya koyuldu.
75- Zira İbrahim gerçekten yumuşak huylu, (Allah’a) için için yalvaran ve tamamen (O’na) yönelmiş biri idi.
76- “Ey İbrahim, bundan vazgeç. Artık Rabbinin emri gelmiştir. Şüphe yok ki onlara geri çevrilmesi imkansız bir azap gelecektir.”
77- Elçilerimiz Lût’a gelince o, onlar sebebiyle üzüldü ve içi daraldı da:“Bu, çok zor bir gün.” dedi.
78- Kavmi itişe kakışa Lut’un yanına aceleyle geldiler. Onlar zaten daha önce birçok kötülükler yapıyorlardı. Dedi ki:“Ey kavmim, işte kızlarım! Onlar sizin için daha temizdir. Allah’tan korkun ve beni misâfirlerimin yanında rezil etmeyin. İçinizde hiç mi aklı başında bir adam yok?”
79- Dediler ki:“Biliyorsun ki bizim, kızlarınla hiçbir işimiz yok. Sen bizim ne istediğimizi pekâlâ biliyorsun.”
80- Dedi ki:“Keşke size yetecek bir gücüm olsaydı yahut güçlü bir yere sığınabilseydim.”
81- (Elçiler) dedi ki: “Ey Lût! Biz Rabbinin elçileriyiz. Onlar sana asla ilişemeyeceklerdir. Sen gecenin bir vaktinde aile efradınla yola çık ve sizden hiç kimse geriye bakmasın. Ancak karın hariç; çünkü onlara isabet edecek olan azap ona da isabet edecektir. Onlara vaadolunan (azap) vakti, sabahtır. Sabah yakın değil mi?”
82- (Azap) emrimiz geldiği zaman o (şehrin) altını üstüne getirdik ve oraya pişmiş çamurdan birbiri ardınca taşlar yağdırdık.
83- (Bu taşlar) Rabbinin katında işaretliydi. Bu (taşlar), zalimlerden uzak değildir.
69. “Andolsun ki” o şerefli meleklerden oluşan “elçilerimiz” rasûlümüz Halil “İbrahim’e müjde ile geldiler.” Yüce Allah, onları Lût kavmini helak etmek üzere göndermiş, İbrahim’e de uğramalarını emredip ona İshak’ın doğacağı müjdesini vermelerini söylemişti. Onlar, onun yanına girdiklerinde:“Selâm (ederiz sana)” dediler. O da:“(Size de) selâm” dedi.” Yani melekler, İbrahim’e selâm verdiler, o da onların selâmını aldı. Bu buyruk selâmın meşruiyetine ve İbrahim aleyhisselam’ın dininde de selâmlaşmanın olduğuna ve selâmın kelamdan/konuşmadan önce olduğuna, selâm alma ifadesinin de selâm verme ifadesinden daha güzel olmasının uygunluğuna delil vardır. Çünkü meleklerin verdikleri selam, süreklilik ifade etmeyen fiil cümlesi şeklinde olduğu halde onun selam alma ifadesi, devamlılığa ve kalıcılığa delil teşkil eden isim cümlesi şeklindedir. Arap dilinde -bilindiği gibi- bu iki tür cümle arasında büyük bir fark vardır. “Ve” İbrahim, melekler yanına girdiklerinde “vakit geçirmeden gidip kızarmış bir dana getirdi.” Yani hemen evine girip misâfirlerine semiz ve kızdırılmış taşlar üzerinde pişirilmiş bir dana ikram edip önlerine yaklaştırarak: Buyurmaz mısınız, dedi.
70. “Ona” yani kendilerine ikram ettiği dana etine “ellerini uzatmadıklarını görünce onları yadırgadı ve içinde onlardan ötürü bir korku duydu.” Onların kendisine kötülük yapmak için ve hoşuna gitmeyecek bir maksat ile geldiklerini zannetti. Bu, onların gerçek durumlarını bilmeden önce olmuştu. “Dediler ki: “Korkma, biz Lût kavmine gönderildik.” Yani bizler Allah’ın elçileriyiz, Allah bizleri Lut kavmini helak etmek için gönderdi.
71. “Hanımı” yani İbrahim’in hanımı “ayakta dikiliyordu” ve misâfirlerine hizmet ediyordu. Durumlarını ve gönderiliş sebeplerini işitince hayret ederek “güldü. Ona İshak’ı ve İshâk’ın ardından Yakûb’u müjdeledik.” Bundan da hayret etti ve onun için şöyle dedi:
72. “Vay halime! Ben kocamış bir kadın ve şu kocam da bir ihtiyar iken çocuk mu doğuracağım?” Çünkü bu iki hal, çocuğun var olmasına bir engeldir. “Doğrusu bu, çok şaşılacak bir şey!”
73. “Allah’ın işine mi şaşıyorsun?”Çünkü O’nun işine hayret etmeyi gerektirecek bir taraf yoktur. O’nun kusursuz meşieti her şeyi kuşatmıştır. O’nun kudreti açısından bu, şaşılacak bir iş değildir. Özellikle de şu mübarek hanenin halkı olan kimseler hakkında gerçekleştireceği şeyler için bu, böyledir.“Allah’ın rahmeti ve bereketleri üzerinizdedir, ey hane halkı!” Yani Allah’ın rahmeti, ihsanı ve bereketleri üzerinizden eksik olmasın. Bereket ise Allah’ın hayır ve ihsanının bol bol olması, ilâhi hayırların onları bulması demektir. “Şüphe yok ki O, Hamîddir” sıfatları övülendir. Çünkü O’nun bütün sıfatları kemal sıfatlarıdır. Fiilleri de övülendir. Çünkü O’nun fiilleri ihsandır, cömertliktir, iyiliktir, hikmettir, adalettir. “Mecîddir.” Mecid olmak, sıfatların azametli ve kapsamlı olması demektir. Bütün kemal sıfatları yalnız O’nundur. O, bütün kemal sıfatların en mükemmeline, en eksiksiz ve en kapsamlı olanına sahiptir.
74. “İbrahim’in” misâfirleri dolayısı ile karşı karşıya kaldığı “korkusu geçip kendisine” çocuğu olacağına dair “müjde gelince” bu sefer Lût kavminin helâk edilmesi hususunda “bizimle” elçilerimiz ile “tartışmaya koyuldu” ve onlara: “Ama orada Lût da var, dedi. Biz, orada olanları daha iyi biliriz. Biz, onu ve -karısı dışında- aile halkını elbette kurtaracağız, dediler.”(el-Ankebût 29/32)
75. “Zira İbrahim gerçekten yumuşak huylu” yani huyu güzel, kendini bilmezlerin cahilliklerine karşılık kalbi geniş ve hemen kızmayan, “(Allah’a) için için yalvaran” yani bütün vakitlerde Yüce Allah’a yalvarıp yakaran, “ve tamamen (O’na) yönelmiş” Yani Allah’ı bilmesi ve muhabbeti dolayısı ile Allah’a çokça dönen, O’na çokça yönelen ve O’nun dışındaki şeylerden yüz çeviren “biri idi.” İşte bundan dolayı Yüce Allah’ın helâk edilmelerini kesin hükme bağladığı kimseler hakkında tartışıyordu.
76. Ona şöyle denildi “Ey İbrahim, bundan” yani bu tartışmadan “vazgeç. Artık Rabbinin” onların helâk edileceklerine dair “emri gelmiştir. Şüphe yok ki onlara geri çevrilmesi imkansız bir azap gelecektir.” O nedenle senin tartışmanın bir faydası yoktur.
77. “Elçilerimiz” yani İbrahim aleyhisselam’a uğrayan melekler, onun yanından ayrılıp “Lût’a gelince o, onlar sebebiyle” gelişleri sebebi ile “üzüldü” bu ona ağır geldi. “ve içi daraldı da: Bu, çok zor” zorlu ve tehlikeli “bir gün, dedi.” Çünkü Lût, kavminin onları rahat bırakmayacağını biliyordu. Zira melekler, son derece mükemmel ve güzel, tüysüz genç delikanlılar suretinde gelmişlerdi. İşte Lût’un kaygılanmasının sebebi bu idi. Nitekim korktuğu da başına geldi. Zira:
78. “Kavmi itişe kakışa Lut’un yanına aceleyle geldiler.” Daha önce yapmakta oldukları hayasızlığı Lut’un misâfirleri ile yapmak için hızlıca koşup geldiler. “Onlar zaten daha önce birçok kötülükler yapıyorlardı.” Yani alemler arasında kendilerinden önce hiçbir kimsenin yapmadığı o hayasızlığı yapıyorlardı. “Dedi ki: Ey kavmim, işte kızlarım, onlar sizin için” benim misâfirlerimden “daha temizdir.” Bu, Süleyman’ın, yanına davacı olarak gelen ve her birisi kendisinin olduğunu iddia ettiği çocuğu -hakkı ortaya çıkarmak kastı ile- ortadan ikiye bölme teklifine benzemektedir. Çünkü Lût, kızlarına ulaşmalarının imkânsız olduğunu ve onların da kızlarıyla herhangi bir işleri olmadığını biliyordu. Bu sözdeki esas maksat, bu büyük hayasızlığı engellemekti. “Allah’tan korkun. Beni misâfirlerimin yanında rezil etmeyin.” Yani ya Allah’tan korkarak bu işten vazgeçeceksiniz, yahut da misâfirlerimin önünde beni küçük düşürmeme yoluna gideceksiniz. “İçinizde” sizi alıkoyacak ve bu işten vazgeçirecek “hiç mi aklı başında bir adam yok?, dedi.” İşte bu, onların hayır ve insanlıktan uzaklaşmış, tamamı sıyrılmış olduklarını göstermektedir.
79. Ona:“Biliyorsun ki kızlarınla hiçbir işimiz yok. Sen, bizim ne istediğimizi pekâlâ biliyorsun, dediler.” Yani biz erkeklerden başkasını istemeyiz. Bizim kadınlara karşı bir isteğimiz yoktur.
80. Bunun üzerine Lût aleyhisselam’ın tedirginliği daha da arttı ve şöyle dedi:“Keşke size yetecek bir gücüm olsaydı yahut” beni gereği gibi koruyabilecek bir kabile gibi “güçlü bir yere sığınabilseydim.” O zaman sizi bu işten alıkoyardım. Bu, maddi sebepler göz önünde bulundurularak söylenmiştir. Yoksa Lût aleyhisselam, esasen en güçlü koruyucu olan ve gücüne karşı kimsenin duramadığı Yüce Allah’a sığınmış idi.
81. İş, nihai dereceye ulaşıp sıkıntılar da artınca:“(Elçiler) dedi ki: Ey Lût, biz Rabbinin elçileriyiz.” Yani kalbinin yatışması ve huzur bulması için ona kim olduklarını haber verdiler. “Onlar sana asla” kötülük için “ilişemeyeceklerdir.” Daha sonra Cibril kalkıp kanadı ile onların gözlerini silme kör etti. Bunun üzerine Lût’u sabahın gelişi ile tehdit ederek dağıldılar. Melekler de Lût’a ailesi ile birlikte “gecenin bir vaktinde” gitmesini emrettiler. Yani tan yerinin ağarmasından çok önce yola çıkmasını istediler. Böylelikle onların şehirlerinden uzaklaşma imkânını bulacaklardı. “ve sizden hiç kimse geriye bakmasın.” Yani çıkıp gitmekte elinizi çabuk tutun. Sizin bütün gayretiniz kurtulmak olsun. Arkaya dönüp bakmayın bile. “Ancak karın hariç; çünkü onlara isabet edecek olan” azap “ona da isabet edecektir.” Çünkü o da bu günahta kavmine ortaktır. Zira Lût aleyhisselam’a misâfir geldiği takdirde onları kavmine haber veriyordu. “Onlara vaadolunan (azap) vakti sabahtır.” Adeta Lût, bu azabın çabuk gelmesini istemiştir, o nedenle de:“Sabah yakın değil mi?” denilmiştir.
82. Azabın inmesi ve onlara gelip çatmasına dair “emrimiz geldiği zaman o (şehrin)” yurtlarının “altını üstüne getirdik” yani yurtlarını üzerlerine ters çevirdik “ve oraya pişmiş çamurdan” alabildiğine sıcak ateşte pişmiş taşlardan “birbiri ardınca” yani kasabanın dışında ayrı duranların da arkasından gidecek şekilde “taşlar yağdırdık.”
83. “(Bu taşlar) Rabbinin katında işaretliydi.” Bu taşlar üzerinde ilâhi azap ve gazabın alâmetleri vardı. “Bu (taşlar)” Lût kavminin yaptıklarına benzer işler yapan “zalimlerden uzak değildir.” Öyleyse kullar, onlara isabet edenlerin kendilerine de isabet etmemesi için onların yaptıklarını yapmaktan sakınmalıdırlar.
In verse 70, it was said: فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ (So, when he noticed their hands not reaching for it, he found them strange and felt a bit of fright from them).
From here we learn that there are rules of etiquette for guests as well. A guest should accept whatever is offered. Let him partake from it a little bit to please the host, even if not willing to eat because of unfavorable taste or apprehended harm.
This very sentence also tells us that the host should not consider himself absolved after having placed the food before the guest. In-stead, he should be benignly watching whether or not the guest is par-taking of the food, as was done by Sayyidna Ibrahim when he noticed that the angels were not eating.
But, this watching has to be discreet, not something like staring at the guest while he is eating. A casual look is enough, because looking at the morsels of food being eaten by the guest is contrary to the etiquette of entertainment and certainly very humiliating for the invited guest. This is illustrated by an incident relating to Khalifah Hisham ibn ` Abd ul-Malik. On a certain day, the Khalifah was sharing his food-spread with a rustic Arab. The morsel of food being eaten by the Arab had a strand of hair in it. When Khalifah Hisham noticed it, he told the Arab about it. The Arab instantly rose in a huff saying, ` we never eat with a person who watches our morsels.'
Al-Tabari reports at this place: When the angels abstained from eating the first time, they had said that they do not eat free meals. If they were to accept payment for it, they would. Sayyidna Ibrahim (علیہ السلام) said, ` Yes, there is a price for it that you can pay. The price is: Say ` with the name of Allah' when you begin, and praise Him when you finish.' Hearing this, the archangel Jibra'il (علیہ السلام) told his companions, ` That Allah Ta` ala calls him His friend is correct. He deserves it.'
This tells us that saying:.. بسم اللہ (bismillah: With the name of Allah) when beginning to eat, and saying: الحمد للہ (alhamdulillah: Praise belongs to Allah) at the end of it is Sunnah.
Thế nhưng khi Ibrahim nhìn thấy những bàn tay của Họ không chạm đến thịt con bê con đó và Họ đều không dùng đến thức ăn nên Y đem lòng sinh nghi và đâm ra sợ sệt. Bởi vậy, khi các Thiên thần nhìn thấy Y sợ sệt thì Họ bảo: "Này, Ngươi đừng sợ, chúng tôi là những Sứ Giả được Allah cử đến với dân chúng của Lut để trừng trị bọn họ."
Quando Ibrāhīm vide che le loro mani non toccavano il vitello e che non mangiavano, fu sorpreso, e nascose il suo timore. Quando gli angeli si accorsero del suo timore, dissero: "Non avete timore di noi; siamo stati inviati da Allāh al popolo di Lūţ per punirli".
Ngunit noong nakita ni Abraham na ang mga kamay nila ay hindi umaabot doon sa [inihaw na] guya at na sila ay hindi kumakain mula roon, minasama niya iyon sa kanila. Nagkubli siya sa sarili niya ng pangamba sa kanila, ngunit noong nakita ng mga anghel ang pangamba niya sa kanila ay nagsabi sila: "Huwag kang mangamba sa amin. Kami ay ipinadala ni Allāh sa mga tao ni Lot upang pagdusahin namin sila."
Pero cuando Abraham u vio que sus manos no tocaban al ternero y que no lo estaban comiendo, se desconcertó y sintió temor de ellos. Cuando los ángeles vieron su temor hacia ellos, le dijeron que no tuviera miedo, porque Al-lah los había enviado al pueblo de Lot para castigarlos.
İbrahim -aleyhisselam- onların ellerinin kızartılmış buzağıya doğru uzanmadığını ve ondan yemediklerini görünce bunu yadırgadı ve içinde bundan dolayı korktuğunu gizledi. Melekler, İbrahim'in kendilerinden korktuğunu görünce şöyle dediler: Bizden korkma! Yüce Allah, bizleri, kendilerini azap (helak) etmemiz için Lût kavmine gönderdi.
But when Abraham saw that their hands did not reach out for the calf and that they were not eating it, he was confused by them, and felt fear of them. When the angels saw his fear of them, they told him not to be afraid, and that they had been sent by Allah to the people of Lot to give them their punishment.
Literally ‘their hands did not reach towards the meal’.
Mais lorsqu’il vit qu’ils ne tendaient pas les mains pour manger, il se méfia d’eux et dissimula en lui la crainte qu’ils lui inspiraient. Les anges le comprirent et lui dirent: N’aie pas peur de nous. Nous avons été envoyés par Allah afin de châtier le peuple de Loth.
Nakon što Ibrahim vidje da oni ne diraju tele, da ništa ne jedu, bilo mu je to čudno i sakri u sebi strah od njih. Nakon što meleki vidješe njegov strah, rekoše: "Ne boj se nas, nas je Allah poslao da kaznimo Lutov narod."
Tatkala Ibrahim melihat bahwa tangan-tangan mereka sama sekali tidak menyentuh anak sapi panggang itu dan mereka tidak memakannya sedikit pun, dia pun merasakan keanehan pada diri mereka. Dia menyembunyikan rasa takut kepada mereka di dalam hatinya. Tatkala para malaikat melihat rasa takut Ibrahim kepada mereka maka mereka berkata, "Jangan takut kepada kami! Kami diutus oleh Allah untuk menimpakan azab kepada kaum Lūṭ."
Sarah, l’épouse d’Abraham, était debout non loin à les écouter et les anges lui annoncèrent une nouvelle qui la réjouit: elle mettra au monde Isaac et Isaac aura à son tour un fils appelé Jacob. Cette nouvelle la combla et la fit rire.
İbrahim -aleyhisselam-'ın karısı Sâre ayakta duruyordu ve biz ona, kendisini sevindirecek olan şeyi; İshak'ı doğuracağını, Yakup'un ise İshak'ın oğlu olacağını haber verdik. O, işittikleri ile müjdelendi, bundan dolayı güldü.
Sementara itu, istri Ibrahim, Sārah sedang berdiri. Lalu Kami sampaikan kabar gembira untuknya, yaitu bahwa dia akan melahirkan Isḥāq dan bahwa Isḥāq akan mempunyai putra bernama Ya'qūb. Sārah langsung tersenyum dan menyambut gembira apa yang didengarnya.
Abraham’s wife, Sarah, was standing. Then they told her something that greatly pleased her, that she would bear Isaac, and that Isaac would have Jacob. She laughed and was delighted by what she heard.
La esposa de Abraham, Sara, estaba de pie, y se sonrió feliz por la noticia de que concebiría a Isaac y que Isaac tendría a Jacob. Ella se echó a reír y quedó sorprendida por lo que escuchó.
Ibrahimova žena Sara je stajala pa joj saopštismo radosnu vijest: da će roditi Ishaka i da će Ishak imati sina Jakuba. Ona se nasmija jer se obradovala onome što je čula.
Và bà "Sarah" vợ của Ibrahim đứng cạnh đó. Thấy thế, chúng tôi sẽ báo cho bà một tin vui rằng bà sẽ hạ sinh ra được một đứa con trai tên là Ishaq và rồi đứa con trai Ishaq của bà sẽ có được đứa con trai là Y'aqub. Tuy nhiên, nghe xong thì bà bật cười trong niềm vui sướng."
Ang maybahay ni Abraham na si Sarah ay nakatayo, saka nagpabatid Kami ng ikatutuwa nito, at na ito ay manganganak siya kay Isaac. Magkakaroon naman si Isaac ng Anak, si Jacob. Kaya natawa siya at nagalak sa narinig niya.
La Moglia di Ibrāhīm, Sārah, era in piedi, e la informammo di ciò che la rese gioiosa, ovvero che avrebbe partorito Is'ħāǭ, e che Is'ħāǭ avrebbe avuto un figlio di nome Ya'ǭùb. Sorrise e fu compiaciuta di ciò che ascoltò.
Nagsabi si Sarah noong nagbalita sa kanya ang mga anghel ng nakagagalak na balitang iyon habang nagtataka: "Papaano akong manganganak samantalang ako ay isang matandang walang pag-asang manganak at itong asawa ko ay umabot na sa edad ng katandaan? Tunay na ang pagsisilang ng anak sa kalagayang ito ay isang bagay na kataka-taka na hindi umaayon ang kaugalian dito."
Bà Sarah lấy làm kinh ngạc sau khi được các vị Thiên Thần báo tin vui! Bà đáp: "Làm thế nào tôi có thể hạ sinh một đứa con trai trong khi đó tôi lại là một bào lão và chồng của tôi cũng lại là một ông già ? Quả thật, trong trường hợp hạ sinh đứa con đó là một điều hết sức kỳ lạ chưa từng có trước đây."
Disse Sārah, quando ricevette la buona notizia da parte degli angeli, meravigliata: "Come posso partorire mentre la mia età è avanzata, ed è ormai impossibile per me avere figli; inoltre, mio marito ha raggiunto la vecchiaia; partorire in queste condizioni è una cosa insolita, non è cosa abituale".
Cuando los ángeles le dieron a Sara estas increíbles buenas noticias, ella les preguntó: “¡Cómo es posible! ¿Cómo he de concebir ahora que soy anciana, y mi marido también es un anciano? Esto es algo asombroso, algo que no es común”.
Nakon što je dobila radosnu vijest od meleka, Sara začuđeno reče: "Kako da rodim dijete a stara sam, neplodna a moj muž je starac? Rađanje djeteta u takvom stanju je nešto čudno jer to nije nešto uobičajeno."
When the angels gave Sarah this amazing good news, she asked how she could have a child when she was an old woman and her husband was also advanced in age. Having a child at such an age was incredible, and was not normal.
Tatkala mendengar kabar gembira dari para malaikat itu Sarah sangat terkejut dan berkata, "Bagaimana mungkin aku akan melahirkan anak sedangkan usiaku sudah lanjut, sudah tak mungkin punya anak, dan suamiku pun sudah senja?! Sesungguhnya melahirkan anak pada usia seperti itu adalah sesuatu yang aneh dan tidak biasa."
Après avoir été réjouie par la nouvelle que lui rapportèrent les anges, Sarah les questionna pleine d’étonnement: Comment est-il possible que j’aie un enfant alors que je suis une vieille femme qui ne peux plus enfanter et que mon époux a atteint une vieillesse avancée? Avoir un enfant à cet âge-là est assurément extraordinaire et inhabituel.
Melekler kendisini bu müjde ile müjdeleyince Sâre şaşırmış bir şekilde şöyle dedi: Ben doğurmaktan ümidini kesmiş yaşlı bir kadın iken ve kocam da yaşlılık çağına girmiş iken nasıl doğurabilirim? Şüphesiz bu halde iken çocuk sahibi olmak; normal olarak gerçekleşmeyen ve şaşılacak bir şeydir.
Les anges dirent alors à Sarah: T’étonnes-tu du décret et du destin d’Allah? Une personne telle que toi n’est pas sans savoir qu’Allah est capable d’un tel prodige. Que la miséricorde et les bénédictions d’Allah soient sur vous, gens de la maison d’Abraham. Allah détient les attributs et les actes les plus dignes de louange. Il est aussi le détenteur de la Gloire et de la Splendeur.
Cuando Sara se sorprendió con las noticias, los ángeles le preguntaron si estaba asombrada por el decreto y el mandato de Al-lah, porque la gente como ella conoce que Al-lah puede hacer tales cosas. “¡La misericordia de Al-lah y sus bendiciones sean con ustedes, gente de la casa de Abraham!”, dijeron. Al-lah sea alabado por Sus atributos y acciones, el digno de alabanza, glorioso.
Sâre, müjdelendiği şeyden dolayı şaşırınca melekler ona şöyle dedi: Allah'ın kaza ve kaderine şaşırıyor musun? Allah'ın bunun gibi şeyleri yapmaya kadir olduğu senin gibi bir kimseden gizli kalmış olamaz. -Ey İbrahim'in ev halkı!- Allah'ın rahmeti ve bereketleri sizin üzerinizedir. Şüphesiz ki O, sıfatlarında ve fiillerinde övülmeye layıktır, övgü ve yücelik sahibidir.
When Sarah was amazed at the news, the angels asked her if she was amazed by Allah’s decree and command, because people like her know that Allah is able to do such things. ‘The mercy of Allah and His blessings be upon you, people of Abraham!’ they said. Allah is praised in His attributes and actions, the Possessor of Glory and the Honourable.
Once when Abraham was about a hundred years old, several very handsome young men entered his house. Considering them as guests, he immediately arranged for their food. They were not human beings, but angels of God. They had come with the dual purpose of giving the good news of children to Abraham, and destroying Lot’s community, who had gone to the furthest extremes in their arrogance and rejection of the Truth. Conveying to Abraham and his wife the good news of Isaac (Ishaq), a son, and Jacob (Ya‘qub), a grandson, did not simply mean giving the good news of children in the usual sense. No, indeed, this amounted to the bringing into existence of a line of righteous and mission-oriented human beings. It is a matter of historical record that generally it is a ‘family’ that rises in the service of religion. The history of the prophets and the events in the lives of the true followers who came after them demonstrate this fact. This is because one to whom Truth is revealed is an ordinary person in the eyes of his contemporaries, and this makes it difficult for the common people to recognise his status and support him. But from within his own family, personal relationships become an additional force. What outsiders are unable to see—due to their love of externals—the family members clearly appreciate, thanks to the element of attachment. Not finding it difficult to understand his real position, they become supporters of his mission.
Ketika Sarah terkejut dengan kabar gembira itu para malaikat berkata, "Apakah engkau terkejut dengan kada dan kadar Allah? Orang sepertimu pasti tahu bahwa Allah mampu mewujudkan hal itu. Semoga rahmat dan berkah dari Allah senantiasa dilimpahkan kepada kalian, wahai keluarga besar Ibrahim. Sesungguhnya Allah Maha Terpuji di dalam sifat-sifat dan tindakan-tindakan-Nya, lagi Mahamulia dan Mahatinggi."
Meleki joj rekoše: "Zar se čudiš Allahovoj odredbi i moći? Neko poput tebe sigurno zna da Allah to može. Neka je Njegova milost i Njegov blagoslov na vas, o porodico Ibrahimova. Doista je Allah hvale dostojan zbog savršenstva Njegovih osobina i djela, i doista je On slavljen i uzvišen."
Các vị Thiên Thần đáp lại bà Sarah khi bà ngạc nhiên về tin mừng đó: "Há bà lấy làm ngạc nhiên về sự sắp đặt và sự an bày của Allah ư ? Đáng lẽ với vị trí của bà cần nhận thức rõ là Allah luôn có khả năng hơn cả điều này, Ngài đã ân sủng và ban Hồng Ân cho các Ngươi - hỡi gia đình của Ibrahim - quả thật, Allah là Đấng Đáng Ca Tụng trong nhân cách và hành động của Ngài và là Đấng Rất Mực Quang Vinh."
Nagsabi ang mga anghel kay Sarah noong nagtaka siya sa nagagalak na balita: "Nagtataka ka ba sa pagtatadhana ni Allāh at pagtatakda Niya? Sa tulad mo ay hindi naikukubli na si Allāh ay nakakakaya ng tulad nito. Ang awa ni Allāh at ang mga pagpapala Niya ay sumainyo, O mga tao ng bahay ni Abraham. Tunay na Allāh ay Kapuri-puri sa mga katangian Niya at mga gawain Niya, May karingalan at kaangatan."
Gli angeli dissero a Sārah: "Perché ti meravigli della buona notizia? Sei forse meravigliata del decreto del Tuo Dio e della Sua Potenza? Non puoi non essere consapevole che Allāh è capace di compiere una cosa simile; la Misericordia e la Benedizione di Allāh vi accompagnano, o famiglia di Ibrāhīm. In verità, Allāh è Il Degno di Lode nei Suoi Attributi e nei Suoi Decreti; Egli detiene Gloria e Maestà.
The Dispute of Ibrahim over the People of Lut
Allah, the Exalted, informs of what happened after the fright of Ibrahim left him and he felt no more fear of the angels when they refused to eat. After this, they gave him the glad tidings of the birth of a son and the destruction of the people of Lut. When they told him of this, he spoke to them as Sa`id bin Jubayr narrated concerning this verse. Sa`id said: When Jibril and the other angels who were with him came to Ibrahim, they said,
إِنَّا مُهْلِكُو أَهْلِ هَـذِهِ الْقَرْيَةِ
(Verily, we are going to destroy the people of this town.) Ibrahim said to them, "Will you destroy a town that has three hundred believers in it" They said, "No." He then said, "Will you destroy a town that has two hundred believers in it" They said, "No." He said, "Will you destroy a town that has forty believers in it" They said, "No." He then said, "Thirty" They still replied, "No." This continued until he said, "Five" They said, "No." Then he said, "What do you think if there is one Muslim man in the town, would you destroy it" They said, "No." With this, Ibrahim said,
إِنَّ فِيهَا لُوطاً قَالُواْ نَحْنُ أَعْلَمُ بِمَن فِيهَا لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلاَّ امْرَأَتَهُ
(But there is Lut in it. They said: "We know better who is there. We will verily, save him and his family except his wife.") Therefore, Ibrahim remained silent and his soul was at rest. Concerning Allah's statement,
إِنَّ إِبْرَهِيمَ لَحَلِيمٌ أَوَّاهٌ مُّنِيبٌ
(Verily, Ibrahim was, without doubt, forbearing, used to invoke Alllah with humility, and was repentant (to Allah).) 11:75 This is a commendation for Ibrahim because of these beautiful characteristics. Then Allah says,
يإِبْرَهِيمُ أَعْرِضْ عَنْ هَـذَآ إِنَّهُ قَدْ جَآءَ أَمْرُ رَبِّكَ
(O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth.) This means the decree was settled concerning them and the Word was already given that they should be destroyed. The evil torment was coming to them, that cannot be averted from wicked people.
Commentary
Surah Hud (علیہ السلام) carries an account of different kinds of Divine punishments sent over past peoples because of their antagonism to prophets of the time. Described in the verses cited above is the moral condition of the people of Sayyidna Lut (علیہ السلام) and the severe punishment given to them.
Besides being disbelievers, the people of Sayyidna Lut (علیہ السلام) were involved in the practice of such abject evil and immodesty as was not found in the world before them, something even wild animals hate. That a man would pollute his honor and dignity with another man is a curse the fallout from which is far more injurious than common forni-cation. Therefore, the harsh punishment that descended on these people had never hit known practitioners of common acts of immodesty.
The event relating to Sayyidna Lut (علیہ السلام) as it appears in the cited verses tells that Allah Ta` ala sent some angels, including Sayyidna Jibra'il علیہ السلام to execute the punishment against these people. They first went to Sayyidna Ibrahim (علیہ السلام) in Palestine, the account of which has appeared in previous verses. After that, they came to Sayyidna Lut (علیہ السلام) whose abode was located at a distance of ten or twelve miles from there.
Certainly great is the majesty of Allah Ta'ala. When He seizes a people in punishment, the punishment that he makes descend upon them is chosen to be congruous to their misdeed. On this occasion too, these angels of Allah were sent in the form of handsome young men. When they reached the home of Sayyidna Lut he too took them to be visiting guests for they had come in human form. He found himself in a fix. If he backed out from entertaining guests, it would be against his dignity as a prophet. If he took them in as his guests, then, he knew how evil and dirty his people were. The danger was that they might storm his home and hurt the guests while he failed to defend them. So, in his heart, he said, ` this is a very hard day.'
Allah Ta` ala has, in His great design, made this world of ours an open gallery of lessons full of the countless exhibits of His perfect power and eloquent wisdom. He made His friend Sayyidna Ibrahim (علیہ السلام) come out as a prophet from the home of Azar, the idol-worshipper. In the home of the highly revered prophet, Sayyidna Lut (علیہ السلام) there was that wife of his who worked in league with disbelievers and opposed her prophet husband. When these honored guests in the form of handsome young men came to stay at the home of Sayyidna Lut (علیہ السلام) his wife passed on the information to perverted hoods from these people telling them about the kind of guests they had in their home on that day. (Qurtubi, Mazhari)
Quando il timore nei confronti dei suoi ospiti, coloro che non mangiarono il suo cibo, abbandonò Ibrāhīm, pace a lui, dopo aver compreso che fossero angeli, e giunse la buona novella a Sārah, che avrebbe partorito un figlio di nome Is'ħāǭ, e in seguito Ya'ǭùb, iniziò a dibattere con i Nostri messaggeri riguardo il popolo di Lūţ, affinché rinviassero la loro punizione e salvassero Lūţ e la sua famiglia.
Đến khi Ibrahim (cầu xin sự bình an cho Người) tan đi cơn sợ hãi, lấy lại được bình tỉnh trước những vị khách không dùng đến thức ăn, sau khi nhận biết rằng Họ là những vị Thiên Thần đến để thông báo cho Y về những điều tốt đẹp rằng là sẽ sinh ra được đứa con trai là Ishaq và cháu nội là Y'aqub. Rồi Y bắt đầu đứng ra nài nỉ với chúng tôi giùm cho đám dân của Lut để tạm hoãn thi hành lệnh trừng phạt với hi vọng giải thoát được Lut và gia đình của Người
Kaya noong umalis kay Abraham – sumakanya ang pagbati ng kapayapaan – ang pangambang dumapo sa kanya mula sa mga panauhin niya na hindi kumain ng pagkain niya, matapos ng pagkaalam niya na sila ay mga anghel, at dumating sa kanya ang balitang nakatutuwa na ipanganganak sa kanya si Isaac, pagkatapos si Jacob, nagsimula siyang nakipagtalo sa mga sugo Namin kaugnay sa lagay ng mga kababayan ni Lot, nang sa gayon sila ay magpaliban sa mga iyon ng parusa at nang sa gayon sila ay magligtas kay Lot at sa mag-anak nito.
(Hazırladığı) yemeğinden misafirlerinin yememesi sebebi ile İbrahim -aleyhisselam-'a isabet eden korku onların melek olduklarını öğrendikten sonra gitti. O'na, İshak'ın doğacağına sonra da Yakup'un doğacağına dair mutluluk verici bir haber verildi. Bundan sonra İbrahim -aleyhisselam- Lût kavmi hakkında (Lût kavminden) azabın ertelenmesi, Lût -aleyhisselam- ve ehlini kurtarmaları ümidiyle bizim elçilerimizle tartışmaya başladı.
Après que la crainte inspirée par ses hôtes qui n’avaient pas mangé de la nourriture qu’il leur avait présentée, se soit dissipée, qu’il sut que c’était des anges et que lui soit parvenue l’annonce de la naissance prochaine de son fils Isaac et par la suite de celle de Jacob, Abraham se mit à plaider auprès des messagers envoyés par Allah, en faveur du peuple de Loth, afin qu’ils repoussent peut-être l’échéance du châtiment et qu’ils sauvent Loth et sa famille.
Setelah rasa takut yang menyelimuti hatinya -karena melihat para tamunya tidak memakan hidangannya- itu hilang dan menyadari bahwa mereka adalah malaikat, serta mendapatkan kabar gembira bahwa dirinya akan memiliki putra bernama Isḥāq kemudian memiliki cucu bernama Ya'qūb, Ibrahim langsung berdebat dengan para malaikat utusan Kami itu tentang persoalan kaum Lūṭ. Dia berharap mereka menunda azab yang akan ditimpakan kepada kaum Lūṭ dan berharap mereka menyelamatkan Lūṭ dan keluarganya.
Nakon što od Ibrahima, 'alejhisselam, ode strah od njegovih gostiju koji nisu jeli hranu koju im je prinio, jer je saznao da su meleki, i nakon što je dobio radosnu vijest o rođenju Ishaka i njegovog sina Jakuba, počeo se raspravljati sa Našim izaslanicima oko Lutovog naroda, kako bi odložili kaznu i kako bi spasili Luta i njegovu porodicu.
After the departure of the fear that Abraham (peace be upon him) had felt because of his guests not eating his food, the discovery that the guests were angels, and receiving the joyous news that he would have Isaac, who would have Jacob, he then started to debate with the messengers about the people of Lot, asking that the punishment for them be delayed, and that Lot and his family be saved.
Después de disiparse el temor que Abraham u había sentido porque sus invitados no comían su comida, de descubrir que los invitados eran ángeles, y recibir la feliz noticia de que sería padre de Isaac, quien tendría a Jacob, comenzó a debatir con los Mensajeros sobre el pueblo de Lot, pidiendo que se retrasara el castigo y que Lot y su familia se salvaran.
Ibrahim je trpeljiv i obazriv, voli odlaganje kazne, puno moli Allaha ponizno, i puno se kaje Allahu.
Abraham u era compasivo, y deseaba retrasar el castigo, orando a menudo a su Señor, invocándolo y volviéndose a él, pidiendo perdón constantemente.
Abraham était indulgent et n’aimait pas hâter le châtiment. Il implorait souvent Allah, l’invoquait fréquemment et se repentait sans cesse à Lui.
İbrahim gerçekten yumuşak kalpli, cezanın ertelenmesini isteyen, Rabbine çokça yalvaran, çokça dua ve tövbe eden biri idi.
Sesungguhnya Ibrahim adalah seorang penyantun yang suka menunda hukuman, gemar menundukkan dirinya kepada Tuhan, banyak berdo'a kepada Allah dan rajin bertaubat kepada-Nya.
Abraham was forbearing, wanting to delay the punishment, praying often to his Lord, calling upon Him, and turning to Him.
Quả thật, Ibrahim là một Người hằng chịu đựng, lòng dạ nhân từ thương người luôn muốn trì hoãn hình phạt, Người thường xuyên cũng cầu nguyện với Thường Đế của Mình, lúc nào cũng cầu xin và luôn tỏ ra hối cải với Ngài.
In verità Ibrāhīm era tenero, desiderava che la punizione fosse rinviata; Egli supplicava molto il suo Dio e invocava molto, pentito dinanzi a Lui.
Tunay na si Abraham ay matimpiin: naiibigan niya ang pagpapaliban ng kaparusahan, madalas ang pagsusumamo sa Panginoon niya, madalas ang panalangin, nagbabalik-loob sa Panginoon.
Gli angeli dissero: "O Ibrāhīm, non curarti di ciò che riguarda il popolo di Lūţ; in verità, il decreto della punizione del tuo Dio è stato ormai stabilito; in verità il popolo di Lūţ subirà una grande punizione che non potrà essere rinviata né dalle tue parole né dalle tue suppliche."
Nagsabi ang mga anghel: "O Abraham, umayaw ka sa pakikipagtalong ito hinggil sa mga kababayan ni Lot! Tunay na dumating na ang utos ng Panginoon mo ng pagpapaganap ng pagdurusang itinakda Niya sa kanila. Tunay na ang mga kababayan ni Lot ay pupuntahan ng isang pagdurusang sukdulan na hindi mapipigil ng isang pagtatalo ni ng isang panalangin."
Các Thiên Thần bảo: "Hỡi Ibrahim! Hãy bỏ qua chuyện nài nỉ cho đám dân ô hợp của Lut đi. Quả thật, mệnh lệnh của Thượng Đế nhà Ngươi đã được ban hành trừng phạt họ giống như Ngài đã sắp đặt. Chính đám dân của Lut sẽ phải gánh chịu cực hình, thế nên không thể nào thu hồi cho dù có nài nỉ hay van xin đi chăng nữa."
The angels told Abraham to leave off debating about the people of Lot: the command of his Lord had come that they would receive the punishment He had decreed for them, and there was a great punishment coming to the people of Lot, which no debate or prayer could turn back.
Los ángeles le dijeron a Abraham u que dejara de debatir sobre el pueblo de Lot: “¡Abraham! Desiste de interceder por ellos, pues ha llegado el designio de tu Señor y los azotará un castigo inapelable, ningún debate ni opinión podrá retrasarlo”.
Les anges répondirent à sa requête en ces termes: Ô Abraham, renonce à plaider en faveur du peuple de Loth car l’ordre qu’ils soient châtiés a été décrété par ton Seigneur. Un châtiment terrible va irrévocablement s’abattre sur eux et il ne sera éloigné ni par un plaidoyer ni par une invocation.
Meleki rekoše: "O Ibrahime, prođi se ove raspravo oko Lutovog naroda, došla je odredba tvog Gospodara da se kazne, i oni će biti žestoko kažnjeni. Njihovo kažnjavanje ne može odložiti nikakva rasprava niti dova."
Abraham’s conversation took place with those angels who had come to destroy Lot’s community. These angels had come to carry out God’s orders, and God made it clear that they came at His behest. A part of this conversation between the Prophet Abraham and the angels is given in chapter 29 (verse 32) and a detailed account of this also appears in the Bible (Genesis, chapter 18). Abraham’s prayer in favour of Lot’s community being spared was not accepted. Similarly, Noah’s earlier prayer that his son be spared had not been accepted. Prayer amounts to presenting oneself before God. If Noah’s son or Lot’s community had had the urge to pray, and had they prayed to God to be given respite, then God would certainly have pardoned them and would have sent them His blessing. Revoking of punishment is possible, as we find from the example of the community of Jonah (Yunus). But if the punisment is revoked, it will be done on the strength of the prayers of the persons who have to suffer punishment, and not in answer to the prayer of any other person, even if that other person be a prophet. The reason for this is that a prayer for pardon is not a recommendation, in the usual sense, which one person makes in favour of another person and which, due to the holiness of the former, is accepted in favour of the latter. One person should certainly pray for another; in every period, prophets and righteous people have prayed for others. But this is, in fact, an expression of the forbearance, kind-heartedness and the inclination towards God of the person who prays. A servant of God has fear of God at heart, starts trembling when he sees God’s punishment, and starts praying for himself and for others. However, prayer by others will be effective only when the affected person himself fears God and invokes His grace.
Melekler dediler ki: Ey İbrahim! Lût kavmi hakkında bu tartışmadan vazgeç. Çünkü Rabbinin bu konuda onlar hakkında takdir ettiği azaba dair emri gelmiştir. Muhakkak ki, onlara duanın da tartışmanın da geri çeviremeyeceği büyük bir azap gelecektir.
Para malaikat berkata, "Wahai Ibrahim! Hentikanlah perdebatan tentang kaum Lūṭ ini karena perintah Tuhanmu telah datang untuk menimpakan azab yang telah Dia tetapkan untuk mereka. Sesungguhnya kaum Lūṭ itu akan ditimpa azab yang sangat besar. Azab itu tidak mungkin ditolak dengan perdebatan maupun doa."
Lorsque ces anges à apparence humaine se présentèrent à Loth, il fut attristé pour eux et sa poitrine se resserra, car il craignait que les siens, qui copulaient avec des hommes au lieu de femmes, ne s’en prennent à eux. Convaincu que son peuple ferait du mal à ses hôtes, Loth dit: Ceci est un jour terrible.
Nakon što su meleki došli kod Luta u ljudskom liku, teško mu je to palo i prsa su mu se stisla, jer se bojao za njih od svog naroda koji su imali intimne odnose sa muškarcima umjesto sa ženama. Lut reče: "Ovo je mučan dan!", jer je mislio da će ga njegov narod savladati i doći do njegovih gostiju.
When the angels came to Lot in the form of men he was distressed by their coming to him, and he was upset because he feared for them due to the fact that his people went to men with desire instead of women. Lot said that it was a terrible day because he thought his people would force themselves on his guests.
Melekler, Lût'a erkek şeklinde gelince onların bu şekilde gelişleri Lût -aleyhisselam-'ı üzdü. Kavminin erkekleri kadınları bırakarak erkeklere şehvetle yaklaşmaları sebebiyle erkek suretinde gelen (melekler) adına duyduğu korkudan dolayı içi daraldı ve kavminin, misafirlerine üstün geleceğini zannederek şöyle dedi: "Bu şiddetli/çetin bir gündür!"
The Coming of the Angels to Lut, His Grief, and His Discussion with His People
Allah, the Exalted, informs about the coming of His messenger angels. After they informed Ibrahim of their mission to destroy the people of Lut, they left him and set out to destroy Lut's people that very night. After leaving Ibrahim, they came to Lut. Some say that they came to him while he was on a piece of land that belonged to him. Others say that they came to him while he was in his home. They approached him while they were in the most handsome of forms. They appeared in the forms of young men with handsome faces. This was a test from Allah that contained much wisdom and a firm evidence. Their appearance saddened him (Lut) and he felt grief in his soul because of them. He was afraid that if he did not host them as his guests, someone else of his people would host them and harm them.
وَقَالَ هَـذَا يَوْمٌ عَصِيبٌ
(He said: "This is a distressful day.") Ibn `Abbas and others said that this means, "A severe test for him." This was because he knew that he would have to defend them and it would cause great problems for him. Qatadah said, "They came to him while he was on a piece of land that belonged to him. They requested him to host them. He agreed, but he was shy of them and he walked in front of them. On the way to his home he said to them in attempt to convince them to go away, `By Allah, I do not know any people on the face of the earth more wicked and disgusting than these people of this town.' Then he walked on a little further. Then he repeated the same statement to them. He continued doing this until he had repeated the same thing four times." Then Qatadah said, "They were ordered not to destroy them until their Prophet testified against them of this." Concerning Allah's statement,
يُهْرَعُونَ إِلَيْهِ
(rushing towards him.) meaning, they made haste and rushed due to their delight of this (new young men). Concerning the statement,
وَمِن قَبْلُ كَانُواْ يَعْمَلُونَ السَّيِّئَاتِ
(and since aforetime they used to commit crimes.) This means that this did not cease being their behavior until they were seized (by Allah's torment) and they were still in the same condition.
قَالَ يقَوْمِ هَـؤُلاءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ
(He said: "O my people! Here are my daughters (the women of the nation), they are purer for you...") This was his attempt to direct them to their women, for verily the Prophet is like a father for his nation. Therefore, he tries to guide them to that which is better for them in this life and the Hereafter. This is similar to his statement to them in another verse,
أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَـلَمِينَ - وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِّنْ أَزْوَجِكُمْ بَلْ أَنتُمْ قَوْمٌ عَادُونَ
(Go you in unto the males of the nation, and leave those whom Allah has created for you to be your wives Nay, you are a trespassing people!)26:165-166 Allah said in another verse,
قَالُواْ أَوَلَمْ نَنْهَكَ عَنِ الْعَـلَمِينَ
(They (the people of the city) said: "Did we not forbid you from entertaining any of the `Alamin")15:70 This means, "Didn't we forbid you from hosting men (male) guests"
قَالَ هَـؤُلآءِ بَنَاتِى إِن كُنْتُمْ فَـعِلِينَ - لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ
(Lut said: "These (the girls of the nation) are my daughters, if you must act (so)." Verily, by your life, in their wild intoxication, they were wandering blindly.)15:71-72 Then, Allah said, in this noble verse,
هَـؤُلاءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ
(Here are my daughters, they are purer for you.) Mujahid said, "Actually, they were not his daughters, but they were from among his nation. Every Prophet is like a father to his nation." A similar statement has been reported from Qatadah and others. Concerning the statement,
فَاتَّقُواْ اللَّهَ وَلاَ تُخْزُونِ فِى ضَيْفِى
(So have Taqwa of Allah and disgrace me not with regard to my guests!) This means, "Accept what I command you by limiting the fulfillment of your desires to your women."
أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ
(Is there not among you a single right-minded man) This means, "Is there not a good man among you who will accept what I am enjoining upon you and abandon what I have forbidden for you"
قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ
(They said: "Surely, you know that we have no need of your daughters...") This means, "Verily, you know that we do not want our women, nor do we desire them."
وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ
(and indeed you know well what we want!) This means, "We only want males and you know that. So what need is there for you to continue speaking to us about this"
قَالَ لَوْ أَنَّ لِى بِكُمْ قُوَّةً أَوْ آوِى إِلَى رُكْنٍ شَدِيدٍ
Cuando los ángeles llegaron a Lot en forma de hombres, se angustió al verlos, y estaba molesto porque temía por ellos debido a que su pueblo acudía con deseos a los hombres en lugar de a las mujeres. Lot dijo: “Este será un día terrible” pensando que su pueblo forzaría a sus huéspedes.
Kemudian tatkala para malaikat itu datang kepada Lūṭ dalam wujud laki-laki, Lūṭ merasa sedih dan dadanya terasa sesak karena mengkhawatirkan mereka dari tindakan kaumnya yang gemar menyalurkan syahwatnya dengan sesama laki-laki bukan dengan wanita. Lantas Lūṭ berkata, "Ini adalah hari yang sangat sulit." Hal itu ia katakan karena mengira bahwa kaumnya akan memaksanya untuk mendapatkan tamu-tamunya.
Và khi các vị Thiên Thần đến gặp Lut với hình dáng là những người đàn ông đã khiến Lut lo lắng cho Họ, làm cho lòng ngực của Y như đang siết chặt lại bởi sự khiếp sợ cho dân chúng của Mình sẽ kéo đến để thỏa mãn dục tính của họ với đàn ông thay vì với phụ nữ, Lut bảo: "Đây thật sự là một ngày quá tồi tệ, bởi Người tưởng dân chúng của Mình sẽ thắng được những vị khách quí đó.
Noong dumating ang mga anghel kay Lot na nasa anyo ng mga lalaking tao, ikinasama ng loob niya ang pagdating nila at sumikip ang dibdib niya dahilan sa pangamba sa kanila para sa mga kababayan niyang pumapatol sa mga lalaki dala ng pagnanasa sa halip na sa mga babae. Nagsabi si Lot: "Ito ay isang araw na matindi," dahil sa pagpapalagay niya na ang mga kababayan niya ay makikipanaig sa kanya sa mga panauhin niya.
Quando gli angeli giunsero da Lūţ in forma umana, fu dispiaciuto del loro arrivo, e il suo cuore si afflisse poiché temeva che il suo popolo, coloro che frequentavano gli uomini invece delle donne, avrebbero potuto far del male agli angeli; e Lūţ disse: "Questo è un grave giorno", pensando che il suo popolo avrebbe fatto ciò voleva dei suoi ospiti.
e il popolo di Lūţ giunse da Lūţ in fretta, allo scopo di commettere nefandezze con i suoi ospiti; essi avevano l'abitudine di frequentare gli uomini invece delle donne. Lūţ disse contro il suo popolo, scusandosi dinanzi ai suoi ospiti: "Queste sono le mie figlie; fanno parte delle vostre donne: sposatele: esse sono più adatte che commettere nefandezze; temete Allāh e non fatemi vergognare davanti ai miei ospiti. Non vi è tra di voi, o popolo, qualcuno che ragioni e che vi impedisca di commettere queste azioni nefande?!"
Dumating kay Lot ang mga kababayan niya, na nagmamadaling naglalayon ng paggawa ng kahalayan sa mga panauhin niya. Bago pa niyon, ang kaugalian nila dati ay ang pagpatol sa mga lalaki dala ng pagnanasa sa halip na sa mga babae. Nagsabi si Lot habang nagtatanggol sa mga kababayan niya at humihingi ng paumanhin para sa sarili niya sa harap ng mga panauhin niya: "Ang mga ito ay mga babaing anak ko kabilang sa kabuuan ng mga kababaihan ninyo kaya magpakasal kayo sa kanila sapagkat sila ay higit na dalisay para sa inyo kaysa sa paggawa ng kahalayan. Saka mangamba kayo kay Allāh at huwag kayong magdulot sa akin ng kapintasan sa mga panauhin ko. Wala bang kabilang sa inyo, O mga kababayan ko, na isang lalaking may tamang pag-iisip na sasaway sa inyo sa pangit na gawaing ito?"
Và đám dân của Lut kéo đến gặp Lut với ý định dở trò đồi bại với những vị khách quý của Người, bởi vì chúng luôn có thói quen thõa mãn sinh lý với đàn ông thay vì với phụ nữ. Lúc này Lut cố ra sức kềm nén mà giải thích và nhẹ lời với đám dân trước những vị khách, Người bảo: "Đây là những cô con gái xinh đẹp của Ta, cũng thuộc dân tộc của các ngươi, các ngươi hãy cưới chúng nó làm vợ, chúng là những cô gái trinh tiết thay vì các ngươi làm những điều đồi bại. Các ngươi hãy kính sợ Allah, chớ dỡ trò đồi bại trước mặt các vị khách của Ta. Lẽ nào trong các ngươi - hỡi dân chúng - không có một ai sở hữu được một khối óc rất minh mẩn có thể cản trở các ngươi làm thói đồi bại đó hay sao ?"
The people of Lot came rushing to him, intending to commit an outrage against his guests. They were used to going to men with desire instead of women. In order to put his people off his guests, Lot told them that they should marry the women among his people, because they were purer for them than the outrage they committed. He told them to fear Allah and not to disgrace him concerning his guests, asking if there was a single right-minded man among them who would tell them not to commit such a shameful act.
Le peuple de Loth se rendit précipitamment chez lui dans le but de commettre l’irréparable avec ses hôtes. Il était effectivement dans leur habitude de copuler avec des hommes au lieu de femmes. Loth dit aux assaillants afin de les éloigner et de protéger ses hôtes: Voici mes filles. Epousez-les donc et ayez des rapports avec elles, cela sera plus pur pour vous que de commettre de telles turpitudes. Craignez Allah et ne me déshonorez pas en vous attaquant à mes hôtes. Ô mon peuple, n’y a-t-il pas parmi vous un homme doué de raison qui vous défende de commettre cet acte ignoble?
Lutov narod dođe Lutu, žureći, želeći da učine razvrat sa njegovim gostima, a prije toga su činili razvrat sa muškarcima. Lut im reče odbijajući ih i ispričavajući se svojim gostima: "Eto vam i moje kćeri uz ostale za brak, čistije vam je da njih oženite nego da razvrat činite. Bojte se Allaha i nemojte me brukati pred gostima! Zar niko od vas nije razuman i razborit pa da vam zabrani to ružno djelo?!"
Tiba-tiba kaum Lūṭ berdatangan ke rumah Lūṭ dengan tergopoh-gopoh. Mereka ingin melampiaskan syahwat mereka kepada tamu-tamunya. Itu karena sebelumnya mereka memiliki kebiasaan menyalurkan hasrat seksual mereka dengan sesama lelaki bukan dengan wanita. Lūṭ menolak keinginan kaumnya itu dan membela dirinya di hadapan tamu-tamunya, dia mengatakan, "Wahai kaumku! Mereka adalah putri-putriku yang merupakan bagian dari wanita-wanita kalian maka nikahilah mereka karena wanita-wanita itu lebih suci bagi kalian daripada melakukan perbuatan keji (homoseksual). Takutlah kalian kepada Allah! Jangan mempermalukan aku di depan tamuku! Tidak adakah di antara kalian orang waras yang bisa melarang kalian melakukan perbuatan yang keji itu?!"
La gente de Lot vino corriendo hacia él, con la intención ultrajar a sus invitados. Estaban acostumbrados a ir con deseos a los hombres en lugar de a las mujeres. Con el fin de alejar a estas personas de sus invitados, Lot les dijo que deberían casarse con las mujeres de entre su gente, porque eran más puras para ellos que la atrocidad que iban a cometer. Les dijo que temieran a Al-lah y que no lo deshonraran con sus invitados, y les preguntó si entre ellos había un solo hombre de mente recta que les dijera que no cometieran un acto tan vergonzoso.
-Lût kavmi, daha önce de adetleri olduğu üzere kadınları bırakıp da şehvetle erkeklere yaklaştıkları gibi Lût -aleyhisselam-'ın misafirlerine de kötü bir fiilde bulunmak üzere hızlıca geldiler. Bunun üzerine Lût -aleyhisselam- kavmini savmak ve üzerinden sorumluluğu kaldırmak için kavmine şöyle dedi: İşte bunlar, benim kızlarım olan kadın topluluğu sizler onlarla evlenin! Onlarla evlenmek sizin için yapmış olduğunuz bu kötü davranıştan daha temizdir. Allah'tan korkun ve bu utanç verici fiil ile misafirlerime yaklaşmayın. -Ey Kavmim!- Sizin aranızda, sizi bu çirkin fiilden vazgeçirecek, buna engel olacak aklı başında bir adam yok mu?
Things turned out as Sayyidna Lut (علیہ السلام) had first apprehended. This finds mention in the second verse (78): وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ (And his people came to him, rushing upon him) - and they were already used to committing evil deeds.
It has been hinted here that such was the curse of their evil deed that they had lost all sense of modesty and propriety, so much so that they did not hesitate to storm even the home of Sayyidna Lut (علیہ السلام) for a purpose that sinister.
When Sayyidna Lut (علیہ السلام) realized that it was difficult to protect his guests, he tried to divert the attention of his people from their evil advances by telling them that he would give his daughters in marriage to their chiefs, if they were to stop their evil-mongering. The marriage of a believing girl with a disbelieving man was permissible at that time. The practice had continued up to the early period of the Holy Prophet ﷺ ، therefore, he had given two of his daughters in marriage to ` Utbah ibn Abi Lahab and Abu al-‘As ibn al-RabI', though both of them were disbelievers. Later came the verses that prohibited the marriage of Muslim women with disbelieving men as حرام Haram. (Qurtubi)
According to some commentators, ` my daughters' at this place means the daughters of the whole community because every prophet is like a father to his people and the whole community is his spiritual progeny. It is supported by the noble verse: أُمَّهَاتُهُمْ النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَاجُهُ. (The Prophet comes first with the believers against their own selves and his wives are (like) their mothers - 33:6). This should be seen with the additional words: وَ ھُوَ اَبُ لَّھُم (and he is [ like ] a father for them) as they appear in the rendition (Qira'ah) of Sayyidna ` Abdullah ibn Masud ؓ where the Holy Prophet ﷺ has been identified as a father to the entire Muslim Ummah. According to this Tafsir, the statement of Sayyidna Lut (علیہ السلام) would mean, ` you leave this evil habit of yours, behave like gentlemen, marry girls from your people and have them as your wives.'
After that, it was to warn them against Divine punishment that Sayyidna Lut (علیہ السلام) said: فَاتَّقُوا اللَّـهَ (So, fear Allah). Then he pleaded with them: وَلَا تُخْزُونِ فِي ضَيْفِي (do not disgrace me in respect of my guests) and then wondered: أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ(Is there not a single right man among you?), someone who would listen to his plaint.
But, there was no trace of gentility or even humanness left in any of them. So, in acid wickedness, they all responded: لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (You know that we have no claim on your daughters, and you know well what we want.'
Kavmi O'na şöyle dedi: Ey Lût! Bizlerin, senin kızlarına da, senin kavminin kadınlarına da ihtiyaç duymadığımızı kesinlikle bilmektesin. Muhakkak ki sen, bizim ne istediğimizi ve erkeklerden başka bir şey istemediğimizi de biliyorsun.
Kaumnya menjawab, "Kamu sudah tahu -wahai Luth- bahwa kami tidak tertarik dengan wanita-wanita dari kaummu. Sesungguhnya kamu tahu apa yang kami inginkan. Kami hanya menginginkan laki-laki."
Son peuple lui rétorqua: Ô Loth, tu sais que nous ne voulons ni ne désirons tes filles ou même n’importe quelles autres femmes de notre peuple. Tu sais bien ce que nous voulons: nous ne désirons que les hommes.
The angels who had come to Lot were the angels of retribution. But they entered the town in the shape of very handsome youths. This was intended to establish the guilt of Lot’s community quite finally. When a man continuously indulges in an evil, he becomes completely insensitive about it. This was the case with Lot’s community. They were now openly indulging in evil deeds. So, when they saw that handsome young men had come to Lot’s house, they rushed to his house full of lustful, lewd feelings. With utter shamelessness, they started demanding that the young men be handed over to them. When Lot saw the miscreants coming in this manner, he was extremely ashamed. He said, ‘Here are the daughters of the community. You may marry any of them you like and satisfy your natural instincts.’ The elderly persons of a community speak of the daughters of the community as if they were their own offspring. In this sense, Lot referred to the daughters of the community as his own daughters. But they rejected Lot’s legitimate offer, and continued to press for what was illegitimate. This finally established that these were evil, guilty people and certainly deserved to be destroyed. So, thereafter, all of them were annihilated. ‘Is there not a single right-minded man among you?’ This is generally the last utterance of a servant of God who has no material power to restrain miscreants, when all rational persuasion has failed to hold them back. At that time, by uttering such words, he invokes the prestige of the community and awakens its conscience. In spite of this, if his hearers remain insensitive, it means that there is not an iota of humanity or honour left in them.
Respondieron: “Tú sabes que no tenemos ningún deseo por las mujeres, y sabes bien lo que realmente queremos”.
His people said to him that he knew that they had no need of the women among his people, and no desire, and he knew very well what they wanted, as they only desired men.
Njegov narod mu reče: "O Lut, ti znaš da mi nemamo potrebe za tvojim kćerkama niti za ženama tvog naroda, niti imamo strasti prema njima, i ti dobro znaš šta mi želimo, a to su muškarci!"
Nagsabi sa kanya ang mga kababayan niya: "Talaga ngang nalaman mo, O Lot, na wala kaming pangangailangan sa mga babaing anak mo ni sa kababaihan ng mga kababayan mo, ni pagnanasa. Tunay na ikaw ay talagang nakaaalam sa ninanais namin sapagkat wala kaming ninanais kundi ang mga lalaki."
Il suo popolo gli disse: "Sei consapevole, o Lūţ, del fatto che in verità non abbiamo alcun bisogno delle tue figlie né delle figlie del tuo popolo, e non le desideriamo. In verità sai cosa vogliamo: Noi vogliamo solo gli uomini".
Đám dân của Y đáp lại Y: "Chắc chắn, Ngươi đã biết rõ - hỡi Lut - về bọn ta không cần đến các người con gái của Ngươi rồi mà và cũng không có nhu cầu sinh lý với phụ nữ của làng này. Quả thật, Ngươi đã thấu hiểu những gì mà bọn ta muốn, bọn ta không cần ai hết ngoại trừ những người đàn ông."
Disse Lūţ: "Non ho la capacità di fermarvi, e non ho alleati che mi aiutino in modo che non tocchiate i miei ospiti."
Totally exasperated, what Sayyidna Lut (علیہ السلام) could say at that time was: لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ that is, ` only if I had enough strength in me to stand against this onslaught by my people, or that I had the backing of some strong group who would have helped me get rid of these oppressors.'
Seeing this anxiety of Sayyidna Lut (علیہ السلام) the angels disclosed their identity and said, ` do not worry. Your group is very strong and very powerful. We are angels of Allah. They cannot touch us. We have come to execute the punishment for them.'
It appears in a Hadith of the Sahih of al-Bukhari that the Holy Prophet ﷺ said about it, ` may Allah Ta` ala have mercy on Lut (علیہ السلام) . He was compelled to seek the protection of some strong group.' And the report in Tirmidhi carries another sentence with it, ` after Sayyidna Lut (علیہ السلام) ، Allah Ta’ ala sent no prophet whose clan or tribe was not his supporter.' (Qurtubi) This was true in the case of the Holy Prophet ﷺ . The disbelieving Quraysh did everything they could against him, but his entire clan supported him - though, they did not agree with him religion-wise. This was the reason why Banu Hashim as a whole sided with the Holy Prophet ﷺ in the boycott imposed by the Quraysh disbelievers whereby they had cut off essential supplies to him.
During this episode, as reported from Sayyidna ` Abdullah ibn ` Abbas ؓ when the people of Sayyidna Lut (علیہ السلام) mobbed his home, he had closed the entrance door. The conversation with these wicked people was going on from behind it. The angels too were inside. The mob was threatening to jump the walls, barge in and break the door. Thereupon, came these words on the lips of Sayyidna Lut (علیہ السلام) . When the angels saw this anxiety of Sayyidna Lut (علیہ السلام) they disclosed their real identity and asked him to open the door. It was time that they took over and gave the miscreants a foretaste of the Divine punishment. When the door was opened, archangel Jibra'il (علیہ السلام) pointed his 'Feather' towards their eyes. They turned blind and started running.
Nagsabi si Lot: "O kung sana mayroon akong lakas na maipantutulak ko sa inyo o isang angkang magtatanggol sa akin para humarang ako sa pagitan ninyo at ng mga panauhin ko."
Lut đáp lại: "Ước gì Ta có đủ sức mạnh để cản trở các ngươi làm điều đó hoặc có được viện trợ của một bộ lạc để bảo vệ các vị khách của Ta khỏi các ngươi."
Lut reče: "Kamo sreće da imam snage da vas odbijem, ili da imam pleme koje bi mi pomoglo protiv vas pa da sačuvam moje goste od vas!"
Lot said that if only he had strength to use against them or people to support him, then he would be able to come between them and his guests.
-Lût şöyle dedi: Keşke size engel olabileceğim bir gücüm olsaydı yahut beni koruyan bir aşiretim olsaydı da sizinle misafirlerim arasını ayırabilseydim.
Lut's Inability, His Desire for Strength and the Angels' Informing Him of the Reality
Allah, the Exalted says that Lut was threatening them with his statement,
لَوْ أَنَّ لِى بِكُمْ قُوَّةً
(Would that I had strength (men) to overpower you,) meaning, `I would surely have made an example of you and done (harm) to you from myself and my family.' In this regard, there is a Hadith which is reported from Abu Hurayrah that the Messenger of Allah ﷺ said,
«رَحْمَةُ اللهِ عَلَى لُوطٍ لَقَدْ كَانَ يَأْوِي إِلَى رُكْنٍ شَدِيد»
يَعْنِي اللهَ عَزَّ وَجَلَّ
«فَمَا بَعَثَ اللهُ بَعْدَهُ مِنْ نَبِيَ إِلَّا فِي ثَرْوَةٍ مِنْ قَوْمِه»
(May Allah's mercy be upon Lut, for verily, he betook himself to a powerful support --meaning Allah, the Mighty and Sublime. Allah did not send any Prophet after him, except amidst an influential family among his people.) With this, the angels informed him that they were the messengers of Allah ﷺ sent to them. They also told him that his people would not be able to reach him (with any harm).
قَالُواْ يلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُواْ إِلَيْكَ
(They (messengers said): "O Lut! Verily, we are the messengers from your Lord! They shall not reach you!) They commanded him to travel with his family during the last part of night and that he should follow them from behind. In this way it would be as though he were driving his family (as a cattle herder).
وَلاَ يَلْتَفِتْ مِنكُمْ أَحَدٌ
(and let not any of you look back;) This means, "If you hear the sound of what (torment) befalls them (the people of the village), do not rush towards that disturbing noise. Rather, continue leaving."
إِلاَّ امْرَأَتَكَ
(but your wife,) Most of the scholars said that this means that she would not travel at night and she did not go with Lut. Rather, she stayed in her house and was destroyed. Others said that it means that she looked back (during the travel). This later group says that she left with them and when she heard the inevitable destruction, she turned and looked back. When she looked she said, "O my people!" Thus, a stone came down from the sky and killed her. Then they (the angels) brought close to him the destruction of his people as good news for him, because he said to them, "Destroy them in this very hour." They replied,
إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ
(Indeed, morning is their appointed time. Is not the morning near) They were saying this while Luts people were standing at his door. They tried to rush his door from all sides and Lut was standing at the door repelling them, deterring them and trying to prevent them from what they were doing. Yet, they would not listen to him. Instead, they threatened him and sought to intimidate him. At this point, Jibril came out to them and struck them in their faces with his wing. This blow blinded their eyes and they retreated, unable to see their way. This is as Allah said,
وَلَقَدْ رَاوَدُوهُ عَن ضَيْفِهِ فَطَمَسْنَآ أَعْيُنَهُمْ فَذُوقُواْ عَذَابِى وَنُذُرِ
(And they indeed sought to shame his guest (asking to commit sodomy with them). So We blinded their eyes (saying), "Then taste you My torment and My warnings.")54:37
فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَـلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنْضُودٍ
Lot dijo que, si tan solo tuviera la fuerza para usarla en contra de ellos o si tuviera personas para apoyarlo, entonces podría interponerse entre ellos y sus invitados.
Loth dit: Si seulement j’étais assez fort pour vous en empêcher ou avais l’appui de mon clan pour m’interposer entre ces gens et mes invités
Luth berkata, "Seandainya aku mempunyai kekuatan untuk melawan kalian, atau mempunyai keluarga yang bisa melindungiku sehingga aku bisa menghalangi kalian dari tamu-tamuku."
Melekler, Lût -aleyhisselam-'a şöyle dediler: Ey Lût! Biz, Allah'ın göndermiş olduğu elçileriz. Kavmin, sana kötülükten bir şey ulaştıramaz. Eşin hariç, sen ve ailen gecenin karanlık bir saatinde beldenden çıkın. Sizden hiç kimse sakın arkasına dönüp bakmasın. Ancak senin eşin muhalefet ederek arkasına dönüp bakacaktır. Çünkü kavmine ulaşan azap ona da ulaşacaktır. Onların helakı için vaat olunan (helak) zamanı, sabah vaktidir. Ve vaat olunan bu vakit yakındır.
Les anges lui dirent alors: Ô Loth, nous sommes des messagers envoyés par Allah et les tiens ne parviendront pas jusqu’à toi. Sors donc de nuit de cette cité en compagnie de ta famille et que personne d’entre vous ne regarde derrière lui. Seule ton épouse désobéira, se retournera et subira le châtiment que subira ton peuple. L’échéance de ce châtiment est l’aube. Or l’aube est proche.
Los ángeles le dijeron a Lot u: “¡Lot! Somos emisarios de tu Señor, y sabe que no podrán hacerte ningún daño. Márchate con tu familia durante la noche, y que ninguno de ustedes vuelva la mirada atrás, excepto tu esposa que sufrirá el mismo castigo que ellos. Su destrucción será al alba, que ya está cerca”.
The angels said to Lot (peace be upon him) that they were messengers sent by Allah, and that his people would not be able to touch him with their evil. They told him to leave the town at night, when it was dark, with his family. They said that no one should turn to look at what was behind them, except for his wife, who would turn back wrongly, because the punishment that would come upon his people would also come upon her. They told Lot that the appointed time for their destruction would be the morning, and that it was nearly time.
Meleki rekoše Lutu, 'alejhisselam: "O Lut, mi smo Allahovi izaslanici, tvoj narod neće ti moći nauditi. Izađi sa svojom porodicom iz ovog naselja uveče, kada bude tama, i neka se niko od vas ne osvrće, osim tvoje žene koja će se suprotstaviti i osvrnuti i koju će stići kazna koja je stigla tvoj narod. Termin njihovog uništenja je jutro, koje je blizu."
Para malaikat itu berkata kepada Lūṭ -'alaihissalām-, "Wahai Lūṭ! Sesungguhnya kami adalah utusan-utusan yang dikirim oleh Allah. Kaummu tidak akan bisa mengganggumu. Bawalah keluargamu keluar dari kota ini di tengah malam yang gelap, namun jangan sampai ada seorang pun di antara kalian yang melihat ke belakang, kecuali istrimu, dia akan melihat ke belakang. Dia tidak mematuhi larangan itu karena dia akan mendapatkan azab yang sama dengan apa yang menimpa kaummu. Sesungguhnya waktu pembinasaan mereka adalah subuh dan waktu subuh itu sudah dekat."
Gli angeli dissero a Lūţ, pace a lui: "O Lūţ, in verità siamo messaggeri inviati da Allāh; il tuo popolo non ti farà alcun male. Esci da questo villaggio assieme alla tua famiglia durante la notte, e che nessuno di voi si volti indietro; solo tua moglie si volterà, perché è disobbediente. Sarà afflitta dalla punizione che affliggerà il tuo popolo. In verità, il termine della loro distruzione sarà il mattino, ed è un termine incombente".
Nagsabi ang mga anghel kay Lot – sumakanya ang pagbati ng kapayapaan: "O Lot, tunay na kami ay mga sugo na isinugo ni Allāh. Hindi makapagpapaabot sa iyo ang mga kababayan mo ng isang kasagwaan. Kaya lumisan ka kasama ng mag-anak mo mula sa pamayanang ito sa gabi sa isang madilim na oras. Huwag titingin ang isa sa inyo sa likuran niya, maliban ang maybahay mo; lilingon ito bilang pagsalungat dahil sasapit dito ang sasapit sa mga kababayan mo na pagdurusa. Tunay na ang tipanan ng pagpapahamak sa kanila ay ang umaga. Ito ay tipanang malapit na."
At that time, the angels under Divine command said to Sayyidna Lut (علیہ السلام) : فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ اللَّيْلِ (So, move with your family in a part of night). And asked him to instruct everyone in his family not to turn and look back with the exception of his wife because she was going to be hit by the same punishment that was to fall on his people.
This could also mean that he was not to take his wife along with him. And it could also mean that, being his wife, she was to go along as part of his family, but she would not obey the instruction of not looking back he would give to his family. According to some reports, this is what happened. This wife started off with others, but when she heard the big bang of the punishment given to her people, she looked back and felt sorry at their destruction. At that moment there came a splintered rock and finished her off like others. (Qurtubi, Mazhari)
The angels had also told Sayyidna Lut (علیہ السلام) that: إِنَّ مَوْعِدَهُمُ الصُّبْحُ (The deadline [ of the punishment ] is the morning). He said that he wished the punishment would come sooner. Thereupon, the angels said: أَلَيْسَ الصُّبْحُ بِقَرِيبٍ (Is it not that the morning is near?)
After that, the Qur'an portrays the occurrence of the punishment by saying: So, when Our command came, We turned whatever there was in their habitat upside down raining such stones over it as had the names of everyone there marked on it.
Reports say that these habitations were composed of four major towns where those people lived. These very habitations have been named as 'al-mu'tafikat' (the towns overturned) elsewhere in the Holy Qur'an (9:70, 69:9). When the Divine command came, the archangel Jibra'il al-Amin dissected the base of the land mass holding all those towns on top of it with his wing, raised all of it upwards in a way that everything stayed where it was, even water in a water vessel. It was in the backdrop of human, animal and canine voices coming from the sky that he heaved all these habitations straight up towards the sky and, then, threw the whole thing back upside down - as appropriate to and as called for by the evil they indulged in.
Các vị Thiên Thần bảo Lut (cầu xin sự bình an cho Người): "Hỡi Lut! Thật ra chúng tôi là những vị Thiên Sứ của Thượng Đế của Ngươi được phái đến, sẽ không ai trong đám dân đó hại được Ngươi. Bởi thế, Ngươi cùng gia đình của Ngươi hãy ra khỏi cái thị trấn này vào khoảng thời gian tối mịt và đừng để cho một ai quay đầu lại nhìn về phía sau ngoại trừ bà mụ vợ của Ngươi vì mụ ta sẽ là đồng minh với những kẻ sai quấy. Bởi vì, sự trừng phạt nó sắp xảy ra đến với mụ ta và với đám dân ô hợp của Ngươi. Quả thật, thời điểm mà để tiêu diệt bọn chúng là vào một buổi sáng và thời gian đó nó xảy ra rất là gần."
Kaya noong dumating ang utos Namin ng pagpapahamak sa mga kababayan ni Lot, ginawa Namin ang mataas ng mga pamayanan nila na mababa ng mga iyon sa pamamagitan ng pag-angat sa mga iyon at pagtaob sa mga iyon kasama sa kanila. Nagpaulan Kami sa kanila ng mga batong yari sa luwad na tumigas na nakahanay, na ang iba sa mga ito ay nasa ibabaw ng iba ayon sa pagkakasunuran.
Đến khi mệnh lệnh tiêu diệt đám dân ô hợp của Lut mà TA đã ban hành thì TA đã lật ngược cái thị trấn của họ lên lơ lững mà ụp xuống và TA đã trút xuống theo những trận mưa đá diêm sinh cứng như đất sét nung, lớp này chồng chất lên lớp kia.
Quando giunse il Nostro ordine di distruggere il popolo di Lūţ, mettemmo i loro villaggi sottosopra, sollevandoli e rovesciandoli, e li colpimmo ripetutamente con pietre di argilla dura, impilate l'una sopra l'altra.
The Town of Lut's People is overturned and Their Destruction
Allah, the Exalted, says,
فَلَمَّا جَآءَ أَمْرُنَا
(So when Our commandment came,) This happened at sunrise.
جَعَلْنَا عَـلِيَهَا
(We turned it...) The city of Sadum (Sodom)
سَافِلَهَا
(upside down,) This is similar to Allah's statement,
فَغَشَّـهَا مَا غَشَّى
(So there covered them that which did cover (torment with stones).)53:54 This means, "We rained upon it with stones made of Sijjil." Sijjil is a Persian word meaning stones made of clay. This definition has been mentioned by Ibn `Abbas and others. Some of the scholars said that it (Sijjil) derived from the word Sang, which means a stone. Some others said it means Wakil, which is clay. In another verse Allah says,
حِجَارَةً مِّن طِينٍ
(the stones of clay,) This means clay made into strong, hard stone. Some of the scholars said it means baked clay. Al-Bukhari said, "Sijjil means that which is big and strong." Concerning Allah's statement,
مَّنْضُودٍ
(in an array. ) Some of the scholars said that Mandud means the stones were arranged in the heavens and prepared for that (destruction). Others said,
مَّنْضُودٍ
(in an array.) This word means that some of them (the stones) followed others in their descent upon the people of Lut. Concerning the statement,
مُّسَوَّمَةً
(Marked) meaning the stones were marked and sealed, all of them having the names of their victims written on them. Qatadah and `Ikrimah both said, "Musawwamah means each stone was encompassed by a sprinkling of red coloring." The commentators have mentioned that it (the shower of stones) descended upon the people of the town and upon the various villages around it. One of them would be speaking with some people when a stone would strike him from the sky and kill him while he was among the people. Thus, the stones followed them, striking the people in the entire land until they destroyed them all. Not a single one of them remained. Concerning Allah's statement,
وَمَا هِى مِنَ الظَّـلِمِينَ بِبَعِيدٍ
(and they are not ever far from the wrongdoers.) This means that this vengeance (of Allah) is not far from similar wrongdoers. Verily, it has been reported in a Hadith of the Sunan collections, from Ibn `Abbas, which he attributed to the Prophet ,
«مَنْ وَجَدْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ فَاقْتُلُوا الْفَاعِلَ وَالْمَفْعُولَ بِه»
(Whoever you find doing the deed of Lut's people homosexuality, then kill the doer and the one who allows it to be done to him (both partners).)
Une fois que Notre ordre d’anéantir le peuple de Loth se concrétisa, Nous avons renversé leurs cités sens dessus dessous alors qu’ils étaient à l’intérieur de leurs maisons et avons fait pleuvoir sur eux des pierres faites d’argiles durcies qui se succédaient à une grande cadence.
Lût kavminin helak edileceğine dair emrimiz gelince onların şehirlerini yukarı kaldırarak altını üstüne çevirdik ve onların üzerine sıralı bir şekilde birbiri ardınca gelen katılaşmış taşlar yağdırdık.
When My command to destroy the people of Lot came, I turned their towns upside down by raising and overturning them together with the people; and I rained down on them stones of hard-layered baked clay that came down one after the other.
Kemudian tatkala perintah Kami untuk membinasakan kaum Lūṭ datang, Kami buat bagian atas kota-kota mereka berada di bawah dengan cara mengangkatnya ke atas dan membaliknya bersama mereka dan Kami hujani mereka dengan batu yang berasal dari tanah liat yang mengeras secara bertubi-tubi hingga tersusun rapi dalam posisi saling tindih.
Cuando Mi orden de destruir a la gente de Lot se llevó a cabo, volteé sus hogares dejando arriba sus cimientos, e hice llover sobre ellos piedras de arcilla que descendían una tras otra.
Nakon što dođe Naša odredba da se uništi Lutov narod, Mi njihova naselja naopako okrenusmo, podigosmo i sručismo na njih, i na njih kamenje od čvrste ilovače kao kišu poslasmo, jedno sa drugim.
These stones were marked by Allah with a special sign, and they are not far away from the wrongdoers of the Quraysh and others. Instead, it is near and will come down on them when Allah decrees it to come down.
At the end of the verse (83), after having mentioned the actual punishment that hit the people of Sayyidna Lut (علیہ السلام) was to warn the contemporary peoples of the world that it was said: وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ (And it is not far from the transgressors). It means that people who insist upon indulging in this shameful act should not consider themselves very far from this punishment. It can come even today. The Holy Prophet said, ` even in my Ummah, some people will do what the people of Lut (علیہ السلام) used to do. When this starts happening, then wait, for they too would be subjected to the same punishment that was inflicted on the people of Lut (علیہ السلام) .'
Ces pierres portaient une marque particulière qui avait été apposée par Allah et il n’est pas exclu que des pierres similaires tombent sur les injustes de Quraych ou sur d’autres peuples. Si Allah le décide, elles peuvent tomber sur eux à n’importe quel moment.
Batu itu diberi tanda khusus oleh Allah. Azab berupa batu itu tidaklah jauh dari orang-orang yang zalim dari suku Quraisy maupun lainnya. Bahkan, batu itu dekat dengan mereka ketika Allah memutuskan untuk menurunkannya kepada mereka.
Estas piedras fueron marcadas por Al-lah con una señal especial, y no están muy lejos de los malhechores del Quraish y otros. En cambio, está cerca y caerá sobre los que cometen injusticias, cuando Al-lah decrete que descienda.
Bu taşlar, Allah tarafından özel bir işaret ile işaretlenmiş olan taşlardır. Bu taşlar, Kureyş'ten ve diğerlerinden olan zalimlerden uzak değildir. Aksine bu, onlara yakındır ve Allah Teâlâ, onların üzerine ne zaman indirmeyi takdir ederse o zaman iner.
At first, Lot considered the young men who came to him as human beings. When he became anxious, thinking he was in danger, one of them clarified that they were angels and had been sent by God. In other words, this was not an affair of human beings but a divine matter. As the angels put it, ‘These people will not be able to harm you or us.’ When the townspeople persisted in advancing, one of the angels moved his arm, whereupon all of them became blind and turned back saying, ‘Run away! Lot’s guests appear to be great magicians.’ When God decides to destroy a community because of their arrogance, His will prevails throughout the entire area where they live. On such an occasion, all the living things settled there are affected by God’s retribution. However, by God’s special grace, those who had uttered the truth to these arrogant people, are saved. Conveying the message of God to man provides the best guarantee of avoiding being seized upon by God in this world as well as in the Hereafter. It is recorded in a tradition that, at heart, Lot’s wife was not on his side. But at the last moment, when Lot was leaving the town, saying that by morning God’s punishment would be meted out there, she joined Lot’s caravan. However, while Lot’s people were still on the way, the terrible noise of an earthquake and a storm could be heard from behind. Lot and his trustworthy companions did not pay any attention to what was happening in the rear. But Lot’s wife turned to look behind her. When she saw a dust-storm and heard the noise, she uttered the words, ‘Alas! my community!’ At that moment a stone hit her as a punishment and she dropped dead there and then. This incident has a lesson in it. One who is not really loyal to God and His Prophet will not be safeguarded by joining the caravan of righteous people under the influence of some factor other than the fear of God. His weakness will come to light somewhere or the other and he will be doomed.
Ovo kamenje je kod Allaha posebno obilježeno, i ono nije daleko od nepravednika plemena Kurejš i svih drugih nepravednika, ako Allah odredi da se na njih spusti, to će se i desiti.
Ang mga batong ito ay nilagyan sa ganang Panginoon mo ng palatandaang natatangi. Ang mga batong ito, mula sa mga tagalabag sa katarungan kabilang sa liping Quraysh at iba pa sa kanila, ay hindi malayo; bagkus ang mga ito ay malapit. Kapag nagtakda si Allāh ng pagpapababa ng mga ito sa kanila ay bababa ang mga ito.
Đấy là những viên đá được Allah đánh dấu riêng biệt. Những viên đá đó nó không ở xa với những tên làm đều sai quấy trong bộ tộc Quraish và những kẻ khác họ. Không, nó luôn cận kề với họ, bất cứ khi nào Allah muốn nó đổ trút nó lên họ thì nó lập tức đổ ngay.
Queste pietre furono contrassegnate da Allāh con un marchio particolare; e questa pietra non è lontana dagli ingiusti del popolo di Quraish e altri; al contrario, è vicina: Quando Allāh vorrà, la scaglierà su di loro.
Nagsugo Kami sa Madyan ng kapatid nila na si Shu`ayb. Nagsabi siya: "O mga kalipi ko, sumamba kayo kay Allāh lamang; wala na kayong anumang sinasambang nagiging karapat-dapat sa pagsamba na iba pa sa Kanya. Huwag kayong magbawas sa pagtatakal at pagtitimbang kapag tumakal kayo para sa mga tao o tumimbang kayo para sa kanila. Tunay na ako ay nakakikita sa inyo na nasa isang kaluwagan sa panustos at biyaya kaya huwag kayong magpaiba laban sa inyo ng biyaya ni Allāh sa pamamagitan ng mga pagsuway. Tunay na ako ay nangangamba para sa inyo ng isang pagdurusa sa isang araw na sumasaklaw, na aabot sa bawat isa sa inyo, na hindi kayo makatatagpo mula roon ng isang matatakasan ni isang kalingaan."
TA đã cử phái Shu'aib đến với người dân Madyan, Y bảo :"Hỡi dân Ta! Hãy thờ phượng Allah duy nhất, vì các ngươi không có Thượng Đế nào xứng đáng để thờ phượng ngoài Ngài, các ngươi chớ đừng đong cân thiếu cho mọi người. Ta nhìn thấy các ngươi đang sống trong thịnh vượng và hồng phúc, vì vậy, các ngươi chớ đánh đổi hồng ân của Allah bằng sự bất tuân, Ta thực sự sợ cho các ngươi về hình phạt của Ngày Sau, nó sẽ bao trùm các ngươi, không một ai có thể tránh khỏi, và các ngươi sẽ không có lối thoát và cũng chẳng tìm được nơi ẩn trốn.
The Story of the People of Madyan and the Call of Shu`ayb
Allah, the Exalted, says, `We sent a Messenger to the people of Madyan.' They were a tribe of Arabs who lived between the land of the Al-Hijaz and Ash-Sham, close to the land of Ma`an. Their land was known by the name of their tribe and was thus, called Madyan. Allah sent unto them the Prophet Shu`ayb and he was of the noblest of them in lineage. For this reason, Allah said,
أَخَاهُمْ شُعَيْبًا
(their brother Shu`ayb.) Shu`ayb commanded them to worship Allah alone without associating any partners with him. He also prohibited them from cheating in their weights and measures (for business transactions).
إِنِّى أَرَاكُمْ بِخَيْرٍ
(I see you in prosperity) meaning, `in your livelihood and your provisions. And verily, I fear that you will be deprived of this bounty that you are enjoying by violating Allah's prohibitions.'
وَإِنِّى أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ
(and verily, I fear for you the torment of a Day encompassing.) This means the abode of the Hereafter.
84- Medyen’e de kardeşleri Şuayb’ı gönderdik. Dedi ki:“Ey kavmim! Allah’a ibadet edin, O’ndan başka hiçbir (hak) ilâhınız yok. Ölçüyü ve tartıyı eksik tutmayın. Ben sizi gerçekten hayır içinde görüyorum ve yine ben, sizin için çepeçevre kuşatıcı bir günün azabından korkuyorum.
85- “Ey kavmim, ölçü ve tartıyı adaletle tastamam yerine getirin. İnsanlara ait hiçbir şeyi eksik vermeyin. Fesatçı olup da yeryüzünde bozgunculuk yapmayın.
86- “Eğer mü’min kimseler iseniz Allah’ın bıraktığı, sizin için daha hayırlıdır. Yoksa ben, üzerinizde bekçi değilim.”
87- Dediler ki:“Ey Şuayb! Atalarımızın taptıklarını terk etmemizi yahut kendi mallarımızda dilediğimizi yapmaktan vazgeçmemizi sana namazın mı emrediyor? Sen, pek yumuşak huylu, pek akıllıymışsın!”
88- Dedi ki:“Ey kavmim! Ya ben Rabbimden gelen apaçık bir delil üzerinde isem ve O, bana tarafından güzel bir rızık ihsan etmiş ise ne dersiniz? Size yasakladığım şeylere kendim uymayarak size aykırı davranmak istemem. Ben sadece gücüm yettiğince ıslah etmek istiyorum. Benim başarım da ancak Allah'ın yardımıyladır. Ben yalnız O’na güvenip dayandım ve yalnız O’na yönelirim.”
89- “Ey kavmim, bana olan muhalefetiniz sakın Nûh kavminin veya Lût kavminin yahut Salih kavminin başlarına gelen azabın bir benzerinin başınıza gelmesine sebep olmasın. Lût kavmi de sizden uzak değildir.”
90- “Rabbinizden mağfiret dileyin, sonra O’na tevbe edin. Şüphesiz ki Rabbim Rahîmdir, Vedûddur.”
91- Dediler ki:“Ey Şuayb! Senin söylediklerinden birçoğunu anlamıyoruz. Hem biz seni aramızda gerçekten güçsüz görüyoruz. Eğer senin aşiretin olmasaydı seni taşa tutardık. Sen bizim gözümüzde değerli bir kimse değilsin.”
92- Dedi ki:“Ey kavmim! Sizin gözünüzde benim aşiretim, Allah’tan daha mı değerli ki O’nu(n emrini) önemsemeyip göz ardı ettiniz? Şüphesiz Rabbim yaptıklarınızı çepeçevre kuşatmıştır.
93- “Ey kavmim! Kendi yolunuzca yapacağınızı yapın, ben de yapacağım. Yakında rüsvay edecek azabın kime geleceğini ve kimin yalancı olduğunu bileceksiniz. Gözleyin, ben de sizinle beraber gözlüyorum.”
94- (Azap) emrimiz gelince Şuayb’ı ve beraberindeki mü’minleri tarafımızdan bir rahmetle kurtardık. Zulmedenleri ise korkunç bir ses yakalayıverdi de yurtlarında dizüstü çöküp kaldılar.
95- Sanki orada hiç yaşamamışlardı. Haberiniz olsun ki Semûd nasıl (ilahi rahmetten) uzak olduysa Medyen de öylece uzak oldu.
84. Biz “Medyen’e” Filistin yakınlarında Medyen denilen yerde yerleşmiş bulunan ve bu isimle bilinen kabileye “de” nesep itibari ile “kardeşleri Şuayb’ı” peygamber olarak “gönderdik.” Çünkü onlar, onu tanıyordu; böylece ondan bir şeyler alıp öğrenmeleri başkalarına nispeten daha mümkündü. Onlara “Dedi ki: “Ey kavmim! Allah’a ibadet edin, O’ndan başka hiçbir (hak) ilâhınız yok.” Yani yalnızca O’na ihlasla ibadet edin. Çünkü kavmi, ortak koşan, müşrik kimselerdi. Ortak koşmakla birlikte ölçü ve tartıyı da eksik yapıyorlardı. Bundan dolayı Şuayb, bu davranışlarından da vazgeçmelerini isteyerek şöyle dedi:“Ölçüyü ve tartıyı eksik tutmayın” Aksine ölçü ve tartıyı adaletli yapın. “Ben sizi gerçekten hayır” pek bol nimetler, sağlık, çokça mal ve evlat “içinde görüyorum.” Öyleyse Yüce Allah’ın size verdiklerine karşı şükredin, Allah’ın nimetine karşı nankörlük etmeyin. Aksi takdirde o nimeti sizden çekip alır. “ve yine ben, sizin için çepeçevre kuşatıcı bir günün azabından korkuyorum.” Sizi çepeçevre kuşatacak ve sizden geriye hiç kimseyi bırakmayacak bir azaptan korkuyorum.
85. “Ey kavmim, ölçü ve tartıyı” size verilmesi halinde razı olacağınız şekilde “adaletle tastamam yerine getirin. İnsanlara ait hiçbir şeyi eksik vermeyin.” İnsanların mallarını eksilterek, ölçü ve tartıyı eksik yapmak sureti ile haksızca alarak hırsızlık yoluna sapmayın. “Fesatçı olup da yeryüzünde bozgunculuk yapmayın.” Çünkü masiyetlere devam etmek; dini, akîdeyi, inancı, dünyayı ve âhireti ifsad eder. Ekini ve nesli bozup yok eder.
86. “Eğer mü’min kimseler iseniz” imanın gereğince amel edin, “Allah’ın bıraktığı, sizin için daha hayırlıdır.” Allah’ın size bıraktığı hayır ve size ait olan şeyler size yeter. İhtiyacınız olmayan ve gerçekten sizin için zararlı olacak şeylere göz dikmeyin. “Yoksa ben üzerinizde bekçi değilim.” Sizin amellerinizi tespit edecek ve bekçiliğini yapacak değilim. Bunları tespit edip hesabını görecek olan, Allah’tır. Bana gelince ben, sadece size benimle gönderilenleri tebliğ etmekle yükümlüyüm.
87. Onlar, bu sözleri peygamberleri ile alay etmek ve onun çağrısını kabul etmelerinin uzak bir ihtimal olduğunu anlatmak üzere söylemişlerdi. Sözlerinin anlamı şudur:“Bize bunları yasaklamanı gerektiren şey, namaz kılman, Allah’a ibadet etmendir. Sen, böyle olsan dahi acaba bu, bizim atalarımızın tapındıklarını terk etmemizi gerektirir mi? Çünkü bu isteğine dair tek delil, onun sana uygun düşmesidir. Biz nasıl olur da sana uyup akıl ve fikir sahibi geçmiş atalarımızın yolunu terk ederiz? Aynı şekilde senin bize söylediklerin, bizim mallarımızda dediğin şekilde ölçü ve tartıları eksiksiz yapmamızı, bu mallarda farz olan hakları tastamam ödememizi de gerektirmez. Aksine biz, bu mallarımızda dilediğimizi yapmaya devam edeceğiz. Çünkü o mallar bizimdir, bu mallarda senin herhangi bir tasarruf yetkin yoktur.” Bunun için de onların alay yollu sözleri arasında: “Sen, pek yumuşak huylu, pek akıllıymışsın!” dediklerini de görüyoruz. Yani yumuşak huyluluk ve vakar senin huyunmuş. Doğru yolda olmak da karakterinmiş. Senden doğruluktan başka herhangi bir şey çıkmazmış ve sen ancak doğru olanı emredermişsin. Kötü ve sapıklık olandan da alıkoymaya kalkışırsın. Yani, asla böyle değil. Asıl maksatları, Şuayb’ın bu sıfatların tam aksi olan akılsızlık ve yoldan çıkmışlık niteliklerine sahip olduğunu söylemektir. Alay yollu söyledikleri bu ifadenin anlamı şudur: Bizim atalarımız haddi aşmış ve beyinsiz kimseler ise sen nasıl yumuşak huylu ve doğru yolda birisi olabilirsin? Onların bu şekilde alay yollu söyledikleri bu sözler ve işin tam aksi olduğuna dair iddiaları hiç de sandıkları gibi değildir. Aksine durum, onların kastettikleri değil, sözlü olarak ifade ettikleri gibidir. Gerçekten de onun kıldığı namaz, ona onları sapık atalarının yaptıklarından vazgeçirmeye çalışmasını ve mallarında da dilediklerini yapmaktan onları alıkoymasını emretmektedir. Çünkü namaz, hayasızlıklardan ve kötülükten alıkoyar. Peki, Allah’tan başkasına ibadet etmekten, Allah’ın kullarının haklarını vermemekten yahut da ölçü ve tartıyı eksilterek haklarını çalmaktan daha büyük bir hayasızlık ve kötülük olabilir mi? Gerçekten de O -salât ve selâm ona olsun- pek yumuşak huylu ve çok akıllı bir kimse idi.
88. Şuayb onlara şöyle dedi:“Ey kavmim, ya ben Rabbimden gelen apaçık bir delil üzerinde isem” benim getirdiğimin doğruluğu hususunda kesin bir bilgi ve tam bir gönül huzuruna sahipsem “ve O, bana kendisinden güzel bir rızık ihsan etmiş” Allah bana çeşitli türlerden helal mallar bağışlamış “ise ne dersiniz?” Ben “size yasakladığım şeylere kendin uymayarak size aykırı davranmak istemem.”Yani ben size ölçü ve tartıları eksik yapmayı yasaklarken kendim yasakladığım o işi yapmak istemem. O nedenle de bu konuda beni itham etme imkânı söz konusu olamaz. Aksine ben, size herhangi bir şeyi yasaklayacak olursam onu ilk terk eden mutlaka ben olurum.“Ben sadece gücüm yettiğince ıslah etmek istiyorum.” Benim, hallerinizin düzelmesi, sizin faydalanacağınız hususların dosdoğru olması dışında herhangi bir maksadım yoktur. Benim yalnızca kendi lehime güttüğüm özel bir amacım da yoktur. Elimden geldiğince ıslah etmek istiyorum. Bu ifade, bir bakıma kişinin kendi kendisini tezkiye etmesi anlamına geldiğinden dolayı böyle bir ihtimali şu sözleri ile bertaraf etmektedir:“Benim başarım da ancak Allah'ın yardımıyladır.” Ben herhangi bir hayırlı işi yapmak ve kötülükten de uzak durmak başarısını elde edersem bu, ancak Yüce Allah’ın lütfu iledir. Benim kendi güç ve imkânımla olan bir şey değildir. “Ben yalnız O’na güvenip dayandım.” İşlerimde O’na dayandım, O’nun bana yeteceğine güvendim. “Ve yalnız O’na yönelirim.” Bana emretmiş olduğu türlü ibadetleri edâ etmekte ve çeşitli hayırlı işleri yapmakta ben O’na dönerim. İşte bu iki husus ile kulun halleri doğruluk üzere olur. Bunlar ise kişinin Rabbinden yardım dilemesi ile O’na yönelmesidir. Nitekim Yüce Allah şöyle buyurmaktadır:“Öyleyse O’na ibadet et ve O’na güvenip dayan.”(Hûd, 11/123); “Yalnız Sana ibadet eder, yalnız Senden yardım dileriz.”(el-Fâtiha, 1/5)
89. “Ey kavmim, bana olan muhalefetiniz” ve karşı çıkışınız “sakın Nûh kavminin veya Hûd kavminin yahut Salih kavminin başlarına gelen azabın bir benzerinin başınıza gelmesine sebep olmasın.” Sizi buralara kadar itmesin. “Lût kavmi de sizden” yurdu itibari ile de zamanı itibari ile de “uzak değildir.”
90. “Rabbinizden” işlemiş olduğunuz günahlar dolayısı ile “mağfiret dileyin, sonra” ömrünüzün geri kalan kısmında da samimi olarak “O’na tevbe edin.” O’na itaat ederek emirlerine aykırı davranmayı terk ederek O’na dönün. “Şüphesiz Rabbim” tevbe edip dönen kimselere “Rahîmdir,” merhamet buyurur. Onun günahlarını bağışlar, tevbesini kabul eder. “Vedûddur” onu sever. Vedûd (çok seven ve çok sevilen), Allah’ın isimlerinden birisidir. Yani O, mü’min kullarını sevdiği gibi onlar da O’nu severler. Bu kelime hem ism-i fail (seven) hem de ism-i mef’ûl (sevilen) anlamını vermektedir.
91. Onlar, Şuayb’ın verdiği öğütlerden, yaptığı nasihatlardan usanarak:“Senin söylediklerinden birçoğunu anlamıyoruz” dediler. Bu ise söylediklerini nefretle karşılamaları ve ondan hoşlanmamalarından dolayıdır. “Hem biz seni aramızda gerçekten güçsüz görüyoruz.” Sen büyüklerden ve liderlerden değilsin. Aksine sen alt tabakadaki zayıf kimselerdensin. “Eğer senin aşiretin” cemaatin ve kabilen “olmasaydı seni taşa tutardık. Sen bizim gözümüzde değerli bir kimse değilsin.” Senin bizim kalbimizde herhangi bir kıymetin, gözümüzde herhangi bir saygınlığın yoktur. Biz sana ilişmemekle senin kabilene saygı göstermiş oluyoruz.
92. Şuayb onlara karşı yumuşaklıkla şöyle dedi:“Ey kavmim, sizin gözünüzde benim aşiretim, Allah’tan daha mı değerli” Sizler nasıl olur da aşiretimden dolayı hatırımı sayıyorsunuz da Allah için hatırımı saymıyorsunuz ve böylelikle sizin için benim aşiret ve kabilem, Allah’tan daha değerli olabiliyor “ki O’nu(n emrini) önemsemeyip göz ardı ettiniz” Allah’ın emrini arkalarınıza attınız, ona aldırmadınız ve Allah’tan da korkmadınız. “Şüphesiz Rabbim yaptıklarınızı çepeçevre kuşatmıştır.” Amellerinizden zerre ağırlığı kadar bir şey dahi -yerde olsun gökte olsun- asla O’na gizli kalmaz. O, yaptıklarınızın karşılığını en mükemmel şekli ile verecektir.
93. Kavmi nihâyet onu iyi yorunca, o da onlara karşı bir şey yapamayacak hale gelip acze düşünce dedi ki:“Ey kavmim, kendi yolunuzca yapacağınızı yapın.” Yani siz durumunuz ve dininiz üzere amel etmeye devam edin. “ben de yapacağım. Yakında rüsvay edecek azabın kime geleceğini” kimin başına ebedî azabın ineceğini “ve kimin yalancı olduğunu” ben mi, yoksa sizler mi yalancısınız “bileceksiniz.” Onlar bunu azap başlarına indiğinde kesinlikle öğrenmiş oldular. Başıma neler geleceğini “gözleyin, ben de sizinle beraber” sizin başınıza gelecekleri “gözlüyorum.”
94. Şuayb kavminin helak edilmesine dair “emrimiz gelince Şuayb’ı ve beraberindeki mü’minleri tarafımızdan bir rahmetle kurtardık. Zulmedenleri ise korkunç bir ses yakalayıverdi de yurtlarında dizüstü çöküp kaldılar.” Artık onların ne bir seslerini işitebilirsin, ne de onların bir hareketlerini görebilirsin.
95. “Sanki orada hiç yaşamamışlardı.” Sanki o yurtlarında hiç bulunmamışlar ve azap gelinceye kadar orada nimetlerden yararlanmamış gibi oldular. “Haberiniz olsun ki Semûd nasıl (ilahi rahmetten) uzak olduysa Medyen de” Yüce Allah o kavmi helak edip rüsvay ettiğinden dolayı “öylece uzak oldu.” Yani bu iki kavim, helak oluşta ve ilahi rahmetten uzak kalışta ortak idi.
Şuayb aleyhisselam peygamberlerin hatibi diye adlandırılır. Bunun sebebi kavmi ile güzel bir şekilde diyalog kurmasıdır. Onun bu kıssasında pek çok faydalı dersler ve ibretler vardır ki bazıları şöyledir:
1. Kâfirler İslâm’ın aslı (itikad esasları) ile muhatap oldukları ve bundaki kusurlarından dolayı cezalandırıldıkları gibi İslâm’ın fer’i hükümleri ile de muhataptırlar. Çünkü Şuayb, kavmini hem tevhide hem de ölçü ve tartıları tam yapmaya davet etmiş ve bütün bunlara riâyet edilmemesine karşılık azap tehdidinde bulunmuştu.
2. Ölçü ve tartıların eksik yapılması, büyük günahlar arasındadır. Bu günahları işleyen kimseler için dünyevi cezaya çarptırılmaktan da korkulur. Böyle bir uygulama insanların mallarını çalmak demektir. Ölçü ve tartılarda çalmak, tehdidi gerektirdiğine göre zorla ve baskıyla hırsızlık yapma hakkında tehdit, öncelikli olarak söz konusudur.
3. Amelin karşılığı kendi türündendir. Malının artmasını isteyerek insanların mallarını eksilten kimse, bu isteğinin tam zıddı ile cezalandırılır ve bu uygulaması onun sahip olduğu bolluğun ve rızkın yok olmasına sebep olur. Çünkü Yüce Allah’ın şu buyruğu bunu göstermektedir:“Ben sizi gerçekten hayır içinde görüyorum.” Yani yapıp ettiklerinizle bu hayır ve bereketin yok olmasına sebep olmayın.
4. Kul, Allah’ın kendisine verdiklerine kanaat etmeli, haram kazançtansa helâle ve haram kılınmış kazanç yollarındansa mubah kazanç yollarına razı olmalıdır. Böylesi onun için daha hayırlıdır. Çünkü Yüce Allah:“Allah’ın bıraktığı sizin için daha hayırlıdır” diye buyurmaktadır. Bunda bereket ve rızık artışı vardır. Haram sebeplere saldırırcasına gitmek ise bereketin yok olmasına hatta bereketsizliğe yol açar.
5. Bu konudaki buyruklara riâyet etmek imanın gereği ve sonucudur. Çünkü bu şekilde amel etmenin imanın varlığına bağlı olduğu belirtilmektedir. O halde bu, şuna delildir: Eğer gereken amel ortaya çıkmıyor ise iman ya eksiktir yahut yoktur.
6. Namaz önceki peygamberlere de emredilmiştir ve o, amellerin en faziletlisidir. Öyle ki kâfirler bile namazın faziletinin diğer amellerden önde olduğunu, hayasızlıklardan ve kötülüklerden alıkoyduğunu kabul etmişlerdir. Namaz, imanın ve imanın gerektirdiği şer’î hükümlere riâyet etmenin ölçüsüdür. Namazın gereği gibi kılınması ile kulun halleri kemal derecesine ulaşır. Dosdoğru kılınmaması ile de kişinin dini halleri bozulur.
7. İnsanın, Allah’ın kendisine rızık olmak üzere verdiği malda -Allah onu o kimseye vermiş olsa dahi- dilediğini yapma hakkı yoktur. Çünkü mal, onun elinde bir emanettir. O, da malda Allah’ın haklarını uygulamakla yükümlüdür. Bu ise o maldaki hakları eda etmekle, Allah ve Rasûlünün haram kıldığı kazanç yollarından uzak durmakla mümkündür. Yoksa kâfirlerin ve onlara benzer durumdakilerin sandıkları gibi onlar mallarında -Allah’ın hükmüne uygun düşsün veya muhalif olsun- istediklerini yapma hakkına sahip değillerdir.
8. Davetçinin başkasına emretmiş olduğu işi ilk önce kendisinin yapması, onun davetinin tamamlayıcı bir unsurudur. Aynı şekilde başkasının vazgeçmesini istediği işten de ilk vazgeçen kişi o olmalıdır. Nitekim Şuayb aleyhisselam şöyle demiştir:“Size yasakladığım şeylere kendim uymayarak size aykırı davranmak istemem.” Yüce Allah bir başka yerde de şöyle buyurmaktadır: “Ey iman edenler! Yapmayacağınız şeyi niçin söylersiniz? Yapmayacağınız şeyleri söylemeniz Allah katında büyük bir gazaba neden olur.”(es-Saf, 61/2)
9. Peygamberlerin vazifesi, sünneti ve dini, güç ve imkânları ölçüsünde ıslahı gerçekleştirmektir. Bu nedenle maslahatları tamama erdirmek yahut da güç yetirebildikleri kadarını sağlamak; kötülükleri bertaraf etmek ve azaltmak, ayrıca genel maslahatları özel maslahatlardan önde tutmak onların görevidir. Maslahatın gerçek mahiyeti ise kulların durumlarının düzelmesine, din ve dünya işlerinin dosdoğru olmasına vasıta olan şeydir.
10. Gücü yettiği kadar ıslahta bulunan kimse, gücü yetmediği şeyleri yapmamaktan dolayı kınanmaz ve yerilmez. Kula düşen, gerek nefsinde gerek başkalarında gücünün yettiği kadar ile ıslahı uygulamaktır.
11. Kulun bir göz kırpacak kadarlık bir süre dahi kendi kendisine güvenmemesi gerekir. Aksine kul sürekli olarak Rabbinden yardım dilemeli, Rabbine tevekkül etmeli ve O’ndan kendisine tevfikini ihsan etmesini dilemelidir. Herhangi bir ölçüde ilâhi tevfike mazhar olacak olursa bunu da bu tevfikin gerçek sahibine ve ihsan edicisine nispet etmeli, hiçbir zaman kendi kendisini beğenmeye kalkışmamalıdır. Çünkü Yüce Allah (bize Şuayb’ın sözlerini naklederek) şöyle buyurmaktadır: “Benim başarım ancak Allah'ın yardımıyladır. Ben yalnız O’na güvenip dayandım ve yalnız O’na dönerim.”
12. Ümmetlerin azap ile yakalanışlarının ve başlarına gelen musibetlerin anlatılması, günahkârların başına indirilen cezaların söz konusu edildiği kıssaların, vaaz ve kötülüklerden alıkoymak kastı ile yapılan konuşmalarda hatırlatılması gereğini vurgulamaktadır. Aynı şekilde takvaya teşvik esnasında da Yüce Allah’ın takva sahiplerine ihsan ettiği lütufların söz konusu edilmesi gerekmektedir.
13. Günahtan tevbe eden bir kimsenin günahı bağışlandığı ve affedildiği gibi ayrıca Yüce Allah, böyle bir kimseyi sever. O bakımdan:“Tevbe eden bir kimsenin günahının bağışlanması ve Allah’ın onu affetmesi o kimseye yeterlidir. Allah’ın sevgisinin geri kazanılması ise beklenmesin” diyenlerin sözlerine itibar edilmez. Çünkü Yüce Allah:“Rabbinizden mağfiret dileyin ve sonra O’na tevbe edin. Şüphesiz Rabbim rahmet edicidir, çok sevendir” buyurmaktadır.
14. Yüce Allah pek çok sebep aracılığıyla mü’minlerin üzerinden birtakım musibetleri def eder. Bu sebeplerin bir bölümünü bilebilirler, kimi zaman da bunların hiçbirisini bilemeyebilirler. Kimi zaman kabileleri ve onlarla aynı vatanı paylaşan kâfirler dolayısı ile onlara gelebilecek bazı kötülükleri önleyebilir. Nitekim Yüce Allah, Şuayb’ın kavmi tarafından taşlanmasını kabilesi dolayısı ile önlemiştir. İslâm’ın ve müslümanların savunulmasını sağlayan bu gibi bağlar için çalışmakta bir sakınca yoktur. Hatta bazen bu gereklidir de. Çünkü ıslâh, güç ve imkân çerçevesinde istenen bir şeydir. Buna göre kâfirlerin idaresi altında bulunan müslümanlar, yönetimin, fertlerin ve halkların dini ve dünyevi haklarının korunacağı bir cumhuriyet yönetimi haline gelmesi için çalışabilirler. Çünkü bu, onların dini ve dünyevi haklarını ortadan kaldıran, bunları yok etmeye çalışan, onları adeta bir parya ve kendilerine bir hizmetçi haline dönüştürmek isteyen devlete kendilerini teslim etmelerinden daha iyidir. Elbette ki eğer devletin müslümanlara ait olması ve asıl yöneticilerin onlar olması imkân çerçevesinde ise o takdirde yapılması gereken kesinlikle budur. Ancak bu, imkansız ise din ve dünyanın korunmasının mümkün olabileceği diğer yol öncelikli hale gelir. Allah doğrusunu en iyi bilendir.
E inviammo a Medyen il loro fratello Shu'ayb. Disse: "O popolo, adorate Allāh solo; non vi è una divinità che meriti adorazione all'infuori di Lui; non diminuite nel misurare con un recipiente e nel pesare con la bilancia, quando pesate qualcosa per la gente, oppure quando acquistate la merce altrui. In verità, io vi vedo benestanti, godete di un abbondante sostentamento e molte grazie. Non cambiate la grazia di Allāh tramite la disobbedienza; in verità, temo per voi la punizione di un giorno che avvolgerà e circonderà ognuno di voi; non troverete scampo né rifugio da esso".
Kepada penduduk Madyan Kami juga mengutus saudara mereka, Syu'aib. Dia berkata, "Wahai kaumku! Sembahlah Allah saja. Kalian tidak punya sesembahan lain yang berhak disembah selain Dia. Janganlah kalian mengurangi takaran dan timbangan apabila kalian menakar atau menimbang untuk orang lain. Sesungguhnya aku melihat kalian memiliki rezeki dan nikmat yang melimpah. Oleh karena itu, janganlah kalian mengubah nikmat yang Allah berikan kepada kalian itu dengan berbuat maksiat. Sesungguhnya aku takut kalian akan ditimpa azab pada hari yang membinasakan kalian semua tanpa kecuali. Pada hari itu kalian tidak akan menemukan tempat berlindung dan tempat melarikan diri dari azab.
Commentary
An account of Sayyidna Shu'aib and his people appears in the verses cited above. Besides being kafirs and mushriks, his people used to give less in weights and measures. Sayyidna Shu'aib (علیہ السلام) carried his call to them, told them not to give less in weights and measures, and warned them of Divine punishment if they persisted with this way of life. But, they did persist with their denial and contumacy and, as a consequence, all those people were destroyed through a severe punishment, details of which appear as follows.
In the first verse (84), it was said: وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا (And to Madyan [ We sent ] their brother, Shu'aib Madyan was actually the name of a town settled by Madyan ibn Ibrahim. Its present location has been given as ` Ma` an' in Jordan. The people of this town are also called Madyan. Therefore, by calling Sayyidna Shu'aib (علیہ السلام) ` brother of Madyan,' it was hinted that Allah Ta` ala sent His messenger to those people from among them so that they feel familiar and find it easier to accept his teachings.
Then, it was said:
قَالَ يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ ۖ وَلَا تَنقُصُوا الْمِكْيَالَ وَالْمِيزَانَ
0 my people, worship Allah. You have no god other than Him.
And do not lessen the measure and the weight.
Here, Sayyidna Shu'aib (علیہ السلام) has invited his people to believe in the Oneness of Allah (Tauhid) because they were Mushriks, those who associated partners in the divinity of Allah. They worshipped trees. That has been pointed to through the use of the word: الایکہ (al-'aikah: trees) in the Holy Qur'an and it is in this respect that the people of Madyan have also been given the sobriquet of اَصحَاب الاَیکہ (ashabu al--aikah: the people of aikah - 15:78, 26:176, 38:13, 50:14). Along with this kufr and shirk, they were also involved in the grave sin of cheating in commercial transactions when they would weigh short and give less in measure and thus deprive people of what was to come to them as their right. Sayyidna Shu'aib (علیہ السلام) told them not to do that.
Special Note
Here, it is useful to keep in mind that kufr and shirk are the roots of all sins. People soaked in these are usually the first to be invited to believe. Faith comes before consideration could be given to matters like social transactions and individual deeds. Whether they have deliverance in the present world or would deserve punishment are things that too are decided on the basis of this faith or denial. All events related to past prophets and their peoples mentioned in the Qur'an bear witness to this mode of action - with the exception of two communities. Punishment came upon them because of their disbelief as well as due to their evil deeds. The people of Sayyidna Lut (علیہ السلام) were one of them upon whom, as mentioned earlier, their entire habitation was overturned. It has been stated that their evil practice was the reason for it. The people of Sayyidna Shu'aib (علیہ السلام) were the other one. They were punished because of their kufr and shirk as well as because of their habit of weighing less and measuring short.
This tells us that both these things are most hated and grave, more than any other sin. Obviously, the reason is that they bring serious loss upon the entire human race leaving the world populated by it in a disorder of ominous proportions.
Turning to the verses cited above, we see that Sayyidna Shu'aib (علیہ السلام) has used his prophetic compassion to make his people stop their evil practice of giving short measure and less weight. The words he has used to say that are eloquent: إِنِّي أَرَاكُم بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ (I see you quite well off, and I fear for you the punishment of an encircling day - 84). It means that Sayyidna Shu'aib (علیہ السلام) found them living comfortably. There were not poor, hungry and financially straitened which could be one of the reasons why they had to take recourse to such a cursed practice. Now that they were already blessed by Allah Ta` ala, it required that they should not subject His creation to injustice. Not leaving it at that, they were also told that, in the event they did not listen to their prophet and did not stop this evil practice, he apprehended that Divine punishment might encircle them. This punishment could mean the punishment of the Hereafter, and the punishment of the present world too. Then, the punishments due to come in this world may be of different kinds. The lowest punishment could be that they might lose the prosperity they had, or they may fall victims to famines and price hikes, as said by the Holy Prophet ﷺ `
When a people start lessening weights and measures, Allah Ta` ala makes them suffer from the punishment of famine and price hikes.'
Nous avons envoyé à Madyan leur frère Chu’ayb qui dit: Ô mon peuple, adorez Allah Seul car il n’existe pas de divinité digne d’être adorée en dehors de Lui. Ne lésez pas les gens lorsque vous pesez ou mesurez pour eux une marchandise. Je vois que vous êtes dans l’aisance et que vous jouissez de grands bienfaits. Ne faites donc pas en sorte, en désobéissant, que les bienfaits d’Allah disparaissent. Par ailleurs, je crains que vous ne subissiez le châtiment d’un jour qui enveloppera tout. Il atteindra chacun de vous et vous ne trouverez ce jour-là, aucune issue ni aucun refuge.
Medyen'e, kardeşleri Şuayb'ı gönderdik. O, kavmine şöyle dedi: Ey kavmim! Yalnızca Allah’a ibadet edin. Sizin O’ndan başka ibadete layık olan bir ilahınız yoktur. İnsanlara ölçüp tarttığınız zaman ölçü ve tartıyı eksik yapmayın. Ben, sizi nimet ve rızık bakımından bolluk içinde görüyorum. Sakın Allah'ın nimetlerini günahlar ile değiştirmeyin. Ben, sizin adınıza, sizden her kimseyi kuşatacak olan bir günün azabından korkuyorum. O azaptan ne kaçacak, ne de sığınacak bir yer bulabilirsiniz.
I Medjenu smo poslali njihovog brata Šu'ajba koji reče: "Narode moj, samo Allaha obožavajte jer niko drugi ne zaslužuje da bude obožavan mimo Njega, i nemojte iz posude za mjerenje i sa vage ništa umanjivati, kada budete vagali i mjerili. Ja vidim da uživate u velikim blagodatima, pa ih nemojte uskraćivati nepokornošću prema Njemu. Doista se za vas bojim kazne onog dana od kojeg niko ne može pobjeći, koja će vas stići, a od nje nećete naći nikakvog pribježišta niti skloništa."
Enviamos a Madián a su hermano, Jetró, quien dijo: “¡Pueblo mío!, adoren solo a Al-lah. No hay otro Al-lah que merezca ser adorado además de Él. No disminuyan la medida de volumen y el peso cuando comercien. Los veo en prosperidad y bendiciones, así que no cambien el favor de Al-lah hacia ustedes cometiendo pecados. Temo que les sobrevendrá el castigo de un día inevitable a cada uno de ustedes, en el que no encontrarán ningún lugar para correr o buscar refugio.
"Dan kepada (penduduk) Madyan (Kami utus) saudara me-reka, Syu'aib. Dia berkata, 'Hai kaumku, sembahlah Allah, sekali-kali tiada Ilah bagimu selain Dia. Dan janganlah kamu kurangi takaran dan timbangan. Sesungguhnya aku melihat kamu dalam keadaan yang baik (mampu), dan sesungguhnya aku khawatir terha-dapmu akan azab hari yang membinasakan (kiamat).' (Dan Syu'aib berkata), 'Hai kaumku, cukupkanlah takaran dan timbangan dengan adil, dan janganlah kamu merugikan manusia terhadap hak-hak mereka dan janganlah kamu membuat kejahatan di muka bumi dengan membuat kerusakan. Sisa (keuntungan) dari Allah adalah lebih baik bagimu jika kamu orang-orang yang beriman. Dan aku bukanlah seorang penjaga atas dirimu.' Mereka berkata, 'Hai Syu'aib, apakah shalatmu menyuruh kamu agar kami meninggalkan tuhan yang disembah oleh bapak-bapak kami atau melarang kami mem-perbuat apa yang kami kehendaki tentang harta kami. Sesungguh-nya kamu adalah orang yang sangat penyantun lagi berakal'." (Hud: 84-87)
"Syu'aib berkata, 'Hai kaumku, bagaimana pendapatmu jika aku mempunyai bukti yang nyata dari Rabbku dan Dia menganu-gerahiku dari padaNya rizki yang baik (patutkah aku menyalahi perintahNya). Dan aku tidak berkehendak menyalahimu (dengan mengerjakan) sesuatu yang aku larangkan untukmu. Tidaklah aku bermaksud melainkan (mendatangkan) perbaikan selama aku masih berkesanggupan. Dan tidak ada taufik bagiku melainkan dengan (pertolongan) Allah. Hanya kepada Allah aku bertawakal, dan hanya kepadaNya-lah aku kembali. Hai kaumku, janganlah per-tentangan antara aku (dengan kamu) menyebabkan kamu menjadi jahat hingga kamu ditimpa azab seperti yang menimpa kaum Nuh atau kaum Hud atau kaum Shaleh, sedang kaum Luth tidak (pula) jauh (tempatnya) dari kamu. Dan mohonlah ampun kepada Rabb-mu kemudian bertaubatlah kepadaNya. Sesungguhnya Rabbku Maha Penyayang lagi Maha Pengasih.' Mereka berkata, 'Hai Syu'aib, kami tidak banyak mengerti tentang apa yang kamu katakan itu, dan sesungguhnya kami benar-benar melihat kamu seorang yang lemah di antara kami; kalau tidaklah karena keluargamu, tentu-lah kami telah merajammu, sedang kamu pun bukanlah seorang yang berwibawa di sisi kami'." (Hud: 88-91).
"Syu'aib menjawab, 'Hai kaumku, apakah keluargaku lebih terhormat menurut pandanganmu daripada Allah, sedang Allah kamu jadikan sesuatu yang terbuang di belakangmu? Sesungguhnya (pengetahuan) Rabbku meliputi apa yang kamu kerjakan.' Dan (dia berkata), 'Hai kaumku, berbuatlah menurut kemampuanmu, sesung-guhnya aku pun berbuat (pula). Kelak kamu akan mengetahui siapa yang akan ditimpa azab yang menghinakannya dan siapa yang ber-dusta. Dan tunggulah azab (Rabb), sesungguhnya aku pun menunggu bersama kamu.' Dan tatkala datang azab Kami, maka Kami se-lamatkan Syu'aib dan orang-orang yang beriman bersama-sama dengannya dengan rahmat dari Kami, dan orang-orang yang zhalim dibinasakan oleh satu suara yang mengguntur, lalu jadilah mereka bergelimpangan di tempat tinggalnya. Seolah-olah mereka belum pernah berdiam di tempat itu. Ingatlah, kebinasaanlah bagi pen-duduk Madyan sebagaimana kaum Tsamud telah binasa." (Hud: 92:95)
(84)(وَ) "Dan" Kami utus ﴾ إِلَىٰ مَدۡيَنَ ﴿ "kepada (penduduk) Mad-yan", Madyan adalah kabilah yang terkenal yang tinggal di Madyan, dekat Palestina, ﴾ أَخَاهُمۡ ﴿ "saudara mereka", senasab, yaitu ﴾ شُعَيۡبٗاۚ ﴿ "Syu'aib." Karena mereka mengenalnya dan bisa mengambil agama darinya. Syu'aib berkata kepada mereka, ﴾ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥۖ ﴿ "Hai kaumku, sembahlah Allah, sekali-kali tiada tuhan bagimu selain Dia." Maksudnya, ikhlaskanlah ibadah kepadaNya, karena mereka ketika itu menyekutukanNya dengan sesuatu, di samping itu me-reka berlaku culas dalam timbangan dan takaran. Oleh karena itu, Syu'aib melarang mereka melakukan itu, dia berkata,﴾ وَلَا تَنقُصُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَۖ ﴿ "Dan janganlah kamu kurangi takaran dan timbangan", akan tetapi penuhilah timbangan dan takaran dengan adil. ﴾ إِنِّيٓ أَرَىٰكُم بِخَيۡرٖ ﴿ "Sesungguhnya aku melihat kamu dalam keadaan yang baik (mampu)." Maksudnya, berada dalam kenikmatan yang melimpah, kesehatan dan harta serta anak-anak, maka bersyukurlah kepada Allah atas pemberianNya kepadamu. Jangan kufur terhadap nikmat Allah karena Dia bisa mencabutnya darimu. ﴾ وَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ مُّحِيطٖ ﴿ "Dan sesungguhnya aku khawatir terhadapmu akan azab hari yang mem-binasakan (Kiamat)." Yakni azab yang mengelilingimu dan tidak menyisakan apa pun.
(85) ﴾ وَيَٰقَوۡمِ أَوۡفُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ ﴿ "Hai kaumku, cukupkan-lah takaran dan timbangan dengan adil", yang mana kamu rela agar diperlakukan demikian. ﴾ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ ﴿ "Dan janganlah kamu merugikan manusia terhadap hak-hak mereka." Maksudnya, janganlah mengurangi hak-hak manusia dengan melakukan kecurangan de-ngan mengurangi timbangan dan takaran. ﴾ وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ مُفۡسِدِينَ ﴿ "Dan janganlah kamu membuat kejahatan di muka bumi dengan membuat ke-rusakan." Karena terus-menerus berbuat maksiat akan merusak agama, akidah, dunia, dan membinasakan tanaman dan ternak.
(86) ﴾ بَقِيَّتُ ٱللَّهِ خَيۡرٞ لَّكُمۡ ﴿ "Sisa (keuntungan) dari Allah adalah lebih baik bagimu." Maksudnya, sesuatu yang disisakan untukmu dari kebaikan dan sesuatu yang ada padamu adalah cukup bagimu. Ja-ngan tamak kepada sesuatu yang kamu tidak memerlukannya dan justru merugikanmu. ﴾ إِن كُنتُم مُّؤۡمِنِينَۚ ﴿ "Jika kamu orang-orang yang beriman," maka lakukanlah sesuai dengan tuntutan iman. ﴾ وَمَآ أَنَا۠ عَلَيۡكُم بِحَفِيظٖ ﴿ "Dan aku bukanlah seorang penjaga atas dirimu." Aku bukanlah penjaga dan penanggung jawab amalmu. Yang menjaganya adalah Allah, aku cuma menyampaikan risalah yang diamanatkan kepa-daku.
(87) ﴾ قَالُوٓاْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ ﴿ "Mereka berkata, 'Hai Syu'aib, apakah shalatmu menyuruhmu agar kami meninggalkan tuhan yang disembah oleh bapak-bapak kami." Maksudnya, mereka mengatakan itu sebagai ejekan terhadap nabi mereka dan ketidak-mungkinan mengikutinya. Makna dari apa yang mereka katakan adalah bahwa laranganmu untuk kami, hanyalah mewajibkan agar kamu shalat dan beribadah kepada Allah (semata), jika kamu me-mang demikian maka apakah itu mengharuskan kami meninggal-kan tuhan yang disembah oleh nenek moyang kami karena suatu ucapan yang tak berdalil, melainkan hanya karena ia sesuai dengan-mu? Bagaimana kami mengikutimu dan meninggalkan nenek mo-yang kami orang-orang yang berakal dan berpemikiran? Begitu pula kata-katamu kepada kami, tidak mengharuskan kami melakukan pada harta kami seperti apa yang kamu katakan kepada kami berupa memenuhi takaran timbangan dan menunaikan hak-hak yang wajib padanya, akan tetapi kami tetap melakukan apa yang kami kehen-daki karena ia adalah harta kami, kamu tak memiliki hak apa pun.
Oleh karena itu, mereka mengejeknya dengan berkata, ﴾ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ ﴿ "Sesungguhnya kamu adalah orang yang sangat penyantun lagi berakal." Maksudnya, bukankah kamu adalah orang dengan kelembutan, kasih sayang dan ketenangan yang telah menjadi sifat dan pembawaaanmu, tidak ada yang kamu lakukan kecuali kebaik-an, kamu tidak memerintahkan kecuali kebaikan dan kamu tidak melarang kecuali keburukan? Yakni perkaranya tidak begitu, mak-sud mereka adalah bahwa Syu'aib memiliki sifat yang bertentangan dengan dua sifat tersebut yaitu kebodohan dan kesesatan, jadi mak-sudnya adalah: bagaimana kamu menjadi orang yang penyantun lagi berakal sedangkan nenek moyang kami adalah orang-orang bodoh yang sesat? Kata-kata yang mereka lontarkan adalah dengan nada mengejek dan bahwa perkaranya adalah sebaliknya, tidaklah seperti yang mereka kira, justru perkaranya seperti yang mereka katakan bahwa shalatnya memintanya melarang kaumnya menyem-bah tuhan yang disembah oleh nenek moyang mereka yang sesat dan (melarang) memperbuat apa yang mereka inginkan pada harta mereka karena shalat melarang perbuatan keji dan mungkar. Ada-kah kemungkaran dan perbuatan keji yang lebih besar daripada penyembahan kepada selain Allah dan daripada mencurangi hak hamba-hamba Allah atau mencurinya dengan timbangan dan ta-karan. Syu'aiblah orang yang penyantun lagi berakal.
(88) ﴾ قَالَ ﴿ "Syu'aib berkata", kepada mereka,﴾ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي ﴿ "Hai kaumku, bagaimana pendapatmu jika aku mempunyai bukti yang nyata dari Rabbku." Yakni keyakinan dan ketenangan ten-tang kebenaran agama yang aku bawakan, ﴾ وَرَزَقَنِي مِنۡهُ رِزۡقًا حَسَنٗاۚ ﴿ "dan Dia menganugerahiku dari padaNya rizki yang baik (patutkah aku menya-lahi perintahNya)?" Yakni Allah memberiku berbagai macam harta kekayaan. ﴾ و َ ﴿ "Dan" aku tidak ﴾ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَىٰكُمۡ عَنۡهُۚ ﴿ "berke-hendak menyalahi kamu (dengan mengerjakan) apa yang aku larangkan untukmu." Aku tidak ingin melarangmu dari perbuatan curang da-lam timbangan dan takaran sedangkan aku melakukannya sehingga akibatnya adalah aku dituduh dalam hal itu, justru tidaklah aku melarang suatu perkara melainkan akulah orang pertama yang meninggalkannya.
﴾ إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَٰحَ مَا ٱسۡتَطَعۡتُۚ ﴿ "Tidaklah aku bermaksud melainkan (men-datangkan) perbaikan selama aku masih berkesanggupan." Aku tidak me-miliki tujuan melainkan agar keadaanmu baik dan kemanfaatanmu lurus, aku tidak memiliki sedikit tujuan pribadi menurut kesang-gupanku. Ketika ini mengandung pujian terhadap diri sendiri maka dia menepisnya dengan ucapan, ﴾ وَمَا تَوۡفِيقِيٓ إِلَّا بِٱللَّهِۚ ﴿ "Dan tidak ada taufik bagiku melainkan dengan (pertolongan) Allah." Maksudnya, taufik yang aku dapatkan untuk melakukan kebaikan dan menghindari keja-hatan, tidak lain kecuali dari Allah, bukan karena daya dan kekuat-anku. ﴾ عَلَيۡهِ تَوَكَّلۡتُ ﴿ "Hanya kepada Allah aku bertawakal." Aku bersandar kepadaNya dalam urusanku, dan aku percaya dengan jaminanNya. ﴾ وَإِلَيۡهِ أُنِيبُ ﴿ "Dan hanya kepadaNya-lah aku kembali," dalam menunaikan ibadah yang Dia perintahkan kepadaku. Dalam hal ini terdapat makna usaha mendekatkan diri kepadaNya dengan perbuatan-perbuatan baik. Dengan dua perkara ini, segala urusan seorang hamba menjadi lurus yaitu meminta pertolongan kepada Allah dan kembali kepadaNya sebagaimana FirmanNya,
﴾ فَٱعۡبُدۡهُ وَتَوَكَّلۡ عَلَيۡهِۚ ﴿
"Maka sembahlah Dia, dan bertawakallah kepadaNya."(Hud: 123), Dan Dia berfirman,
﴾ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ 5 ﴿
"Hanya kepada Engkau-lah kami menyembah, dan hanya kepada Engkau-lah kami mohon pertolongan." (Al-Fatihah: 5).
(89) ﴾ وَيَٰقَوۡمِ لَا يَجۡرِمَنَّكُمۡ شِقَاقِيٓ ﴿ "Hai kaumku, janganlah pertentangan antara aku (dengan kamu) menyebabkan kamu menjadi jahat." Yakni, pertentangan dan perselisihan antara kita, jangan memicumu ber-laku tidak baik ﴾ أَن يُصِيبَكُم ﴿ "hingga kamu ditimpa" azab,﴾ مِّثۡلُ مَآ أَصَابَ قَوۡمَ نُوحٍ أَوۡ قَوۡمَ هُودٍ أَوۡ قَوۡمَ صَٰلِحٖۚ وَمَا قَوۡمُ لُوطٖ مِّنكُم بِبَعِيدٖ ﴿ "seperti yang menimpa kaum Nuh atau kaum Hud atau kaum Shaleh, sedang kaum Luth tidak (pula) jauh (tem-patnya) dari kamu." Tidak jauh tempatnya dan tidak pula masanya.
(90) ﴾ وَٱسۡتَغۡفِرُواْ رَبَّكُمۡ ﴿ "Dan mohonlah ampun kepada Rabbmu", dari dosa-dosa yang kamu lakukan, ﴾ ثُمَّ تُوبُوٓاْ إِلَيۡهِۚ ﴿ "kemudian bertaubat-lah kepadaNya," dalam sisa umurmu dengan taubat nasuhah, kembali kepadaNya dengan menaatiNya dan tidak menyelisihiNya.﴾ إِنَّ رَبِّي رَحِيمٞ وَدُودٞ ﴿ "Sesungguhnya Rabbku Maha Penyayang lagi Maha Pengasih," bagi yang bertaubat dan kembali kepadaNya, Dia merahmatinya, mengampuninya, mencintainya dan menerima taubatnya.
Al-Wadud adalah Nama Allah. Makna wadud adalah bahwa Allah mencintai hamba-hamba yang beriman, dan mereka pun men-cintaiNya. Ia adalah bentuk فَعُوْلٌ dengan makna فَاعِلٌ dan مَفْعُوْلٌ.
(91) ﴾ قَالُواْ يَٰشُعَيۡبُ مَا نَفۡقَهُ كَثِيرٗا مِّمَّا تَقُولُ ﴿ "Mereka berkata, 'Hai Syu'aib, kami tidak banyak mengerti tentang apa yang kamu katakan itu." Mereka gerah dengan nasihat-nasihat dan wejangan-wejangannya kepada mereka, mereka pun berkata, "Kami tidak banyak mengerti tentang apa yang kamu katakan." Itu karena kebencian mereka dan ketidak-senangannya terhadap kata-kata Syu'aib. ﴾ وَإِنَّا لَنَرَىٰكَ فِينَا ضَعِيفٗاۖ ﴿ "Dan sesungguhnya kami benar-benar melihat kamu seorang yang lemah di antara kami", kamu bukan seorang pemimpin besar, kamu hanya-lah orang rendahan. ﴾ وَلَوۡلَا رَهۡطُكَ ﴿ "Kalau tidaklah karena keluargamu." Yakni kabilahmu dan orang-orangmu ﴾ لَرَجَمۡنَٰكَۖ وَمَآ أَنتَ عَلَيۡنَا بِعَزِيزٖ ﴿ "tentulah kami telah merajammu, sedang kamu pun bukanlah seorang yang berwi-bawa di sisi kami." Kamu tidak memiliki harga di hati kami dan ke-hormatan pada diri kami, kami membiarkanmu karena kami me-mandang kabilahmu.
(92) ﴾ قَالَ ﴿ "Syu'aib menjawab", kepada mereka dengan lem-but, ﴾ يَٰقَوۡمِ أَرَهۡطِيٓ أَعَزُّ عَلَيۡكُم مِّنَ ٱللَّهِ ﴿ "Hai kaumku, apakah keluargaku lebih terhormat menurut pandanganmu daripada Allah." Yakni, bagaimana bisa kamu memperhatikanku demi kaumku dan bukan memperha-tikanku demi Allah sehingga kaumku lebih mulia daripada Allah. ﴾ وَٱتَّخَذۡتُمُوهُ وَرَآءَكُمۡ ظِهۡرِيًّاۖ ﴿ "Sedang Allah kamu jadikan sesuatu yang terbuang di belakangmu?" Yakni kamu membuang perintah Allah di belakang punggungmu, tak mempedulikannya dan kamu tidak takut kepa-daNya. ﴾ إِنَّ رَبِّي بِمَا تَعۡمَلُونَ مُحِيطٞ ﴿ "Sesungguhnya (pengetahuan) Rabbku meliputi apa yang kamu kerjakan." Tidak ada sekecil pun amalmu yang di langit dan di bumi yang samar dariNya, sehingga Dia akan mem-balasmu sesuai dengan perbuatanmu dengan sempurna.
(93) Manakala mereka membuatnya lelah dan dia pun ber-putus asa dari mereka, maka Syu'aib berkata kepada mereka,﴾ وَيَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ ﴿ "Hai kaumku, berbuatlah menurut kemampuanmu." Yakni sesuai dengan keadaan dan keyakinanmu. ﴾ إِنِّي عَٰمِلٞۖ سَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٞ يُخۡزِيهِ ﴿ "Sesungguhnya aku pun berbuat (pula). Kelak kamu akan mengetahui siapa yang akan ditimpa azab yang menghinakannya", azab yang kekal menimpanya, apakah aku atau kamu. Mereka me-ngetahui itu ketika azab benar-benar menimpa mereka. ﴾ وَٱرۡتَقِبُوٓاْ ﴿ "Dan tunggulah azab (Rabb)", yang akan menimpaku. ﴾ إِنِّي مَعَكُمۡ رَقِيبٞ ﴿ "Sesungguhnya aku pun menunggu bersama kamu," apa yang akan menimpamu.
(94) ﴾ وَلَمَّا جَآءَ أَمۡرُنَا ﴿ "Dan tatkala datang azab Kami", yang mem-binasakan kaum Syu'aib, ﴾ نَجَّيۡنَا شُعَيۡبٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِي دِيَٰرِهِمۡ جَٰثِمِينَ ﴿ "Kami selamatkan Syu'aib dan orang-orang yang beriman bersama-sama dengannya dengan rahmat dari Kami, dan orang-orang yang zhalim dibinasakan oleh satu suara yang mengguntur, lalu jadilah mereka mati bergelimpangan di rumahnya." (Sehingga) kamu tidak lagi mendengar suara mereka, dan tidak melihat gerakan mereka.
(95) ﴾ كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَآۗ ﴿ "Seolah-olah mereka belum pernah berdiam di tempat itu." Maksudnya, seakan-akan mereka tidak pernah tinggal di kampung mereka itu dan tidak merasakan kemakmuran di da-lamnya ketika azab datang kepada mereka. ﴾ أَلَا بُعۡدٗا لِّمَدۡيَنَ ﴿ "Ingatlah, kebinasaanlah bagi penduduk Madyan." Ketika Allah membinasakan dan menghinakan mereka. ﴾ كَمَا بَعِدَتۡ ثَمُودُ ﴿ "Sebagaimana kaum Tsamud telah binasa." Kedua kabilah ini sama-sama berserikat dalam kemur-kaan, laknat dan kebinasaan.
Syu'aib عليه السلام terkenal dengan julukan, Khatibul Anbiya` karena dialognya yang bagus kepada kaumnya. Pada kisahnya terdapat banyak faidah dan pelajaran.
Di antaranya: kaum kafir diazab dan diberi khitab tentang aki-dah Islam, demikian pula syariat dan cabang-cabang Islam karena Syu'aib menyeru kaumnya kepada tauhid dan kepada pemenuhan timbangan dan takaran, dan Syu'aib menyatakan bahwa ancaman Allah berkait dengan kedua hal tersebut.
Di antaranya: Mengurangi takaran dan timbangan termasuk dosa besar. Barangsiapa yang melakukan itu, maka dikhawatirkan ditimpa azab dunia, hal itu termasuk mencuri harta orang-orang. Jika mencuri lewat takaran dan timbangan mengundang azab, maka mengambil dengan paksa dan terang-terangan adalah lebih meng-undang dan lebih layak mendapat azab.
Di antaranya: balasan itu berasal dari jenis perbuatan. Barang-siapa yang mengurangi harta manusia untuk menambah hartanya maka dia akan dibalas dengan sebaliknya. Itu menjadi penyebab lenyapnya kebaikan dari rizki yang ada pada dirinya. Hal ini sesuai dengan ucapan Syu'aib,
﴾ إِنِّيٓ أَرَىٰكُم بِخَيۡرٖ ﴿
"Sesungguhnya aku melihatmu dalam kebaikan." (Hud: 84).
Maksudnya, maka kamu jangan menjadi penyebab hilangnya kebaikan itu karena perbuatanmu.
Di antaranya: Hendaknya seorang hamba merasa cukup de-ngan rizki Allah, merasa cukup dengan halal tanpa haram. Cukup dengan usaha-usaha yang halal tanpa usaha-usaha yang haram. Hal itu adalah lebih baik baginya berdasarkan ucapan Syu'aib,
﴾ بَقِيَّتُ ٱللَّهِ خَيۡرٞ لَّكُمۡ ﴿
"Sisa (keuntungan) dari Allah adalah lebih baik bagimu." (Hud: 86).
Hal itu mengandung keberkahan dan tambahan rizki yang tidak terkandung pada sikap rakus atas usaha-usaha yang haram yang mencabut keberkahan rizki.
Di antaranya: Bahwa hal itu termasuk tuntutan dan buah iman, karena dia mengkaitkan hal itu dengan keberadaan iman, ini me-nunjukkan bahwa apabila amal perbuatan tidak ada, maka iman itu berkurang atau tidak ada.
Di antaranya: Shalat senantiasa disyariatkan kepada para nabi terdahulu, ia termasuk amal perbuatan yang paling utama, sam-pai-sampai orang-orang kafir pun mengakui keutamaannya dan keunggulannya di atas amal-amal yang lain. Shalat mencegah dari perbuatan keji dan mungkar. Ia adalah timbangan bagi iman dan syariat-syariatnya. Dengan menegakkannya, keadaan seorang hamba menjadi sempurna dan dengan meninggalkannya, keadaan agamanya menjadi berantakan.
Di antaranya: Harta yang Allah rizkikan kepada manusia, meskipun Allah telah memberikannya kepadanya, dia tetap tidak boleh berbuat pada harta itu sesukanya karena ia adalah amanat di tangannya. Dia harus menunaikan hak Allah pada harta itu de-ngan menunaikan kewajiban-kewajiban yang terkait dengannya, menjauhi usaha-usaha yang dilarang oleh Allah dan RasulNya, tidak sebagaimana yang diklaim oleh orang-orang kafir dan yang seperti mereka bahwa mereka boleh melakukan apa yang mereka sukai pada harta mereka, menyelarasi hukum Allah atau menye-lisihinya.
Di antaranya: Termasuk kelengkapan dan kesempurnaan dakwah seorang da'i adalah hendaknya dia menjadi orang pertama yang melakukan perintahnya sendiri ketika dia memerintahkannya kepada orang lain, dan orang pertama yang meninggalkan larang-annya sendiri yang mana dia larangkan untuk orang lain sebagai-mana Syu'aib عليه السلام berkata,
﴾ وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَىٰكُمۡ عَنۡهُۚ ﴿
"Dan aku tidak berkehendak menyalahimu dengan melakukan apa yang aku larang." (Hud: 88)
Sebagaimana Firman Allah,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ 2 كَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ 3 ﴿
"Hai orang-orang yang beriman, mengapa kamu mengatakan apa yang tidak kamu perbuat? Amat besar kebencian di sisi Allah bahwa kamu mengatakan apa-apa yang tidak kamu kerjakan." (Ash-Shaf: 2-3).
Di antaranya: Tugas, agama dan Sunnah Rasul adalah berkehen-dak untuk memperbaiki menurut kemampuan dan kemungkinan, mereka berusaha mewujudkan kebaikan dan menyempurnakannya atau mewujudkan sesuatu yang mereka mampu untuk mewujud-kannya, menolak dan meminimalkan kerusakan serta menjaga kepentingan umum di atas kepentingan khusus.
Hakikat kemaslahatan itu adalah sesuatu yang dengannya kemaslahatan manusia bisa diwujudkan, urusan agama dan dunia mereka menjadi lurus.
Di antaranya: Barangsiapa melakukan perbaikan sebatas ke-mampuannya, maka dia tidak dicela dan disalahkan pada bagian yang dia tidak lakukan karena dia tidak mampu. Seorang hamba harus melakukan perbaikan pada diri dan orang lain semampunya.
Di antaranya: Hendaknya seorang hamba tidak bergantung kepada dirinya sekejap pun, tetapi hendaklah dia senantiasa me-minta tolong kepada Rabbnya, bertawakal kepadaNya dan meminta taufik, jika dia mendapatkan taufik, maka hendaknya dia menis-batkannya kepada Pemberinya, dan jangan ujub terhadap dirinya sendiri sebagaimana Syu'aib berkata,
﴾ وَمَا تَوۡفِيقِيٓ إِلَّا بِٱللَّهِۚ عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ أُنِيبُ 88 ﴿
"Dan tidak ada taufik bagiku melainkan dengan (pertolongan) Allah. Hanya kepada Allah aku bertawakal, dan hanya kepadaNya-lah aku kem-bali." (Hud: 88)
Di antaranya: Mewaspadai azab-azab yang menimpa umat-umat terdahulu dan apa yang terjadi pada mereka, hendaknya kisah-kisah tentang azab para pelaku dosa disampaikan untuk memberi nasihat dan peringatan, sebagaimana kisah-kisah tentang balasan Allah kepada orang-orang yang bertakwa disampaikan untuk me-macu dan mendorong kepada ketakwaan.
Di antaranya: Orang yang bertaubat dari dosa sebagaimana dosanya dimaafkan dan diampuni, maka dia juga dicintai dan disu-kai oleh Allah, tidak perlu memandang ucapan orang yang berkata, "Bahwa orang yang bertaubat sudah cukup baginya kalau diampuni dan dimaafkan." Masalah dicintai dan disukai oleh Allah, maka itu tidak terjadi, (yang benar adalah yang pertama) karena Allah ber-firman,
﴾ وَٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِۚ إِنَّ رَبِّي رَحِيمٞ وَدُودٞ 90 ﴿
"Dan mohonlah ampun kepada Rabbmu, kemudian bertaubatlah kepadaNya. Sesungguhnya Rabbku Maha Penyayang lagi Maha Pengasih." (Hud: 90)
Di antaranya: Allah membela orang-orang Mukmin dengan banyak sebab, mereka mungkin mengetahui sebagian sebab dari-nya, dan mungkin pula tidak mengetahui sedikit pun darinya, dan mungkin saja Allah membelanya melalui kabilahnya dan penduduk negerinya yang kafir, sebagaimana Allah menjaga Syu'aib dari rajam kaumnya dengan sebab kabilahnya.
Sesungguhnya hubungan seperti ini yang dengannya pem-belaan kepada Islam bisa diwujudkan boleh-boleh saja dilakukan, bahkan bisa jadi harus dilakukan, karena usaha perbaikan selalu dituntut berdasarkan kemungkinan dan kemampuan. Berdasarkan hal ini, seandainya kaum Muslimin yang berada di bawah kepemim-pinan orang-orang kafir berpartisipasi dan berusaha menjadikan pemerintahan dalam bentuk republik (atas dasar demokrasi, pent.) yang dengannya pribadi dan masyarakat Muslimin bisa menda-patkan hak-hak agama dan dunia, niscaya itu lebih baik daripada tunduk kepada negara yang membunuh hak-hak agama dan dunia mereka, dan berusaha memberangus mereka, menjadikan mereka hanya sebagai kuli dan pembantu untuk mereka. Benar, jika me-mungkinkan negara itu dipegang oleh kaum Muslimin dan kaum Musliminlah yang menjadi pemimpinnya, maka itu harus dipilih, akan tetapi jika ini tidak mungkin, maka tingkatan di bawahnya yang memberi perlindungan bagi agama dan dunia harus didahu-lukan. Wallahu a'lam.
We sent to Madyan their brother, Shu’ayb, who said: O my people, worship Allah alone. You have no other god that deserves to be worshipped besides Him. Do not give people less in the measure of volume and weight when you deal with them. I see you in prosperity and with blessings, so do not change Allah’s favour to you by committing sins. I fear for you the punishment of an encompassing day that will reach every one of you and from which you will not find any place to run to or seek refuge in.
Él dijo: “Pueblo mío, proporcionen una medida completa y justa de volumen y peso cuando midan para otros. No engañen a las personas en cuanto a sus derechos dándoles una medida reducida. No propaguen la corrupción en la Tierra con homicidios y otros delitos”.
Ey kavmim! Bir başkası için ölçtüğünüz yahut tarttığınız zaman adaletle yapın. İnsanların haklarını cimrilik ederek, hile yaparak ve aldatarak eksiltmeyin. Öldürme ve diğer günahlar ile yeryüzünde bozgunculuk çıkarmayın.
"O narode moj, posude za mjerenje količine i vaganje težine pravedno ispunite, kada važete i mjerite drugima, i ne zakidajte ljude ni u čemu što je njihovo pravo varajući ih i obmanjujući, i nemojte po Zemlji širiti nered u vidu ubistava i drugih grijeha."
He said: O my people, give complete and just measure of volume and weight when you measure for others. Do not cheat people of their rights by giving short measure and deceiving them. Do not spread corruption on earth by killing and committing other sins.
Ô mon peuple, remettez aux gens avec équité leur plein poids et leur pleine mesure et ne les lésez pas en fraudant et en les trompant. Ne soyez pas des corrupteurs sur Terre en assassinant et en commettant d’autres actes de désobéissance.
Wahai kaumku! Penuhilah takaran dan timbangan secara adil apabila kalian menakar atau menimbang untuk orang lain. Janganlah kalian mengurangi hak-hak orang lain sedikit pun dengan cara mengurangi takaran atau timbangan, melakukan kecurangan atau menipu. Pun jangan membuat kerusakan di muka bumi dengan melakukan pembunuhan atau perbuatan-perbuatan maksiat lainnya.
O popolo, siate corretti nelle misure e nei pesi, quando misurate o pesate per gli altri, e non sottraete nulla di ciò che è loro diritto, ingannando e imbrogliando, e non corrompete la terra con l'omicidio e altri peccati.
"Hỡi dân Ta! Hãy cân và đo lường cho đầy đủ, trung thực. Các ngươi chớ có chiếm đoạt quyền lợi của người khác bằng thủ đoạt, bằng gian lận hay lừa gạt. Và cũng chớ có gây ra điều thối nát trên trái đất này bằng cách giết chóc hoặc bằng tội lỗi."
First, he (Shu`ayb) prohibited them from cheating in business by decreasing the weights whenever they gave (products) to people.
He commanded them to give just measure and weight whether they were giving or receiving (in transactions). He also forbade them from causing mischief and corruption in the land. This was due to their practice of highway robbery along the roads. Abu Ja`far bin Jarir said,
بَقِيَّتُ اللَّهِ خَيْرٌ لَّكُمْ
(That which is left by Allah (after giving the rights of the people) is better for you,) "This means what you gain from your successful business dealings in which you have given just measure, is better for you than wrongfully taking the wealth of the people." Ibn Jarir said that this statement has been reported from Ibn `Abbas and I say it is similar to Allah's statement,
قُل لاَّ يَسْتَوِى الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ
(Say: "Not equal are Khabith (all that is evil) and Tayyib (all that is good), even though the abundance of Khabith may please you.")5:100 Allah then says,
وَمَآ أَنَاْ عَلَيْكُمْ بِحَفِيظٍ
(And I am not a guardian over you.) This means a watcher over you people. In other words, "Do this for Allah and not to be seen by the people."
Obviously, the very prohibition of weighing and measuring short makes weighing and measuring in full necessary. But, to emphasize it further, Sayyidna Shu'aib علیہ السلام said:
وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ ۖ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
And 0 my people, perfect the measure and the balance with justice and do not make the people short of their things, and do not go about the earth spreading disorder - 85.
O mga kalipi ko, lubusin ninyo ang takalan at ang timbangan ayon sa katarungan kung tatakal kayo o magtitimbang kayo sa iba sa inyo, huwag kayong bumawas sa mga tao sa mga karapatan nila ng anuman sa pamamagitan ng pang-uumit, pandaraya, at panlilinlang. Huwag kayong manggulo sa lupa sa pamamagitan ng pagpatay at iba pa rito na mga pagsuway.
Ang tira ni Allāh na itinira Niya para sa inyo mula sa ipinahihintulot matapos ng pagtupad sa mga karapatan ng mga tao ayon sa katarungan ay higit sa pakinabang at pagpapala kaysa sa karagdagang natatamo sa pamamagitan ng pang-uumit at panggugulo sa lupa, kung kayo ay totohanang mga mananampalataya. Kaya malugod kayo sa tirang iyon. Ako sa inyo ay hindi isang mapagmasid na bumibilang sa mga gawa ninyo at nagtutuos sa inyo sa mga ito. Ang Mapagmasid lamang doon ay ang nakaaalam sa lihim at hayag.
Il guadagno lecito che Allāh vi concede dopo aver rispettato i diritti della gente secondo giustizia, è più benefico e più benedetto di ciò che sottraete agli altri e della corruzione in terra, se, in verità, siete veri credenti; accettate quel guadagno; Io non sono vostro Vigilante, Colui che tiene il computo delle vostre azioni; in verità, Colui che Vigila su tutto ciò è Colui che conosce ciò che viene nascosto e ciò che viene sussurrato.
"Phần mà Allah để lại cho các ngươi từ phần lời Halal khi các ngươi đong, đo trung thực đó, trong đó có rất nhiều điều hữu ích và hồng ân làm gia tăng thêm ân đức và làm giảm đi những việc làm thối nát trên trái đất này. Quả thật, nếu các ngươi là những người tin tưởng thật sự thì hãy hài lòng về những phần còn lại đó. Ta không phải là người theo dõi ghi chép những việc làm của các ngươi hay là kiểm duyệt ân phước của các ngươi, mà người giám sát các ngươi chính là Đấng am tường mọi việc được giấu kín và công khai."
İnsanların haklarını adaletle yerine getirdikten sonra Allah'ın sizin için helalinden bıraktığı şey, ölçü ve tartıyı eksik yaparak ve yeryüzünde bozgunculuk çıkararak yapılan bir artırmadan daha çok faydalı ve bereketlidir. Eğer gerçekten iman ediyorsanız Allah'ın sizin için bıraktığından razı olun. Ben, sizin amellerinizi saymak için üzerinizde bir gözetleyici değilim. Asıl gözetleyen ancak gizliyi ve açığı bilen Yüce Allah'tır.
Harta halal yang Allah sisakan untuk kalian setelah kalian memenuhi hak-hak orang lain secara adil lebih bermanfaat dan lebih banyak berkahnya daripada tambahan harta yang kalian dapatkan dengan cara mengurangi takaran atau timbangan, atau membuat kerusakan di muka bumi. Jika kalian benar-benar beriman kepada Allah, terimalah sisa tersebut. Adapun aku maka bukanlah seorang pengawas yang bertugas menghitung dan mencatat amal perbuatan kalian. Yang menjadi pengawas kalian ialah Tuhan Yang Maha Mengetahui rahasia juga bisikan yang samar."
Dijo, además: Lo que es lícito y que Al-lah les concede después de otorgarle a las personas lo que les corresponde por derecho y con justicia, es de mayor beneficio y contiene más bendiciones que el exceso obtenido al dar una medida falsa y sembrar la corrupción en la Tierra. Si en verdad son creyentes, entonces conténtense con lo legal. No es mi deber vigilarlos, registrar sus obras y pedirles cuentas. El que los cuida es el que conoce todos los secretos y las conversaciones privadas.
Le licite que vous laisse Allah après que vous vous soyez équitablement acquittés des droits d’autrui est plus bénéfique et gratifiant que le surplus que vous acquérez en fraudant et en corrompant la Terre. Si vous êtes de véritables croyants, contentez-vous de ce reste. Je ne suis pas un gardien qui consigne vos œuvres et vous demande des comptes. Le gardien de vos œuvres est Celui qui connaît ce qui est secret et intime.
He further said: The lawful that Allah leaves for you after giving people their rights in full and with fairness is of more benefit and contains more blessing than the extra obtained through giving short measure and spreading corruption on earth. If you are indeed believers, then be content with that remainder. It is not my duty to watch over you, record your actions and hold you to account for them. The One Who watches over you is the One Who knows all secrets and private conversations.
The Midian (Madyan) region, to which the Prophet Shu‘ayb was sent, lay between Hijaz and Syria. His addressing his community as ‘people of faith’ shows that they claimed to be believers. In other words, it was a Muslim community of that time; they were the ummah of the prophet who preceded Shu‘ayb; but now after a long passage of time, in their later generations there had been a decline in their piety. Shu‘ayb told them that, if they were to be taken as people of the Faith, their claim would be acceptable before God only if they fulfilled the requirements of their claim, failing which, their claim had no value. He said that their faith demanded that they worship the one and only God, adhere to justice and fair play in their transactions and choose for others what they desired for themselves. Every one of them had to discharge his obligations fully to others and there should be no shortcoming in this. They should live on the earth as God wanted His subjects to live, remaining contented with their legitimately gained earnings and not try to gain more through disobedience. If they did all this, they would be treated as believers in the eyes of God. Otherwise, there was the likelihood of their being smitten by God’s punishment. Shu‘ayb also advised them not to give short measure, or engage in any other kind of fraudulent practices. His reference to their prosperity shows that in his community, some were poor and some were rich; there were some who received more, while others received less. Had all his addressees received less, then who would have been the prosperous ones? This shows that the addressees mentioned here were people of status with influence. Prophets come for the guidance of everyone, but their words are especially directed towards the upper echelons of the community, as defined by their wealth and intellect, because the general public goes along with them. Mostly they follow in the footsteps of their ‘great ones,’ so that, the conveying of the divine message to the elite amounts to reaching the general public also.
"Ono što vam pretekne, a što vam je Allah dozvolio, nakon što ljudima date njihova prava, korisnije je za vas i sa većim blagoslovom nego uvećanje imetka do kojeg dolazite zakidanjem ljudima i širenjem nereda po Zemlji. Ako ste istinski vjernici budite zadovoljni tim što vam pretekne, a ja nisam vaš nadzornik koji pobrojava vaša djela i koji vas obračunava, već to sve radi Allah, Koji zna ono što krijete i tajite."
Šuajbov narod reče: "O Šuajbe, da li tvoj namaz kojeg klanjaš Allahu traži da ostavimo obožavanje kipova koje su obožavali naši preci i da ostavimo postupanje sa našim imecima onako kako mi želimo i da ih uvećavamo onako kako mi želimo? Doista si ti obazriv i razborit, mi te znamo kao razumnog i mudrog prije tvojeg poziva, pa šta te je zadesilo?"
Kaum Syu'aib berkata, "Wahai Syu'aib! Apakah salat yang engkau laksanakan kepada Allah itu menyuruhmu agar kami meninggalkan kebiasaan kami menyembah berhala-berhala yang dahulu disembah oleh leluhur kami, dan menyuruhmu agar kami meninggalkan kebiasaan kami mengelola dan mengembangkan harta kami sesuka hati kami?! Padahal sebelum melaksanakan dakwah ini sungguh kami mengenalmu benar-benar orang yang penyantun dan berakal sehat, orang yang pandai dan bijaksana. Jadi, apa yang telah terjadi padamu?"
Şuayb -aleyhisselam-'ın kavmi O'na şöyle dedi: Ey Şuayb! Atalarımızın ibadet ettiğini terk etmemizi veya mallarımız hakkında istediğimiz gibi tasarrufta bulunmayı ve mallarımızı istediğimiz gibi çoğaltmayı terk etmemizi senin namazın mı emrediyor? Oysa bu davetten önce seni yumuşak huylu, çok akıllı ve hikmet sahibi bir kimse olarak bilirdik. Senin başına gelen nedir?
Le respondieron: “¡Jetró! ¿Es tu forma de adoración la que te ordena que dejemos aquello que adoraban nuestros padres, y dejemos de invertir nuestros bienes como queramos? ¿Acaso eres el mismo hombre sensato y sabio que conocimos antes de que vinieras con este mensaje? ¿Qué te ha sucedido?
The people of Shu’ayb said to him: O Shu’ayb, does the prayer that you offer instruct you that we should leave the worship of the idols our fathers used to worship? Does it instruct you that we should leave dealing in our wealth as we wish, and investing it as we wish? You are indeed the sensible and wise person we knew you to be before this invitation. What has happened to you?
Le peuple de Chu’ayb lui dit: Ô Chu’ayb, est-ce la prière que tu accomplis pour Allah qui t’ordonne que l’on délaisse l’adoration des idoles que nos ancêtres adoraient et que l’on cesse de disposer de nos biens comme bon nous semble ou qu’on les fasse fructifier selon notre bon vouloir? Tu étais pourtant, avant ta prédication, quelqu’un d’indulgent et de sage. Quel mal t’a donc atteint?
Sometimes it happens that people use the word ‘salat’ (prayer) when they actually mean ‘religion.’ Here they had used the word salat because salat is the most prominent and clear sign of religion. (Safwat at-Tafasir). Shu‘ayb’s community claimed to be religious. They used to say their prayers also. But they had associated shirk (ascribing partners to God) with their religion and prayers, and in its name had allowed foul play in their transactions. Shu‘ayb urged them to be true worshippers of God and to adhere to fair play in their dealings and said that if there is polytheism along with religion and there is foul play in transactions along with prayers, then such religion and such prayer have no value in the eyes of God. Such talk was likely to expose the false pretensions of the community about their piety. Their stand—that they were religious in spite of their wrongdoing—was adversely affected by this. Being already acclaimed as ‘worshippers’, they became irritated and said, ‘Are you the only worshipper of God? Were the holy great ones whose ways we have adopted ignorant? Doesn’t anybody else except you know what prayer is and what its requirements are? Perhaps you think that you are the only wise and righteous person in the whole world!’ In the eyes of Shu‘ayb’s community, only those who had become great by virtue of long-standing tradition, or who occupied seats of high status appeared to be truly great. That is why they had the courage to taunt Shu‘ayb in this manner.
The Response of Shu`ayb's People
They said to Shu`ayb, in mockery,
أَصَلَوَتُكَ
(Does your Salah) Al-A`mash said, "This means your reading."
تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءابَاؤُنَآ
(command you that we give up what our fathers used to worship,) meaning the idols and statues.
أَوْ أَن نَّفْعَلَ فِى أَمْوَالِنَا مَا نَشَؤُا
(or that we give up doing what we like with our property) This means, "Should we abandon our practice of lightening the scales because of your statement This is our wealth and we will do with it as we please." Al-Hasan said concerning Allah's statement,
أَصَلَوَتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءابَاؤُنَآ
(Does your Salah command you that we give up what our fathers used to worship,)11:87 "By Allah, this means that his prayer commanded them to abandon what their fathers used to worship." At-Thawri said concerning Allah's statement,
أَوْ أَن نَّفْعَلَ فِى أَمْوَالِنَا مَا نَشَؤُا
(or that we give up doing what we like with our property) "They were speaking in reference to the paying of Zakah (charity). "
إِنَّكَ لاّنتَ الْحَلِيمُ الرَّشِيدُ
(Verily, you are the forbearer right-minded!) Ibn `Abbas, Maymun bin Mihran, Ibn Jurayj, Ibn Aslam, and Ibn Jarir all said, "These enemies of Allah were only saying this in mockery. May Allah disfigure them and curse them from ever receiving His mercy. And verily, He did so."
It means if they were not to listen to him, let them remember that he was not responsible for the eventuality that they may be seized by some punishment.
The Holy Prophet ﷺ said about Sayyidna Shu'aib that he was an orator among prophets. His eloquence was exceptional. He went to its farthest limits in order to make his people understand his message and take to the right path. But, even after having listened to him, the response of his people was different from that given by ignorant diehards to their reformers. They threw taunts at him, made fun of him, and said:
أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ
0 Shu'aib, does your salah (prayer) command you that we should give up what our fathers used to worship or that we give up doing with our wealth whatever we wish? You are provenly the man of wisdom and guidance - 87.
The salah (prayer) of Sayyidna Shu'aib (علیہ السلام) was well known among his people as he was constantly devoted to it. Therefore, they referred to it tauntingly in the sense that (God forbid) his salah taught him to say all those 'wild' things. From what they said we learn that they too thought that religion is restricted to acts of worship, and that it had nothing to do with material dealings. Let everyone earn and spend one's wealth at will. Placing any restriction on that is no job of religion - as many people, even in this time of ours, generally believe, in total ignorance of the real fact.
Nagsabi ang mga kalipi ni Shu`ayb kay Shu`ayb: "O Shu`ayb, ang dasal mo ba na idinadasal kay Allāh ay nag-uutos sa iyo na mag-iwan kami sa pagsamba sa sinasamba noon ng mga ninuno namin na mga anito, at nag-uutos sa iyo na mag-iwan kami sa paggawa sa mga yaman namin ng ayon sa niloloob namin at magpalago sa mga ito ng ayon sa niloloob namin? Tunay na ikaw ay talagang ikaw ang matimpiin, ang matino sapagkat ikaw ay ang nakapag-uunawa, ang marunong gaya ng pagkakilala namin sa iyo bago ng paanyayang ito. Ano ang dumapo sa iyo?"
Đám dân của Shu'aib đáp lại Shu'aib: "Hỡi Shu'aib! Phải chăng, lễ nguyện Salah của Ngươi đang thực hiện trước Allah đã chỉ thị cho Ngươi bắt bọn ta từ bỏ ngay việc tôn thờ những bụt tượng mà tổ tiên của bọn ta đang thờ phượng ư? Hay là bắt bọn ta dừng lại những điều mà bọn ta vốn chỉ muốn sử dụng tài sản của bọn ta như thế nào tùy thích và bọn ta muốn phát triển nó lớn lên không được ư ? Chắc chắn Ngươi là một Người biết nhẫn nại, thông minh. Quả thật, trước đây Ngươi sở hữu được một khối óc thông thái giống như bọn ta biết rõ về Ngươi, giờ đây Ngươi đã bị gì thế ?
Il popolo di Shua'yb disse a Shua'yb: "O Shua'yb, la tua preghiera ad Allāh ti porta a dirci di abbandonare l'adorazione degli idoli che adoravano i nostri antenati, e ti induce a dirci di non amministrare i nostri beni come vogliamo, facendoli crescere come vogliamo? In verità, tu sei il paziente, il ben guidato, ma sei anche il ragionevole e il saggio, così come ti conoscevamo in precedenza, prima di questa predica. Che cosa ti è successo?"
Shua'yb disse al suo popolo: "Ditemi delle vostre condizioni, mentre io vi presento delle chiare prove da parte del mio Dio ed Illuminazione, e lecito sostentamento che mi ha concesso, tra cui vi è la Profezia. Non voglio dissuadervi da qualcosa o essere avverso a ciò che fate: non voglio fare altro che indirizzarvi, invitandovi all'Unicità del vostro Dio e all'obbedienza a Lui, per quanto posso; e il sostegno nel compiere ciò proviene solo da Allāh, gloria Sua. Mi affido a Lui solo in tutte le mie cose, e a Lui è il mio ritorno"
Shu`ayb's Refutation of His People
He said to them: Do you see O my people, that if I
عَلَى بَيِّنَةٍ مِّن رَّبِّى
(have a clear evidence from my Lord) meaning, upon clear guidance in that which I am calling to.
وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًا
(and He has given me a good sustenance from Himself.) It has been said that he meant the prophethood. It has also been said that he meant the lawful provisions. It seems that the verse carries both meanings. Ath-Thawri said,
وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَآ أَنْهَـكُمْ عَنْهُ
(I wish not, in contradiction to you, to do that which I forbid you.) meaning, `do not forbid you from something and at the same time I contradict my prohibitions in secret behind your backs, doing what I have forbidden.' This is similar to what Qatadah said concerning Allah's statement,
وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَآ أَنْهَـكُمْ عَنْهُ
(I wish not, in contradiction to you, to do that which I forbid you.) "He is saying, `I do not forbid you all from something while I do it myself."'
إِنْ أُرِيدُ إِلاَّ الإِصْلَـحَ مَا اسْتَطَعْتُ
(I only desire reform to the best of my power.) This means, "In that which I command and forbid you, I only want to correct your affair as much as I am able."
وَمَا تَوْفِيقِى
(And my guidance cannot come) This means, "In whatever I intend that agrees with the truth."
إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ
(except from Allah, in Him I put my trust) This means in all of my affairs.
وَإِلَيْهِ أُنِيبُ
(and unto Him I repent.) meaning; "I return." This has been said by Mujahid and others.
Shu'aib bảo với dân chúng của Y: "Hỡi dân Ta! Các ngươi hãy nói cho Ta biết cần phải xử sự ra sao khi Ta đang dựa dẫm vào một các bằng chứng xác thực đến từ Thượng Đế của Ta, một nhận thức rõ ràng, ngoài ra Ta luôn được Ngài chu cấp bổng lộc Halal và Ngài chọn cho Ta là một vị Thiên Sứ. Ta không muốn làm khác các ngươi về điều các ngươi đang làm, mà Ta chỉ muốn cải thiện các ngươi qua việc mời gọi các ngươi trở về với Tawhid thờ phượng Thượng Đế của các ngươi, Đấng Duy Nhất với khả năng có thể nhưng có thành công hay không thì còn phụ thuộc hết vào Allah mà thôi, Ta đã phó thác hết mọi viêc cho Allah duy nhất và luôn sám hối với Ngài."
Nagsabi si Shu`ayb sa mga kalipi niya: "O mga kalipi ko, magpabatid kayo sa akin tungkol sa kalagayan ninyo kung nangyaring ako ay nasa isang maliwanag na patotoo mula sa Panginoon ko at isang pagkakatalos mula sa Kanya at nagtustos Siya sa akin mula sa Kanya ng isang panustos na ipinahihintulot, na kabilang dito ang pagkapropeta. Hindi ako nagnanais na sumaway sa inyo sa isang bagay at sumalungat sa inyo sa paggawa nito. Hindi ako nagnanais kundi ng pagsasaayos sa inyo sa pamamagitan ng pag-aanyaya sa inyo tungo sa paniniwala sa kaisahan ng Panginoon ninyo at pagtalima sa Kanya sa abot ng kakayahan ko. Walang iba ang pagtutuon sa akin sa pagtamo niyon kundi sa pamamagitan ni Allāh – kaluwalhatian sa Kanya. Sa Kanya lamang ako nanalig sa lahat ng mga nauukol sa akin at tungo sa Kanya ako babalik.
What Sayyidna Shu'aib (علیہ السلام) had said to his people was good counsel based on earnest fellow feeling. But, his people responded to him with a sarcasm that was biting. However, they had done that to a blessed prophet of Sayyidna Shu'aib's class. He heard their caustic comments, yet turned to them with the same empathy and once again tried to make them see the truth. He said: يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا (0 my people, tell me, if I am on a clear path from my Lord and He has provided me from Himself with a good provision, [ should I still leave you unguided?] ) Sayyidna Shu'aib (علیہ السلام) was telling his people that he had been blessed by his Lord in that He gave him good provision for his material life and in that He also gave him the light of revelation and spiritual insight. Now, with these wonderful assets in his hands, how could he ever think of becoming like them, willingly embracing error and injustice, and thus failing to bring the truth home to them?
After that, he said: وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ (and I do not want to do in your absence what I prohibit for you). This tells us that the way a preacher of religion conducts his life has a major role in what he preaches. What a preacher does not himself practice produces no effect on others.
Then, he said: إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ (I want to do nothing but to set things right as far as I can). And since, this effort too was not by his personal choice and volition, he further said: وَمَا تَوْفِيقِي إِلَّا بِاللَّـهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ (And my ability to do things comes from none but Allah. In Him alone I have placed my trust, and to Him alone I turn in humbleness).
Chu’ayb dit à son peuple: Ô mon peuple, dites-moi: si je détenais une preuve évidente et manifeste de mon Seigneur et s’il me pourvoyait d’une donation licite, comme la Prophétie, me croiriez-vous? Je ne veux en aucune façon vous défendre quoi que ce soit, ni m’opposer à vous. Je ne désire que vous réformer en vous appelant du mieux que je le peux, à proclamer l’Unicité de votre Seigneur et Lui obéir. Ce n’est que par facilitation d’Allah que j’atteindrai cette finalité. C’est à Lui Seul que je m’en remets dans toutes mes affaires et c’est vers Lui que je retournerai.
Syu'aib berkata kepada kaumnya, "Wahai kaumku! Katakan padaku tentang keadaan kalian jika aku mempunyai bukti yang nyata dan pengetahuan yang jelas dari Tuhanku, dan Dia memberiku rezeki yang halal, serta mengangkatku menjadi nabi. Aku tidak ingin melarang kalian melakukan sesuatu kemudian aku sendiri melakukannya. Aku tidak menginginkan apa pun selain memperbaiki keadaan kalian dengan cara mengajak kalian mengesakan Tuhan kalian dan menaati-Nya sesuai dengan batas kemampuanku. Satu-satunya yang memberiku pertolongan untuk mencapai tujuan itu hanyalah Allah. Hanya kepada-Nya aku berserah diri dalam semua urusanku dan hanya kepada-Nya aku kembali.
Jetró le dijo a su pueblo: “¡Pueblo mío! Me baso en una prueba evidente de mi Señor, Él me ha proveído un sustento generoso y me ha hecho profeta. No iba a prohibir lo que considero lícito para mí mismo. Solo pretendo su bienestar en la medida que pueda. Solo deseo establecer lo correcto para ustedes, lo mejor que pueda, invitándoles a declarar la Unicidad de su Señor y a obedecerle. Pero mi éxito depende de Al-lah, a Él me encomiendo y ante Él me arrepiento.
Şuayb -aleyhisselam- kavmine şöyle dedi: Ey kavmim! Eğer benim, Rabbim tarafından (verilmiş) apaçık bir delilim varsa, ben O'ndan bir basiret üzere isem ve O, bana tarafından helal bir rızık ve peygamberlik vermişse buna ne dersiniz? Size yasak ettiğim şeylerin aksini yaparak size aykırı davranmak istemiyorum. Ben sadece davetimle gücümün yettiği kadar sizlerin, Rabbinizi birlemenizi ve O'na ibadet etmenizi ve sizlerin bu hususta ıslah olmanızı istiyorum. Fakat benim bu hususta başarılı olmam ancak Allah -Subhânehu Teâlâ-'nın yardımı iledir. Ben, bütün işlerimde yalnız O'na dayandım ve yalnız O'na dönerim.
Šuajb reče svom narodu: "Narode moj, obavijestite te me kakvo će vam biti stanje ako ja imam jasan dokaz od mog Gospodara, i ako me On opskrbi halal imetkom i vjerovjesništvom? Meni nije cilj da vam nešto zabranjujem, a da isto činim, niti da vam nešto zabranim a to isto kršim, već samo želim, koliko mogu, da vas popravim pozivajući vas da samo Allaha, vašeg Gospodara, obožavate i da Mu se pokoravate. Samo Allah me može uputiti da to učinim, na Njega Jedinog se oslanjam u svim mojim poslovima i Njemu ću se vratiti."
Shu’ayb said to his people: O my people, tell me what will be your position if I am on clear proof and insight from my Lord, and He has given me lawful provision from Him, as well as prophethood? I do not wish to prohibit you from something and go against you and do it myself. I only wish to set your matter right, to the best of my ability, by inviting you to declare the Oneness of your Lord and to obey Him. My success in achieving this is only with Allah, may He be glorified! I place my trust in Him alone and I turn to Him in all my affairs.
"O narode moj, nemojte dozvoliti da vas neprijateljstvo prema meni navede da poričete ono sa čim sam došao, jer se bojim da vas ne zadesi kazna poput one koja je zadesila Nuhov, Hudov i Salihov narod. Lutov narod vam nije daleko ni po vremenu ni po mjestu, a vi znate šta je njih zadesilo pa uzmite pouku!"
Jetró continuó: ¡Pueblo mío!, no permitan que su odio por mí les haga negar lo que les he traído. Deberían temer que sufrirán como el pueblo de Noé, de Hud o de Sálih. Lo que le sucedió al pueblo de Lot no está lejos de ustedes, ni en tiempo ni en lugar. Saben lo que les sucedió, así que aprendan una lección de eso.
Wahai kaumku! Jangan sekali-kali rasa permusuhan kalian kepadaku mendorong kalian untuk mendustakan ajaran yang kubawa karena aku khawatir kalian akan ditimpa azab seperti yang menimpa kaum Nuh, kaum Hud, atau kaum Ṣāliḥ. Kaum Lūṭ tidaklah jauh dari kalian, baik dari segi waktu maupun tempat dan kalian benar-benar mengetahui apa yang menimpa mereka. Oleh karena itu, ambillah pelajaran berharga dari kisah mereka.
Ô mon peuple, que votre animosité à mon encontre ne vous porte pas à démentir ce que j’apporte car je crains qu’un châtiment semblable à celui qui s’est abattu sur les peuples de Noé, de Hûd ou de Şâliħ ne s’abatte sur vous. Ce que le peuple de Loth a subi ne date pas d’il y a longtemps et a eu lieu non loin d’ici. Puisque vous savez pourquoi cela eut lieu, pourquoi n’en tirez-vous donc aucune leçon?
He continued: O my people, do not let your hatred for me make you deny what I have brought. You should fear that you will suffer like the people of Noah, the people of Hūd or the people of Ṣāliḥ. The people of Lot are not far from you, in time nor place. You know what happened to them, so take a lesson from that.
Ey kavmim! Bana olan düşmanlığınız, sizi; benim getirdiğimi yalanlamaya taşımasın. Nuh kavminin veya Hûd kavminin yahut Salih kavminin başlarına gelenler gibi size de bir musibet getirmesin. Lût kavmi de sizden zaman ve mekân olarak uzak değildir. Muhakkak ki sizler, onlara isabet eden şeyin ne olduğunu bilmektesiniz. O halde ibret alın.
After having given this good counsel to them, he warned them of the punishment of Allah Ta` ala. He said:
وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَن يُصِيبَكُم مِّثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
And 0 my people, let not your hostility towards me cause you to suffer what was suffered by the people of Nuh, or the people of Hud, or the people of Salih. And the people of Lut are not far from you.
The sense of the last sentence is that the overturned habitations of the people of Sayyidna Lut (علیہ السلام) were close to Madyan where they were. Then, in terms of time, the punishment that came upon them was very close. From this they could learn their lesson and leave their obstinacy.
Hearing this, his people were enraged. They said that had it not been for the support he had from his clan, they would have stoned him to death. Despite this threat, Sayyidna Shu'aib (علیہ السلام) true to his mettle as a prophet, did not hesitate to tell them that they feared his clan all right, but would have no fear of Allah who holds everything in His power.
Finally, when his people did not listen to anything said to them, Sayyidna Shu'aib (علیہ السلام) told them that they could now wait for the punishment. After that, Allah Ta ala took out Sayyidna Shu'aib (علیہ السلام) and those who had believed in him, as is the Divine practice, from that habitation and the rest of them were destroyed instantly at the harsh Cry of Sayyidna Jibra'il (علیہ السلام) .
Injunctions and Rulings:
Rules about Lessening of Weights and Measures
One of the reasons why punishment fell on the people of Sayyidna Shu'aib (علیہ السلام) was their practice of weighing and measuring less than due - called tatfif. The Holy Qur'an has described the severe punishment for those who do that in Surah al-Mutaffifin which opens with the verse: وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to those who give less - 83:1). There is a consensus of the entire Muslim Ummah that doing so is strictly Haram (unlawful). Quoting a saying of Sayyidna ` Umar ؓ ، Imam Malik has said in Mu'atta' that weighing and measuring less essentially means that someone does not fulfill the right of another person due on him, fully and duly. In fact, makes it less, whether it happens to be something given by weight, or measure, or something of another kind. If an employee falls short in performing his or her assigned duty, or an office worker, or a laborer cuts his working hours short, or fails to fulfill his job assignment as due, then, they all will be counted in this cat-egory. Anyone who does not perform his or her Salah with due consideration of everything obligatory and mash En in it has also committed the crime of this ` tatfif.' May Allah keep all of us protected from it!
Ruling
It appears in Tafsir al-Qurtubi that the people of Sayyidna Shu'aib (علیہ السلام) would save gold and silver by trimming the edges of gold and silver coins, like dinar and dirham, circulating in the country as official currency, and which they would channel back into circulation at par value. Sayyidna Shu'aib (علیہ السلام) prohibited them from doing so.
In Hadith as well, the Holy Prophet ﷺ has declared the chipping of the coins of an Islamic state to be Haram (unlawful). Tafsir authority, Zayd ibn Aslam has said exactly this while explaining the
verse of the Qur'an: تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ ; (nine family heads spreading corruption in the land and not correcting [ their ways ] - 27:48). He says that these people of the city mentioned in the verse used to chip off gold and silver from dinar and dirham coins and ran a profitable business of their own through this source - something the Qur'an calls a great corruption.
During the Khilafah of Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) ، someone was arrested while he was cutting a dirham coin. He was awarded a punishment of lashes and was paraded around head shaved. (Tafsir al Qurtubi)
وَيقَوْمِ لاَ يَجْرِمَنَّكُمْ شِقَاقِى
(And O my people! Let not my Shiqaq cause you) This means, "Do not let your hatred and enmity of me cause you to persist in your corruption and disbelief. If you continue this way, you will suffer the same vengeance and torment that overcame Nuh's people, Hud's people, Salih's people and Lut's people." Qatadah said,
وَيقَوْمِ لاَ يَجْرِمَنَّكُمْ شِقَاقِى
(And O my people! Let not my Shiqaq cause you) "He is saying, `Do not be influenced by your differing with me."' As-Suddi said, "This means your enmity of me should not lead you to continue in misguidance and disbelief, or else you will be afflicted by what afflicted them." Concerning His statement,
وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
(and the people of Lut are not far off from you!) It has been said that this refers to the period of time. Qatadah said, "This means that they were only destroyed before you yesterday." It has also been said that it refers to place. Actually, the verse carries both meanings.
وَاسْتَغْفِرُواْ رَبَّكُمْ
(And ask forgiveness of your Lord) from the previous sins.
ثُمَّ تُوبُواْ إِلَيْهِ
(and turn unto Him in repentance.) In whatever evil actions you may encounter in the future. Concerning his statement,
إِنَّ رَبِّى رَحِيمٌ وَدُودٌ
(Verily, my Lord is Most Merciful, Most Loving.) to those who repent.
"Và hỡi dân Ta! Chớ khiến lòng hận thù Ta làm động lực buộc các ngươi phủ nhận sứ mạng của Ta, Ta rất khiếp sợ cho các ngươi về cái hình phạt giống như hình phạt đã rơi vào dân chúng của Nuh, dân chúng của Hud, dân chúng của Saleh, và dân chúng của Lút đã không xa với các ngươi là bao, các ngươi đã biết rõ thời gian hay vị trí cụ thể về họ, các ngươi biết rõ điều gì đã xảy ra với họ, bởi thế các ngươi nên suy ngẫm."
O popolo, l'odio nei miei confronti non vi induca a smentire ciò che vi comunico: temo che vi colpisca una punizione simile a quella che ha colpito il popolo di Nūħ, oppure il popolo di Hūd o il popolo di Sāleħ; e il popolo di Lūţ non è così distante da voi, né nel tempo né nello spazio; non siete consapevoli di ciò che accadde loro? Prendetene atto.
O mga kalipi ko, huwag ngang magbubuyo sa inyo ang pangangaway sa akin sa pagpapasinungaling sa inihatid ko, sa pangambang baka may umabot sa inyo na pagdurusang tulad ng umabot sa mga tao ni Noe o mga kalipi ni Hūd o mga kalipi ni Ṣāliḥ. Ang mga kababayan ni Lot mula sa inyo ay hindi malayo sa panahon ni sa lugar. Nalaman na ninyo ang tumama sa kanila kaya magsaalang-alang kayo.
e chiedete perdono al vostro Dio e tornate a Lui pentiti dei vostri peccati; in verità il mio Dio è Misericordioso con i pentiti, Egli ama molto chi si pente.
"Và các ngươi hãy cầu xin Thượng Đế của các ngươi tha thứ và sám hối với Ngài về những tội lỗi của các ngươi đã gây ra. Quả thật, Thượng Đế của Ta rất mực khoan dung với những ai biết hối cải và Ngài rất yêu mến những ai biết sám hối trong họ."
Humiling kayo ng kapatawaran mula sa Panginoon ninyo, pagkatapos magbalik-loob kayo sa Kanya mula sa mga pagkakasala ninyo. Tunay na ang Panginoon ko ay Maawain sa mga nagbabalik-loob, matindi ang pag-ibig sa sinumang nagbalik-loob kabilang sa kanila."
Et demandez à votre Seigneur qu’Il vous pardonne et repentez-vous à Lui de vos péchés. Allah est miséricordieux envers ceux qui se repentent ; l’amour qu’Il leur voue est immense.
"I tražite oprost od svog Gospodara i pokajte Mu se od grijeha. Doista je moj Gospodar milostiv prema pokajnicima, i puno ih voli."
There are two types of acceptance of a precept—one is routine or unconscious acceptance by imitation and the other is acceptance after finding it to be right. In the first case, man accepts something because others accept it. In the second case man accepts it because, on the basis of reasoning, he found that it was right. While the former is only a formal acceptance, the latter is conscious discovery. Discovery of Truth at the level of reason is the real asset of a believer. This leads to that live, active belief which prompts him and enables him to stand in the midst of people and start representing the Truth to them, unmindful of everything else. Conscious discovery of truth is a substitute for everything else. One who receives this bounty is never in need of anything else. An unbeliever is satisfied with material achievement. But the believer is satisfied only when his reason is addressed. On receiving sustenance of this kind (conscious discovery), it becomes impossible for anyone to take a stand against it. Contradiction between talk and action is the result of formal faith, while consistency in talk and action is the result of conscious faith. In his interpretation of the word ‘shiqaq,’ meaning ‘opposition,’ Hasan al-Basri, the famous Sufi, says, ‘Should your enmity against me make you leave the path of Faith, you will be liable to receive the punishment meted out to the unbelievers.’ (Al-Qurtubi). Since the missionary appears as an ordinary man to the people, his critical approach is extremely disturbing to those who have attained a high status in society. That an ordinary man should venture to criticise them and their great ones seems unconscionable to them. That is why they develop a hatred for the preacher and become obdurate towards him. The development of such a mentality in a man amounts to his being put to a severe test, because he considers even a godly message insignificant if it is brought by an ‘ordinary’ preacher. In the process of ignoring a human being, he ignores God Himself.
Seek forgiveness from your Lord. Then repent to Him from your sins. My Lord is Compassionate to those who repent and is Most Loving to those who turn to Him.
Rabbinizden bağışlanma dileyin; sonra da günahlarınızdan dolayı O’na tövbe edin. Muhakkak ki Rabbim, tövbe edenlere karşı çok merhametlidir. O, kullarından tövbe edenleri çok sever.
Busquen el perdón de su Señor. Luego, arrepiéntanse de sus pecados. Mi Señor es Compasivo con los que se arrepienten y es Muy Afectuoso con los que se vuelven a él.
Mohonlah ampun kepada Tuhan kalian. Kemudian bertobatlah kepada-Nya dari dosa-dosa kalian. Sesungguhnya Tuhanku Maha Penyayang kepada orang-orang yang bertobat, lagi Maha Mencintai mereka."
In a tradition of the Prophet Muhammad, Shu‘ayb has been called the orator among the prophets (khatib al-ambiya’). He used to explain facts to the people of his community in their own understandable language in the most effective manner. Then, why did they not understand what he said? The reason for this was that the mindset of the community had been so vitiated that their way of thinking was quite different from that of Shu‘ayb. Therefore, what he had to say seemed incomprehensible. The community was engrossed in obeisance to human beings whereas Shu‘ayb called upon them to do obeisance to the one and only God. They were under the impression that belief in saints or great ones was enough for their salvation. But Shu‘ayb’s dictum was that salvation can be attained only through the belief in the one God and the performance of good deeds. The community members thought that since they considered themselves believers, they really were believers. Shu‘ayb said however, that a believer was one who was so by God’s assessment. In the eyes of the community salat (prayer) was merely a sort of ineffective formal supplement. Shu‘ayb declared, on the contrary, that salat was a reckoner of man’s life, his income and expenditure. The community thought that Faith was merely a spiritless acceptance, whereas he said that faith was that which was acquired by a live consciousness. In this way, a barrier had developed between Shu‘ayb and the community when it came to understanding his true and straightforward words. ‘Were it not for your clan, we would have stoned you.’ This statement reveals the great extent to which Shu‘ayb’s community had grown insensitive and become immersed in the love of outward, showy con-cerns. The truth of the matter was that when Shu‘ayb exposed the religious pretensions of the communi-ty, its members became his enemies. At that time he had no crowds surrounding him to deter them from attacking him. He did not possess wealth and status with which to impress his listeners. He had at his command only the strength of Truth and reasonableness, but with such people Truth and reasonableness did not carry any weight. In these circumstances, they would have certainly made a fatal attack on him, had it not been for the fear of tribal revenge. In the tribal era, the killing of a member of a tribe meant that, according to tribal custom, the entire tribe would rise to avenge that killing. This fear restrained Shu‘ayb’s community from taking any extreme step, just as in the present age people remain safe from the mischief of miscreants, because the latter fear that if they commit a crime, they will have to face the police force and the courts.
Šuajbov narod reče Šuajbu: "O Šuajbe, mi ne shvatamo mnogo od toga sa čim si došao, i mi smatramo da si ti kod nas slab jer je tvoj vid oslabio, i da nije tvoje rodbine koja je na našoj vjeri mi bismo te ubili kamenovanjem. Ti kod nas ne uživaš nikakav ugled pa da se bojimo tvog ubistva, već te nećemo ubiti iz poštovanja prema tvojoj rodbini."
El pueblo de Jetró le dijo: “¡Jetró! No entendemos mucho acerca de lo que has traído. Consideramos que eres débil entre nosotros y no eres uno de los líderes principales. Si no fuera porque tu familia sigue nuestras creencias religiosas, te habríamos lapidado. Para nosotros, no eres una persona de honor, por lo que no temeríamos matarte. La única razón por la que no te matamos es por respeto a tu familia”.
Kaum Syu'aib berkata, "Wahai Syu'aib! Kami tidak banyak mengerti ajaran yang engkau bawa. Bahkan kami melihat engkau adalah orang yang lemah di antara kami karena kedua matamu lemah atau buta. Seandainya keluargamu bukan penganut agama kami, niscaya kami telah membunuhmu dengan melemparimu dengan batu. Sungguh engkau bukanlah orang yang kami hormati, sehingga kami tidak takut membunuhmu. Kami tidak membunuhmu semata-mata karena kami menghormati keluargamu."
Le peuple de Chu’ayb lui répondit: Ô Chu’ayb, nous ne comprenons pas grand-chose à ce que tu apportes et nous te considérons comme étant quelqu’un de faible en raison du mal dont tu souffres aux yeux. N’était-ce l’égard pour ton clan qui est resté fidèle à notre confession, nous t’aurions lapidé à mort. Tu n’es pas pour nous quelqu’un de puissant que nous redoutons de tuer. Nous ne nous en abstenons que par respect pour ton clan.
Şuayp -aleyhisselam-'ın kavmi O'na şöyle dedi: Ey Şuayb! Senin getirdiklerinin çoğunu anlamıyoruz ve gözüne isabet eden rahatsızlıktan ve körlükten dolayı da seni, içimizde cidden zayıf (aciz) olarak görüyoruz! Eğer senin aşiretin bizim milletimizden olmasaydı seni mutlaka taşlayarak öldürürdük. Sen bizden üstün değilsin ki, seni öldürmekten korkup sakınalım. Biz seni ancak, senin aşiretine karşı olan saygıdan dolayı bıraktık.
The people of Shu’ayb said to him: O Shu’ayb, we do not understand much of what you have brought. We regard you to be weak amongst us, and you are not one of the senior leaders. If it were not that your family follows our religious beliefs, we would have killed you by stoning. To us, you are not a person of honour such that we would be afraid of killing you. The only reason we did not kill you is out of respect for your family.
Dân chúng của Shu'aib đáp lại Shu'aib: "Hỡi Shu'aib! Thật ra bọn ta không hiểu rất nhiều về điều mà Ngươi mang đến, vả lại Ngươi trong mắt bọn ta không khác gì là một kẻ yếu đuối hoặc chỉ là kẻ mù nhìn. Và nếu như không có dòng tộc của Ngươi thì bọn ta đã ném đá giết chết Ngươi rồi. Bọn ta không giết Ngươi không phải vì sợ Ngươi mà do tôn trọng dòng tộc của Ngươi đó."
The Response of Shu`ayb's People
They said,
يشُعَيْبُ مَا نَفْقَهُ
(O Shu`ayb! We do not understand) This means that we do not comprehend.
كَثِيراً
(much) `most of what you say'. Ath-Thawri said, "He (Shu`ayb) was called the orator of the Prophets." As-Suddi said,
وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا
(and we see you weak among us.) "They meant, `You are only one person."' Abu Rawq said, "They meant, `You are despised, because your tribe is not upon your religion."'
وَلَوْلاَ رَهْطُكَ لَرَجَمْنَـكَ
(Were it not for your family, you would have been stoned,) This means, your people. Were it not for their powerful position over the people of Madyan, they would have stoned him to death. Some said that this means with rocks. It has also been said that this means that they would have cursed and insulted him verbally.
وَمَآ أَنتَ عَلَيْنَا بِعَزِيزٍ
(and you are not powerful against us.) This means, "You have no position of power over us."
Shu`ayb's Refutation of His People
قَالَ يقَوْمِ أَرَهْطِى أَعَزُّ عَلَيْكُم مِّنَ اللَّهِ
(He said: "O my people! Is then my family of more weight with you than Allah")( He says: You would leave me alone out of respect for my people but not out of respect for the greatness of the Lord, the Most Blessed and Exalted Does not your awe of Allah prevent you from harming His Prophet Indeed you have placed the fear of Allah,
وَرَآءَكُمْ ظِهْرِيّاً
(behind your backs.) This means that you have thrown it behind you. You do not obey it, nor do you respect it.
إِنَّ رَبِّى بِمَا تَعْمَلُونَ مُحِيطٌ
(Verily, my Lord is surrounding all that you do.) This means that He knows all of your actions and He will reward you according to them.
Nagsabi ang mga kalipi ni Shu`ayb kay Shu`ayb: "O Shu`ayb, hindi kami nakaiintindi sa marami sa inihatid mo. Tunay na kami ay talagang nagtuturing sa iyo sa gitna namin bilang may kahinaan dahil sa dumapo sa mata mo na kahinaan o pagkabulag. Kung hindi dahil ang angkan mo ay nasa kapaniwalaan namin, talaga sanang pinatay ka namin sa pamamagitan ng paghagis ng bato. Hindi ka sa amin isang kagalang-galang upang masindak kami sa pagpatay sa iyo. Nagsaisang-tabi lamang kami ng pagpatay sa iyo bilang paggalang sa angkan mo."
Disse il popolo di Shu'ayb a Shu'ayb: "O Shu'ayb, non comprendiamo molto di ciò che ci hai comunicato; in verità ti vediamo debole tra noi a causa della debolezza della tua vista o della tua cecità; e se non fosse per la tua tribù che segue il nostro culto, ti avremmo ucciso lapidandoti. Non sei un nostro caro e non temiamo di ucciderti. In verità, ti abbiamo risparmiato per rispetto nei confronti della tua tribù"
Disse Shu'ayb al suo popolo: "O popolo, la mia tribù è forse più importante, per voi, di Allāh, vostro Dio, e avete voltato le spalle ad Allāh non credendo al Suo Profeta a voi inviato?! In verità il mio Dio circonda ciò che fate; nessuna vostra azione Gli è nascosta, e vi punirà per ciò con la distruzione, in vita, e nell'Aldilà con la punizione"
Shu'aib đáp lại dân chúng của Y: "Hỡi dân Ta, lẽ nào các ngươi cho rằng dòng tộc của Ta cao quí và mạnh hơn Allah Thượng Đế của các ngươi ư ? Thế nên, các ngươi đã quẳng Allah ra đằng sau lưng các ngươi nên không chịu tin tưởng bất cứ những gì mà Thiên Sứ của Ngài mang đến cho các ngươi. Quả thật, Thượng Đế của Ta thâu tóm hết tất cả mọi việc mà các ngươi làm, không có một việc làm nào của các ngươi mà có thể che giấu được Ngài, các ngươi sẽ gánh chịu hậu quả của các ngươi đã gây ra ở trần gian này đó là sự diệt vong và vào Ngày Sau là sự trừng phạt."
Nagsabi si Shu`ayb sa mga kalipi niya: "O mga kalipi ko, ang angkan ko ba ay higit na marangal sa inyo kaysa kay Allāh na Panginoon ninyo? Umiwan kayo kay Allāh sa likuran ninyo nang pabalibag nang hindi kayo sumampalataya sa propeta Niya na ipinadala Niya sa inyo. Tunay na ang Panginoon ko, sa anumang ginagawa ninyo, ay Tagasaklaw: walang nakakukubli sa Kanya na anuman sa mga gawa ninyo. Gaganti Siya sa inyo sa mga ito sa Mundo sa pamamagitan ng pagpapahamak at sa Kabilang-buhay sa pamamagitan ng pagdurusa.
Syu'aib berkata kepada mereka, "Wahai kaumku! Apakah keluargaku lebih mulia dan lebih terhormat bagi kalian dibanding Allah, Tuhan kalian? Dan kalian tinggalkan Allah begitu saja di belakang kalian ketika kalian tidak percaya kepada Nabi-Nya yang Dia utus kepada kalian?! Sesungguhnya Tuhanku Maha Mengetahui apa yang kalian perbuat. Tidak ada satu pun amal perbuatan kalian yang luput dari pengetahuan-Nya dan Dia akan membalas perbuatan kalian itu dengan membinasakan kalian di dunia dan menimpakan azab yang berat kepada kalian di akhirat.
Şuayb -aleyhisselam- kavmine şöyle dedi: Ey kavmim! Size göre benim kabilem Rabbiniz olan Allah Teâlâ’dan daha güçlü ve değerli mi ki, Allah'ın size göndermiş olduğu peygamberine iman etmeyerek O'na arkanızı döndünüz? Şüphesiz ki Rabbim, yapmakta olduklarınızı çepeçevre kuşatıcıdır. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. O, sizin bu (kötü) amellerinizin karşılığını dünyada sizi helak ederek ahirette ise sizi azaplandırarak verecektir.
Shu’ayb said to his people: O my people, is my family more respectable and honoured to you than Allah, your Lord? Did you throw Allah behind you when you did not accept the prophet He sent to you? My Lord surrounds what you do. No action of yours is hidden from Him. He will repay your behaviour in the world with destruction, and in the Afterlife with punishment.
Jetró le dijo a su pueblo: “¡Pueblo mío! ¿Acaso es mi familia más respetable y honrada para ustedes que Al-lah, su Señor? ¿No sabían que Le dieron la espalda a Al-lah cuando no aceptaron al profeta que Él les envió? Mi señor abarca todo lo que hacen. Ninguna de sus obras está escondida de Él. Al-lah compensará sus comportamientos en este mundo con destrucción, y en la otra vida con castigo.
Šuajb reče svom narodu: "O narode moj, zar vam je moja rodbina uglednija i poštovanija od Allaha, vašeg Gospodara? Ne osvrćete se na Allaha jer niste povjerovali u Njegovog poslanika koji vam je poslat! Doista moj Gospodar zna sve što radite i On će vas na dunjaluku za to kazniti uništenjem, a na Ahiretu patnjom u Džehennemu."
Chu’ayb dit à son peuple: Ô mon peuple, mon clan est-il pour vous plus honorable et plus puissant qu’Allah votre Seigneur? Vous avez tourné le dos à votre Seigneur lorsque vous avez refusé de croire au prophète qu’Il vous a envoyé. Allah a une parfaite connaissance de ce que vous faites: aucun de vos agissements ne Lui échappe et Il vous rétribuera pour ces agissements en vous anéantissant dans ce bas monde et en vous châtiant dans l’au-delà.
Shu` ayb's threatening of His People When the Prophet of Allah,Shu` ayb, despaired of their response to him, he said, "O mypeople
اعْمَلُواْ عَلَى مَكَانَتِكُمْ
(Act according to your ability,) This means, "Act according to your current ways." This is actually a severe threat.
إِنِّى عَـمِلٌ
(I am acting.) according to my way.
سَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ
(You will come to know who it is on whom descends the torment that will cover him with ignominy, and who is a liar!) meaning, between me and you.
وَارْتَقِبُواْ
(And watch you!) This means to wait.
إِنِّى مَعَكُمْ رَقِيبٌ
(I too am watching with you.) Allah then says,
وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ ءَامَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُواْ الصَّيْحَةُ فَأَصْبَحُواْ فِى دِيَـرِهِمْ جَـثِمِينَ
(And when Our commandment came, We saved Shu`ayb and those who believed with him by a mercy from Us. And As-Sayhah (awful cry) seized the wrongdoers, and they lay (Jathimin) in their homes.) His saying Jathimin means extinct and lifeless without any movement. Here Allah mentions that a loud cry (Sayhah) came to them. In Surat Al-A`raf He says a severe quake (Rajfah) came to them. In Surat Ash-Shu`ara', He said it was a torment of a cloudy day. They were one nation upon which all of these punishments were gathered on the day of their destruction. In each context, Allah only mentioned that which was suitable. In Surat Al-A`raf when they said,
لَنُخْرِجَنَّكَ يـشُعَيْبُ وَالَّذِينَ ءَامَنُواْ مَعَكَ مِن قَرْيَتِنَآ
(We shall certainly drive you out, O Shu`ayb, and those who have believed with you from our town.)7:88 In this verse it was suitable to mention a tremor, or quake (Rajfah). The earth in which they practiced their wrongdoing and they wanted to expel their Prophet from it, shook them. Here, due to their disrespectful manners in speaking to their Prophet, Allah mentioned the awful cry (Sayhah) which overcame them and killed them. In Surat Ash-Shu`ara' when they said,
فَأَسْقِطْ عَلَيْنَا كِسَفاً مِّنَ السَّمَآءِ إِن كُنتَ مِنَ الصَّـدِقِينَ
(So cause a piece of the heaven to fall on us, if you are of the truthful!)26:187 Allah said in response,
فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ
(So the torment of the day of Shadow seized them. Indeed that was the torment of a Great Day.)26:189 This is from the intricate secrets and to Allah belongs all praise and much bounty forever. Concerning the statement,
كَأَن لَّمْ يَغْنَوْاْ فِيهَآ
(As if they had never lived there!) This means it was as if they had not lived in their homes before that.
أَلاَ بُعْدًا لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ
(So away with Madyan as just as Thamud went away!) They (Thamud) were their neighbors and they did not live far from the homes of the people of Madyan. They were similar in their disbelief and their highway robbery. They were also both Arabs.
O my people, do what you are able to in the manner you wish. I will also act in the manner I wish, as far as I can. Soon, you will come to know which of us is to receive a punishment of humiliation as justice, and who is lying in their claim. So wait for Allah’s decision and I will also wait with you.
Ey Kavmim! Kendiniz için yapmayı tercih ettiğiniz her yöntemi deneyin. Elbet ben de tercih ettiğim şeyleri yapacağım. Kendisini zelil edecek azabın kime geleceğini ve bizden iddia ettiği şeyde yalancı olanın kim olduğunu öğreneceksiniz. Allah'ın vereceği hükmü bekleyiniz. Elbette ben de sizinle birlikte beklemekteyim.
"O narode moj, radite sve što možete na način kojim ste zadovoljni, a i ja ću raditi na moj način koliko mogu, pa ćete vidjeti koga od nas će zadesiti kazna, i ko je od nas lažov. Vi čekajte Allahovu presudu, a i ja ću sa vama čekati."
Ô mon peuple, faites ce que vous avez le pouvoir de faire de la manière qui vous plaît, en ce qui me concerne, je ferai ce que j’ai le pouvoir de faire de la manière qui me plaît. Vous saurez sur qui de nous s’abattra un châtiment qui punira et humiliera celui qui ment. Attendez donc ce que décrètera Allah, j’attends avec vous.
¡Pueblo mío! Hagan lo que puedan de la manera que quieran. También actuaré en la forma que desee, en la medida de lo posible. Pronto llegarán a saber cuál de nosotros recibirá un castigo y quién miente en lo que afirma. Así que aguarden la decisión de Al-lah y yo también esperaré junto a ustedes.
Wahai kaumku! Berbuatlah semampu kalian dengan cara yang kalian yakini kebenarannya karena aku pun berbuat semampuku dengan cara yang kuyakini kebenarannya. Kelak kalian akan tahu siapa di antara kita yang akan menerima azab sebagai hukumannya, dan siapa di antara kita yang berdusta dalam pengakuannya. Oleh karena itu, tunggulah apa yang akan diputuskan oleh Allah karena sesungguhnya aku akan menunggu bersama kalian."
O popolo, fate ciò che volete; in verità io faccio ciò che voglio, per quanto posso. Vedrete chi sarà davvero afflitto da una punizione che lo umilierà e chi di noi è il bugiardo nelle sue dichiarazioni. Attendete il decreto di Allāh, in verità io attendo assieme a voi.
O mga kalipi ko, gumawa kayo ayon sa nakakaya ninyo ayon sa paraan ninyo na kinalugdan ninyo; tunay na ako ay gumagawa ayon sa paraan ko na kinalugdan ko ayon sa nakakaya ko. Malalaman ninyo kung sino sa atin ang pupuntahan ng isang pagdurusang mang-aaba sa kanya bilang parusa para sa kanya at kung sino sa atin ang siyang sinungaling sa inaangkin niya. Kaya maghintay kayo sa itatadhana ni Allāh; tunay na ako kasama sa inyo ay naghihintay."
"Và hỡi dân Ta! Hãy làm những gì mà các ngươi có thể trên con đường mà các ngươi cảm thấy hài lòng về nó, còn Ta cũng chỉ làm những gì trên con đường mà Ta cảm thấy hài lòng và trong khả năng cho phép. Rồi đây, các ngươi sẽ sớm biết ai sẽ bị Ngài trừng phạt một cách thật là nhục nhã và ai sẽ là kẻ dối trá mà bị Ngài cảnh báo. Bởi vậy, các ngươi hãy chờ xem những gì đã được Allah an bài và Ta sẽ ở cùng với các ngươi chờ xem điều đó."
Noong dumating ang utos Namin ng pagpapahamak sa mga kalipi ni Shu`ayb ay sumagip Kami kay Shu`ayb at sa mga sumampalataya kasama sa kanya sa pamamagitan ng isang awa mula sa Amin. Tinamaan ang mga lumabag sa katarungan kabilang sa mga kalipi niya ng isang matinding nagpapahamak na tunog kaya namatay sila. Sila ay naging mga nakahandusay sa mga mukha nila. Kumapit nga ang mga mukha nila sa alabok.
Và khi mệnh lệnh của TA được thi hành là tiêu diệt hết đám dân của Shu'aib, thế nhưng TA lại nhủ lòng thương xót đã giải cứu Shu'aib cùng với những người có đức tin đồng hành cùng với Người. Và tất cả bọn đã bị một âm vang kinh hoàng khiếp vía đã giết sạch bọn họ chết trong tư thế chúi đầu la liệt ở trong nhà vào buổi hừng đông và gương mặt của chúng mắt kẹt trong đất.
Quando giunse il Nostro decreto di distruggere il popolo di Shu'ayb, salvammo Shu'ayb e coloro che credettero assieme a lui per Nostra Misericordia, mentre gli ingiusti del suo popolo vennero colpiti da un fortissimo eco distruttivo, e morirono, e caddero con i volti poggiati al suolo,
Kada je nastupila naredba Naša da Šuajbov narod bude uništen, spasismo Šuajba i vjernike koji bijahu sa njim, kao milost od nas, dok nepravednike iz njegovog naroda pogodi žestoki glas koji ih poubija, i oni osvanuše popadali na zemlju, zalijepljenih lica za nju.
When My command to destroy the people of Shu’ayb came, I rescued Shu’ayb and the people of faith with him through mercy from Me. Those of his people who did wrong were afflicted with the intense blast and they died. In the morning, they were found lying on the ground with their faces in the dust.
Cuando se cumplió Mi orden de destruir al pueblo de Jetró, lo rescaté a él y a la gente que creía, por misericordia. Aquellos de su pueblo que obraron mal se vieron afectados por la fuerte explosión y murieron. Por la mañana, fueron encontrados tendidos en el suelo con sus rostros llenos de polvo.
Lorsque l’ordre d’anéantir le peuple de Chu’ayb fut émis, Nous fîmes miséricorde à Chu’ayb et aux croyants qui l’accompagnaient et les sauvâmes tandis que Nous saisîmes les injustes de son peuple. Un bruit terrible et mortel les fit trépasser. Ils se retrouvèrent allongés, les visages accolés au sol.
Dan tatkala perintah Kami untuk membinasakan kaum Syu'aib telah datang, Kami selamatkan Syu'aib dan orang-orang yang beriman bersamanya dengan rahmat Kami. Adapun orang-orang yang zalim di antara kaumnya maka dihantam suara yang sangat keras menggelegar, sehingga mereka tewas dan jatuh tertelungkup dengan wajah melekat ke tanah.
Şuayb -aleyhisselam-'ın kavmini helak edeceğimize dair emrimiz gelince, Şuayb'ı ve onunla beraber iman edenleri tarafımızdan bir rahmetle kurtardık. O'nun kavminden zulmedenlere ise helak edici korkunç bir gürültü (ses) isabet etti ve öldüler. Yüzüstü düşüp kaldılar ve yüzleri toprağa yapıştı.
Cela eut lieu si rapidement que l’on aurait pu croire qu’ils n’avaient jamais séjourné dans ce pays. Allah ne sera pas miséricordieux envers les Madyan et Sa colère s’abattra sur eux comme elle s’est abattue auparavant sur les Thamûd qui eux aussi avaient été exclus de la miséricorde d’Allah.
Kao da nikada nisu postojali na toj zemlji! Neka je Medjen daleko od Allahove milosti, i neka je na njih Allahova kazna, kao što je bilo i sa Semudom kada je Allah spustio Svoju srdžbu na njih.
Era como si nunca hubieran residido allí anteriormente. Sin lugar a dudas, Madián fue despojado de la misericordia de Al-lah cuando Su castigo cayó sobre ellos, al igual que Zamud fue expulsado de la misericordia por la ira de Al-lah que les sobrevino.
Seolah-olah mereka tidak pernah tinggal di sana sebelumnya. Ingatlah! Penduduk Kota Madyan itu telah jauh dari rahmat Allah dengan datangnya hukuman Allah kepada mereka, sebagaimana halnya kaum Ṡamūd yang terusir dari rahmat Allah dengan turunnya murka Allah kepada mereka.
The people of Shu‘ayb’s community considered themselves Lords of Midian, taking things which had been given to them for the purpose of putting them to the test as their inalienable right. With all this in mind, they planned aggressive measures against Shu‘ayb. They even threatened to banish him and his companions from their land ( 7:88 ). But in the land which they considered their very own and of which they had become landlords, a terrible earthquake with horrifying tremors erupted at God’s behest; as a result of which, the whole region was destroyed. They were annihilated in their own domain, as if they had never existed. However, those members of the community who had accepted Shu‘ayb’s word, and had become his companions, were saved by special divine intervention.
It was as if they had never resided there previously. Without doubt, Madyan was distanced from Allah’s mercy when His punishment fell on them, just as Thamūd was driven away from it by Allah’s sending down His anger on them.
Üzerlerine Allah'ın cezasının inmesinden sonra sanki orada hiç yaşamamış gibiydiler. Yüce Allah üzerlerine gazabını indirip Semûd kavmini rahmetinden uzaklaştırdığı gibi Medyen kavmi de üzerlerine Allah'ın intikamının gelmesiyle Allah Teâlâ'nın rahmetinden uzaklaştırıldılar.
Para bang hindi sila namalagi roon noon pa man. Pansinin, itinaboy ang Madyan mula sa awa ni Allāh sa pamamagitan ng pagsapit ng paghihiganti Niya sa kanila, kung paanong itinaboy mula roon ang [liping] Thamūd sa pamamagitan ng pagpapababa ng pagkayamot Niya sa kanila.
come se non avessero mai dimorato in quei luoghi, in precedenza; non è forse stata esclusa Medyen dalla Misericordia di Allāh, per Sua vendetta, così come venne escluso il popolo di Thamūd per la Sua ira nei loro confronti?!
Tựa như trước kia bọn chúng chưa từng có được cuộc sống ở nơi đó bao giờ. Quả thật, dân Madyan đã bị xua đuổi ra khỏi lòng khoan dung của Allah bằng cách Ngài đã trừng trị bọn chúng giống như Ngài đã từng xua đuổi dân Thamud bằng cách giáng lên họ cái hình phạt trong cơn thịnh nộ của Ngài.
96- Andolsun ki Biz, Mûsâ’yı mucizelerimizle ve apaçık bir delille gönderdik…
97- Firavun’a ve ileri gelenlerine. Onlarsa Firavun’un emrine uydular. Halbuki Firavun’un emri hiç de doğru değildi.
98- O, kıyamet günü kavminin önüne düşecek ve onları ateşe sürecektir. Varacakları o yer, ne kötüdür!
99- Hem bu (dünyada) lanete uğradılar hem de Kıyamet gününde. Verilen bu destek, ne kötüdür!
100- İşte sana anlattığımız bu kıssalar, (helak edilen) şehirlerin haberlerindendir. Onlardan kiminin izleri hâlâ duruyor, kimi de silinip gitmiştir.
101- Biz onlara zulmetmedik. Fakat onlar kendi kendilerine zulmettiler. Rabbinin (azap) emri gelince Allah’ın yanı sıra yalvarıp durdukları ilâhları da onlara hiçbir fayda sağlamadı. Aksine zararlarını artırmaktan başka bir işe yaramadılar.
96. Yüce Allah şöyle buyurmaktadır:“Andolsun ki Biz” İmran oğlu “Mûsâ’yı” asa, el ve buna benzer Yüce Allah’ın onun vasıtası ile göstermiş olduğu ve getirdiklerinin doğruluğuna delil teşkil eden “mucizelerimizle ve apaçık bir delille” güneş gibi açıkça ortaya çıkmış bir delil ile “gönderdik.”
97-98. “Firavun’a ve ileri gelenlerine.” Kavminin şereflilerine. Çünkü bunlar kendilerine uyulan kimselerdi. Başkaları ise bunlara uyuyordu. Ancak bunlar, Mûsâ’nın kendilerine göstermiş olduğu ayet ve mucizelere -ki bunlar A’râf suresinde genişçe açıklanmıştı- boyun eğmediler. Onun yerine “Firavun’un emrine uydular. Halbuki Firavun’un emri hiç de doğru değildi.” Aksine Firavun, sapık ve azgın idi. O nedenle de ancak tamamen zararlı olan şeyleri emrederdi. Kavmi de ona tabi olduğu için o, onları da helâke sürükleyip perişan etti:“O, kıyamet günü kavminin önüne düşecek ve onları ateşe sürecektir. Varacakları o yer, ne kötüdür!”
99. “Hem bu” dünyada “lanete uğradılar hem de kıyamet gününde.” Allah, melekler ve bütün insanlar dünyada da âhirette de onlara lanet etmektedir. “Verilen bu destek, ne kötüdür!” Allah’ın azabı ile dünya ve âhirette lanete uğramak gibi aleyhlerinde birbiri ardına gelen ve kendileri için bir araya toplanan bu cezalar, ne kadar da kötüdür!
100. Yüce Allah, geçmiş ümmetlerin peygamberleri ile olan kıssalarını zikrettikten sonra Rasûlüne hitaben şöyle buyurmaktadır:“İşte sana anlattığımız bu kıssalar, (helak edilen) şehirlerin haberlerindendir.” Onlarla uyarıp korkutasın, senin risaletine dair delil olsun, mü’minlere de bir öğüt ve bir hatırlatma olsun diye bu kıssaları anlattık. “Onlardan kiminin izleri hâlâ duruyor.” Yok olmamışlardır, aksine onların orada yaşamış olduklarına delil olan izleri hala durmaktadır. Onlardan “kimi de silinip gitmiştir” meskenleri yıkılmış, konakladıkları yerler yok olup gitmiş ve geriye bir iz kalmamıştır.
101. “Biz onlara” onları çeşitli cezalara uğratmakla “zulmetmedik. Fakat onlar” şirk, küfür ve inat ile “kendi kendilerine zulmettiler. Rabbinin (azap) emri gelince Allah’ın yanı sıra yalvarıp durdukları ilâhları da onlara hiçbir fayda sağlamadı.” Allah’tan başkasına sığınan herkesin hali budur. Zorlu ve çetin azapların gelip çatması halinde onlara bu uydurma ilâhlara yalvarmalarının hiçbir faydası olmaz. “Aksine zararlarını” düşündüklerinin aksine hüsran ve yıkımlarını “artırmaktan başka bir işe yaramadılar.”
Talaga ngang nagsugo si Allāh kay Moises kalakip ng mga tanda Niyang nagpapatunay sa paniniwala sa kaisahan ni Allāh at kalakip ng mga katwirang maliwanag na nagpapatunay sa katapatan ng inihatid ni Moises.
E inviammo Mūsā con i Nostri segni evidenti che testimoniavano l'Unicità di Allāh, e con le Nostre chiare prove, che mostravano la veridicità di ciò che comunicò.
Và trước đây, TA đã cử phái Musa mang những dấu hiệu lạ đến từ TA, đó bằng chứng cho thuyết Tawhid của Allah và đó cũng là chứng cớ xác thực chứng minh thật sự những gì đến từ TA.
Nous avons envoyé Moïse avec certains de Nos miracles prouvant l’Unicité d’Allah et des preuves évidentes confirmant la véracité de ce qu’il apportait.
Dan sungguh Kami telah mengutus Musa dengan membawa ayat-ayat Kami yang menunjukkan keesaan Allah dan membawa bukti-bukti nyata yang menunjukkan kebenaran ajaran yang dibawanya.
Envié a Moisés con Mis signos que indicaban Mi Unicidad y con evidencias claras que probaban la verdad de lo que él había traído.
The Story of Musa and Fir`awn
In these verses Allah informs of His sending Musa with His signs and clear proofs to Fir'awn, the king of the Coptic people, and his chiefs.
فَاتَّبَعُواْ أَمْرَ فِرْعَوْنَ
(but they followed the command of Fir`awn.) This means that they followed his path, way and methodology in transgression.
وَمَآ أَمْرُ فِرْعَوْنَ بِرَشِيدٍ
(and the command of Fir`awn was no right guide.) This means there was no right guidance in it. It was only ignorance, misguidance, disbelief and stubbornness. Just as they followed him in this life and he was their leader and chief, likewise he will lead them to the Hellfire on the Day of Resurrection. He will lead them directly to it and they will drink from springs of destruction. Fir`awn will have a great share in that awful punishment. This is as Allah, the Exalted, said,
فَعَصَى فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَـهُ أَخْذاً وَبِيلاً
(But Fir`awn disobeyed the Messenger; so We seized him with a severe punishment.)73:16 Allah also said,
فَكَذَّبَ وَعَصَى - ثُمَّ أَدْبَرَ يَسْعَى - فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى - إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى
(But Fir`awn belied and disobeyed. Then he turned his back, striving (against Allah). Then he gathered (his people) and cried aloud, Saying: "I am your lord, most high." So Allah, seized him with exemplary punishment for his last and first transgression. Verily, in this is an instructive admonition for whosoever fears Allah.)79:21-26 Allah also said,
يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَـمَةِ فَأَوْرَدَهُمُ النَّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ
(He will go ahead of his people on the Day of Resurrection, and will lead them into the Fire, and evil indeed is the place to which they are led.) This will be the condition of those who were followed. They will have a great share of the punishment on the Day of Resurrection. This is as Allah says,
لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُونَ
(For each one there is double (torment), but you know not.) 7:38 Allah also says that the disbelievers will say while they are in the Hellfire,
رَبَّنَآ إِنَّآ أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا السَّبِيلاْرَبَّنَآ ءَاتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ
("Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (right) way. Our Lord! Give them double torment.") 33:67-68 Concerning the statement,
وَأُتْبِعُواْ فِى هَـذِهِ لَعْنَةً وَيَوْمَ الْقِيَـمَةِ
(They were pursued by a curse in this (deceiving life of this world) and (so they will be pursued by a curse) on the Day of Resurrection. ) meaning, `We have made them to be followed by something more than the punishment of the Fire and that is their being cursed in this life.'
وَيَوْمَ الْقِيَـمَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ
(and on the Day of Resurrection, evil is the gift granted.) Mujahid said, "Another curse will be added to them on the Day of Resurrection, so these are two curses." `Ali bin Abi Talhah said that Ibn `Abbas said,
بِئْسَ الرِّفْدُ الْمَرْفُودُ
(evil indeed is the gift granted.) "The curse of this life and the Hereafter." Ad-Dahhak and Qatadah both said the same thing. This is similar to Allah's statement,
وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ - وَأَتْبَعْنَـهُم فِى هَذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ القِيَـمَةِ هُمْ مِّنَ الْمَقْبُوحِينَ
(And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped. And We made a curse to follow them in this world, and on the Day of Resurrection, they will be among the despised.)28:41-42 Allah also says,
النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوّاً وَعَشِيّاً وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُواْ ءَالَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ
(The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): "Cause Fir`awn's people to enter the severest torment!")40:46
"Dan sesungguhnya Kami telah mengutus Musa dengan tanda-tanda (kekuasaan) Kami dan mukjizat yang nyata, kepada Fir'aun dan pemimpin-pemimpin kaumnya, tetapi mereka mengikuti perin-tah Fir'aun, padahal perintah Fir'aun sekali-kali bukanlah (perin-tah) yang benar. Ia berjalan di muka kaumnya di Hari Kiamat lalu memasukkan mereka ke dalam neraka. Neraka itu seburuk-buruk pemberian yang diberikan. Dan mereka selalu diikuti dengan ku-tukan di dunia dan (begitu pula) di Hari Kiamat. Laknat itu sebu-ruk-buruk tempat yang didatangi. Itu adalah sebagian dari berita-berita negeri (yang telah dibinasakan) yang kami ceritakan kepa-damu (Muhammad); di antara negeri-negeri itu ada yang masih kedapatan bekas-bekasnya dan ada (pula) yang telah musnah. Dan kami tidaklah menganiaya mereka, tetapi merekalah yang meng-aniaya diri mereka sendiri, karena tiadalah bermanfaat sedikit pun kepada mereka sembahan-sembahan yang mereka seru selain Allah, di waktu azab Rabbmu datang. Dan sembahan-sembahan itu ti-daklah menambah kepada mereka melainkan kebinasaan belaka." (Hud: 96-101)
(96) ﴾ وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ ﴿ "Dan sesungguhnya Kami telah mengutus Musa", bin Imran ﴾ بِـَٔايَٰتِنَا ﴿ "dengan tanda-tanda (kekuasaan) Kami", yang menunjukkan kebenaran agama yang dibawanya seperti tongkat, tangan dan tanda-tanda yang lain yang Allah berlakukan melalui tangan Musa, ﴾ وَسُلۡطَٰنٖ مُّبِينٍ ﴿ "dan mukjizat yang nyata." Yakni hujjah yang jelas dan gamblang yang muncul seperti matahari.
(97) ﴾ إِلَىٰ فِرۡعَوۡنَ وَمَلَإِيْهِۦ ﴿ "Kepada Fir'aun dan pemimpin-pemim-pin kaumnya", maksudnya tokoh kaumnya, karena mereka diikuti, sedangkan selain mereka adalah pengikut bagi mereka. Mereka tidak tunduk pada mukjizat yang dibawa oleh Musa dan ditunjuk-kannya kepada mereka seperti yang telah dirinci di surat al-A'raf, mereka justru ﴾ فَٱتَّبَعُوٓاْ أَمۡرَ فِرۡعَوۡنَۖ وَمَآ أَمۡرُ فِرۡعَوۡنَ بِرَشِيدٖ ﴿ "mengikuti perintah Fir'aun, padahal perintah Fir'aun sekali-kali bukanlah (perintah) yang benar." Fir'aun adalah sesat dan menyimpang, dia tidak memerintahkan kecuali kepada kemudaratan murni.
(98) Tidak aneh ketika kaumnya mengikutinya, maka Fir'aun mencelakakan dan membinasakan mereka. ﴾ يَقۡدُمُ قَوۡمَهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ فَأَوۡرَدَهُمُ ٱلنَّارَۖ وَبِئۡسَ ٱلۡوِرۡدُ ٱلۡمَوۡرُودُ ﴿ "Ia berjalan di muka kaumnya di Hari Kiamat lalu memasukkan mereka ke dalam neraka. Neraka itu seburuk-buruk tempat yang didatangi."
(99) ﴾ وَأُتۡبِعُواْ فِي هَٰذِهِۦ ﴿ "Dan mereka selalu diikuti" di dunia ini ﴾ لَعۡنَةٗ وَيَوۡمَ ٱلۡقِيَٰمَةِۚ ﴿ "dengan kutukan dan (begitu pula) di Hari Kiamat." Allah, malaikat, dan semua manusia melaknat mereka di dunia dan akhirat. ﴾ بِئۡسَ ٱلرِّفۡدُ ٱلۡمَرۡفُودُ ﴿ "Laknat itu seburuk-buruk pemberian yang diberikan." Maksudnya, ia adalah sejelek-jelek sesuatu yang terkumpul untuk mereka. Azab Allah dan laknat dunia dan akhirat menumpuk pada mereka.
(100) Tatkala Allah menyebutkan kisah-kisah umat dengan rasul-rasul mereka, maka Allah berfirman kepada RasulNya,﴾ ذَٰلِكَ مِنۡ أَنۢبَآءِ ٱلۡقُرَىٰ نَقُصُّهُۥ عَلَيۡكَۖ ﴿ "Itu adalah sebagian dari berita-berita negeri (yang telah dibinasakan) yang Kami ceritakan kepadamu (Muhammad)", agar kamu memperingatkan manusia dengannya, sebagai bukti kerasulanmu, nasihat dan pelajaran bagi orang-orang yang beriman. ﴾ مِنۡهَا قَآئِمٞ ﴿ "Di antara negeri-negeri itu ada yang masih kedapatan bekas-bekasnya", belum hilang sama sekali, masih ada bekas-bekas negeri yang me-nunjukkannya. ﴾ و َ ﴿ "Dan" darinya ﴾ ح َ ص ِ ي ْ د ٌ ﴿ "ada (pula) yang telah musnah." Tempat tinggal mereka terkikis habis, tak berbekas dan tidak ada tanda-tandanya.
(101) ﴾ وَمَا ظَلَمۡنَٰهُمۡ ﴿ "Dan Kami tidaklah menganiaya mereka", de-ngan menimpakan berbagai azab kepada mereka, ﴾ وَلَٰكِن ظَلَمُوٓاْ أَنفُسَهُمۡۖ ﴿ "tetapi merekalah yang menganiaya diri mereka sendiri", dengan syirik, kufur dan penentangan. ﴾ فَمَآ أَغۡنَتۡ عَنۡهُمۡ ءَالِهَتُهُمُ ٱلَّتِي يَدۡعُونَ مِن دُونِ ٱللَّهِ مِن شَيۡءٖ لَّمَّا جَآءَ أَمۡرُ رَبِّكَۖ ﴿ "Karena itu tiadalah bermanfaat sedikit pun kepada mereka sem-bahan-sembahan yang mereka seru selain Allah, di waktu azab Rabbmu datang." Begitulah semua orang yang berlindung kepada selain Allah, ia tidak dapat melindunginya pada waktu azab itu turun. ﴾ وَمَا زَادُوهُمۡ غَيۡرَ تَتۡبِيبٖ ﴿ "Dan sembahan-sembahan itu tidaklah menambah kepada mereka melainkan kebinasaan belaka." Kerugian dan kebinasaan, tidak seperti yang terlintas di benak mereka.
Musa -aleyhisselam-'ı Allah'ın birliğine delalet eden mucizeler ve onun getirdiği şeyin doğruluğuna delalet eden apaçık deliller ile gönderdik.
I Mi poslasmo Musaa sa znakovima Našim koji ukazuju na Našu jednoću, i sa našim jasnim dokazima koji ukazuju na istinitost onoga sa čim je došao.
I had sent Moses with My signs that indicated My Oneness and with clear evidence that proved the truth of what he brought.
I sent Moses to Pharaoh and the nobles from his people. These nobles followed Pharaoh’s command to them to disbelieve in Allah. The command of Pharaoh was not one that was right to be followed.
Onu, Firavun'a ve onun kavminin ileri gelenlerine gönderdik. Fakat o ileri gelenler, Firavun'un Allah'ı inkâr edip küfretme emrine uydular. Hâlbuki hak hususunda isabet etmediği için Firavun'un emri uyulacak bir emir değildi.
Kami mengutus Musa kepada Firaun dan para pemuka kaumnya. Kemudian para pemuka kaumnya itu mengikuti perintah Firaun kepada mereka agar kafir kepada Allah. Padahal, perintah Firaun itu bukanlah perintah yang benar sehingga patut diikuti.
Envié a Moisés al Faraón y a los nobles de su pueblo. Estos nobles siguieron el mandato del Faraón de que no creyeran en Al-lah. Sin embargo, el mandato del Faraón no era el correcto para ser seguido.
Poslali smo ga faraonu i uglednicima njegovog naroda, pa su ti uglednici slijedili faraona u nevjerstvu u Allaha, a faraon nije bio u pravu niti na istini pa da zasluži da bude slijeđen.
Nous l’avons envoyé à Pharaon et aux nobles de son peuple, mais ces derniers suivirent l’ordre donné par Pharaon de mécroire en Allah. Alors même que l’ordre de Pharaon n’avait rien de judicieux à être suivi.
TA đã cử Người đến gặp Fir-'awn và những kẻ nắm quyền hành của đám dân hắn. Thế nhưng, những kẻ nắm quyền hành chúng chỉ phục tùng mệnh lệnh của Fir-'awn mà phủ nhận Allah. Trong khi đó mệnh lệnh của tên Fir-'awn lại là xàm bậy không đúng với Chân Lý cho họ noi theo.
Nagsugo si Allāh kay Moises kay Paraon at sa mga maharlika kabilang sa mga tao nito, ngunit sumunod ang mga maharlikang ito sa utos ni Paraon sa kanila ng kawalang-pananampalataya kay Allāh. Ang utos ni Paraon ay hindi utos na may pag-ayon sa katotohanan upang sundin.
Lo inviammo al Faraone ed ai cortigiani del suo popolo; questi ultimi seguirono gli ordini del Faraone, rinnegando Allāh; e l'ordine del Faraone non conduceva alla Retta Via e non era meritevole di essere seguito.
Il Faraone, nel Giorno della Resurrezione, precederà il suo popolo, finché non li introdurrà nel Fuoco assieme a Lui: a quale infausto destino li condurrà!
Mauuna si Paraon sa mga tao niya sa Araw ng Pagbangon patungo sa Impiyerno hanggang sa magpasok siya roon. Kay sagwa ang hatiran na paghahatiran niya sa kanila!
Vào Ngày Phục Sinh, Pha-ra-ông sẽ dẫn người dân của mình vào Ngục Lửa, thật tồi tệ cho nơi mà bọn chúng phải đến
El Faraón irá delante de su pueblo en el Día del Juicio, hasta que los introduzca a ellos y a él mismo al fuego del Infierno. ¡A qué miserable lugar los guiará!
Faraon će na Sudnjem danu predvoditi svoj narod do Džehennema, a užasno je to mjesto do kojeg će ih predvoditi.
Pharaoh will go ahead of his people on the Day of Judgement until he enters them and himself into the fire of Hell. What a wretched place he will lead them to!
Pharaon sera en tête de son peuple le Jour de la Résurrection lorsqu’ils entreront dans le Feu et quoi de pire comme lieu de breuvage que le Feu?
Kelak di hari Kiamat Firaun akan memimpin kaumnya untuk menuntun mereka hingga masuk ke dalam neraka. Sungguh seburuk-buruk tempat ialah tempat yang mereka datangi itu.
Firavun, kıyamet günü ateşe girene kadar kavmine öncülük eder. Onları götürdüğü yer, ne kötü bir yerdir.
Junto con la destrucción y el ahogamiento que los afligió, Al-lah continuó con la maldición, alejándolos y distanciándolos de Su misericordia en este mundo y en el Día del Juicio. ¡Qué cosa terrible les sucedió al convertirse en el blanco de dos maldiciones y castigos en este mundo y el más allá!
Dans ce bas monde, Allah les a maudits, les a exclus et éloignés de Sa miséricorde et les a fait mourir par noyade. Puis le Jour de la Résurrection, Il les exclura et les éloignera de nouveau de Sa miséricorde. Quel mauvais sort est le leur: ils subiront une double malédiction, et seront châtiés dans ce bas monde et dans l’au-delà.
Di kehidupan dunia ini Allah menghukum mereka secara bertubi-tubi dengan cara mengutuk, mengusir, dan menjauhkan mereka dari rahmat-Nya di samping membinasakan mereka dengan cara menenggelamkan mereka ke dalam air laut. Lalu Allah menambah hukuman mereka dengan mengutuk, mengusir, dan menjauhkan mereka dari rahmat-Nya pada hari Kiamat nanti. Sungguh buruk adanya sepasang laknat dan azab yang mereka peroleh di dunia dan di akhirat.
Moses presented his call to the Truth in the best possible manner and to the greatest possible extent. He not only struck Pharaoh and his companions dumb, but also showed them a clear outward proof of his veracity in the shape of the miracle of the staff. Even so, the community of Pharaoh still sided with him and were not ready to support Moses. The reason for this was that, in their eyes, power and worldly goods were all-important; and they did not find Moses in possession of any of these things. They were no doubt amazed at what he had to say but, when they compared Moses with Pharaoh, they found in the former a lack of resources and material belongings, while in the latter they saw pomp and glory. This comparison became decisive for them; and in spite of Moses’ arguments and miracles, they were not ready to leave Pharaoh and go along with Moses. Those who, in this world preferred to be with one who possessed things of material greatness, will be placed alongside that individual, even in the Hereafter, but unlike the position in this world, this will be bad company, because in the Hereafter he will have been shorn of all his assets. Now his existence will be a symbol of dishonour and destruction. He will take his adherents to the same fire to which he was destined by God as result of his leading others astray.
Boğulma ile kendilerine isabet eden helakla birlikte Allah Teâlâ bu dünya hayatında onlara lanet etmiş ve peşinden de rahmetinden kovup uzaklaştırmıştır. Kıyamet gününde de Yüce Allah onları (rahmetinden) kovup uzaklaştıracaktır. Onlar hakkında hem dünyada ve hem de ahirette peş peşe verilen bu lanetler ve azap ile gerçekleşen şey ne kötüdür.
Together with the destruction and drowning that afflicted them, Allah followed that with a curse and with their being driven away and distanced from His mercy in this world and on the Day of Judgement. What an evil thing happened to them in that they became the subject of two curses and punishment in the world and the Afterlife!
Allah je učinio da ih na dunjaluku prati Njegovo prokletstvo, tj. da budu daleko od Allahove milosti, uz njihovo krajnje uništenje potopanjem u moru, kao što je učinio da ih i na Sudnjem danu prati Njegovo prokletstvo. Užasno je to što ih je zadesilo, da ih pogode dva prokletstva i dvije kazne, i na dunjaluku i na Ahiretu.
Allāh li perseguì con maledizioni nella vita terrena, escludendoli ed allontanandoli dalla Sua Misericordia, e inoltre li distrusse tramite annegamento, a cui fece seguire sviamento e lontananza dalla Sua Misericordia, nel Giorno del Giudizio: che infausti eventi le maledizioni che li colpirono alla stesso tempo: la maledizione in vita e nell'Aldilà!
Pinasundan sila ni Allāh sa buhay na pangmundo ng isang sumpa, isang pagtataboy, at isang pagpapalayo mula sa awa Niya kalakip ng tumama sa kanila na kapahamakan sa pamamagitan ng pagkalunod. Pasusundan Niya sila ng isang pagtataboy at isang pagpapalayo mula roon sa Araw ng Pagbangon. Kay sagwa ang nangyari sa kanila na pagsusunuran ng dalawang sumpa at pagdurusa sa Mundo at Kabilang-buhay!
Và lời nguyền rủa của Allah sẽ còn đeo bám theo họ suốt cuộc đời này lẫn cả Đời Sau, nghĩa là họ bị xua đuổi và trục xuất ra khỏi lòng khoan dung của Ngài nên đã bị diệt vong bằng cách chết chìm. Tệ hại hơn là chúng phải gánh chịu sự trừng phạt của Ngài ở trần gian này và lẫn Ngày Sau.
Với những nguồn tin mà TA đã kể cho Ngươi nghe - hỡi Thiên Sứ - về một số ngôi làng nó hãy vẫn còn giữ lại di tích xưa và một số khác nó đã bị xóa sạch.
Ang nabanggit na iyon sa kabanatang ito [ng Qur'ān] ay bahagi ng mga ulat ng mga pamayanan, na nagpapabatid Kami sa iyo hinggil doon, O Sugo. Kabilang sa mga pamayanang ito ay ang nakatayo pa ang mga palatandaan at kabilang sa mga ito ay ang nabura na ang mga palatandaan nito kaya walang naiwang bakas para rito.
The Lesson taken from the Destroyed Towns
When Allah mentioned the story of the Prophets and what happened with them and their nations -- how He destroyed the disbelievers and saved the believers -- He goes on to say,
ذَلِكَ مِنْ أَنْبَآءِ الْقُرَى
(That is some of the news of the (population of ) towns) meaning, news of them
نَقُصُّهُ عَلَيْكَ مِنْهَا قَآئِمٌ
(which We relate unto you; of them, some are (still) standing,) This means still remaining.
وَحَصِيدٌ
(and some have been (already) reaped.) This means totally destroyed.
وَمَا ظَلَمْنَـهُمْ
(We wronged them not,) This means, "When We destroyed them."
وَلَـكِن ظَلَمُواْ أَنفُسَهُمْ
(but they wronged themselves.) their rejecting their Messengers and disbelieving in them.
فَمَا أَغْنَتْ عَنْهُمْ ءَالِهَتَهُمُ
(So their gods, profited them not...) This is referring to their idols that they used to worship and invoke.
مِن دُونِ اللَّهِ مِن شَىْءٍ
(other than Allah naught) the idols did not benefit them, nor did they save them when Allah's com- mand came for their destruction.
وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ
(nor did they add aught to them but destruction.) Mujahid, Qatadah and others said, "This means loss. Because the reason for their destruction and their ruin was that they followed those false gods. Therefore, they were losers in this life and the Hereafter."
Quanto alle storie menzionate in questa Surah di cui ti abbiamo informato, o Messaggero, riguardo questi villaggi, tra di essi ve ne sono alcuni ancora visibili, mentre altri sono stati completamente distrutti: Non ve ne è rimasta alcuna traccia.
-Ey Peygamber!- Bu surede sana haber verdiklerimiz (halkı helak olmuş) memleketlerin bazı haberleridir. Biz onu sana anlatmaktayız. Bu beldelerden bugüne kadar izleri kalan da vardır, izleri silinip de onların eseri kalmayanlar da vardır.
Te informo, Mensajero, sobre las ciudades que se han mencionado en esta sura, los rastros arqueológicos de algunas todavía existen y los de otras se han extinguido sin dejar rastro.
I inform you, O Messenger, of the incidents of the towns that have been mentioned in this sūrah. The landmarks of some of these towns still exist and the landmarks of others have been wiped out without any trace.
Ô Messager, Nous te racontons dans cette sourate les récits de cités. Les ruines de certaines d’entre elles sont encore visibles alors qu’il ne reste aucune trace de la plupart des autres
Berita-berita tentang negeri-negeri yang telah Kami ceritakan kepadamu -wahai Rasul- di dalam surah ini; ada sebagian negeri yang jejak peninggalannya masih tegak berdiri dan ada yang jejak peninggalannya sudah musnah dan tidak berbekas sama sekali.
Vijesti o tim naseljima spomenute u ovoj suri Mi ti kazujemo, o Poslaniče, neka od njih su ostavila svoje tragove a neka su potpuno zbrisana bez ikakvog traga.
Nous ne leur avons fait aucune injustice en les anéantissant mais ce sont plutôt eux qui ont été injustes envers eux-mêmes en mécroyant en Allah, exposant ainsi leurs propres personnes à la perdition. Les divinités qu’ils adoraient en dehors d’Allah n’ont pas éloigné d’eux le châtiment qui s’est abattu sur eux lorsque fut énoncé l’ordre de ton Seigneur de les anéantir.
I did not wrong them by afflicting them with destruction, but they wronged their own souls by bringing them to the point of destruction when they disbelieved in Allah. The gods they used to worship besides Allah did not push back the punishment that came down on them when the command of your Lord, O Messenger, came for their destruction. These gods of theirs only increased them in loss and destruction.
Kami tidaklah menzalimi mereka ketika Kami membinasakan mereka. Tetapi, mereka sendirilah yang menjerumuskan diri mereka ke dalam jurang kehancuran dengan kekafiran mereka kepada Allah. Adapun tuhan-tuhan yang mereka sembah selain Allah tidak melindungi mereka dari azab yang menimpa mereka ketika Tuhanmu -wahai Rasul- memerintahkan untuk membinasakan mereka. Bahkan, tuhan-tuhan yang mereka sembah itu semakin memperparah kerugian dan kehancuran mereka.
Mi im nismo nanijeli nepravdu uništenjem, već su oni sebi nepravdu učinili vođenjem sebe u uništenje svojim nevjerstvom u Allaha. Njihova božanstva koja su obožavali pored Allaha nisu im nimalo pomogla kada je došla odredba tvog Gospodara da budu uništeni, štaviše, ta božanstva su bila uzrokom povećanja gubitka i propasti.
No los perjudiqué al afligirlos con destrucción, sino que perjudicaron a sus propias almas al llevarlas al punto de la ruina cuando no creyeron en Al-lah. Los dioses que solían adorar, en lugar de Al-lah, no pudieron repeler el castigo que les sobrevino cuando el designio de tu Señor, Mensajero, llegó para su destrucción. Estos dioses suyos solo les aumentaron ruina y destrucción.
In ancient chronicles events relating to Kings and military generals have been mentioned but events relating to prophets and their communities find no place therein. History as written by man has omitted those very things which, in the eyes of the Creator, were most worthy of mention. However, the Quran describes at great length the dawah work performed by the prophets and the reactions of their addressees to the call. Other matters have been ignored by the Quran as being of no importance. Of the areas destroyed during the age of prophethood, some are still in existence, for example, Egypt, which was the domain of Pharaoh. However, there were communities like that of Hud and Lot whose settlements along with their inhabitants were completely obliterated. Only a few signs of these are still extant in the shape of ruins or artefacts uncovered by excavations. The destruction of these settlements seems to be an act of tyranny. But viewed in the context of the reason for its happening, it will appear to be consistent with reality: it was the outcome of their evil deeds—the punishment meted out to them after their having sinned. Whenever a man indulges in arrogance and transgression, he does so on the strength of some notion. He considers some things or beings as supports and thinks that they will continue to be so in difficult times. But these supports will be such for only so long as God gives them leave. When, according to the law of God, the period of respite ends and God announces His final verdict, then man will come to know that the assumptions which, in his foolishness, he had made about his ‘supports’ were all false.
Onların üzerine göndermiş olduğumuz helak ile zulmetmedik. Fakat onlar, Allah Teâlâ'yı inkâr etmek sureti ile kendilerini helaka götürecek şeylere sürükleyerek kendi nefislerine zulmettiler. -Ey Resul!- Allah’ın dışında dua edip, yalvardıkları ilahları onların helak olmaları için Rabbinin emri olan azap indiğinde azabı onlardan uzaklaştıramadılar. İlahları, onların hüsranından ve helakından başka bir şey arttırmadı.
Quanto alle storie menzionate in questa Surah di cui ti abbiamo informato, o Messaggero, riguardo questi villaggi: Tra di essi ve ne sono alcuni ancora visibili, mentre altri sono stati completamente distrutti: Non ve ne è rimasta alcuna traccia.
Và TA đã không hề khiến họ làm những chuyện bất công để rồi dẫn đến bị diệt vong, nhưng họ đã khiến chính bản thân mình thành những kẻ sai quấy để rồi chuốt lấy cảnh diệt vong vì phủ nhận Allah. Thì giờ này đây không có một thần linh nào mà họ thờ phượng thay vì là Allah có thể giúp ích được cho bản thân họ tránh khỏi sự trừng phạt khi mệnh lệnh của Thượng Đế của Ngươi được ban hành - hỡi Thiên Sứ - bọn họ sẽ bị tiêu diệt và ngược lại, những thần linh đó còn gây tệ hại hơn khiến chúng trầm trọng thêm để rồi chuốt lấy sự hủy diệt.
Hindi lumabag sa katarungan sa kanila dahil sa pinatama sa kanila na kapahamakan, subalit lumabag sila sa katarungan sa mga sarili nila sa pamamagitan ng paghahatid sa mga ito sa mga hatiran ng kapahamakan dahil sa kawalang-pananampalataya nila kay Allāh. Saka ang mga diyos na dati nilang sinasamba bukod pa kay Allāh ay hindi nakapagtulak palayo sa kanila ng bumaba sa kanila na pagdurusa noong dumating ang utos ng Panginoon mo, O Sugo, ng pagpapahamak sa kanila. Walang naidagdag sa kanila ang mga diyos nilang ito kundi isang pagkalugi at isang kapahamakan.
Và sự thâu tóm và trừ tiệt của Allah đã nắm lấy những ngôi làng của đám người dối trá vào bất cứ thời gian và địa điểm nào là như thế đó. Quả thật, Ngài đã túm lấy ngôi làng trong lúc bọn chúng đang làm điều sai quấy một cách thật là kinh hoàng.
102- İşte Rabbin, (halkı) zalim olan şehirleri yakaladığında böyle yakalar. Şüphesiz O’nun yakalayışı can yakıcı ve pek şiddetlidir.
102. “Şüphesiz O’nun yakalayışı can yakıcı ve pek şiddetlidir.” Yani Yüce Allah onları azap ile helak edip ortadan kaldırır. Allah’dan başka ibadet ettikleri varlıkların da onlara en ufak bir faydası olmaz.
Questo è il modo in cui Allāh afferra e sradica i villaggi dei rinnegatori, quando Egli li afferra con forza, in ogni epoca e in ogni luogo; in verità, la Sua presa sui villaggi degli ingiusti è una Presa dolorosa e forte.
إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ
(Verily, His punishment is painful (and) severe.) In the Two Sahihs, it is recorded that Abu Musa said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»
(Verily, Allah gives respite to a wrongdoer until He seizes him and he cannot escape.) Then the Messenger of Allah ﷺ recited,
وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ
(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. )
Gayon ang pagdaklot at ang pagpuksa na ipinandadlot ni Allāh sa mga pamayanang nagpapasinungaling sa bawat panahon at pook. Tunay na ang pagdaklot Niya sa mga pamayanang tagalabag sa katarungan ay isang pagdaklot na nakasasakit na malakas.
Así es el castigo de tu Señor, cuando decide azotar a un pueblo opresor, que se niega a creer y rechaza a los profetas, lo azota con un castigo doloroso y severo.
Allah Teâlâ'nın (gönderdiği peygamberlerini) yalanlayan kasabaları her zaman ve mekânda yakalayıp yok etmesi böyledir. Şüphesiz O’nun (halkı) zalim olan kasabaları yakalaması acı vericidir ve şiddetlidir.
Il en est ainsi du saisissement par surprise et de l’extermination qu’Allah fit subir aux cités dénégatrices. Il en est ainsi en tout lieu et en toute époque. Lorsqu’Il saisit par surprise les cités injustes, Son châtiment est terrible et douloureux.
Begitulah hukuman dan pembinasaan yang Allah berikan kepada penduduk negeri-negeri yang mendustakan ayat-ayat-Nya kapan pun dan dimana pun mereka berada. Sesungguhnya hukuman yang Allah berikan kepada penduduk negeri-negeri yang zalim itu adalah hukuman yang sangat memilukan dan mengerikan.
Such is the grip and annihilation with which Allah seizes the towns that deny, in every time and place. His grip of such disobedient towns is a painful and strong one.
"Dan begitulah azab Rabbmu, apabila Dia mengazab pendu-duk negeri-negeri yang berbuat zhalim. Sesungguhnya azabNya itu sangat pedih lagi keras." (Hud: 102).
(102) Maksudnya, azab meluluhlantakkan dan menghancur-kan mereka. Tuhan yang mereka sembah selain Allah tidak berguna sedikit pun bagi mereka.
Tako Allah kažnjava i iskorjenjuje naselja koja utjeruju u laž Njegove poslanike, u svakom mjestu i vremenu, i doista je bolno i žestoko Njegovo kažnjavanje tih nepravednih naselja.
"Sesungguhnya pada yang demikian itu benar-benar terdapat pelajaran bagi orang-orang yang takut kepada azab akhirat. Hari Kiamat itu adalah suatu hari yang semua manusia dikumpulkan untuk (menghadapi)nya, dan hari itu adalah suatu hari yang disak-sikan (oleh segala sesuatu). Dan Kami tiadalah mengundurkannya, melainkan sampai waktu yang tertentu. Di kala datang hari itu, tidak ada seorang pun yang berbicara, melainkan dengan izinNya, maka di antara mereka ada yang celaka dan ada yang berbahagia. Adapun orang-orang yang celaka, maka (tempatnya) di dalam ne-raka, di dalamnya mereka mengeluarkan dan menarik nafas (dengan merintih). Mereka kekal di dalamnya selama ada langit dan bumi, kecuali jika Rabbmu menghendaki (yang lain). Sesungguhnya Rabb-mu Maha Pelaksana terhadap sesuatu yang Dia kehendaki. Adapun orang-orang yang berbahagia, maka tempatnya di dalam surga, mereka kekal di dalamnya selama ada langit dan bumi, kecuali jika Rabbmu menghendaki (yang lain), sebagai karunia yang tiada putus-putusnya." (Hud: 103-108).
(103) ﴾ إِنَّ فِي ذَٰلِكَ ﴿ "Sesungguhnya pada yang demikian itu", azab Allah yang disebutkan yang menghancurkan orang-orang yang zhalim itu, ﴾ لَأٓيَةٗ لِّمَنۡ خَافَ عَذَابَ ٱلۡأٓخِرَةِۚ ﴿ "benar-benar terdapat pelajaran bagi orang-orang yang takut kepada azab akhirat." Maksudnya, sungguh me-ngandung pelajaran dan dalil bahwa orang-orang zhalim dan para pelaku kejahatan akan ditimpa hukuman dunia dan akhirat. Ke-mudian Allah berpindah dari pembahasan ini kepada penjelasan akhirat. Dia berfirman, ﴾ ذَٰلِكَ يَوۡمٞ مَّجۡمُوعٞ لَّهُ ٱلنَّاسُ ﴿ "Hari Kiamat itu adalah suatu hari yang semua manusia dikumpulkan untuk (menghadapi)nya." Maksudnya, mereka dikumpulkan pada hari itu untuk mendapat-kan balasan dan untuk memperlihatkan kepada mereka kebesaran dan keagungan serta keadilan Allah yang besar yang dengannya mereka akan mengenalNya dengan sebenarnya. ﴾ وَذَٰلِكَ يَوۡمٞ مَّشۡهُودٞ ﴿ "Dan hari itu adalah suatu hari yang disaksikan (oleh segala sesuatu)." Yakni disaksikan oleh Allah, malaikat, dan seluruh makhluk.
(104) ﴾ وَمَا نُؤَخِّرُهُۥٓ ﴿ "Dan Kami tiadalah mengundurkannya." Yakni kedatangan Hari Kiamat, ﴾ إِلَّا لِأَجَلٖ مَّعۡدُودٖ ﴿ "melainkan sampai waktu yang tertentu." Jika masa dunia telah habis dan penciptaan di dalamnya yang telah ditakdirkan oleh Allah (telah selesai), maka pada saat itu Dia memindahkan mereka ke alam akhirat dan memberlakukan kepada mereka hukum-hukumNya yang jaza`iyah (balasan) seba-gaimana di dunia Dia telah memberlakukan kepada mereka hukum-hukumNya syar'iyyah.
(105) ﴾ يَوۡمَ يَأۡتِ ﴿ "Di kala datang hari itu", di mana seluruh makhluk berkumpul, ﴾ لَا تَكَلَّمُ نَفۡسٌ إِلَّا بِإِذۡنِهِۦۚ ﴿ "tidak ada seorang pun yang berbicara, melainkan dengan izinNya", bahkan para malaikat, para nabi yang mulia tidak memberi syafa'at kecuali dengan izinNya. ﴾ فَمِنۡهُمۡ شَقِيّٞ وَسَعِيدٞ ﴿ "Maka di antara mereka ada yang celaka dan ada yang berbahagia." Orang-orang yang celaka adalah orang-orang yang kafir kepada Allah, mendustakan rasul-rasulNya dan menyelisihi perintahNya, sedangkan orang-orang yang berbahagia adalah orang-orang Mukmin yang bertakwa.
(106) Mengenai balasan mereka. ﴾ فَأَمَّا ٱلَّذِينَ شَقُواْ ﴿ "adapun orang-orang yang celaka", kesengsaraan, kehinaan dan rasa malu terjadi pada mereka, ﴾ فَفِي ٱلنَّارِ ﴿ "maka (tempatnya) di dalam neraka", terbenam di dalam azabnya dengan hukuman yang berat di dalamnya. ﴾ لَهُمۡ فِيهَا ﴿ "Di dalamnya mereka", karena beratnya siksa ﴾ زَفِيرٞ وَشَهِيقٌ ﴿ "mengeluar-kan dan menarik nafas (dengan merintih)", suara yang paling jelek dan paling buruk.
(107) ﴾ خَٰلِدِينَ فِيهَا ﴿ "Mereka kekal di dalamnya", yakni, di neraka dengan azab yang demikian ﴾ مَا دَامَتِ ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۚ ﴿ "selama ada langit dan bumi, kecuali jika Rabbmu menghendaki (yang lain)." Yakni, mereka kekal di dalamnya selama-lamanya kecuali batas waktu yang dikehendaki Allah agar mereka tidak berada di dalamnya. Hal itu sebelum mereka masuk ke dalamnya sebagaimana yang dikatakan oleh mayoritas ahli tafsir. Jadi pengecualian atas hal ini kembali kepada sebelum mereka memasukinya. Mereka kekal di dalamnya selama-lamanya kecuali waktu di mana mereka belum memasukinya. ﴾ إِنَّ رَبَّكَ فَعَّالٞ لِّمَا يُرِيدُ ﴿ "Sesungguhnya Rabbmu Maha Pelak-sana terhadap apa yang Dia kehendaki." Semua yang diinginkan oleh Allah untuk dilakukan dan dituntut oleh hikmahNya maka Allah pasti melakukannya, tiada seorang pun yang menghalangi Allah dari keinginanNya.
(108) ﴾ وَأَمَّا ٱلَّذِينَ سُعِدُواْ ﴿ "Adapun orang-orang yang berbahagia", yang meraih kebahagiaan, kemenangan, dan keberuntungan,﴾ فَفِي ٱلۡجَنَّةِ خَٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۖ ﴿ "maka tempatnya di dalam surga, mereka kekal di dalamnya selama ada langit dan bumi, kecuali jika Rabbmu menghendaki (yang lain)", kemudian Dia menegaskannya dengan FirmanNya, ﴾ عَطَآءً غَيۡرَ مَجۡذُوذٖ ﴿ "sebagai karunia yang tiada putus-putusnya." Nikmat yang kekal dan kelezatan yang tinggi yang Allah berikan kepada mereka akan berlangsung terus, tak terputus sesaat pun. Kita memohon kepada Allah dari karuniaNya.
Sesungguhnya hukuman berat yang Allah timpakan kepada penduduk negeri-negeri yang zalim itu mengandung pelajaran yang berharga bagi orang yang takut akan azab pada hari Kiamat kelak, yaitu hari di saat Allah menghimpun seluruh umat manusia untuk diperhitungkan amal mereka. Hari itu adalah hari yang disaksikan oleh semua orang yang hadir di Padang Mahsyar.
The Destruction of the Towns is a Proof of the Establishment of the Hour (Judgement)
Allah, the Exalted, is saying that in the destruction of the disbelievers and the salvation of the believers by us is,
لآيَةً
(a sure lesson). This means an admonition and lesson concerning the truthfulness of that which We are promised in the Hereafter.
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
.(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)40:51 Allah, the Exalted, also says,
فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّـلِمِينَ
(So their Lord revealed to them: "Truly, We shall destroy the wrongdoers.) 14:13 Concerning Allah's statement,
ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ
(That is a Day whereon mankind will be gathered together,) This means the first of them and the last of them. This is similar to Allah's statement,
وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً
(And We shall gather them all together so as to leave not one of them behind.) 18: 47
وَذَلِكَ يَوْمٌ مَّشْهُودٌ
(and that is a Day when all will be present.) This means a day that is great. The angels will be present, the Messengers ﷺ will gather and all of the creation will be gathered with their families. The humans, Jinns, birds, wild beasts and domesticated riding animals will all be gathered. Then the Most Just, Who does not wrong anyone even an atom's weight, will judge between them and He will increase their good deeds in reward. Concerning the statement,
وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ
(And We delay it only for a term (already) fixed.) This means for a fixed period of time than cannot be increased or decreased. Then He says,
يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ
(On the Day when it comes, no person shall speak except by His (Allah's) leave.) This means that on the Day of Judgement no one will speak except with the permission of Allah. This is similar to another verse, which says,
لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً
(they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right.) 78:38 Allah also says,
وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ
(And all the voices will be humbled for the Most Gracious (Allah). ) 20:108 In the Hadith about the intercession, which is recorded in the Two Sahihs, the Messenger of Allah ﷺ said,
«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُلُ، وَدَعْوَى الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّم»
(No one will speak on that day except the Messengers, and the call of the Messengers will be, "O Allah, save us, save us.") Concerning Allah's statement,
فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ
(Some among them will be wretched and (others) blessed.) This means that from the people of the gathering (on Judgement Day), some will be miserable and some will be happy. This is as Allah said,
فَرِيقٌ فِى الْجَنَّةِ وَفَرِيقٌ فِى السَّعِيرِ
(When a party will be in Paradise and a party in the blazing Fire) 42:7 Al-Hafiz Abu Ya`la recorded in his Musnad on the authority of Ibn `Umar that `Umar said, "When this verse was revealed,
فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ
(Some among them will be wretched and (others) blessed.) I asked the Prophet , `O Messenger of Allah, will there be a sign for us to know (which party we are from) Will it be because of something that a person did, or something that he did not do' He said,
«عَلَى شَيْءٍ قَدْ فُرِغَ مِنْهُ يَا عُمَرُ وَجَرَتْ بِهِ الْأَقْلَامُ،وَلَكِنْ كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه»
(O `Umar, it will be due to something that he did and the pens wrote it down. But every easy deed was created for its purpose (to be carried out).) Then Allah explains the situation of the wretched people and the happy people. He, the Exalted, says,
The Destruction of the Towns is a Proof of the Establishment of the Hour (Judgement)
Allah, the Exalted, is saying that in the destruction of the disbelievers and the salvation of the believers by us is,
لآيَةً
(a sure lesson). This means an admonition and lesson concerning the truthfulness of that which We are promised in the Hereafter.
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
.(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)40:51 Allah, the Exalted, also says,
فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّـلِمِينَ
(So their Lord revealed to them: "Truly, We shall destroy the wrongdoers.) 14:13 Concerning Allah's statement,
ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ
(That is a Day whereon mankind will be gathered together,) This means the first of them and the last of them. This is similar to Allah's statement,
وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً
(And We shall gather them all together so as to leave not one of them behind.) 18: 47
وَذَلِكَ يَوْمٌ مَّشْهُودٌ
(and that is a Day when all will be present.) This means a day that is great. The angels will be present, the Messengers will gather and all of the creation will be gathered with their families. The humans, Jinns, birds, wild beasts and domesticated riding animals will all be gathered. Then the Most Just, Who does not wrong anyone even an atom's weight, will judge between them and He will increase their good deeds in reward. Concerning the statement,
وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ
(And We delay it only for a term (already) fixed.) This means for a fixed period of time than cannot be increased or decreased. Then He says,
يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ
(On the Day when it comes, no person shall speak except by His (Allah's) leave.) This means that on the Day of Judgement no one will speak except with the permission of Allah. This is similar to another verse, which says,
لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً
(they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right.) 78:38 Allah also says,
وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ
(And all the voices will be humbled for the Most Gracious (Allah). ) 20:108 In the Hadith about the intercession, which is recorded in the Two Sahihs, the Messenger of Allah ﷺ said,
«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُلُ، وَدَعْوَى الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّم»
(No one will speak on that day except the Messengers, and the call of the Messengers will be, "O Allah, save us, save us.") Concerning Allah's statement,
فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ
(Some among them will be wretched and (others) blessed.) This means that from the people of the gathering (on Judgement Day), some will be miserable and some will be happy. This is as Allah said,
فَرِيقٌ فِى الْجَنَّةِ وَفَرِيقٌ فِى السَّعِيرِ
(When a party will be in Paradise and a party in the blazing Fire) 42:7 Al-Hafiz Abu Ya`la recorded in his Musnad on the authority of Ibn `Umar that `Umar said, "When this verse was revealed,
فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ
(Some among them will be wretched and (others) blessed.) I asked the Prophet , `O Messenger of Allah, will there be a sign for us to know (which party we are from) Will it be because of something that a person did, or something that he did not do' He said,
«عَلَى شَيْءٍ قَدْ فُرِغَ مِنْهُ يَا عُمَرُ وَجَرَتْ بِهِ الْأَقْلَامُ،وَلَكِنْ كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه»
(O `Umar, it will be due to something that he did and the pens wrote it down. But every easy deed was created for its purpose (to be carried out).) Then Allah explains the situation of the wretched people and the happy people. He, the Exalted, says,
In Allah’s severe punishment of those disobedient towns there is a lesson and warning for the one who fears the punishment of the Day of Judgement. Allah will gather people on that day to take them to account, and it will be witnessed by all people on the plains of the resurrection.
En el castigo severo de Al-lah a esos pueblos hay una lección y una advertencia para quien teme el castigo del Día del Juicio. Al-lah reunirá a las personas en ese día para que rindan cuentas, ese día será atestiguado por todas las personas.
Doista je u Allahovom žestokom kažnjavanju tih nepravednih naselja pouka i opomena za onoga ko se boji kazne na Sudnjem danu. To je dan u kojem će Allah okupiti ljude radi obračuna, i to je dan u kojem će svi biti prisutni.
Ce châtiment est une leçon et un sermon adressés à celui qui redoute le châtiment du Jour de la Résurrection, ce jour où Allah rassemblera les gens en vue de leur faire rendre des comptes. Ce jour-là, tous les gens seront rassemblés et y assisteront.
Allah Teâlâ'nın, halkı zalim olan kasabaları azabı ile kuvvetli bir şekilde yakalamasında kıyamet gününün azabından korkan kimseler için bir ibret ve öğüt vardır. O gün, Yüce Allah'ın insanları hesaba çekmek için topladığı gündür. O gün, mahşer ehlinin şahitlik edeceği şahit olunan bir gündür.
103- Elbette bunda âhiret azabından korkanlar için bir ibret vardır. O, kendisinde bütün insanların toplanacakları bir gündür. O, (herkes tarafından) tanık olunacak bir gündür.
104- Biz, onu ancak sayılı bir süre(nin dolması) için ertelemekteyiz.
105- Onun geleceği gün, Allah’ın izni olmadıkça hiç kimse konuşamayacaktır. İçlerinden kimi bedbaht, kimi de bahtiyar olacaktır.
106- Bedbaht olanlara gelince onlar ateştedirler. Orada onlar, inleyerek ve hırıltılı bir şekilde nefes alıp verirler.
107- Rabbinin dilediği kadarı müstesnâ gökler ve yer durduğu müddetçe orada ebedi kalacaklardır. Şüphesiz ki Rabbin, dilediğini yapandır.
108- Bahtiyar olanlara gelince onlar da cennettedirler. Rabbinin dilediği kadarı müstesna gökler ve yer durduğu müddetçe orada ebedi kalacaklardır. Bu, kesintisi olmayan bir bağıştır.
103. “Elbette bunda” sözü edilen zalimleri çeşitli cezalarla yakalayışında “âhiret azabından korkanlar için bir ibret” hem de zalim ve günahkâr kimselere hem dünyevî ceza hem de uhrevî cezanın olduğuna dair bir delil “vardır.” Daha sonra Yüce Allah âhiretin niteliklerine geçerek şöyle buyurmaktadır: “O kendisinde bütün insanların toplanacakları bir gündür.” Bütün insanlar, o günde amellerinin karşılıklarını görmek ve Yüce Allah’ın azametini ve yüce adaletini görüp O’nu hakkı ile tanımak üzere toplanacaklardır. “O, tanık olunacak bir gündür.” O günde Allah, melekleri ve bütün mahlukat hazır bulunacaklardır.
104. “Biz onu” kıyamet gününün gelişini “sayılı bir süre(nin dolması) için ertelemekteyiz.” Dünyanın eceli dolup Yüce Allah’ın orada takdir etmiş olduğu mahlukatın sonu geldiği zaman Allah, onları âhiret yurduna döndürecektir. Dünya hayatında onlara şer’î hükümlerini uyguladığı gibi ahirette de amellerinin karşılığı olacak cezaî hükümleri uygulayacaktır.
105. “Onun geleceği gün” insanların toplanacağı o gün “Allah’ın izni olmadıkça hiç kimse” peygamberler ve melaike-i kiram da dahil “konuşamayacaktır.” O’nun izni olmaksızın şefaatte de bulunamayacaklardır. “İçlerinden” Allah’ın yarattıklarından “kimi bedbaht, kimi de bahtiyar olacaktır.” Bedbaht olanlar, Allah’ı inkar edip kafir olanlar, peygamberlerini yalanlayanlar ve emrine isyan edenlerdir. Bahtiyar olanlar ise takvâ sahibi mü’minlerdir.
Bunların amellerinin karşılıklarına gelince;
106. “Bedbaht olanlara gelince onlar” yani bedbaht olup rezil ve rüsvay olanlar “ateştedirler.” Onun azabına daldırılmış olacaklar ve oranın cezası onlara pek ağır gelecek. “Orada onlar” içinde bulundukları azabın şiddetinden dolayı “inleyerek ve hırıltılı bir şekilde nefes alıp verirler.” Bu ise çıkartılan seslerin en çirkini ve en dehşet vericisidir.
107. “Rabbinin dilediği kadarı müstesna gökler ve yer durduğu müddetçe orada ebedi kalacaklardır.” Onlar, azabı böyle şiddetli olan cehennem ateşinde ebediyen kalacaklardır. Ancak Yüce Allah’ın -müfessirlerin çoğunluğunun dediği gibi- orada kalmamalarını dilediği müddet bundan müstesnadır. Buradaki istisna da onların cehenneme girişlerinden öncesiyle ilgilidir. O halde onlar -oraya girmelerinden önceki zaman müstesna- tüm zamanlar boyunca cehennemde kalacaklardır. “Şüphesiz ki Rabbin, dilediğini yapandır.” O, ne yapmak dilerse ve hikmeti neyi gerektirirse onu yapar. O’nun şanı yüce ve mübarektir. Hiç kimse O’nun, irade ettiğini yapmaktan alıkoyamaz.
108. “Bahtiyar olanlara gelince” yani mutluluk ve başarıya mazhar olup umduklarına kavuşanlara gelince “onlar da cennettedirler. Rabbinin dilediği kadarı müstesna gökler ve yer durduğu müddetçe orada ebedi kalacaklardır.” Daha sonra Yüce Allah, onların cennette ebedi kalışlarını:“Bu kesintisi olmayan bir bağıştır.” buyruğu ile pekiştirmektedir. Yani Yüce Allah’ın onlara vermiş olduğu kalıcı nimetler, üstün lezzetler, süreklidir, devamlıdır. Hiçbir zaman kesintiye uğramayacaktır. Kerim olan Allah’tan lütfu ile bizleri onlardan kılmasını niyaz ederiz.
In verità, nella dura presa di Allāh nei confronti dei villaggi ingiusti vi è un esempio e un monito per colui che teme la punizione del Giorno della Resurrezione: quel giorno in cui Allāh radunerà presso di Lui tutta la gente per il Giudizio, quello sarà un giorno evidente agli occhi dei resuscitati.
Quả thật, trong sự việc mà Allah đã tóm cổ mạnh bạo đối với những kẻ ở trong thị trấn khi họ đang say xưa làm chuyện sai quấy để cho những ai biết khiếp sợ về hình phạt của Ngày Phục Sinh. Đó là một ngày mà toàn thể nhân loại tập hợp lại để nhận lấy trách nhiệm của họ và đó là ngày mà tất cả đều hiện diện để làm nhân chứng cho đám người Al-Mahshar.
Tunay na sa pagkuha na matindi ni Allāh sa mga pamayanang iyon na lumalabag sa katarungan ay talagang may maisasaalang-alang at pangaral para sa sinumang nangamba sa pagdurusa sa Araw ng Pagbangon. Iyon ay ang araw na titipunin ni Allāh ang mga tao para sa pagtutuos sa kanila. Iyon ay araw na sasaksihan, na sasaksi roon ang mga tao sa Kalapan (ng mga tao sa Araw ng Pagkabuhay).
E non rinvieremo quel chiaro Giorno, che è fissato per un termine prestabilito.
Và TA chỉ tạm quản Ngày làm nhân chứng đó đến một kỳ hạn được ấn định.
Hindi Kami nag-aantala ng araw na sasaksihang iyon maliban sa isang taning na nalalaman ang bilang.
Dan Kami tidak akan menunda hari yang disaksikan itu kecuali sampai batas waktu yang sudah diketahui hitungannya.
Biz şahit olunan o günü sadece sayısı bilinen bir süreye kadar erteleriz.
Taj dan kojem će svi svjedočiti ne odgađamo osim do roka koji je poznat.
I only postpone that witnessed day for a time that is known.
Nous ne reporterons ce jour auquel tous assisterons que pour une durée préalablement déterminée.
Solo se pospone ese día hasta el tiempo fijado por Al-lah.
Cuando llegue ese día, ningún alma podrá presentar ningún argumento o intercesión, sino después de que Él dé su permiso. Las personas en ese día estarán divididas en dos tipos: los miserables que entrarán al fuego del Infierno y los dichosos que entrarán al Paraíso.
Kada dođe taj dan niko bez Allahove dozvole neće moći govoriti, dokaze iznositi ili se zauzimati. Tada će ljudi biti podijeljeni u dvije vrste, nesretni koji će ući u Džehennem i sretni koji će ući u Džennet.
Ketika hari itu datang tidak ada seorang pun yang bisa berbicara untuk menyampaikan hujah atau syafaat kecuali setelah mendapatkan izin dari Allah. Pada hari itu manusia terbagi menjadi dua golongan; golongan celaka yang akan masuk neraka dan golongan bahagia yang akan masuk surga.
O gün geldiğinde Allah'ın izni olmadan hiç kimse bir delil yahut bir şefaat için konuşamaz. Orada insanlar iki türdür: cehenneme girecek olan bedbahtlar ve cennete girecek olan mutlu kimselerdir.
When that day comes no soul will be able to present any argument or make any intercession, except after He gives permission. People on that day will be of two types: a miserable person who will enter the fire of Hell and a delighted person who will enter Paradise.
Lorsque ce jour surviendra, aucune âme n’avancera d’argument ou ne recourra à une intercession sauf avec Sa permission. En outre, les gens seront ce jour-là divisés en deux camps: Les malheureux qui entreront dans le Feu et les bienheureux qui entreront au Paradis.
In the present world, the opportunity to live and to settle is available to man for the sole reason that he has to be put to the test. Those who continue to deny the truth even after the conclusion of the preaching process by the prophets, lose their right to remain on God’s earth any further. That is why God destroyed the rejecters of the Prophet ( 29:40 ). Mostly this destruction took place in the form of the severest natural calamities. For example, cyclones, floods or earthquakes which, under normal conditions, remain within a limit, were made to wreak havoc to an unlimited extent. Such destruction of communities as took place in the past were called ‘climatic pulsation’ by the scholars of geographic history, as if whatever happened was the result of a geographical upheaval. However, they are unable to explain why such ‘climatic pulsations’ (changes) occurred only in the past and why these do not occur now, after the end of the period of prophethood. The fact is that these events were not merely geographical events in the simple sense. They were manifestations of God’s will. This proves that the system of the present world is based on justice. Here, according to the law of nature itself, a transgressor will perforce receive punishment for his transgression, while the righteous one will receive a reward for his just behaviour. To call these events ‘climatic pulsation’ amounts to consigning them to the geographical realm. On the contrary, if these are treated as forms of divine retribution, they can teach great lessons about the fear of God and create anxiety about the Hereafter. The events that occurred during the age of the prophets, were, so to say, small signs prior to the advent of the great Doomsday. In these cases it so happened that those who denied the truth were given respite for some period. Thereafter, God’s verdict was made manifest and all were destroyed. Only those were saved who, being the supporters of the truth, were treated as favoured in the eyes of God. Others who were, in the assessment of God, arrogant and, therefore, disfavoured, were directly afflicted by God’s retribution; so much so that the recommendations of the prophets could not save them, as proved by the examples of Noah and Abraham.
Il momento in cui giungerà quel Giorno, nessuna anima potrà presentare una scusa o un intercessore, se non per Suo ordine; e la gente, lì, sarà di tue tipi: Il malfattore entrerà nel Fuoco, e il gioioso entrerà nel Paradiso.
Sa araw na darating ang araw na iyon, walang magsasalitang alinmang kaluluwa hinggil sa isang katwiran o isang pamamagitan malibang matapos ng pahintulot Niya. Ang mga tao roon ay dalawang uri: malumbay na papasok sa Apoy at maligaya na papasok sa Paraiso.
Ngày hôm đó chính là Ngày mà không có một ai có thể thốt ra được một lời nào cho dù đó là bằng chứng hay lời biện hộ nào ngoại trừ được Ngài cho phép. Và vào Ngày đó nhân loại chia thành hai nhóm: Một nhóm bất hạnh sẽ đi vào Hỏa Ngục và nhóm hạnh phúc sẽ vào Thiên Đàng
Hinggil sa mga malumbay dahil sa kawalang-pananampalataya nila at katiwalian ng mga gawain nila, papasok sila sa Apoy. Aangat doon ang mga tinig nila at ang mga paghinga nila dahil sa tindi ng ipinagdurusa nila dahil sa liyab nito.
Thế nên những kẻ bất hạnh vì đã phủ nhận Allah và chuyên làm những điều sai quấy sẽ phải đi vào Hỏa Ngục và họ sẽ rào thét tự trách bản thân than vãn đủ điều bởi những gì mà chúng đang phải chịu đựng trong ngọn lửa cuồng cuộn.
Per quanto riguarda i malfattori, entreranno nel Fuoco a causa della loro miscredenza e della corruzione delle loro azioni; le loro voci si alzeranno e ansimeranno per l'intensità della sua fiamma.
Adapun orang-orang yang celaka akibat kekafiran mereka dan perbuatan mereka yang rusak maka mereka akan masuk neraka. Di dalam neraka itu suara dan hembusan napas mereka terdengar sangat keras akibat sengatan nyala apinya yang sangat dahsyat.
Bedbaht olanlar ise küfürleri ve amellerinin bozukluğu sebebi ile cehenneme gireceklerdir. Ateşin alevinin şiddetinden onların sesleri ve nefesleri yükselir.
Les malheureux en raison de leur mécréance et de la corruption de leurs œuvres, entreront dans le Feu. Ils pousseront des cris et gémiront tellement les flammes du Feu seront brûlantes.
The Condition of the Wretched People and their Destination
Allah, the Exalted, says,
لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ
(in it they will experience Zafir and Shahiq.) Ibn `Abbas said, "Az-Zafir is a sound in the throat and Ash-Shahiq is a sound in the chest. This means that their exhaling will be Zafir and their inhaling will Shahiq." This will be due to the torment that they will be experiencing. We seek refuge with Allah from such evil.
خَـلِدِينَ فِيهَا مَا دَامَتِ السَّمَـوَتُ وَالاٌّرْضُ
(They will dwell therein for all the time that the heavens and the earth endure,) Imam Abu Ja`far bin Jarir said, "It was from the customs of the Arabs that when they wanted to describe something that would last forever, they would say, `This is as enduring as the heavens and the earth.' Or, `It will last as until the night and day separate.' They would say, `As long as talkers at night continue to chat.' They meant by these statements the condition of eternity. Therefore, Allah addressed them in a manner that they were familiar with among themselves. Thus, He said,
خَـلِدِينَ فِيهَا مَا دَامَتِ السَّمَـوَتُ وَالاٌّرْضُ
(They will dwell therein for all the time that the heavens and the earth endure,) The literal meaning is also intended with; "for all the time that the heavens and the earth endure." This is due to the fact that there will be heavens and earth in the life of the next world, just as Allah said,
يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ
(On the Day when the earth will be changed to another earth and so will be the heavens.) 14:48 For this reason, Al-Hasan Al-Basri said concerning the statement of Allah,
مَا دَامَتِ السَّمَـوَتُ وَالاٌّرْضُ
(the heavens and the earth endure.) "Allah is referring to a heaven other than this heaven (which we see now) and an earth other than this earth. That (new) heaven and earth will be eternal." Concerning Allah's statement,
إِلاَّ مَا شَآءَ رَبُّكَ إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ
(except as your Lord wills. Verily, your Lord is the doer of whatsoever He intends.) This is similar to His statement,
النَّارُ مَثْوَاكُمْ خَـلِدِينَ فِيهَآ إِلاَّ مَا شَآءَ اللَّهُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
(The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing.) 6:128 It has been said that the exception mentioned in this verse refers to the disobedient among the people of Tawhid. It is these whom Allah will bring out of the Fire by the intercession of the interceders. Those who will be allowed to intercede are the angels, the Prophets and the believers. They will intercede even on behalf of those who committed major sins. Then, the generous mercy of Allah will remove from the Fire those who have never done any good, except for saying La ilaha illallah one day of their life. This has been mentioned in numerous authentic reports from the Messenger of Allah ﷺ, including narrations from Anas bin Malik, Jabir bin `Abdullah, Abu Sa`id Al-Khudri, Abu Hurayrah and other Companions. No one remains in the Fire after this final intercession, except those who will remain there forever without escape. This is the opinion held by many of the scholars, both past and present, concerning the explanation of this verse.
Što se tiče onih koji su nesretni - a nesretni su jer su bili nevjernici i loša djela radili - oni će ući u Džehennem u kojem će se njihovi glasovi i uzdisaji dizati od žestine patnje u njegovom plamenu.
Aquellos que son desdichados, debido a su incredulidad y sus acciones corruptas, entrarán al fuego del Infierno, en el cual sus voces y sus respiraciones se elevarán debido a la gravedad del fuego ardiente que sufrirán.
Those who are wretched, because of their disbelief and corrupt actions, will enter the fire of Hell, in which their voices and their breath will be raised due to the severity of the blazing fire that they will suffer from.
They will live in it eternally and will not come out of it for as long as the heavens and the earth last, except for those sinful monotheists whom Allah wills to remove from it. Your Lord, O Messenger, is the One Who does whatever He wishes and nothing can force Him to do something.
Mereka tinggal di dalam neraka untuk selama-lamanya. Mereka tidak akan keluar darinya sepanjang langit dan bumi masih ada, kecuali orang-orang yang Allah kehendaki untuk dikeluarkan dari sana, yaitu orang-orang yang menganut ajaran tauhid tetapi mereka memiliki dosa. Sesungguhnya Tuhanmu -wahai Rasul- Mahakuasa melakukan apa saja yang dikehendaki-Nya, tidak seorang pun dapat memaksakan kehendaknya kepada Dia.
Ils y demeureront éternellement et n’en sortiront pas tant que les Cieux et la Terre existeront, excepté les monothéistes désobéissant qu’Allah fera sortir. Ô Messager, ton Seigneur agit comme Il l’entend et personne n’a le pouvoir de Le contraindre.
U njemu će vječno boraviti i iz njega nevjernici nikada neće izaći, dok će Allah izvesti grješnike monoteiste kada bude htio. Doista tvoj Gospodar, o Poslaniče, radi šta hoće i niko Ga ni na šta ne može prisiliti.
Vivirán en él eternamente y no saldrán de él mientras duren los cielos y la Tierra, excepto aquellos monoteístas que cometían pecados a quienes Al-lah querrá quitar de allí eventualmente. Mensajero, tu Señor hace lo que Él desea y nada puede obligarlo a hacer aquello que no desea.
(Kâfirler) Orada ebedî olarak kalıcıdırlar. Hak ettikleri azabı çektikten sonra Rabbinin dilemesi ile cehennemden çıkan tevhit ehli kimselerden günahkâr olanları hariç, onlar (kâfirler) gökler ve yer durdukça ateşten çıkamayacaklardır. -Ey Peygamber!- Muhakkak ki senin Rabbin, dilediği şeyi hakkıyla yapandır ve O'nu, Allah -Subhânehu ve Teâlâ-'yı bir şey yapmaya zorlayacak da yoktur.
Bilang mga mamamalagi roon magpakailanman, hindi sila makalalabas mula roon hanggat tumatagal ang mga langit at ang lupa, maliban sa niloob ni Allāh na palabasin kabilang sa mga tagasuway ng mga monoteista. Tunay na ang Panginoon mo, O Sugo, ay palagawa ng anumang ninanais Niya sapagkat walang nakapipilit sa Kanya roon – kaluwalhatian sa Kanya.
Resteranno lì per sempre, non potranno mai uscirne per la durata dei Cieli e della Terra, tranne i credenti disobbedienti che Allāh vorrà farne uscire. In verità il tuo Dio, o Messaggero, fa ciò che vuole: nessuno può costringerlo, gloria Sua.
Chúng ở trong Hỏa Ngục mãi mãi mà không tài nào có thể thoát ra được, lâu như khoảng thời gian mà bầu trời và trái đất vẫn còn tồn tại ngoại trừ Allah muốn giải thoát cho những ai vẫn còn thuyết Tawhid trong tim y. Quả thật, Thượng Đế của Ngươi - hỡi Thiên Sứ - Ngài làm bất cứ thứ gì mà Ngài muốn và không có gì mà Ngài không thể làm đặng.
Tuttavia, i gioiosi, la cui gioia è stata concessa loro da parte di Allāh, per la loro fede e le loro buone azioni, saranno nel Paradiso in cui dimoreranno in eterno, per la durata dei Cieli e della Terra, tranne i credenti disobbedienti che Allāh vorrà introdurre nell'Inferno prima del Paradiso. In verità, la beatitudine di Allāh nei confronti della gente del Paradiso non verrà mai interrotta.
The Condition of the Happy People and their Destination
Allah, the Exalted, says,
وَأَمَّا الَّذِينَ سُعِدُواْ
(And those who are blessed.) These are the followers of the Messengers.
فَفِى الْجَنَّةِ
(they will be in Paradise,) This means that their final abode will be Paradise.
خَـلِدِينَ فِيهَآ
(abiding therein for all the time) This means that they will remain there forever.
مَا دَامَتِ السَّمَـوَتُ وَالاٌّرْضُ إِلاَّ مَا شَآءَ رَبُّكَ
(that the heavens and the earth endure, except as your Lord wills:) The meaning of the exception that is made here is that the condition of eternal pleasure that they will experience therein is something that is not mandatory by itself. Rather, it is something that is dependent upon the will of Allah. Unto Him belongs the favor of immortality upon them. For this reason they are inspired to glorify and praise Him, just as they are inspired to breathe. Ad-Dahhak and Al-Hasan Al-Basri both said, "It is about the right of the disobedient people of Tawhid who were in the Fire and then brought out of it." Then Allah finished this statement by saying,
عَطَآءً غَيْرَ مَجْذُوذٍ
(a gift without an end.) This means that it will never be cut off. This has been mentioned by Mujahid, Ibn `Abbas, Abu Al-`Aliyah and others. This has been mentioned so that the suspicious person will not doubt after the mention of the will of Allah. Someone may think that the mention of Allah's will here means that the pleasure of Paradise may end or change. To the contrary, it has been decreed that this pleasure will truly be forever and will never end. Likewise, Allah has clarified here that the eternal torment of the people of the Fire in Hell also is due to His will. He explains that He punishes them due to His justness and wisdom. This is why He says,
إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ
(Verily, your Lord is the doer of whatsoever He intends.) Similarly, Allah says,
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned as to what He does, while they will be questioned.)21:23 Here, Allah soothes the hearts and affirms the intent, by His saying,
عَطَآءً غَيْرَ مَجْذُوذٍ
(a gift without an end.) It has been recorded in the Two Sahihs that the Messenger of Allah ﷺ said,
«يُؤتَى بِالْمَوْتِ فِي صُورَةِ كَبْشٍ أَمْلَحَ فَيُذْبَحُ بَيْنَ الْجَنَّةِ وَالنَّارِ،ثُمَّ يُقَالُ: يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ، وَيَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْت»
(Death will be brought in the form of a handsome ram (on the Day of Judgement) and it will be slaughtered between Paradise and the Hellfire. Then, it will be said, "O people of Paradise! Eternity and no death! O people of Hellfire! Eternity and no death!") In the Sahih it is recorded that the Messenger of Allah ﷺ said,
«فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ إِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَسْقَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَنْعَمُوا فَلَا تَبْأَسُوا أَبَدًا»
(It will be said, `O people of Paradise, verily you will live and you will never die. You will remain young and you will never grow old. You will remain healthy and you will never become ill. You will be happy and you will never grieve.)
Hinggil sa mga maligaya na nauna sa kanila ang kaligayahan mula kay Allāh dahil sa pananampalataya nila at kaayusan ng mga gawain nila, sila ay sa Paraiso bilang mga mamamalagi roon magpakailanman hanggat tumatagal ang mga langit at ang lupa, maliban sa niloob ni Allāh na papasukin sa Apoy bago ng Paraiso kabilang sa mga tagasuway ng mga mananampalataya. Tunay na ang kaginhawahang dulot ni Allāh para sa mga maninirahan sa Paraiso ay hindi mapuputol sa kanila.
Còn đối với những người có hạnh phúc đã được Allah định sẵn cho họ trước đây bởi đức tin Iman và việc làm ngoan đạo của họ. Bởi thế, họ sẽ ở trong Thiên Đàng mãi mãi như thời gian tồn tại của trời và đất ngoại trừ Allah muốn tống ai vào Hỏa Ngục trước khi cho y vào Thiên Đàng trong đám người Mu'min vì tội lỗi họ đã phạm. Quả thật, sự hưởng thụ mà Allah giành cho cư dân của Thiên Đàng là vĩnh hằng không bao giờ gián đoạn.
A što se tiče srećnih, kojima je Allah propisao sreću jer vjeruju i dobra djela čine, oni će vječno boraviti u Džennetu, dok je nebesa i zemlje, osim što će Allah privremeno uvesti u Džehennem neke vjernike grješnike koje On bude htio. Blagodat tvog Gospodara za Džennetlije će biti neprekidna.
İmanları ve salih amelleri sebebi ile Allah tarafından daha önce bahtiyar kimselerden kılınanlara gelince, onlar; Yüce Allah'ın günahkâr olan Müminlerden ateşe sokmayı dilediği kimseler hariç, gökler ve yer durdukça cennette ebedî olarak kalacaklardır. Şüphesiz, cennet ehli için Allah'ın nimetleri kesilmeden devam eder.
Los afortunados debido a su fe y buenas acciones estarán en el Paraíso. Vivirán allí eternamente mientras duren los cielos y la Tierra, a excepción de aquellos monoteístas que cometían algunos pecados, a quienes Al-lah hace que entren en el fuego del Infierno temporalmente. El deleite que Al-lah proveerá a la gente del Paraíso será eterno.
Adapun orang-orang bahagia yang telah mendapatkan kebahagiaan dari Allah karena keimanan dan amal perbuatan baik mereka maka mereka akan masuk surga. Mereka tinggal di surga itu untuk selama-lamanya sepanjang langit dan bumi masih ada, kecuali orang yang Allah kehendaki untuk dimasukkan ke neraka terlebih dahulu sebelum dimasukkan ke surga, yaitu orang-orang mukmin yang memiliki dosa. Sesungguhnya nikmat yang Allah berikan kepada penghuni surga tidak pernah terputus.
Quant aux bienheureux, dont Allah a décrété la félicité par Sa connaissance préalable de leur foi et de leurs bonnes œuvres, ils entreront au Paradis où ils demeureront tant qu’existeront les Cieux et la Terre, excepté les croyants transgresseurs qu’Allah fera entrer dans le Feu avant qu’ils ne soient autorisés à entrer au Paradis. Les délices qu’Allah accordera aux gens du Paradis seront ininterrompus.
Those who were made fortunate by Allah because of their faith and good actions will be in Paradise. They will live there eternally for as long as the heavens and the earth last, except for those sinful monotheists whom Allah wills to enter into the fire of Hell for a time. The delight that Allah will provide for the people of Paradise will never be cut off from them.
Ô Messager, ne sois pas sceptique et hésitant au sujet de la fausseté de ce que ces polythéistes adorent. Ils ne détiennent aucune preuve rationnelle ou religieuse de son authenticité. Ils n’adorent d’autres divinités en dehors d’Allah que pour imiter leurs ancêtres. Nous leur ferons subir en totalité leur part de châtiment sans aucun allègement.
What has been mentioned in the Quran as being of the utmost importance, and has been the most often repeated, is that human beings will not be spared the final reckoning, but after death will be presented in God’s court. There everybody will be consigned either to Paradise or to Hell, according to his performance in this world. The reason for giving this point so much importance and repeating it so often is the ‘doubts’ which people have. People see that there are countless individuals on the earth who do not carry out God’s instructions; there are countless individuals who act independently of God’s instructions; many persons live self-centred lives instead of God-oriented lives, without any loss to themselves; all of them are still successful. Here, apparently, it is nowhere to be seen that those loyal to God receive special rewards and those disobedient to God have to face punishment. For this reason, people start entertaining doubts. They are unable to believe that people are destined to meet any fate other than what they have gone on witnessing with their own eyes. Here the Quran states that people’s upholding of untruth is not because they had studied the problem from every aspect and had found untruth reasonable. It was rather because of their adherence to customs and tradition instead of being open to arguments and reasonableness. If, in spite of this, they are not faced with the result of their actions, it is because of the respite they are given for being tested; for the life on earth before death is a life of trial. So, to make the test valid, the opportunity is given to man here till the time of his death to say whatever he likes and to do whatever he likes. Death marks the end of this period. Death means that man is transported from the place of testing to the place of judgement. There everyone will receive whatever he actually deserves and everyone will lose whatever he had assembled around himself without deserving it.
"Maka janganlah kamu berada dalam keragu-raguan tentang apa yang disembah oleh mereka. Mereka tidaklah menyembah me-lainkan sebagaimana nenek moyang mereka menyembah dahulu. Dan sesungguhnya Kami pasti akan menyempurnakan dengan secukup-cukupnya pembalasan (terhadap) mereka dengan tidak dikurangi sedikit pun." (Hud: 109).
(109) Allah berfirman kepada RasulNya, Muhammad, ﴾ فَلَا تَكُ فِي مِرۡيَةٖ مِّمَّا يَعۡبُدُ هَٰٓؤُلَآءِۚ ﴿ "Maka janganlah kamu berada dalam keragu-raguan tentang apa yang disembah oleh mereka." Yaitu orang-orang musyrik, maksudnya jangan meragukan mereka, dan bahwa apa yang mereka kerjakan itu adalah kebatilan. Mereka tidak memiliki dalil aqli dan tidak pula syar'i. Dalil dan syubhat mereka adalah terbatas pada tindakan mereka mengikuti nenek moyang mereka saja, maka me-reka menyembah apa yang disembah oleh nenek moyang mereka sebelumnya, dan termasuk hal yang sudah dimaklumi bahwa ini bukanlah syubhat, terlebih lagi menjadi dalil, karena ucapan selain Nabi bukanlah dalil, khususnya (ucapan) semisal orang-orang yang sesat itu yang kesalahannya banyak, pendapat mereka rusak dalam perkara pokok agama, karena pendapat mereka, meskipun mereka bersepakat, ia tetap salah dan sesat. ﴾ وَإِنَّا لَمُوَفُّوهُمۡ نَصِيبَهُمۡ غَيۡرَ مَنقُوصٖ ﴿ "Dan sesungguhnya Kami pasti akan menyempurnakan dengan secukup-cukup-nya pembalasan (terhadap) mereka dengan tidak dikurangi sedikit pun." Maksudnya, mereka pasti mendapatkan bagian mereka di dunia dari apa yang telah ditulis untuk mereka meskipun bagian tersebut melimpah ruah dalam pandanganmu, karena ia tidak menunjukkan kebaikan mereka, karena Allah memberikan dunia kepada orang yang dicintaiNya dan yang tidak dicintaiNya, sementara Dia tidak memberikan iman dan agama yang benar kecuali kepada yang di-cintaiNya. Alhasil, jangan terkecoh dengan kesepakatan orang-orang sesat atas perkataan orang-orang yang sesat dari kalangan nenek moyang, dan jangan pula (terkecoh) dengan sesuatu yang Allah berikan kepada mereka di dunia ini.
Entonces, Mensajero, no tengas dudas sobre la invalidez de lo que adoran los idólatras. No tienen pruebas basadas en la lógica ni en ninguna ley revelada para justificar tal adoración. Lo único que les hace adorar a otro que no sea Al-lah es su seguimiento a ciegas de sus antepasados. Al-lah les dará el castigo que merecen sin reducción alguna.
Associating Partners with Allah is no doubt Misguidance
Allah, the Exalted, says,
فَلاَ تَكُ فِى مِرْيَةٍ مِّمَّا يَعْبُدُ هَـؤُلاءِ
(So be not in doubt as to what these people worship.) This refers to the polytheists. Verily, what they are doing is falsehood, ignorance and misguidance. Verily, they are only worshipping what their fathers worshipped before. This means that they have no support for their Shirk. They are only mimicking their fathers in ignorance. Therefore, Allah will give them due recompense for that and He will punish them with a punishment the likes of which none can give besides Him. If they did any good deeds, then Allah will reward them for those good works in this life, before the life of the Hereafter. Concerning Allah's statement,
وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوصٍ
(And verily, We shall repay them in full their portion without diminution.) `Abdur-Rahman bin Zayd bin Aslam said, "We will pay them in full their portion of punishment without diminution." Then, Allah mentions that He gave Musa the Book, but the people differed concerning it. Some believed in it and some disbelieved in it. Therefore, you, Muhammad, have an example in the Prophets who came before you. So do not grieve or be upset by their denial of you.
وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ
(and had it not been for a Word Kalimah that had gone forth before from your Lord, the case would have been judged between them,) Ibn Jarir said, "If it were not that the punishment had already been delayed until an appointed time, then Allah would have decided the matter between you now. The word Kalimah carries the meaning that Allah will not punish anyone until the proof has been established against him and a Messenger has been sent to him." This is similar to Allah's statement,
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger (to give warning).) 17:15 For verily, Allah says in another verse,
وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَاماً وَأَجَلٌ مُّسَمًّى فَاصْبِرْ عَلَى مَا يَقُولُونَ
(And had it not been for a Word that went forth before from your Lord, and a term determined, (their punishment) must necessarily have come (in this world). So bear patiently what they say.)20:129-130 Then, Allah informs that He will gather the early generations and the later generations from all of the nations. He will then reward them based upon their deeds. If they did good deeds, their reward will be good, and if they did evil deeds, their reward will be bad. Allah says,
وَإِنَّ كُـلاًّ لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ
(And verily, to each of them your Lord will repay their works in full. Surely, He is All-Aware of what they do.) This means that He is All-Knower of all of their deeds. This includes their honorable deeds and their despicable deeds, their small deeds and their great deeds. There are many different modes of recitation for this verse, yet all of their meanings agree with what we have mentioned. This is similar to Allah's statement,
وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
(And surely, all - everyone of them will be brought before Us.)36:32
-Ey Peygamber!- O halde o müşriklerin tapmakta oldukları şeylerin fesadı hususunda sakın bir şüphen olmasın. Onların buna (o taptıklarının doğruluğuna) dair ne akli ne de dinî bir delilleri vardır. Onları Allah'tan gayrısına tapmaya sevk eden şey, babalarını taklit etmeleridir. Şüphesiz biz, onların azaptan nasiplerini eksiksiz olarak vereceğiz.
O Poslaniče, nemoj nikako sumnjati u ništavnost onoga što obožavaju ti višebošci, jer za to nemaju nikakav razumski ni šerijatski dokaz, već to rade samo zato što sljiepo slijede svoje pretke. Mi ćemo im dati kaznu potpuno, bez ikakvog umanjivanja.
So do not be, O Messenger, in doubt about the invalidity of what these idolaters worship. They have no proof based on logic or any proof from the sacred law to justify such worship. The only thing that makes them worship other than Allah is their blind following of their forefathers. He will give them their full portion of the punishment without any reduction.
Oleh karena itu, janganlah engkau -wahai Rasul- merasa bimbang dan ragu terhadap rusaknya tuhan-tuhan yang disembah oleh orang-orang musyrik itu. Tidak ada satu pun dalil akli dan syariat (wahyu) yang membenarkan anggapan mereka. Satu-satunya faktor yang mendorong mereka untuk menyembah tuhan-tuhan selain Allah ialah mengikuti adat leluhur mereka. Sesungguhnya Kami benar-benar akan memberikan azab yang menjadi hak mereka secara sempurna tanpa dikurangi sedikit pun.
Non essere, o Messaggero, indeciso e in dubbio sulla falsità di coloro che adorano questi idolatri. Essi non hanno alcuna prova ragionevole o legge che suggerisca loro che ciò sia giusto; in verità, ciò che li conduce ad adorare altri all'infuori di Allāh è il fatto di imitare i loro antenati; e noi porteremo a compimento la punizione che spetta loro, senza far mancare nulla.
109- O halde şunların (putlara) tapınmalarından yana hiçbir şüphen olmasın. Onlar ancak evvelce babalarının tapındıkları gibi tapınıyorlar. Biz de onların paylarını muhakkak eksiksiz vereceğiz.
109. Yüce Allah, Rasûlü Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“O halde şunların” müşriklerin “(putlara) tapınmalarından yana hiçbir şüphen olmasın.” Bunların hallerinde ve izledikleri yolun batıl olduğunda en ufak bir şüpheye düşme. Onların ne aklî ne de dini bir delilleri vardır. Onların delilleri ve bu konudaki şüphelerinin kaynağı sadece “evvelce babalarının tapındıkları gibi tapınıyor”olmalarıdır. Bilindiği gibi bu, delil olması şöyle dursun şüphe dahi olamaz. Çünkü peygamberlerin dışında kalanların sözleri asla delil olarak gösterilemez, aksine onlara karşı delil getirilir. Hele de bu sapık kimseler gibilerinin sözleri. Onların dinin esaslarına dair söz ve görüşlerindeki yanlışlıkları ve tutarsızlıkları pek çok olup -kendileri ittifak ile kabul etseler de- hepsi yanlıştır ve sapıklıktır.“Biz de onların paylarını muhakkak eksiksiz vereceğiz.” Bu dünyada onlar için takdir edilmiş bulunan payları kendilerine ulaşacaktır. Bu pay çok olsa bile yahut senin gözünde fazla görünse bile bu durum, onların hallerinin doğruluğuna delil teşkil etmez. Çünkü Yüce Allah, dünyayı sevdiğine de sevmediğine de verir. Fakat imanı ve doğru dini sevdiğinden başkasına vermez. Özetle hiçbir zaman zalim kimselerin sapık olan önceki atalarının sözlerini ittifakla kabul etmelerine kanmamak ve Allah’ın onlara verdiklerine ve bağışladığı dünyalığa da aldanmamak gerekir.
Kaya huwag ka, O Sugo, maging nasa isang pag-aalinlangan at isang pagdududa sa katiwalian ng sinasamba ng mga tagapagtambal na ito sapagkat wala silang patunay na pangkaisipan at pambatas sa katumpakan nito. Ang nagbubuyo lamang sa kanila sa pagsamba sa iba pa kay Allāh ay ang paggaya nila sa mga ninuno nila. Tunay na Kami ay talagang maglulubos sa kanila ng bahagi nila mula sa pagdurusa nang walang pagkukulang.
Do đó Ngươi - hỡi Thiên Sứ - chớ hoài nghi về điều sai quấy mà bọn đa thần đang thờ phượng. Bởi vì, bọn họ không làm đúng theo chỉ đạo của Ngài, không phù hợp với tư duy và cũng không phù hợp với giáo lý, họ chỉ biết mù quáng bắt chước theo tổ tiên của họ mà thôi. Và chắc hẳn TA sẽ đáp ứng đầy đủ hình phạt cho bọn họ không hề giảm bớt tí nào.
E rivelammo a Mūsā la Torāh, ed ecco la gente divergere a suo riguardo; alcuni credettero ad essa ed altri la rinnegarono. Se non fosse per il precedente decreto di Allāh di non affrettare la punizione, anzi di rinviarla al Giorno del Giudizio, ad uno scopo ben preciso, sarebbero stati afflitti dalla punizione che meritano in questa vita. In verità, i miscredenti tra gli Ebrei اليهود e gli idolatri dubitano del Corano, e sono in conflitto su quale scelta compiere.
110- Andolsun Mûsâ’ya Kitabı verdik de onun hakkında ayrılığa düşüldü. Eğer Rabbinden bir söz sadır olmamış olsaydı elbette aralarında hüküm verilmiş olurdu. Doğrusu onlar, bu (Kitaptan) yana büyük bir şüphe içindedirler.
111- Şüphesiz Rabbin, hepsine amellerinin karşılığını tam olarak verecektir. Çünkü O, onların yaptıklarından haberdardır.
112- Artık hem sen, emrolunduğun gibi dosdoğru ol hem de beraberindeki tevbe edenler. Aşırı da gitmeyin. Şüphesiz O, bütün yaptıklarınızı görendir.
113- Bir de zulmedenlere meyletmeyin, sonra size ateş dokunur. (O zaman) sizin Allah’ın dışında hiçbir dostunuz olmaz, hem size yardım da edilmez.
110. Yüce Allah, Mûsâ’ya emir ve yasakları üzerinde ittifak edilmesi, etrafında toplanılması gereken ve Tevrat diye bilinen kitabı verdiğini, ancak buna rağmen ona müntesip olanların Tevrat hakkında inançlarına ve dini birliklerine zarar verecek şekilde anlaşmazlığa düştüklerini haber vermektedir. “Eğer Rabbinden” mühlet verme ve hemen azap etmemeye dair “bir söz sadır olmamış olsaydı elbette aralarında” zalimlerin cezalandırılması sureti ile “hüküm verilmiş olurdu.” Ancak Yüce Allah’ın hikmeti, onlar arasında hüküm vermeyi Kıyamet gününe ertelemeyi gerektirdiğinden onlar, tereddüde düşüren bir kuşku içinde kalmaya devam edegeldiler. Kendi Kitapları karşısındaki durumları bu olan Yahudilerin, Allah’ın sana vahyetmiş olduğu bu Kur’ân-ı Kerim’e iman etmeyişleri ve ondan yana rahatsız edici bir kuşku içinde bulunmaları garip karşılanmaz.
111. “Şüphesiz Rabbin, hepsine amellerinin karşılığını tam olarak verecektir.” Kıyamet gününde Allah’ın adaletli hükmü ile aralarında hüküm vermesi mutlaka gerçekleşecektir ve O, herkese hak ettiği şekilde amelinin karşılığını verecektir. “Çünkü O, onların” hayır ya da şer her “yaptıklarından haberdardır.” Onların amellerinden -küçük olsun, büyük olsun- hiçbir şey O’na gizli kalmaz.
112. Yüce Allah, Yahudilerin dosdoğru yol üzerinde yürümemelerini, bunun da anlaşmazlığa ve ayrılığa düşmeleri sonucunu doğurduğunu haber verdikten sonra Peygamberi Muhammed sallallahu aleyhi ve sellem’e ve onunla birlikte bulunan mü’minlere şu emri vermektedir:“Artık hem sen, emrolunduğun gibi dosdoğru ol hem de beraberindeki tevbe edenler.” Yüce Allah, peygambere de beraberindeki mü’minlere de emrolundukları gibi dosdoğru olmalarını, Allah’ın teşrî’ buyurduğu şer’î hükümlerinin yolundan gitmelerini, Allah’ın indirdiği doğru itikadı kabul etmelerini, ondan sağa ve sola sapmamalarını, bu doğru yol üzere devam edip Allah’ın çizmiş olduğu istikamet sınırını aşarak aşırılığa düşmemelerini emretmektedir. “Şüphesiz O, bütün yaptıklarınızı görendir.” Amellerinizden hiçbir şey O’na gizli kalmaz ve size amellerinizin karşılığını verecektir. Bu buyrukta dosdoğru yolu izlemek teşvik edilmekte, onun zıddını yapmak da yasaklanmaktadır.
113. Bundan dolayı Yüce Allah, bu dosdoğru yolun sınırlarını aşan kimselere meyletmekten sakındırarak şöyle buyurmaktadır:“Bir de zulmedenlere meyletmeyin” Çünkü onlara meyledip zulümlerine muvafakat edecek yahut izlemekte oldukları zulme rıza gösterecek olursanız “size ateş dokunur. (O zaman) sizin Allah’ın dışında” Allah’ın azabına karşı sizi koruyacak ve Allah’ın mükâfaatından size birşeyler sağlayacak “hiçbir dostunuz olmaz. Hem size yardım da edilmez.” Azap size gelecek olursa onu sizden uzaklaştıracak kimse de bulunmaz. Bu âyet-i kerimede her tür zalime meyletmekten sakındırılmaktadır. Onlara meyletmekten kasıt ise zulümlerine katılmak, bu zulmü uygun bulmak ve izlemekte olduğu zulme rıza göstermektir. Zalimlere meyletmek ile ilgili tehdit bu olunca peki ya zalimlerin hali ne olur?! Yüce Allah’tan, bizi zulümden uzak tutumasını niyaz ederiz.
Và trước đây, TA đã ban Kinh Tawrah tức Cựu Ước xuống cho Musa. Thế nhưng, mọi người lại có sự bất đồng trong Nó, có một số người tin tưởng Nó còn một số người thì phủ nhận Nó. Nếu như sự việc đã không được Allah an bày sẵn trước đó là sẽ không trừng phạt họ sớm hơn mà chỉ tạm hoãn lại vào Ngày Phục Sinh vì mục đích vĩ đại hơn để họ phải gánh chịu một hình phạt thật xứng đáng ở trần gian này. Quả thật, những tên vô đức tin thuộc người Do Thái và người đa thần chắc hẳn có sự hoài nghi về Qur'an.
Talaga ngang nagbigay Kami kay Moises ng Torah, ngunit nagkaiba-iba ang mga tao hinggil dito sapagkat sumampalataya rito ang iba sa kanila at tumangging sumampalataya ang iba pa. Kung hindi dahil sa isang pagpapasya mula kay Allāh na nauna: na Siya ay hindi magmamadali sa pagpaparusa bagkus magpapaliban nito hanggang sa Araw ng Pagbangon dahil sa isang kasanhian, talaga sanang bumaba sa kanila ang nagiging karapat-dapat sa kanila na pagdurusa sa Mundo. Tunay na ang mga tagatangging sumampalataya kabilang sa mga Hudyo at mga tagapagtambal ay talagang nasa isang pagdududa sa Qur'ān, na nagsasadlak sa pag-aalinlangan.
Mi smo Musau dali Tevrat pa su se ljudi oko njega razišli, neki su povjerovali u njega a drugi nisu. Da Allah već nije odredio kada će biti kažnjeni, ubrzao bi im kaznu na dunjaluku, ali će je odložiti do Sudnjeg dana iz Svoje mudrosti. Doista nevjernici među jevrejima i višebošcima sumnjaju u Kur'an.
I had given Moses the Torah, but people differed with respect to it: some of them believed, while others did not. Had it not been for Allah’s prior decree that the punishment will not come quickly, but will be postponed until the Day of Judgement for a reason, the punishment they deserve would have come down on them in this world. The disbelieving Jews and idolaters are in doubt about the Qur’ān, which creates uncertainty in them.
Le concedí a Moisés la Torá, pero se opusieron a él y rechazaron su libro, y de no ser porque había decretado retrasar el castigo hasta el Día del Juicio, ya los habría aniquilado. Los judíos y los idólatras también dudan acerca del Corán.
"Dan sesungguhnya Kami telah memberikan kitab (Taurat) kepada Musa, lalu diperselisihkan tentang kitab itu. Dan seandai-nya tidak ada ketetapan yang telah terdahulu dari Rabbmu, niscaya telah ditetapkan hukuman di antara mereka. Dan sesungguhnya mereka (orang-orang kafir Makkah) dalam keraguan yang mengge-lisahkan terhadap al-Qur`an. Dan sesungguhnya kepada masing-masing (mereka yang berselisih itu) pasti Rabbmu akan menyem-purnakan dengan cukup (balasan) pekerjaan mereka. Sesungguhnya Dia Maha Mengetahui apa yang mereka kerjakan. Maka tetaplah kamu pada jalan yang benar, sebagaimana diperintahkan kepada-mu dan (juga) orang yang telah bertaubat besertamu, dan jangan-lah kamu melampaui batas. Sesungguhnya Dia Maha Melihat apa yang kamu kerjakan. Dan janganlah kamu cenderung kepada orang-orang yang zhalim sehingga kamu disentuh api neraka, dan sekali-kali kamu tiada mempunyai seorang penolong pun selain dari pada Allah, kemudian kamu tidak akan diberi pertolongan." (Hud: 110-113).
(110) Allah mengabarkan bahwa Dia telah memberi Musa kitab Taurat yang mewajibkan kesepakatan atas perintah-perintah dan larangan-laranganNya, akan tetapi meskipun begitu, orang-orang yang menisbatkan diri kepadanya berselisih dengan perseli-sihan yang merugikan akidah mereka dan kesatuan agama mereka. ﴾ وَلَوۡلَا كَلِمَةٞ سَبَقَتۡ مِن رَّبِّكَ ﴿ "Dan seandainya tidak ada ketetapan yang telah terdahulu dari Rabbmu", dengan menangguhkan mereka dan tidak menyegerakan azab kepada mereka, ﴾ لَقُضِيَ بَيۡنَهُمۡۚ ﴿ "niscaya telah ditetap-kan hukuman di antara mereka," dengan ditimpakannya azab kepada orang zhalim akan tetapi hikmah Allah menuntut ditundanya ke-putusan di antara mereka sampai Hari Kiamat dan mereka diam dalam keraguan pertanyaan. Jika begini sikap mereka terhadap kitab mereka, bersama al-Qur`an yang Allah wahyukan kepadamu, maka tidaklah aneh jika ada sebagian dari orang-orang Yahudi yang tidak beriman kepadanya dan mereka selalu meragukannya.
(111) ﴾ وَإِنَّ كُلّٗا لَّمَّا لَيُوَفِّيَنَّهُمۡ رَبُّكَ أَعۡمَٰلَهُمۡۚ ﴿ "Dan sesungguhnya kepada masing-masing (mereka yang berselisih itu) pasti Rabbmu akan menyem-purnakan dengan cukup (balasan) pekerjaan mereka." Maksudnya, Allah pasti akan memutuskan di antara mereka pada Hari Kiamat dengan hukumNya yang adil, lalu masing-masing dibalas dengan sesuatu yang menjadi haknya. ﴾ إِنَّهُۥ بِمَا يَعۡمَلُونَ ﴿ "Sesungguhnya Dia terhadap apa yang mereka kerjakan", dari yang baik dan yang buruk, ﴾ خَبِيرٞ ﴿ "Maha Mengetahui," tidak sedikit pun dari amal mereka yang samar bagi-Nya, kecil dan besarnya.
(112) Manakala Allah mengabarkan tidak istiqamahnya mereka yang menjadi penyebab perselisihan dan perpecahan mereka, maka Allah memerintahkan NabiNya dan orang-orang Mukmin yang bersamanya agar beristiqamah sebagaimana yang diperintah-kan kepada mereka, maka mereka meniti syariat-syariat yang telah Allah syariatkan, meyakini akidah-akidah yang benar yang dika-barkan oleh Allah, tidak menyimpang dari hal tersebut ke kanan atau ke kiri dan hendaknya mereka selalu begitu, tidak melampaui batas dari istiqamah yang telah diletakkan oleh Allah. FirmanNya, ﴾ إِنَّهُۥ بِمَا تَعۡمَلُونَ بَصِيرٞ ﴿ "Sesungguhnya Dia Maha Melihat apa yang kamu kerjakan." Tidak sedikit pun dari amalmu yang samar bagiNya, Dia akan membalasmu atasnya. Ayat ini mengandung dorongan untuk beristiqamah dan melarang sebaliknya.
(113) Oleh karena itu, Allah memperingatkan mereka dari kecenderungan kepada orang yang melewati batas istiqamah, Dia berfirman, ﴾ وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ ﴿ "Dan janganlah kamu cenderung kepada orang-orang yang zhalim", karena jika kamu cenderung kepada me-reka, maka kamu menyepakati kezhaliman mereka atau rela terha-dap kezhaliman mereka. ﴾ فَتَمَسَّكُمُ ٱلنَّارُ ﴿ "Sehingga kamu disentuh api neraka", jika kamu melakukan itu. ﴾ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنۡ أَوۡلِيَآءَ ﴿ "Dan sekali-kali kamu tiada mempunyai seorang penolong pun selain dari pada Allah", yang bisa melindungimu dari azab Allah, dan tidak ada pe-nolong yang membuatmu memperoleh pahala Allah sedikit pun. ﴾ ثُمَّ لَا تُنصَرُونَ ﴿ "Kemudian kamu tidak akan diberi pertolongan", azab tidak dihalangi darimu jika ia menimpamu.
Ayat ini berisi peringatan terhadap sikap rukun kepada orang zhalim, dan yang dimaksud dengan rukun adalah kecenderungan, bergabung kepadanya dalam kezhalimannya, menyetujuinya dan rela dengan kezhalimannya. Jika ini adalah ancaman terhadap rukun kepada orang-orang zhalim lalu bagaimana (parahnya) keadaan orang-orang zhalim itu sendiri? Semoga Allah menyelamatkan kita dari kezhaliman.
Sungguh Kami telah memberikan Kitab Taurat kepada Musa, kemudian manusia berselisih paham tentang hal itu. Ada yang beriman kepadanya dan ada yang kafir kepadanya. Seandainya tidak ada keputusan dari Allah yang telah ditetapkan sebelumnya bahwa Allah tidak akan menyegerakan azab-Nya di dunia, melainkan menundanya sampai hari Kiamat karena alasan tertentu, niscaya Allah benar-benar menurunkan azab yang berhak mereka terima di dunia. Sesungguhnya orang-orang kafir dari kalangan Yahudi dan orang-orang musyrik benar-benar ragu terhadap Al-Qur`ān dan menjerumuskan orang ke dalam keraguan terhadapnya.
Nous avons révélé à Moïse la Torah et les gens divergèrent alors à son propos. Certains crurent en elle et d’autres mécrurent. S’il n’y avait pas eu un décret préalable de ton Seigneur établissant que le châtiment ne sera pas hâté, mais reporté pour une raison déterminée jusqu’au Jour de la Résurrection, le châtiment qu’ils méritent se serait abattu sur eux dans ce bas monde. Ce Coran emplit les juifs et les polythéistes de doutes et les rend sceptiques.
This means that the addressees of the Book given by God to Moses had diverse opinions about its statements. Some of them rejected them and some of them accepted them. (at-Tabari). Whenever a statement is made, a man has two alternatives—one is to make the correct interpretation of it and the other is to make the wrong interpretation of it. If the hearers are really serious, they will inevitably arrive at the one correct interpretation. Their seriousness will guarantee their unity of opinion. On the contrary, if they are not serious, they will not give the statement any importance and will interpret it differently according to their own individual thinking. One will say this and the other will say that. In this way their levity will lead them to differences of opinion. This happened in the case of all the prophets. God has nevertheless tolerated this, because He has created the present world as a place for the performance of deeds and the coming world as a place for reward or retribution. That is the way of God. That is why people are given full respite here. The present state of affairs is entirely due to this respite being given so that human beings may be tested and not due to God being under any compulsion.
Musa’ya da Tevrat'ı vermiştik. İnsanlar onda ayrılığa düştüler. İnsanların bir kısmı ona iman etti, bir kısmı ise inkâr etti. Eğer Yüce Allah'ın onlara bu dünyada azabı vermeyeceğine dair takdiri olmasaydı bu dünyada hak ettikleri azabı onların üzerine hemen iniverirdi. Zira Yüce Allah hikmeti gereği onların azabını kıyamet gününe ertelememiştir. Muhakkak ki Yahudilerden ve müşriklerden olan kâfirler; Kur'an hakkında şüphe içindedirler ve insanları kuşkuya düşürürler.
Sesungguhnya kepada masing-masing dari mereka yang berselisih paham itu, Tuhanmu -wahai Rasul- akan memberikan balasan amal perbuatannya secara sempurna. Jika amal perbuatannya baik maka akan baiklah balasannya. Sebaliknya, jika amal perbuatannya buruk maka akan buruk pula balasannya. Sesungguhnya Allah Maha Mengetahui apa yang mereka perbuat secara detail, tidak ada satu pun amal perbuatan mereka yang luput dari pengetahuan-Nya.
-Ey Peygamber!- Şüphesiz Rabbin, ayrılığa düşenlerin her birinin amellerinin karşılığını kendilerine tam olarak verecektir. Kimin amelleri hayırlı ise onun karşılığı hayır olacak, kimin amelleri kötü ise onun karşılığı da kötü olacaktır. Çünkü Rabbin, onların yapmakta oldukları en ufak şeyleri bilmektedir. Onların amellerinden hiçbir şey O'na gizli kalmaz.
Ô Messager, Allah remettra la rétribution complète des œuvres de ceux qui divergent sur la Torah. Ceux qui ont œuvré en bien seront rétribués en bien et ceux qui ont œuvré en mal seront rétribués en mal. Allah connaît la plus infime de leurs œuvres et rien ne Lui en est inconnu.
Mensajero, ciertamente tu Señor le dará a cada grupo que discrepó una retribución completa por sus acciones. Toda buena obra recibirá una buena retribución y toda mala obra recibirá retribución desagradable. Al-lah es consciente de lo que hacen. Ninguna de sus obras está escondida para Él.
Poslaniče, Gospodar tvoj će svima njima dati ono što su zaslužili, bilo dobro ili zlo, i Allah detaljno zna sve što rade, ništa mu od onoga što rade neće promaknuti.
Your Lord, O Messenger, will certainly give each group who disagreed a full repayment for their actions. Any good action will receive a good repayment and any evil action will receive an evil repayment. Allah is Aware of what they do. No action of theirs is hidden from Him.
Tunay na lahat ng sinuman mula sa nabanggit kabilang sa mga nagkakaiba-iba ay talagang magkukumpleto nga sa kanila ang Panginoon mo, O Sugo, ng ganti sa mga gawa nila. Kaya ang anumang naging kabutihan, ang ganti rito ay magiging kabutihan; at ang anumang naging kasamaan, ang ganti rito ay kasamaan. Tunay na si Allāh sa mga kaliit-liitan ng ginagawa nila ay Maalam: walang nakakukubli sa Kanya mula sa mga gawain nila na anuman.
In verità, riguardo tutto ciò che è stato menzionato su coloro che furono avversi, il tuo Dio li ricompenserà completamente per le loro azioni: colui che ha fatto il bene sarà retribuito con il bene; mentre colui che ha compiuto il male, verrà retribuito con il male. In verità Allāh è Consapevole di ogni minima cosa che compiono; nessuna loro azione Gli è nascosta.
Tất cả những ai tranh cãi đều mong muốn Thượng Đế của Ngươi, hỡi Thiên Sứ ban thưởng cho việc làm của họ. Bởi thế, ai làm điều tốt sẽ được Ngài ban thưởng điều tốt, còn ai làm điều xấu thì sẽ nhận lấy hậu quả xấu. Quả thật, Allah biết rõ những gì họ làm, không có bất cứ điều gì che giấu được Ngài.
Continua a restare saldamente sulla Retta Via, o Messaggero, così come Allāh ti ha ordinato, obbedendo ai Suoi ordini e rispettando i Suoi divieti, così da essere di esempio ai tuoi credenti pentiti, e non trasgredite i limiti commettendo peccati; in verità Lui è Consapevole di ciò che fate; nessuna vostra azione Gli è nascosta, e vi ricompenserà per ciò.
The Command to Stand Firm and Straight
Allah, the Exalted, commands His Messenger and His believing servants to be firm and to always be upright. This is of the greatest aid for gaining victory over the enemy and confronting the opposition. Allah also forbids transgression, which is to exceed the bounds (of what is allowed). Verily, transgression causes destruction to its practitioner, even if the transgression was directed against a polytheist. Then, Allah informs that He is All-Seer of the actions of His servants. He is not unaware of anything and nothing is hidden from Him. Concerning Allah's statement,
وَلاَ تَرْكَنُواْ إِلَى الَّذِينَ ظَلَمُواْ
(And incline not toward those who do wrong,) `Ali bin Abi Talhah said that Ibn `Abbas said, "Do not compromise with them." Ibn Jarir said that Ibn `Abbas said, "Do not side with those who do wrong." This is a good statement. This means, "Do not seek assistance from wrongdoers, because it will be as if you are condoning their actions (of evil)."
فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِّن دُونِ اللَّهِ مِنْ أَوْلِيَآءَ ثُمَّ لاَ تُنصَرُونَ
(lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped.) This means that you will not have besides Allah any friend who can save you, nor any helper who can remove you from His torment.
Do đó, hãy luôn luôn tuân thủ theo con đường Chính Đạo - hỡi Thiên Sứ - giống như Allah ra lệnh cho Ngươi vậy, hãy tuân thủ tuyệt đối mọi mệnh lệnh của Ngài và tránh xa những gì mà Ngài nghiêm cấm. Và tín đồ Mu'min biết hối cải cùng với Ngươi cũng thế, hãy đi đúng theo con đường Chính Đạo và chớ có vượt qua giới luật rồi các ngươi sẽ phải gánh tội. Quả thật, Ngài luôn thấy rõ hành động của các ngươi, không việc nào có thể che giấu được Ngài và theo đó Ngài sẽ thưởng phạt các ngươi.
Mamalagi ka sa pananatili sa daang tuwid, O Sugo, gaya ng ipinag-utos sa iyo ni Allāh kaya sumunod ka sa mga ipinag-uutos Niya at umiwas ka sa mga sinasaway Niya. Magpakatuwid ang sinumang nagbalik-loob kasama sa iyo kabilang sa mga mananampalataya. Huwag kayong lumampas sa hangganan sa pamamagitan ng paggawa ng mga pagsuway; tunay na Siya sa anumang ginagawa ninyo ay Nakakikita: walang nakakukubli sa Kanya mula sa mga gawain ninyo na anuman. Gaganti Siya sa inyo sa mga ito.
Commentary
Events relating to past prophets and their peoples, from Sayyidna Nuh (علیہ السلام) to Sayyidna Musa, have been mentioned in Surah Hud in a fair enough order and detail with many wise counsels, injunctions and directives. At the end of the description of these events, it is by ad-dressing the Holy Prophet ﷺ that his entire community has been exhorted to draw their essential lessons from them. It was said: ذَٰلِكَ مِنْ أَنبَاءِ الْقُرَىٰ نَقُصُّهُ عَلَيْكَ ۖ مِنْهَا قَائِمٌ وَحَصِيدٌ (That is a part of the stories of the towns that We narrate to you. Some of them are standing, and (some) harvested - 100). It means that some of the habitations that were visited by Divine punishment still have their ruins standing while some others have been erased like harvested fields with no signs of what was there in the past.
After that it was said that Allah did not wrong them, rather, they had wronged themselves (101, 102) in that they abandoned their creator and sustainer and took to idols and other things as their gods. Finally, when the Divine punishment came, their self-made gods did not come to their rescue in any way. The lesson to learn was that the grip of Allah is painful and severe. When He seizes heedless wrongdoers doing what they do, this is what happens invariably.
Then, to turn them round to the concern of the Hereafter, it was said (103-105) that these events carry in them great lessons and signs for those who fear the punishment of the Hereafter, a day when all human beings will be gathered together, with everyone present there. That will be a day of such awe that no one present there shall dare utter a word without Divine permission.
Six verses later, the Holy Prophet ﷺ was addressed again by saying:
فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا ۚ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
So, stand firm - as you have been commanded - you, and those who have repented [ from kufr and are ] with you, and do not cross the limits. Surely, He is watchful of what you do - 112.
The Sense of Istiqimah (Standing Firm): Some related problems and their solutions
Istiqamah means to stand straight without the least tilt one way or the other (hence expressed in English as straightforwardness, straightness, directness, rectitude etc.) As obvious, it is not something easy to do. If we were dealing with a vertical object cast in iron, rock or some other material, our expert engineers could make it stand straight at the very outset in a way that it stands on perfect right angles from all sides without the least tilt on any side. But, having a moving object stand straight at all times and under all conditions in this perfect state is certainly something extremely difficult. For discerning people, this is no secret.
The Holy Prophet ﷺ and all Muslims have been commanded in this verse that they should stand firm under all conditions in everything they do. Istiqamah is a small word but in its sense it extends to many areas of application in a very unusual manner. The very meaning of this act of standing firm is that one has to move straight-forwardly, as commanded by Allah, on the straight path identified by Him, remaining within the limits set by Him. This has to be in all matters of beliefs, acts of worship, personal and collective transactions, morals, social dealings, economic pursuits inclusive of all channels of income and expenditure. In the event, there occurs the slightest tilt, or decrease or increase, or shortcoming or excess, under any condition, and in any deed, in any of these areas of activity, Istiqamah be-comes the first casualty.
Errors in thinking and practice that show up around us are an out-come of this deviation from the command to stand firm. When people do not stand firm in beliefs (` aqa’ id), they start with self-invented practices in religion (bid'at) and end up into the extremes of kufr (disbelief) and shirk (associating others with Allah). The principles of Allah's Oneness (Tauhid) and His Being (Dhat) and Attributes (Sifat) conveyed to us by the Holy Prophet u are moderate and sound. People who commit any act of excess and deficiency or addition and deletion in them - even if they may be doing so with good intentions on their part - shall be considered astray and in error. As for those who belittle and lessen the limits set for having regard and love for the blessed prophets, everyone knows that they are astray and audacious. Similarly, those who commit the excess of assigning a prophet proprietary rights in Divine attributes and powers also cross those limits and fall into an error of this nature. The Jews and the Christians lost them-selves into this error. The methods of worshipping Allah and seeking nearness to Him determined by the Glorious Qur'an, and the Holy Prophet ﷺ are great benchmarks. Any slicing, undercutting or shortcoming in these drags one down from the desired level of standing firm and, similarly, any addition to these from one's own side ruins one's chances of standing firm by his indulgence in self-innovated ways in established religion. Unfortunately, such a person honestly thinks that he is pleasing Allah while, in fact, it is precisely the very cause of His displeasure. Therefore, the Holy Prophet ﷺ has very emphatically prohibited his community from indulging in self-innovated ways in established religion (bid'at and muhdathat) and has declared that to be acute error and straying. Therefore, before one does something as an act of worship (` ibadah) for the pleasure of Allah and His Rasul ﷺ he must first investigate and ensure fully as to the nature of his action. He must find out whether or not what he is going to do stands proved from the Holy Prophet ﷺ and his noble Sahabah in the same state and form. If it does not, let him not waste his good time and energy in this pursuit.
Similarly, there are matters relating to transactions, morals and social dealings. The Holy Prophet ﷺ has followed the principles given by the Qur'an in his practical teachings through which he has marked out a moderate and sound way of conducting ourselves in our lives. It has provided the Muslims with a moderate and straight course of action in the matters of friendship, enmity, softness and strictness, anger and forbearance, miserliness and generosity, economic activity and monasticism, trust in Allah and use of possible material means, finding what is necessary and relying on the Prime Mover of all causes. These are different things, yet they have been fused into one, a straight path of moderation, and a virtual gift to Muslims not to be found elsewhere in the whole world. So, the key is to act in accordance with these teachings and become perfect human beings. When people do not stand firm and tilt one way or the other, the society goes bad inevitably.
In short, the concept of standing firm is comprehensive. It covers all parts and pillars of religion. When acted upon correctly, it becomes its eloquent demonstration.
Sufyan ibn ` Abdullah Thaqafi asked the Holy Prophet ﷺ ` please tell me something so comprehensive about Islam that I need not ask anyone anything after you.' He said, قُل اٰمَنتُ بِاللہِ ثُمَّ استقِم : Say: I believe in Allah. Then, stand firm on it.' (Reported by Muslim, as quoted by al Qurtubi)
` Uthman ibn ` Abdullah al-Azdi said that once he went to the famous Sahabi and the commentator, Sayyidna ` Abdullah ibn ` Abbas ؓ and requested him for some words of advice. He said, علیکَ بِتَقوٰی اللہِ وَ الاِستِقَامَۃِ اِتَّبِع والا تبتَدِع ' (Reported by a1-Darimi in his Musnad, as quoted by al-Qurtubi). It means that he should make the fear of Allah essential for him, and also that he should stand firm in his faith. The method of doing so was to follow the percepts of the Shari` ah in all religious matters and not to invent and introduce any bid'ah in it from his own side.
Out of the many tough jobs handled in this world, the toughest is nothing but to stand firm. Therefore, Sufi authorities have said that standing firm is a station much superior to the working of miracles (karamah). It means that a person who is holding on firmly to the assignments of his religion is a saint in his own right - even though, no miracle has issued forth from him throughout his life.
Sayyidna ` Abdullah ibn ` Abbas ؓ ، said that no verse revealed to the Holy Prophet ﷺ in the entire Qur'an was harder and more trying than this (112). And he said that once the Companions noticing some gray strands of hair in his blessed beard sorrowfully re-marked, ` old age is approaching you much earlier.' Thereupon, he said, ` Surah Hud has made me old.' The events of severe punishments that came upon past communities as described in Surah Hud could also be the reason for it, but Sayyidna Ibn ` Abbas ؓ said that this verse alone is its reason.
Tafsir al-Qurtubi reports from Abu ` Ali Sirriy that he, on seeing the Holy Prophet ﷺ in a dream asked him, ` have you said some-thing like "Surah Hud has made me old"?' He said, ` yes.' Abu ` Ali asked again, ` had the subject of punishments that came upon the peoples of the past prophets made you old?' He said, ` no, in fact, this saying of Allah Ta` ala did: فَاسْتَقِمْ كَمَا أُمِرْتَ (So, stand firm - as you have been commanded - 112) '.
As for the Holy Prophet ﷺ it is obvious that he had graced this world as the blessed substantiation of the perfect universal man. Standing firm was his natural habit. But then, why was it that he felt its weight to be so conspicuous and telling upon him? Perhaps, it was because the verse did not ask him to stand firm in an absolute sense, instead, asked him that this act of standing firm should be as commanded by Allah. How overwhelming is the fear and awe prophets have of their creator and master is well recognized. It must have been the effect of this fear and awe that, despite having his perfect stance of firmness, he was still concerned whether or not he had been able to come up with the kind of firmness and rectitude expected by his master, the most exalted Allah.
And it is also possible that he was not that concerned about his personal stance of firmness, because he, by the grace of Allah, had it in him. But, there was something else to it. In this verse, the command given to him was also given to the entire Muslim Ummah. So, it was his realization that his Ummah may find it difficult to stand firm as commanded that made him sad.
After the command to stand firm, it was said: وَلَا تَطْغَوْا is (and do not cross the limits). This word is a derivation from the verbal noun: طغیان (tughy an) which means to cross limits, and which is the opposite of standing firm. It will be noticed that the positive statement to stand firm in the verse has not been considered sufficient, rather, its negative aspect, that of its prohibition, was clarified expressly. This establishes the sense of the verse: ` do not cross the limits set by Allah and His Rasul - in beliefs, acts of worship, transactions, morals etc. - for it was the outlet of all disorder and corruption in material and religious life.
Sebab itu, tetaplah engkau -wahai Rasul- bersikap istikamah di atas jalan yang lurus seperti yang Allah perintahkan kepadamu, jalankanlah perintah-perintah-Nya serta jauhilah larangan-larangan-Nya. Pun hendaknya orang-orang mukmin yang bertobat tetap bersikap istikamah di atas jalan itu bersamamu dan tidak melampaui batas, berupa melakukan perbuatan maksiat. Sesungguhnya Allah Maha Melihat apa yang kalian perbuat, tidak ada satu pun amal perbuatan kalian yang luput dari pengetahuan-Nya dan Dia akan memberikan balasan yang setimpal kepada kalian.
Así que permanece paciente, Mensajero, como Al-lah te ha ordenado. Cumple sus órdenes y mantente alejado de lo que Él prohíbe. Que los creyentes que se han arrepentido contigo también sean pacientes. No transgredan los límites cometiendo pecados, porque Él ve lo que hacen. Ninguna de sus obras está oculta para Él, y serán retribuidos por sus acciones.
Ô Messager, persévère sur le droit chemin conformément à ce que t’a ordonné ton Seigneur. Conforme-toi à Ses commandements et délaisse Ses interdits. Que les croyants qui se sont repentis avec toi se maintiennent sur le droit chemin et ne franchissez pas la limite en commettant des actes de désobéissance car Il voit ce que vous faites. Rien de vos agissements ne Lui échappe et Il vous rétribuera selon leur nature.
O Poslaniče, stalno se pridržavaj pravog puta, onako kako ti je Allah naredio, pokorivši se Njemu činjenjem naređenog i klonjenjem zabranjenog, i neka tako postupe i vjernici pokajnici koji su uz tebe. Nemojte prelaziti Allahove granice time što ćete činiti grijehe, a Allah vidi ono što radite i za sve to će vas obračunati.
So remain patient, O Messenger, as Allah has instructed you. Fulfil His instructions and stay away from His prohibitions. Let those believers who have repented with you also remain patient. Do not overstep the limits by committing sins, because He sees what you do. No action of yours is hidden from Him and He will repay you for what you do.
-Ey Peygamber!- O halde Allah'ın sana emrettiği gibi dosdoğru yol üzerinde olmaya devam et! O'nun emirlerini yerine getir ve yasakladıklarından uzak dur! Müminlerden seninle beraber tövbe edenler de dosdoğru olsunlar. Ve sakın günah işleyerek haddi aşmayın! Şüphesiz O, yaptıklarınızı hakkıyla görendir. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. Buna göre size karşılığını verecektir.
No se inclinen hacia los opresores aceptando sus injusticias, porque si lo hacen los alcanzará el fuego del Infierno, y no tendrán protector fuera de Al-lah que los pueda salvar ni socorrer.
Janganlah kalian cenderung kepada orang-orang kafir yang zalim itu, baik dengan cara berpura-pura atau berkasih sayang dengan mereka karena kecenderungan itu bisa membuat kalian terancam dengan api neraka. Kalian tidak memiliki pelindung yang dapat menyelamatkan kalian dari api neraka selain Allah. Kemudian kalian tidak akan menemukan seseorang yang dapat menolong kalian.
N’inclinez pas en faveur des mécréants injustes. Ne soyez pas complaisants avec eux et ne leur témoignez pas d’affection. Vous encourriez le châtiment du Feu pour cette inclination et vous ne trouveriez pas d’autre allié qu’Allah pour vous en sauver.
Gönülden isteyerek ve dalkavukluk yaparak zalimlere yönelmeyin, yoksa bu yönelmeniz sebebi ile size ateş dokunur. Sizi ateşten kurtaracak Allah’tan başka bir yardımcınız yoktur. (Eğer onlara meylederseniz) size yardım edecek bir kimse de bulamazsınız!
Do not incline to the disbelievers who do wrong by being kind to them or showing them love, or the fire of Hell will afflict you because of such inclination; and you will not have any friends besides Allah to save you from it. Then you will not find anyone to help you.
I ne naginjite nevjernicima nepravednicima činjenjem nedozvoljenog radi njih ili voleći ih, da vas vatra ne bi pržila zbog toga, kada niko mimo Allaha neće moći da vas zaštiti, izbavi ili vam pomogne.
Và các ngươi chớ có khuynh hướng làm theo những tên ngoại đạo chuyên làm những điều sai quấy bằng khiêm nhường hoặc gây thiện cảm với họ, e rằng lửa của Hỏa Ngục sẽ bao chùm lấy các ngươi bởi sự khuynh hướng đó của các ngươi và rồi đến lúc đó ngoài Allah ra không một ai có thể giải thoát cho các ngươi và các ngươi cũng không tìm ra một ai đó có thể giúp đỡ các ngươi.
Non tendete a favore dei miscredenti ingiusti, assecondandoli o mostrando loro benevolenza; vi colpirà il Fuoco a causa della vostra inclinazione, e non avrete protettore all'infuori di Allāh che vi salvi da esso, e non troverete alcun sostenitore.
To keep human beings protected from this disorder and corruption, another guideline has been provided in the second verse (113): وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ (And do not incline towards the wrongdoers, lest the Fire should catch you). The word: لَا تَرْكَنُوا (la tarkan u) comes from the verbal noun رکون : Rukun which means a slight tilt towards one side having confidence in and approval of it. Therefore, the sense of the verse is: ` Whoever indulges in injustice and oppression ruins his or her life, worldly and spiritual both - this is a fact everyone knows. But, the slightest of tilt or inclination towards the unjust, placing confidence in them, being pleased with them, could also push man to the edges of the same abyss.'
What is the meaning of this ` tilt' and ` inclination'? There are some statements of Sahabah (Companions) and Tabi` in (Successors) about it in which there is no contradiction or difference. They are all correct in their respective places.
Sayyidna Qatadah (رح) said, it means, ` do not have friendship with the unjust and do not follow what they say.' Ibn Jurayj said, ` do not nurse a leaning of any kind towards the unjust.' Abu al-'Aliyah said, ` do not like everything they do.' (Qurtubi) Al-Suddiyy said, ` do not court the favor of the unjust through servile flattery (mudahanah), that is, do not observe silence or show your approval at their evil deeds.' ` Ikrimah said, ` do not sit in the company of the unjust.' Qadi al-Baidawi said, ` following them in personal looks, fashion, and ways of living are all included under this very prohibition.'
Qadi al-Baidawi also said that this verse exudes the highest imaginable degree of severity in the matter of prohibition and unlawfulness of injustice and oppression. The reason is that it not only prohibits friendship, and all other cordial relationships, with the unjust but, going farther ahead, it also prohibits the least possible inclination to-wards them, or even sitting with them.
Imam ` Abdur-Rahman ibn ` Amr Al-Awza` i said, ` with Allah Ta` ala no one is as detested as the ` Alim (religious scholar) who, for the sake of his worldly interest, goes to meet someone unjust. (Mazhari)
According to Tafsir al-Qurtubi, this verse tells us that it is obligatory (wajib) to abstain from the company of those who disbelieve (kafirs), those who disobey (sinners) and those who innovate in the established religion (practitioners of bid'ah) - unless they have to be met under some compulsion. The truth of the matter is that company and social setting play a major role in one's betterment or corruption. Therefore, the famous Hasan al-Basri said about the two words of these two verses that Allah Ta` ala has compressed the entire religion within the two letters: لَا (la: do not). The first one appears in the first verse: لَا تَطغَوا (la tatghaw: do not cross the limits - 112) and the second one appears in the second verse: لَا تَرکَنُوا (la tarkanu: And do not incline towards the wrongdoers - 113). The first ` la' or ` do not' prohibits the crossing of the limits set by the Shari’ ah of Islam while the other prohibits the company of wrongdoing people - and this is the essence of the whole religion.
Huwag kayong kumiling sa mga tagatangging sumampalataya na tagalabag sa katarungan sa pamamagitan ng paglalangis at pagmamahal para dumapo sa inyo ang Apoy dahilan sa pagkiling na iyon. Walang ukol sa inyo bukod pa kay Allāh na mga katangkilik na sasagip sa inyo mula sa Apoy, pagkatapos hindi kayo makatatagpo ng sinumang mag-aadya sa inyo.
Magpanatili ka, O Sugo, ng pagdarasal ayon sa pinakamagandang paraan sa dalawang dulo ng maghapon: ang simula ng maghapon at ang wakas nito. Magpanatili ka nito sa mga oras ng gabi. Tunay na ang mga gawang maayos ay pumapawi sa mga maliit ng mga pagkakasala. Ang nabanggit na iyon ay isang pangaral para sa mga napangangaralan at isang maisasaalang-alang para sa mga nagsasaalang-alang.
Compi, o Messaggero, la Preghiera come dovuto, agli estremi del giorno, ovvero all'inizio del giorno e al suo termine; e compi la Preghiera durante alcune ore della notte. In verità, le buone azioni cancellano i peccati minori. Ciò che viene menzionato è un monito rivolto a coloro che comprendono, e un esempio rivolto a coloro che lo prendono in considerazione.
Và Ngươi - hỡi Thiên Sứ - hãy dâng lễ nguyện Salah tốt nhất vào hai khoảng thời gian hai đầu của trong ngày, đó là vào buổi hừng đông và buổi chiều cùng với khoảng thời gian vào ban đêm. Quả thật, những việc làm ngoan đạo đó nó sẽ tẩy sạch đi những tội lỗi nhỏ cho các ngươi. Đó là điều để nhắc nhở cho những ai biết thận trọng chú ý và đó cũng là một bài học quý báo cho những ai biết ngẫm nghĩ.
114- Gündüzün iki tarafında, gecenin de (gündüze) yakın saatlerinde namazı dosdoğru kıl. Çünkü iyilikler, kötülükleri giderir. Bu, öğüt alacaklar için bir öğüttür.
115- Sabret, çünkü Allah ihsan sahiplerinin ecrini zayi etmez.
114. Yüce Allah “gündüzün iki tarafında” yani başında ve sonunda namazın dosdoğru kılınmasını emretmektedir. Bunun kapsamına sabah namazı ile öğle ve ikindi namazları girmektedir. “Gecenin de (gündüze) yakın saatlerinde”ifadesine de akşam ve yatsı namazları girer. Aynı zamanda bu, gece namazını da kapsar. Çünkü gece namazı, kulun Yüce Allah’a yakınlaştığı önemli ibadetler arasında yer alır.“Çünkü iyilikler kötülükleri giderir.” Yani bu beş vakit namaz ile bunlara katılan diğer nafile namazlar, iyiliklerin en büyükleri arasında yer alır. İyilikler de kişiyi Allah’a yakınlaştırmanın ve mükâfat sağlamanın yanı sıra kötülükleri de giderip silerler. Bu kötülüklerden kasıt ise Peygamber sallallahu aleyhi ve sellem’den gelmiş sahih hadislerin de kayıtladığı gibi küçük günahlardır. Nitekim şu hadis bu kabildendir:“Beş vakit namaz, cumadan cumaya (kılınan cuma namazı), ramazandan ramazana (tutulan oruç), -büyük günahlardan uzak kalınması şartı ile- aralarında işlenen günahlara keffarettir.”[31] Hatta Nisa sûresindeki âyet-i kerime de bu kaydı ifade etmektedir ki o da Yüce Allah’ın şu buyruğudur:“Size yasaklanan büyük günahlardan kaçınırsanız sizin (küçük) günahlarınızı örteriz ve sizi şerefli bir mekâna sokarız.”(en-Nisâ, 4/31)“Bu” buradaki işaretin daha önce sözü geçen dosdoğru yol üzere istikameti sürdürmek, onu aşmamak, sınırlarını çiğneyip geçmemek, zalimlere meyletmemek, namazı dosdoğru kılmak ve iyiliklerin kötülükleri gidermesi hakkında daha önce geçen bütün açıklamaları kapsaması muhtemeldir. İşte bütün bunlar, “öğüt alacaklar için bir öğüttür.” Bu yolla onlar, Allah’ın kendilerine vermiş olduğu emirleri ve yasakları kavrarlar. Hayırlı sonuçlar veren, türlü şer ve kötülükleri önleyen bu güzel emirlere uyarlar. Ancak bu emirlere uymak için nefse karşı mücadele vermeye ve bunlara riâyet hususunda sabır göstermeye ihtiyaç vardır. Bundan dolayı Allah şöyle buyurmaktadır:
115. “Sabret” yani nefsini Allah’a itaat üzere tut, O’na isyan etmekten alıkoy, bu yola bağlılığını sürdür ve bundan usanıp sıkılma. “Çünkü Allah, ihsan sahiplerinin ecrini zayi etmez.” Aksine Allah, yaptıklarının en güzellerini kabul eder ve onların mükâfatını da bu en güzellere göre verir. Bu da zayıf olan nefsi, gevşediği ve gaflete düştüğü her seferinde Yüce Allah’ın mükâfatlarına teşvik etmek suretiyle sabırdan ayrılmamasını sağlamak için büyük bir teşvik içermektedir.
The Command to establish the Prayer
`Ali bin Abi Talhah reported that Ibn `Abbas said,
وَأَقِمِ الصَّلَوةَ طَرَفَىِ النَّهَارِ
(And perform the Salah, at the two ends of the day) "This is referring to the morning prayer (Subh) and the evening prayer (Maghrib)." The same was said by Al-Hasan and `Abdur-Rahman bin Zayd bin Aslam. In one narration reported by Qatadah, Ad-Dahhak and others, Al-Hasan said, "It means the morning prayer (Subh) and the late afternoon prayer (`Asr)." Mujahid said, "It is the morning prayer at the beginning of the day and the noon prayer (Zuhr) and late afternoon prayer (`Asr) at the end of the day." This was also said by Muhammad bin Ka`b Al-Qurazi and Ad-Dahhak in one narration from him.
وَزُلَفاً مِّنَ الَّيْلِ
(and in some hours of the night.) Ibn `Abbas, Mujahid, Al-Hasan and others said, "This means the night prayer (`Isha')." Ibn Al-Mubarak reported from Mubarak bin Fadalah that Al-Hasan said,
وَزُلَفاً مِّنَ الَّيْلِ
(and in some hours of the night.) "This means the evening (Maghrib) and late night (`Isha') prayers. The Messenger of Allah ﷺ said,
«هُمَا زُلَفَا اللَّيْلِ: الْمَغْرِبُ وَالْعِشَاء»
(They are the approach of the night: Maghrib and `Isha'.) The same was said by Mujahid, Muhammad bin Ka`b, Qatadah and Ad-Dahhak (that this means the Maghrib and `Isha' prayers). It should be noted that this verse was revealed before the five daily prayers were made obligatory during the night of Isra' (the Prophet's night journey to Jerusalem). At that time there were only two obligatory prayers: a prayer before sunrise and a prayer before sunset. During the late night another prayer (Tahajjud) was also made obligatory upon the Prophet and his nation. Later, this obligation was abrogated for his nation and remained obligatory upon him . Finally, this obligation was abrogated for the Prophet as well, according to one opinion. Allah knows best.
The Good Deeds wipe away the Evil Deeds
Concerning Allah's statement,
إِنَّ الْحَسَنَـتِ يُذْهِبْنَ السَّـيِّئَـتِ
(Verily, the good deeds remove the evil deeds.) This is saying that the performance of good deeds is an expiation of previous sins. This has been mentioned in a Hadith recorded by Imam Ahmad and the Sunan Compilers, that the Commander of the faithful, `Ali bin Abi Talib, said, "Whenever I used to hear a narration from the Messenger of Allah ﷺ, Allah would cause me to benefit by it however He willed. If anyone informed me of any statement that he said, I would make him swear (by Allah) that the Prophet said it. If he swore by Allah, then I would believe him. Abu Bakr once told me -- and Abu Bakr was truthful -- that he heard the Messenger of Allah say,
«مَا مِنْ مُسْلِمٍ يُذْنِبُ ذَنْبًا فَيَتَوَضَّأُ وَيُصَلِّي رَكْعَتَيْنِ إِلَّا غُفِرَ لَه»
(There is not any Muslim who commits a sin, then he makes Wudu' and prays two units of prayer, except that he will be forgiven (that sin).) In the Two Sahihs it is recorded that the Commander of the faithful, `Uthman bin `Affan made Wudu' for the people (to see), just like the Wudu' of the Messenger of Allah ﷺ. Then he said, "I saw the Messenger of Allah ﷺ make Wudu' like this, and he said,
«مَنْ تَوَضَّأَ وُضُوئِي هَذَا ثُمَّ صَلَّى رَكْعَتَيْنِ لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ غُفِرَ لَهُ مَا تَقَدَّم مِنْ ذَنْبِه»
(Whoever makes Wudu' like this Wudu' of mine, then he prays two units of prayer in which he does not speak to himself, he will be forgiven for his previous sins.) In the Sahih it is recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«أَرَأَيْتُمْ لَوْ أَنَّ بِبَابِ أَحَدِكُمْ نَهْرًا غَمْرًا، يَغْتَسِلُ فِيهِ كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ، هَلْ يُبْقِي مِنْ دَرَنِهِ شَيْئًا؟»
(Do you think that if there was a flowing river at the door of anyone of you and he bathed in it five times every day, would there be any dirt left on him) They said, "No, O Messenger of Allah!" He () said;
«كَذَلِكَ الصَّلَوَاتُ الْخَمْسُ يَمْحُو اللهُ بِهِنَّ الذُّنُوبَ وَالْخَطَايَا»
(This is like the five daily prayers, for Allah uses them to wipe away the sins and wrongdoings.) Muslim recorded in his Sahih that Abu Hurayrah said that the Messenger of Allah ﷺ used to say,
«الصَّلَوَاتُ الْخَمْسُ، وَالْجُمُعَةُ إِلَى الْجُمُعَةِ، وَرَمَضَانُ إِلَى رَمَضَانَ، مُكَفِّرَاتٌ لِمَا بَيْنَهُنَّ مَا اجْتُنِبَتِ الْكَبَائِر»
(The five daily prayers, Jumu`ah (Friday prayer) to Jumu`ah and (the fast of) Ramadan to Ramadan are expiations for whatever sins were committed between them, as long as you stay away from the major sins.) Al-Bukhari recorded Ibn Mas`ud saying that a man kissed a woman (who was not his relative or wife). He then came to the Prophet and informed him about the incident. Thus, Allah revealed,
وَأَقِمِ الصَّلَوةَ طَرَفَىِ النَّهَارِ وَزُلَفاً مِّنَ الَّيْلِ إِنَّ الْحَسَنَـتِ يُذْهِبْنَ السَّـيِّئَـتِ
(And perform Salah, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds.)11:114 The man then said, "O Messenger of Allah, is this only for me" The Prophet replied,
«لِجَمِيعِ أُمَّتِي كُلِّهِم»
(This is for all of my (Ummah) followers.) Al-Bukhari recorded this narration in the Book of Prayer as well and the Book of Tafsir. Imam Ahmad recorded that Ibn `Abbas said that a man came to `Umar and said that a woman came to do business with him. During the course of their business, he took her into his place and did everything with her except the actual act of sexual intercourse. `Umar said, "Woe unto you! She probably was a woman whose husband is away (fighting) in the path of Allah." The man said, "Of course she was." `Umar then said, "Go to Abu Bakr and ask him about this." The man went to Abu Bakr and asked him about the matter. Abu Bakr said, "She probably was a woman whose husband is away (fighting) in the path of Allah," just as `Umar had said. Then he went to the Prophet and told him the same story. The Prophet said,
«فَلَعَلَّهَا مُغِيبَةٌ فِي سَبِيلِ الله»
(She probably was a woman whose husband is away (fighting) in the path of Allah.) Then a verse of Qur'an was revealed,
وَأَقِمِ الصَّلَوةَ طَرَفَىِ النَّهَارِ وَزُلَفاً مِّنَ الَّيْلِ إِنَّ الْحَسَنَـتِ يُذْهِبْنَ السَّـيِّئَـتِ
(And perform the Salah, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds.) The man then said, "O Messenger of Allah! Is this verse only for me, or does it apply to all of the people in general" `Umar then struck the man on his chest with his hand and said, "No, rather it is for all of the people in general." Then the Messenger of Allah ﷺ said,
«صَدَقَ عُمَر»
(`Umar has spoken the truth.)
Dan dirikanlah salat -wahai Rasul- dengan sebaik-baiknya di dua ujung siang, yaitu pagi dan petang hari. Lalu dirikanlah pula salat di saat-saat tertentu di malam hari. Sesungguhnya amal perbuatan yang baik dapat menghapuskan dosa-dosa kecil. Hal tersebut merupakan nasihat bagi orang-orang yang mau menerima nasihat dan menjadi pelajaran bagi orang-orang yang mau mengambil pelajaran.
Maintain, O Messenger, the prayer in the best manner at the two ends of the day: at the beginning and end of the day. Also, maintain the prayer during the hours of the night. Good actions wipe out minor sins. This is a warning for those who pay attention and a lesson for those who accept.
-Ey Peygamber!- Gündüzün iki ucunda en güzel şekilde namaz kıl. Bu iki vakitten biri gündüzün evvelinde diğeri ise sonundadır. Gece saatlerinde de namaz kıl. Şüphesiz salih ameller küçük günahları siler. Bu anlatılanlar, nasihat alanlar için bir vaaz, ibret alanlar için bir öğüttür.
Mensajero, observa la oración de la mejor manera en los dos extremos del día: al principio y al final del día. Además, observa la oración durante las horas de la noche. Las buenas acciones eliminan los pecados menores. Esta es una advertencia beneficiosa para aquellos que prestan atención.
"Dan dirikanlah shalat itu pada kedua tepi siang (pagi dan petang) dan pada bagian permulaan dari malam. Sesungguhnya perbuatan-perbuatan yang baik itu menghapuskan (dosa) perbuatan-perbuatan yang buruk. Itulah peringatan bagi orang-orang yang ingat. Dan bersabarlah, karena sesungguhnya Allah tiada menyia-nyiakan pahala orang-orang yang berbuat kebaikan." (Hud: 114-115).
(114) Allah تعالى memerintahkan untuk mendirikan shalat secara sempurna, ﴾ طَرَفَيِ ٱلنَّهَارِ ﴿ "pada kedua tepi siang (pagi dan petang)." Yakni di awal dan di akhirnya, termasuk dalam hal ini Shalat Shu-buh, Zhuhur dan Ashar. ﴾ وَزُلَفٗا مِّنَ ٱلَّيۡلِۚ ﴿ "Dan pada bagian permulaan dari malam." Termasuk di dalamnya Shalat Maghrib dan Isya`, dan itu juga mencakup shalat malam karena ia termasuk yang mendekat-kan seorang hamba kepada Allah. ﴾ إِنَّ ٱلۡحَسَنَٰتِ يُذۡهِبۡنَ ٱلسَّيِّـَٔاتِۚ ﴿ "Sesungguh-nya perbuatan-perbuatan yang baik itu menghapuskan (dosa) perbuatan-perbuatan yang buruk." Maksudnya, shalat lima waktu ini dan shalat-shalat sunnah yang mengikutinya adalah termasuk kebaikan yang paling besar, di samping ia adalah kebaikan yang mendekatkan kepada Allah dan mengundang pahala Allah, ia juga menghapus keburukan dan menghilangkannya, yang dimaksud dengan itu adalah dosa-dosa kecil sebagaimana hadits-hadits shahih dari Nabi membatasinya demikian. Seperti sabda Nabi,
اَلصَّلَوَاتُ الْخَمْسُ، وَالْجُمُعَةُ إِلَى الْجُمُعَةِ، وَرَمَضَانُ إِلَى رَمَضَانَ، مُكَفِّرَاتٌ لِمَا بَيْنَهُنَّ مَا اجْتُنِبَتِ الْكَبَائِرُ.
"Shalat lima waktu, Shalat Jum'at ke Jum'at (berikutnya), Ramadhan ke Ramadhan (berikutnya) adalah pelebur (dosa) yang terletak di antara-nya, selama dosa-dosa besar dijauhi."[4]
Bahkan seperti yang dibatasi oleh ayat yang ada di surat an-Nisa` yaitu FirmanNya,
﴾ إِن تَجۡتَنِبُواْ كَبَآئِرَ مَا تُنۡهَوۡنَ عَنۡهُ نُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَنُدۡخِلۡكُم مُّدۡخَلٗا كَرِيمٗا 31 ﴿
"Jika kalian menjauhi dosa-dosa besar di antara dosa-dosa yang mana kalian dilarang mengerjakannya, niscaya Kami hapus kesalahan-kesalahan-mu (dosa-dosamu yang kecil) dan Kami masukkan kamu ke tempat yang mulia (surga)." (An-Nisa`: 31).
﴾ ذَٰلِكَ ﴿ "Itulah" bisa jadi isyaratnya kembali kepada semua yang disebutkan berupa istiqamah di atas jalan yang lurus, tidak melang-gar dan melampaui batasnya, tidak rukun kepada orang-orang zha-lim, perintah menegakkan shalat dan penjelasan bahwa kebaikan itu melenyapkan keburukan, semua itu adalah, ﴾ ذِكۡرَىٰ لِلذَّٰكِرِينَ ﴿ "peri-ngatan bagi orang-orang yang ingat." Mereka memahami apa yang diperintahkan dan dilarang oleh Allah dengannya, dan menaati perintah yang baik itu yang membuahkan kebaikan yang menangkal keburukan dan kejahatan.
(115) Akan tetapi perkara-perkara tersebut membutuhkan keteguhan dan kesabaran jiwa. Oleh karena itu, Allah berfirman, ﴾ وَٱصۡبِرۡ ﴿ "Dan bersabarlah", yakni tahanlah dirimu atas ketaatan kepada Allah dan tahanlah dari kemaksiatan kepadaNya. Teguh-kanlah dirimu, teruskanlah atas hal itu dan jangan mengeluh,﴾ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ ﴿ "karena sesungguhnya Allah tiada menyia-nyiakan pahala orang-orang yang berbuat kebaikan." Akan tetapi Dia menerima dari mereka sesuatu yang terbaik yang mereka kerjakan, dan mem-balas mereka dengan balasan yang lebih baik dari apa yang mereka kerjakan.
Ini mengandung dorongan yang besar kepada kesabaran de-ngan cara membuat jiwa yang lemah rindu kepada pahala setiap kali ia jenuh dan bosan.
O Poslaniče, obavljaj namaz na najpotpuniji način, na početku i kraju dana, a klanjaj i po noći. Doista dobra djela brišu male grijehe, i u svemu ovome je pouka za one koji pouku primaju i opomena za one kojima opomena koristi.
Ô Messager, accomplis la prière de la meilleure manière aux extrémités du jour –à l’aube et au coucher du soleil– ainsi que pendant les heures de la nuit et sache que les bonnes œuvres effacent les péchés anodins. Ceci est une exhortation adressée à ceux qui en tireront profit et en déduiront des enseignements.
Commentary
The diction of the Qur'an points out to the great station the Holy Prophet ﷺ occupies
It would be recalled that following the description of awe-inspiring events relating to past prophets and their peoples in Surah Hud, some instructions have been given to the Holy Prophet ﷺ and his community that begin from the previous verse (112): فَاسْتَقِمْ كَمَا أُمِرْتَ (So, stand firm - as you have been commanded). In these instructions, the beauty and eloquence of the Holy Qur'an stands out as highly educative. It will be noticed that a positive command to do something has been addressed to the Holy Prophet ﷺ with his community included therein as a corollary. Examples are as follows: فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَن تَابَ مَعَكَ (So, stand firm - as you have been commanded - you and those who have repented with you - 112) and وَأَقِمِ الصَّلَاةَ (And establish salah - 114) and then: وَاصْبِرْ(And be patient - 115). But, when something was prohibited and instruction was given to abstain from it, the address was beamed at the Muslim community directly, for instance: وَلَا تَطْغَوْا (and do not cross the limits - 112) and: وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا (And do not incline towards the wrongdoers - 113).
If we were to look at this in depth, it will be realized that it hap-pens to be the general form used throughout the Qur'an whereby a positive imperative has been addressed to the Holy Prophet ﷺ while the negative imperative of prohibition to the Muslim community. This is an indication towards his high station. It tells us that things worth leaving off are things the Holy Prophet ﷺ himself abstained from. Allah Ta'ala had made his elemental nature tuned so right that he would simply not incline towards any desire or thing that was evil. The limit was that things that were permissible and halal (lawful) during the early period of Islam - but, their becoming haram (unlawful) later was already settled in the ultimate knowledge of Allah Ta‘ala - were things he never went near, even when they were halal, such as, liquor, interest, gambling etc.
In this verse (114), addressing the Holy Prophet ﷺ and his entire Ummah has been commanded to establish salah. Scholars of Tafsir among the Sahabah and Tabi` in concur that صلَوۃ salah' at this place means obligatory prayers (al-Bahr al-Muhit, al-Qurtubi) and the ` iqamah of salah' means establishing and implementing it fully and faithfully and being constantly regular with it. Some have said that it means performing Salah with due consideration of all its inherent rules of etiquette. Some others have said that it means performing Salah at its most preferred time. These reflect the three positions taken in the Tafsir of the verse: أَقِمِ الصَّلَاةَ (aqimi's-salah: establish the prayer). The truth of the matter is that there is not much of a difference in there. Everything said here is included in the sense of ` establishing the prayer'.
Following the command to establish Salah, the statement about its timings appears briefly as: ` and establish Salah at both ends of the day [ at the beginning and at the end ], and in the early hours [ parts ] of the night.' Here, " زُلفا " (zulafan) is the plural of زُلفَۃ (zulfah) which means a part or unit. As for the prayer ` at both ends of the day,' there is a consensus of revered early commentators that the prayer at the first end is the Salah of Fajr. However, the prayer at the last end has been taken by some of them as the Salah of Maghrib for it is almost at the end of the day. But, some others have taken the Salah of ` Asr as the prayer at the last end because that is the last prayer of the day. The time of Maghrib is not a part of the day, rather, comes after the passage of the day. Then, the text's: زُلَفًا مِّنَ اللَّيْلِ that is, 'prayers during parts of the night,' have been declared as referring to the Salah of Maghrib and ` Isha' by the majority of early commentators Hasan al-Basri, Mujahid, Muhammad ibn Ka'b, Qatadah, Dahhak and others. And a Hadith which says that زُلَفًا مِّنَ اللَّيْلِ ; (prayers during parts of the night) are Maghrib and ` Isha' confirms it. (Tafsir Ibn Kathir)
When the text's: طَرَفَيِ النَّهَارِ (at both ends of the day) means the Salah of Fajr and ` Asr, and زُلَفًا مِّنَ اللَّيْلِ (in the early hours or parts of the night) the Salah of Maghrib and ` Isha,' the timings of four prayers find mention in the verse. What remains to be mentioned is the Salah of Zuhr which appears in another verse: أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ (Establish salah at the decline of the sun - 17:78).
After the command to establish Salah points out to the great good these bring. It was said:إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ (Surely, good deeds erase bad deeds). Early commentators have said that ` al-hasanat' means all good deeds. These include Salah, Sawm, Zakah, Sadaqat, good morals, good dealings etc., but Salah takes precedence over all of them. Similarly, ` as-saiyyi'at' covers all bad deeds, kabirah (major sins) or saghirah (minor sins). But, there is another verse of the Qur'an, as well as, several sayings of the Holy Prophet ﷺ where it has been particularized with saghirah sins, according to which, it would mean that good deeds - Salah being the superior most - become the kaffarah (expiation) of saghirah sins which stand erased. This verse of the Qur'an says: إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ (If abstain from the major [ sins ] out of what you have been forbidden from, We shall write off your minor sins - Al-Nisa' 4:31) (See Ma` ariful-Qur'an, Volume II, pages 405-410 under 4:31 for a detailed discussion of the nature of kabirah and saghirah)
It appears in a Hadith of Sahih Muslim that the Holy Prophet ﷺ said that five prayers and a Jumu'ah until the next Jumu'ah, and a Ramadan until the next Ramadan, become the kaffarah (expiation) of all sins committed in between them. This is subject to the condition that the person concerned has remained safe from major sins (kaba'ir). It means that major sins are such that they are not for-given without Taubah (repentance). But, minor sins do get to be forgiven automatically when one keeps doing other good deeds such as Salah, Sawm, Sadaqah etc. However, Tafsir al-Bahr al-Muhit has reported the saying of authentic scholars of the Principles of the Shari` ah of Islam that even minor sins are forgiven by doing good deeds only when one feels ashamed of having done these and makes a solemn re-solve of not doing these in the future. It is important that one does not insist on them. There are many events mentioned in Hadith reports to the effects that sins were so erased. They too state clearly that this happens on condition that the sinner is ashamed of his doing, repents and resolves not to do it in future. It was on this basis that the Holy Prophet ﷺ has given the good news of forgiveness of a sin to
a sinner. Allah knows best.
The following have been declared as kaba'ir or major sins in well known Hadith reports:
(1) Ascribing anyone as partner or equal in the Being or Attributes of Allah Ta'ala.
(2) Intentionally skipping an obligatory (fard) Salah.
(3) Killing someone unjustly.
(4) Committing fornication or adultery.
(5) Stealing.
(6) Drinking.
(7) Disobedience to parents.
(8) Taking false oaths.
(9) Giving false witness.
(10) Practicing magic.
(11) Transacting interest.
(12) Usurping the property of the orphan by unfair means.
(13) Deserting the battlefield in Jihad.
(14) Accusing chaste women falsely.
(15) The taking of someone's property or wealth by unfair means.
(16) Breaking a pledge.
(17) Committing a breach of trust.
(18) Using foul language against anyone.
(19) Accusing someone as a criminal unjustly, etc.
Details about major and minor sins appear in standard books written by Muslim scholars. It can also be seen in ` Sin sans Taste' (Gunahi-bay-Ladhdhat) a treatise written by this humble writer.
In short, this verse proves that sins are also forgiven by doing good deeds. Therefore, the Holy Prophet ﷺ said, ` after a bad deed gets to be committed by you, do a good one and it will erase its evil;' and he said, ` deal with people pleasantly.' (Ibn Kathir with reference to the Musnad of Ahmad)
Sayyidna Abu Dharr al-Ghifari said, ` I requested the Holy Prophet ﷺ to order me to do something. He said, ` if you fall into some sin, do some good deed after that, so that it erases the sin.'
In fact, these Ahadith tell us about the preferred method of repenting from a sin. This is as it has been reported in the Musnad of Ahmad from Sayyidna Abu Bakr ؓ that the Holy Prophet ﷺ said, ` if a Muslim unfortunately falls into some sin, he should make wudu and offer two raka` at of nafl prayer - that sin will be forgiven. (All riwayat have been taken from Ibn Kathir) This prayer is known by the very name of Salatut-Taubah (the prayer of repentance).
In the last sentence of the verse (114): ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ (That is a reminder for the mindful), the word: ذَٰلِكَ (dhalik) could be referring to the Holy Qur'an, and to the do's and don'ts both, which have been mentioned earlier. The sense is that this Qur'an, or its injunctions referred to above, are guidance and good counsel for those who listen to and are used to obeying it. The hint embedded here is that a person, who is so compulsively obstinate that he would just not think about anything reasonable, remains deprived of every guidance.
Be patient in doing what you have been instructed to do with respect to being upright and avoiding the things you have been prohibited from, such as transgression and leaning towards the wrongdoers. Allah will not cause the reward of those who do good to be wasted. Instead, He will accept from them the best of what they did and will give them their reward in accordance with their best actions.
I strpi se na činjenju onoga što ti je Allah naredio, na pravom putu uz ostavljanje svega zabranjenog i čuvanje od prelaženja Allahovih granica, i čuvaj se naklonosti zulumćarima. Allah neće poništiti nagradu dobričiniteljima, već će prihvatiti njihova djela i prema onom boljem što su činili nagraditi.
In verse 115, it was said: وَاصْبِرْ فَإِنَّ اللَّـهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ (And be patient, for Allah lets not the reward of the good-doers be lost).
Literally, صَبر (sabr) means to tie. Therefore, in usage, Sabr is also used to carry the sense of keeping one's naughty self in control. Also included within its sense is the effort made to keep one's self firm and unflinching when it comes to doing what is good and right, as well as the effort to check and hold it back from getting involved with bad deeds. At this place, asking the Holy Prophet ﷺ to be patient could also mean that the injunctions given to him in the cited verses - for example, ` stand firm,"establish salah,' etc. - are things he should hold fast to. And it is also possible that the purpose may be to exhort him to be patient in the face of the hostility of enemies and the pains caused by them. As for what was said after that - ` Allah lets not the reward of the good-doers be lost' - it obviously suggests that 'almuhsinin' (good-doers) are people who faithfully observe the injunctions of do's and don'ts as given in the cited verses. In other words, they are firm in their religion, adhere to the limits set by the Shari'ah, maintain no friendly relations with the unjust unnecessarily, are punctual with their Salah, offering it as its etiquette demands, at the most preferred timings, and that they stand firm on all religious injunctions.
The essence of what has been said above is what the Holy Prophet ﷺ has himself said while defining ` Ihsan' - "obey and worship Allah Ta` ala as if you are seeing Him or, at the least, that Allah Ta` ala is seeing yowl When one achieves this station of the certitude of the Being and Attributes of Allah Ta` ala, all words and deeds that is-sue forth from him become automatically correct. Worth remembering are the three truisms that were so popularly recognized among the revered scholars of the early centuries of Islam (as-salaf). These they used to exchange in writing to each other (as if they were souvenirs worth saving). They said:
(1) Anyone who gets busy working for the 'Akhirah (life-to-come), Allah Ta` ala takes it upon Himself to put his worldly chores in order and sees to it that they come out right for him.
(2) Anyone who corrects his inward state of being, (so much so that he moves the orientation of his heart away from everything and turns it towards Allah Ta` ala) He sees to it that his outward state of being stands corrected all by itself.
(3) Anyone who puts his matter with Allah Ta` ala sound and correct, Allah Ta` ala Himself corrects all matters pertaining to him and to those he relates with. The original wording of these three truisms is being given below:
و کان اھل الخبر یکتب بعحجم الی بعض بثلاث کمت، من عمل لاخرتۃ کفاہ اللہ امر دنیاۃ، ومن اصلح سریرتۃ اصلح اللہ علانیتۃ و من اصلح فیما بینہ، اللہ اصلح اللہ ما بینہ و بین الناس (Tafsir Ruh al-Bayan, p. 131, v. 2)
(Ey Muhammed!) Dosdoğru olmak ve diğer hayırlı işleri emrolunduğun şekilde yapmak, zulmetmek ve zalimlere meyletmek gibi yasaklandığın şeyleri terk etmek hususunda sebat edip, sabırlı ol! Şüphesiz Allah, iyilik yapanların karşılığını boşa çıkarmaz. Aksine onların yaptıkları iyi işleri en güzel şekilde kabul eder ve bunun karşılığını en güzel şekilde verir.
Sé paciente al hacer lo que te han ordenado con respecto a ser recto y evitar las cosas que te han sido prohibidas, como la transgresión y la inclinación hacia los opresores. Al-lah no permite que la recompensa de los que hacen el bien se pierda, sino que acepta de ellos lo mejor que hicieron y les concederá su recompensa de acuerdo con sus mejores obras.
Dan bersabarlah dalam menjalankan apa yang diperintahkan kepadamu, seperti istikamah dan lain-lain, serta bersabarlah dalam menjauhi apa yang dilarang bagimu, seperti melampaui batas dan berteman dengan orang-orang yang zalim. Sesungguhnya Allah tidak akan membatalkan pahala orang-orang yang berbuat baik. Dia akan menerima sebaik-baik amal yang mereka kerjakan dan akan memberikan balasan yang lebih baik dari apa yang telah mereka perbuat.
Sois patient en accomplissant ce qui relève de la droiture qui t’a été ordonnée et en renonçant à la tyrannie et à l’inclination pour les injustes qu’on t’a défendu de côtoyer. Allah n’invalide pas la récompense des bienfaisants mais accepte plutôt d’eux le meilleur de ce qu’ils accomplissent et leur remet comme rétribution celle de leurs meilleures œuvres.
The initial response to a call for the Truth is that it is ignored. Thereafter opposition starts and then it soon goes beyond all limits. This is a very critical situation for the call-givers. At that time the believers begin to consider different ways of thinking. One way is to become irritated and to imagine that, with the help of force, they should clash with those on whom theoretical reasoning had proved ineffective. The other way is to amend their message suitably in order to make it acceptable to the addressees, by omitting those portions which displease them. The first way amounts to going to extremes, while the second means compromising with falsehood, and both of these are equally wrong in the eyes of God; especially the second approach (i.e. amendment of the message in order to make it acceptable) which amounts to a sin, because that which is most desired by Almighty God is the unequivocal declaration of Truth, and in the case of compromises, there cannot be any such declaration. Whenever obstacles arise in the path of giving the call to the Truth, the call-giver should turn towards God as much as possible, because He, being Omnipotent, is the sole and certain means of solving all problems.
Và Ngươi hãy cố gắng kiên nhẫn làm theo mệnh lệnh là phải ngoan đạo và những điều khác, bỏ ngay ý định làm những điều sai quấy rồi dẫn đến sự bất công. Quả thật, Allah sẽ không làm mất đi phần thưởng tốt đẹp của người sùng đạo. Đúng hơn, Ngài sẽ chấp nhận mọi việc làm tốt đẹp của họ và ban thưởng phần thưởng tốt đẹp xứng đáng cho những việc làm của họ.
E pazienta nel compiere le cose rette, e altro che ti è stato ordinato, e allontanati da ciò che ti è stato ordinato di evitare, come la tirannia e tendere agli ingiusti: In verità Allāh non vanifica la ricompensa dei pii; al contrario, egli accetta da parte loro le azioni migliori, e ricompenserà le loro azioni con il meglio di ciò che facevano.
Magtiis ka sa paggawa sa ipinag-utos sa iyo na pagpapakatuwid at iba pa rito at sa pag-iwan sa sinaway sa iyo na pagmamalabis at pagsandal sa mga tagalabag sa katarungan. Tunay na si Allāh ay hindi nagpapawalang-saysay sa gantimpala ng mga tagagawa ng maganda, bagkus tumatanggap mula sa kanila ng pinakamaganda sa ginawa nila at gumaganti sa kanila ng pabuya sa kanila ayon sa pinakamaganda sa dati nilang ginagawa.
There must be a Group of People Who forbid Lewdness
Allah, the Exalted, says that there should have been a group of wise people present among the past generations who called to good and forbade the evil and corruption that took place among them in the land. His statement,
إِلاَّ قَلِيلاً
(except a few) This means that there were only a small number of people present among them who were of this caliber. They were those whom Allah saved at the sudden striking of His vengeance, when His anger was let lose. For this reason Allah commanded this noble Ummah (followers of Muhammad ) to always have among them those who command the good and forbid the evil. This is as Allah says,
وَلْتَكُن مِّنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(Let there arise out of you a group of people inviting to all that is good, enjoining righteousness and forbidding evil. And it is they who are the successful.)3:104 It is related in a Hadith that the Prophet said,
«إِنَّ النَّاسَ إِذَا رَأَوُا الْمُنْكَرَ فَلَمْ يُغَيِّرُوهُ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَاب»
(Verily, whenever a group of people see an evil and they do not change it, it is likely that Allah will cover them with (His) punishment.) Thus, Allah says,
فَلَوْلاَ كَانَ مِنَ الْقُرُونِ مِن قَبْلِكُمْ أُوْلُواْ بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِى الاٌّرْضِ إِلاَّ قَلِيلاً مِّمَّنْ أَنجَيْنَا مِنْهُمْ
(If only there had been among the generations before you persons having wisdom, There must be a Group of People Who forbid Lewdness Allah, the Exalted, says that there should have been a group of wise people present among the past generations who called to good and forbade the evil and corruption that took place among them in the land. His statement,
إِلاَّ قَلِيلاً
(except a few) This means that there were only a small number of people present among them who were of this caliber. They were those whom Allah saved at the sudden striking of His vengeance, when His anger was let lose. For this reason Allah commanded this noble Ummah (followers of Muhammad ) to always have among them those who command the good and forbid the evil. This is as Allah says,
وَلْتَكُن مِّنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(Let there arise out of you a group of people inviting to all that is good, enjoining righteousness and forbidding evil. And it is they who are the successful.)3:104 It is related in a Hadith that the Prophet said,
«إِنَّ النَّاسَ إِذَا رَأَوُا الْمُنْكَرَ فَلَمْ يُغَيِّرُوهُ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَاب»
(Verily, whenever a group of people see an evil and they do not change it, it is likely that Allah will cover them with (His) punishment.) Thus, Allah says,
فَلَوْلاَ كَانَ مِنَ الْقُرُونِ مِن قَبْلِكُمْ أُوْلُواْ بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِى الاٌّرْضِ إِلاَّ قَلِيلاً مِّمَّنْ أَنجَيْنَا مِنْهُمْ
(If only there had been among the generations before you persons having wisdom, prohibiting (others) from the Fasad in the earth,- except a few of those whom We saved from among them!) Concerning the statement,
وَاتَّبَعَ الَّذِينَ ظَلَمُواْ مَآ أُتْرِفُواْ فِيهِ
(Those who did wrong pursued the enjoyment of good things of (this worldly) life,) This means that they continued in their ways of disobedience and evils and they did not heed the protesting of those righteous people, until the torment suddenly seized them.
وَكَانُواْ مُجْرِمِينَ
(and were criminals.) Then, Allah informs that he does not destroy any town, except that it has wronged itself. No correctional punishment or torment comes to any town, except that its people were wrongdoers. This is as Allah says, s
وَمَا ظَلَمْنَـهُمْ وَلَـكِن ظَلَمُواْ أَنفُسَهُمْ
(We wronged them not, but they wronged themselves.) 11:101 Allah also says,
وَمَا رَبُّكَ بِظَلَّـمٍ لِّلْعَبِيدِ
(And your Lord is not at all unjust to (His) servants.) 41:46
وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ
Phải chi những cộng đồng bị tiêu diệt trước đây có được những người tốt đẹp và ngoan đạo để ngăn cản họ trở thành những tên phủ nhận chuyên làm những điều đồi bại trên trái đất này bởi những việc phạm tội của họ, thế nhưng cũng không bao gồm hết bọn chúng vẫn còn một số ít người họ luôn ra sức ngăn chặn những điều thối nát đó. Bởi thế, TA đã giải thoát họ trong khi TA đang tiêu diệt đám dân ô hợp những tên chuyên làm những điều sai quấy. Và tệ hại hơn cho những kẻ làm sai quấy chúng cứ lo chạy theo sự phù phiếm xa hoa của trần gian này và rồi biến mình thành những tên không ra gì để rồi chuốc họa sát thân.
116- Sizden önceki nesiller içinde yeryüzünde fesadı engelleyecek fazilet sahibi kimseler bulunmalı değil miydi? Ancak içlerinden kurtardığımız pek az kimse hariç (bunu yapan olmadı). Zalimlerse kendilerine verilen refahın ardına düştüler ve günahkâr oldular.
116. Yüce Allah, daha önce peygamberleri yalanlayan ümmetlerin helâk edildiğini ve birçoğunun hatta kitap ehlinin bile saptıklarını bildirmişti ki bu, dinlerin ortadan kalkıp yok olmalarını gerektiren bir husustur. Burada da Allah, geçmiş nesiller arasında hidâyete davet eden, fesada ve helâke götüren şeylerden alıkoyan, bu çalışmaları sonucunda da birtakım faydalar sağlayan ve bu sayede dinlerin varlıklarını sürdürme imkanı bulduğu hayır ehli birtakım kimselerin bulunması gerektiğini ama ne var ki öyle olmadığını, böyle kimselerin sayıca çok az olduklarını bildirmektedir. Az sayıdaki bu kimseler de peygamlere tâbi olmaları, onların dinlerini ayakta tutmaları ve Allah’ın onlar vasıtası ile delili ortaya koymasını sonucu kurtulmuşlardır. Bu da helâk olan apaçık bir delile dayanarak helâk olsun, hayatta kalan da apaçık bir delile dayanarak hayatta kalsın diyedir. Ama “zalimlerse kendilerine verilen refahın ardına düştüler.” İçinde bulundukları nimete, refaha uydular ve bunun yerine başka bir şey arayışına girmediler “ve günahkâr oldular.” İçinde bulundukları refaha uymakla zalim kimseler oldular. Bundan dolayı onlara azap hak oldu ve azap onları kökten imha etti.
Bu buyrukta bu ümmet arasında insanların bozduklarını düzelten, Allah’ın dinini uygulayan, sapanları hidâyete davet eden, eziyetlerine sabreden, körlüklerinden kurtarıp basiretlerinin açılmasını sağlamaya çalışan akıl sahibi ıslah edicilerin olmasına teşvik vardır. Böyle bir konum da rağbet edenlerin arzulayacakları en üstün konumdur. Bu konumda olan bir kimse, dinde -amelini yalnızca alemlerin Rabbine halis kılması şartı ile- imam/önder olur.
Given in the third and the fourth verse (116, 117) is the reason why Divine punishment came upon past peoples as well as the instruction as to how they could have stayed safe from it. It was said: How sad that among them there could have been at least some good and wise people who would have stopped their erring fellowmen from spreading disorder. The exception was that of a counted few who followed the noble prophets and they were the ones who stayed safe from the punishment. As for the rest of them, they went for the luxuries of the material world and turned into compulsive sinners.
In this verse, people of discernment, balance and foresight have been identified through the expression: أُولُو بَقِيَّةٍ ` remnants [ of wisdom ].' The word: بَقِيَّةٍ (bagiyyah) means that which remains. It is human habit that one lets what is most dear to him remain with him under all conditions, preserved and retrievable. When some need would arise, he would give away everything but not that. Therefore, reason and in-sight are called 'baqiyyah' or remnants, because that is the dearest one has.
Non vi è forse traccia nei popoli rinnegatori, che vi precedettero, di gente virtuosa e retta, che dissuadeva tali popoli dalla miscredenza e dal diffondere la corruzione in terra commettendo peccati? Non vi è alcuna traccia di loro, se non pochi che dissuadevano dal male: li salvammo quando distruggemmo i loro popoli ingiusti, e gli ingiusti seguirono i loro popoli nella beatitudine di cui godevano; essi furono ingiusti nel seguirli.
Kaya bakit kaya hindi nagkaroon mula sa mga kalipunang nagpapasinungaling bago pa ninyo ng tira mula sa mga may kainaman at kaayusan, na sumasaway sa mga kalipunang iyon sa kawalang-pananampalataya at sa kaguluhan sa lupa sa dahil sa mga pagsuway? Hindi mula sa kanila ang tirang iyon, maliban sa kaunti kabilang sa kanila na sumasaway noon sa katiwalian kaya pinaligtas Namin sila nang nagpahamak Kami sa mga tao nilang mga tagalabag sa katarungan. Sumunod ang mga tagalabag sa katarungan kabilang sa mga tao nila sa taglay nila na kaginhawahan. Sila ay naging mga tagalabag sa katarungan dahil sa pagsunod nila roon.
Seandainya saja di antara umat-umat yang ditimpa azab sebelum kalian ada sisa-sisa orang baik dan saleh yang melarang umat-umat tersebut dari kafir kepada Allah dan melarang mereka dari berbuat kerusakan di muka bumi dengan perbuatan maksiat. Namun, hanya sedikit sekali orang baik dan saleh yang tersisa di antara mereka. Orang-orang baik itu telah melarang mereka dari berbuat kerusakan di muka bumi. Oleh karena itulah, Kami menyelamatkan mereka ketika Kami membinasakan kaum mereka yang zalim. Adapun orang-orang yang zalim di antara kaum mereka hanya mementingkan kenikmatan yang tengah mereka nikmati dan mereka menjadi zalim karena hal itu.
"Maka mengapa tidak ada dari umat-umat yang sebelum kamu orang-orang yang mempunyai keutamaan yang melarang dari pada (mengerjakan) kerusakan di muka bumi, kecuali sebagian kecil di antara orang-orang yang telah Kami selamatkan di antara mereka, sedangkan orang-orang yang zhalim hanya mementingkan kenikmatan yang mewah yang ada pada mereka, dan mereka ada-lah orang-orang yang berdosa." (Hud: 116).
(116) Tatkala Allah تعالى menyebutkan pembinasaan umat-umat yang mendustakan para rasul dan bahwa kebanyakan dari mereka menyimpang dari Ahli Kitab Ilahiyah, dan semua itu me-matikan dan melenyapkan agama-agama, maka Dia menyebutkan bahwa mengapa tidak dijadikan (dari umat-umat yang telah berlalu) sisa-sisa orang yang baik yang menyeru kepada petunjuk, melarang kerusakan dan penyimpangan sehingga terwujudlah manfaat me-reka yang dengannya agama-agama terpelihara? akan tetapi mereka sangat sedikit sekali.[5]
Intinya mereka itu selamat karena mengikuti rasul-rasul, dan mereka melaksanakan ajaran agama mereka, dan ia adalah hujjah Allah yang Allah berlakukan melalui tangan mereka agar orang yang binasa menjadi binasa dengan kejelasan, dan orang yang hidup menjadi hidup dengan kejelasan, ﴾ و َ ﴿ "dan" akan tetapi ﴾ ا ت ّ َ ب َ ع َ ٱلَّذِينَ ظَلَمُواْ مَآ أُتۡرِفُواْ فِيهِ ﴿ "orang-orang yang zhalim hanya mementingkan kenikmatan yang mewah yang ada pada mereka", maksudnya mereka mempertu-rutkan kenikmatan dan kemewahan yang mereka rasakan, dan ti-dak menginginkan penggantinya. ﴾ وَكَانُواْ مُجۡرِمِينَ ﴿ "Dan mereka adalah orang-orang yang berdosa", lagi zhalim dengan mengikuti kemewahan. Oleh karena itu, mereka ditimpa dan dibinasakan oleh siksa dan azab.
Ini mengandung dorongan bagi umat ini agar tetap ada sisa-sisa orang yang memperbaiki apa yang dirusak oleh manusia, me-reka tegak berpegang teguh dengan agama Allah, menyeru orang yang sesat kepada petunjuk, bersabar atas gangguan dari mereka, mengentaskan mereka dari ketidaktahuan. Ini adalah posisi tertinggi yang diminati oleh orang yang berminat, pemilik kedudukan ini adalah seorang imam dalam agama, apabila perbuatannya diikh-laskan kepada Allah, Rabb semesta alam.
Malo je bilo među prijašnjim ummetima, koje je Allah kaznio, dobrih ljudi koji ih odvraćaju od nereda na zemlji oličenog u nevjerstvu i grijesima, i takve smo spasili kada smo uništili njihove narode koji su slijedili svoje strasti i koji su zbog tog slijeđenja strasti i bili zulumćari.
Si seulement il existait parmi les peuples châtiés du passé, des gens méritoires qui les appelaient à la réforme, et leur défendaient la mécréance et les péchés par lesquels ils dépravaient la Terre. Seulement, ils étaient peu nombreux à prêcher contre la corruption et Nous les avons sauvés lorsque Nous anéantissions leurs peuples injustes. Ces injustes s’abandonnaient dans l’opulence dans laquelle ils vivaient et c’est là l’injustice qui leur a été reprochée.
If only there were, among the communities who were punished before you, remnants of the people of virtue and piety who prohibited those communities from disbelief and from corruption on earth through sins. But there were no such remnants among them, except for a few of them who used to prohibit corruption and whom I saved when I destroyed their people who did wrong. The wrongdoers from their people pursued the luxuries they had and were wrong in doing so.
En las generaciones que los precedieron hubo solo unos pocos piadosos que se opusieron a la corrupción en la Tierra, a quienes salvé junto a sus Profetas. En cambio, los injustos, que eran la mayoría, permanecieron cegados por los placeres y los lujos de la vida mundanal, y terminaron siendo criminales y opresores.
Sizden önce azaba uğramış ümmetlerden fazilet ve iyilik sahibi olanlar o ümmetleri küfürden ve günah işleyerek yeryüzünde bozgunculuk yapmaktan alıkoyamazlar mıydı? Onlar arasında kurtardıklarımızdan çok azı fesadı nehyediyorlardı. Zalim olan kavimlerini helak ettiğimizde onları kurtarmıştık. Onların kavminden zalim olanlar, içinde bulundukları nimetlerin peşine düştüler. Ve onlara tabi olarak zalimlerden oldular.
Your Lord, O Messenger, would not destroy any town if its inhabitants were acting correctly on earth. He would only destroy it if the inhabitants were causing corruption by disbelief, disobedience and sins.
-Ey Peygamber!- Rabbin, halkı yeryüzünde ıslah edici kimseler olan şehirleri helak edecek değildir. O, ancak o şehir halkı küfür, zulüm ve günahlar ile bozgunculuk yaparsa helak eder.
Here ‘generation before you’ means previous People of the Book, i.e. believing communities. A community faces ruination when the worldly good things given by God to its people with the purpose of developing feelings of gratitude in them, become instead a source of lust and create the urge to seek after material things. Under these circumstances, the tasks which need to be carried out for the reformation of the Muslim community are known in the terminology of the Islamic law as al-Amr bi’l-Ma‘ruf wa’n-Nahy ‘an al-Munkar, that is, exhorting righteousness and preventing individuals from indulging in sinful acts. This admonition specifies the responsibility placed on a Muslim with regard to his immediate neighbours. This means that in a Muslim society, there should always be some individuals who should remind Muslims of God and the Hereafter, who should keep a watch on people’s morals and who should try to keep them on the right path in all their dealings. The non-existence of such righteous individuals in a community is generally for one of two reasons—either the whole community has morally deteriorated and there is not a single righteous person left in it. Or else, there may still be certain righteous people, but due to the all-pervasive evil, they may not be able to find the courage to open their mouths. They may be afraid that if they spoke the Truth, they would lose the respect of their community. In both the above-mentioned cases, the community loses God’s esteem and becomes liable to be afflicted by God’s retribution in one form or the other.
Ô Messager, ton Seigneur n’aurait eu aucune raison d’anéantir des cités si leurs habitants avaient été des réformateurs sur Terre. Il les a anéantis parce que leur mécréance, leur injustice et leur désobéissance dépravaient la Terre.
Tidaklah Tuhanmu -wahai Rasul- membinasakan suatu negeri apabila penduduknya melakukan perbaikan di muka bumi. Dia akan membinasakannya hanya apabila penduduknya melakukan kerusakan melalui perbuatan-perbuatan yang tergolong kafir, zalim, dan maksiat.
"Dan Rabbmu sekali-kali tidak akan membinasakan negeri-negeri secara zhalim, sedang penduduknya orang-orang yang ber-buat kebaikan." (Hud: 117).
(117) Maksudnya, Allah tidak patut membinasakan sebuah negeri secara zhalim, padahal mereka itu ﴾ مُصۡلِحُونَ ﴿ "berbuat kebaik-an." Yakni mereka berjalan di atas kebaikan dengan terus menerus, maka Allah tidak patut membinasakannya kecuali jika mereka ber-buat zhalim dan hujjah Allah telah tegak atasnya.
Bisa jadi maknanya adalah bahwa Allah tidak akan membina-sakan negeri karena kezhalimannya terdahulu, jika mereka bertau-bat dan memperbaiki amal perbuatannya, karena Allah memaafkan mereka dan menghapus kezhaliman mereka yang telah lalu.
Mensajero, tu Señor no destruiría ninguna ciudad si sus habitantes actuaran correctamente. Él solo lo haría si los habitantes causaran corrupción con incredulidad, pecado y desobediencia.
O Poslaniče, tvog Gospodar nije kaznio nijedan narod koji živi u nekom naselju ukoliko su bili dobri ljudi koji ujedno popravljaju stanje na Zemlji, već je kaznio one koji su bili smutljivci zbog svog nevjerstva, nepravde i drugih grijeha.
It was said in the fourth verse (117) that Allah does not destroy towns and habitations unjustly while people living there are good in their ways, that is, they are believing Muslims. The sense is that the probability of injustice and oppression does not exist with Allah Ta` ala. Those destroyed deserve being destroyed. Some early commentators have said that the word: ظُلُم ` zulm' (injustice) in this verse means shirk (ascribing of partners in the pristine divinity of Allah) and مُصلِحُون ` muslihun' (people good in their ways) refers to people who, de-spite being Mushriks and Kafirs, are good in morals and dealings, do not hurt and cause pain to anyone, do not lie and do not cheat. Thus, the sense of the verse comes to be that the punishment of the world does not fall on a people simply because of their being Mushriks and Kafirs - unless they were to spread disorder in the land by their very deeds and morals. The cause of all punishments that came upon the past peoples was but their particular evil deeds. The people of Sayyidna Nub (علیہ السلام) caused him all sorts of pains. The people of Sayyidna Shu'aib ؓ spread disorder by weighing and measuring short. The people of Sayyidna Lut (علیہ السلام) ، took to the worst type of evil act. The people of Sayyidna Musa and ` Isa (علیہما السلام) oppressed their prophets. The Holy Qur'an says that these very misdeeds were the reason why punishment came upon them. Divine punishment does not come in this world because of bland Kufr and Shirk. The everlasting punishment of the fire of Hell is its punishment. Therefore, some ` Ulama' have said that countries and governments can survive with Kufr and Shirk, but they cannot survive with injustice and oppression.
Và Thượng Đế của Ngươi - hỡi Thiên Sứ - không phải là TA vô cớ tiêu diệt những xóm làng đó nếu như bọn họ là những tên tốt đẹp trên đời này. Mà không TA tiêu diệt tất cả là vì cư dân ở đó là đám người thối nát bởi họ vô đức tin, bất công và tội lỗi.
117- Rabbin, halkı ıslaha çalışırken ülkeleri haksız yere helâk edecek değildir.
117. “Rabbin, halkı ıslaha çalışırken ülkeleri haksız yere helâk edecek değildir.” Yani onlar ıslah ediciler oldukları halde, salah üzere olup ıslah ederlerken Allah, onlara zulmederek o ülke ahalisini helâk etmez. Zulmetmedikleri ve onlara karşı da Allah’ın delili ortaya konmadığı sürece Allah onları helâk etmez. Bu buyruğun şu anlama gelme ihtimali de vardır: Rabbin, o ülkeler ahalisini geri dönüp de amellerini ıslah etmeleri halinde önceki zulümleri sebebi ile helâk etmez. Çünkü Yüce Allah, bu durumda onları affeder, onların geçmişteki zulümlerini de siler.
E il tuo Dio, o Messaggero, non distrugge un villaggio se la sua gente è composta da benefattori; in verità, Egli lo distrugge se la sua gente è composta da coloro che corrompono tramite miscredenza, ingiustizia e peccati.
Hindi nangyaring ang Panginoon mo, O Sugo, ay ukol magpahamak ng isang pamayanan kabilang sa mga pamayanan kapag ang mga mamamayan nito ay mga nagsasaayos sa lupa. Nagpapahamak lamang Siya rito kung nangyaring ang mga mamamayan nito ay naging mga tagagulo dahil sa kawalang-pananampalataya, kawalang-katarungan, at mga pagsuway.
Và nếu như Thượng Đế của Ngươi muốn - hỡi Thiên Sứ - thì Ngài đã gom nhân loại này lại thành một cộng đồng duy nhất để cho họ làm những điều Chân Chính, thế nhưng Ngài không muốn làm điều đó. Cứ mặc cho họ bất đồng ý kiến với nhau bởi họ vẫn còn bất đồng ý kiến với nhau chỉ vì nguyên nhân chạy theo ham muốn và dục vọng.
118- Eğer Rabbin dileseydi bütün insanları tek bir ümmet yapardı. Ne var ki onlar, hâlâ ihtilaf edip durmaktalar.
119- Ancak Rabbinin rahmet ettikleri müstesnâdır. Zaten O, onları bunun için yaratmıştır. Böylece Rabbinin:“Andolsun ki ben, cehennemi cin ve insanlarla dolduracağım” sözü de tam olarak gerçekleşecektir.
118. “Eğer Rabbin dileseydi bütün insanları tek bir ümmet yapardı.” Yüce Allah, eğer dilemiş olsaydı bütün insanları İslâm dini üzere tek bir ümmet haline getirebileceğini haber vermektedir. Çünkü O’nun meşîeti sınır tanımaz ve hiçbir şey O’nun için imkânsız değildir. Ancak O’nun hikmeti gereği onlar ihtilafı sürdürürler. Sırat-ı Müstakîme muhalefet ederler, cehenneme ulaştıran yollara uyarlar. Herkes, kendi söylediğinin hak olduğu ve başkasının sözlerinin ise sapıklık olduğu görüşünde ısrar ederler.
119. “Ancak Rabbinin rahmet ettikleri” kendilerine rahmetinin eseri olarak hak ilmin izinden gitmeyi ve onun gereğince amel etmeyi ihsan ettiği ve onun üzerinde ittifak etmelerini sağlayarak hidâyet verdiği kimseler bundan “müstesnadır.”İşte bunların mutlu ve bahtiyar kimseler olmaları takdir edilmiş, Rabbânî inâyet onlara yetişmiş, ilâhi tevfik de onlara ulaşmıştır. Onların dışında kalanlar ise ilâhi yardıma mazhar olamamış ve kendi hallerine bırakılmış kimselerdir.“Zaten onları bunun için yaratmıştır.” Yani O’nun hikmeti, onların; mutlu olanlar, bedbaht olanlar, ittifak edenler, ayrılığa düşenler, Allah’ın hidâyet verdikleri, üzerlerine sapıklık hak olanlar olmak üzere farklı gruplara ayrılmalarını gerektirmiştir. Ta ki kullar, O’nun adaletini ve hikmetini açıkça görebilsinler, insanların tabiatlarında gizli bulunan hayır ve şer ortaya çıksın, imtihan ve sınama olmaksızın yerine gelmesi ve tamama ermesi mümkün olmayan cihad ve ibadet pazarları kurulsun.
Diğer taraftan “Rabbinin: Andolsun ki ben cehennemi cin ve insanlarla dolduracağım, sözü de tam olarak gerçekleşecektir.” O bakımdan cehenneme layık olacak kimselerin ortaya çıkması ve cehenneme götürecek amelleri işlemeleri kaçınılmaz bir şeydir.
Kung sakaling niloob ng Panginoon mo, O Sugo, na gawin ang mga tao bilang kalipunang nag-iisa sa katotohanan ay talaga sanang ginawa Niya; subalit Siya ay hindi lumoob niyon kaya hindi sila tumitigil na mga nagkakaiba-iba kaugnay rito dahilan sa pagsunod ng pithaya at hangarin.
Difference: Blameworthy and Praiseworthy
When it was said in the fifth verse (118) - ` had your Lord willed, He would have made all the people a single community' - the sense is that had it been the will of Allah, He would have made all human beings accept Islam by force. All of them would have then become nothing but Muslims without any difference remaining between them. But, such are the dictates of His wisdom that, in this world, Allah Ta` ala does not compel anyone to do something. Instead, He has entrusted man with a kind of choice under which he could do whatever good or bad he wishes to do. Then, human temperaments differ, ways differ and deeds differ. The outcome is that there always will be some people who would keep at loggerheads against the true faith - of course, with the exception of those whom Allah Ta` ala has blessed with His mercy, that is, those who have been following the noble prophets.
This tells us that ` difference' at this place means hostility and op-position to the true faith and the teachings of prophets. The difference based on Ijtihad, which is inevitable among religious authorities and jurists of Islam, an ongoing process since the period of the Sahabah, is not included under this purview, nor is it contrary to Divine mercy. In fact, it is the very dictate of Allah's wisdom and mercy. Those who have declared the differences among Mujtahid Imams to be counter to Mercy in terms of this verse, have done something which is itself counter to the context of this verse as well as counter to the consistent practice of the Sahabah and Tabi` in.
واللہُ سُبحَانہ و تعالیٰ اَعلم
And Allah is Pure and High and He knows everything best.
Se il tuo Dio – o Messaggero – avesse voluto rendere la gente un popolo unito sulla Retta Via, lo avrebbe fatto, ma Egli non volle farlo; continueranno nella loro avversione perché seguono i loro capricci e le nefandezze,
O Poslaniče, da tvoj Gospodar hoće da ljude (silom) učini jednim ummetom pa da svi budu na istini, ali On to nije htio učiniti, pa su oni neprestano u razilaženju zbog slijeđenja strasti i nepravde.
"Jikalau Rabbmu menghendaki, tentu Dia menjadikan manu-sia umat yang satu, tetapi mereka senantiasa berselisih pendapat, kecuali orang-orang yang diberi rahmat oleh Rabbmu. Dan untuk itulah Allah menciptakan mereka. Kalimat Rabbmu (keputusan-Nya) telah ditetapkan. Sesungguhnya Aku akan memenuhi Neraka Jahanam dengan jin dan manusia (yang durhaka) semuanya." (Hud: 118-119).
(118) Allah mengabarkan bahwa kalau Dia berkehendak, niscaya Dia menjadikan manusia umat yang satu, berpegang teguh pada agama Islam karena kehendak Allah tiada berbatas, tak ada satu pun yang menghalangiNya, akan tetapi hikmahNya menuntut mereka terus berselisih, menyelisihi jalan yang lurus, mengikuti jalan yang mengantarkan kepada neraka. Masing-masing melihat kebenaran pada dirinya dan kesesatan pada orang lain.
(119) ﴾ إِلَّا مَن رَّحِمَ رَبُّكَۚ ﴿ "Kecuali orang-orang yang diberi rahmat oleh Rabbmu." Lalu Dia membimbing mereka kepada ilmu tentang kebenaran, mengamalkannya dan bersepakat di atasnya. Mereka itu telah ditakdirkan kebahagiaan bagi mereka dan memperoleh perhatian Rabbani dan taufik Ilahi. Adapun selain mereka, maka mereka adalah orang-orang yang tertipu yang bersandar kepada dirinya sendiri, FirmanNya, ﴾ وَلِذَٰلِكَ خَلَقَهُمۡۗ ﴿ "Dan untuk itulah Allah menciptakan mereka." Maksudnya hikmahNya menuntut bahwa Dia menciptakan mereka agar ada di antara mereka yang berbahagia dan ada yang sengsara, yang sepakat dan yang berselisih, ada ke-lompok yang diberi petunjuk oleh Allah dan ada kelompok yang ditakdirkan untuknya kesesatan agar keadilan dan hikmahNya diketahui oleh manusia, dan agar apa yang tersimpan dalam tabiat manusia dari kebaikan dan keburukan diketahui, serta agar medan jihad dan ibadah menjadi tegak yang mana ia tidak terlaksana dan tercapai kecuali dengan ujian. ﴾ و َ ﴿ "Dan" karenanya, ﴾ ت َ م ّ َ ت ْ كَلِمَةُ رَبِّكَ لَأَمۡلَأَنَّ جَهَنَّمَ مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ أَجۡمَعِينَ ﴿ "Kalimat Rabbmu (keputusanNya) telah ditetap-kan. Sesungguhnya Aku akan memenuhi Neraka Jahanam dengan jin dan manusia (yang durhaka) semuanya", pasti Dia akan memudahkan penghuni neraka yang melakukan perbuatan neraka untuk meng-antarkan kepadanya.
If your Lord, O Messenger, willed to make people one nation on the truth, He would have done so; but He did not will that, so they continue to differ with respect to it because of their following their desires and doing wrong.
Ô Messager, si ton Seigneur avait voulu que les gens forment une seule communauté fidèle à la vérité, Il aurait fait en sorte que cela soit le cas. Seulement, Il ne voulut pas cela et les gens ne cesseront de diverger au sujet de la religion parce qu’ils suivent leur passion et sont des transgresseurs.
Allah has not made Faith universally accepted
Allah, the Exalted, informs that He is able to make all of mankind one nation upon belief, or disbelief. This is just as He said,
وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا
(And had your Lord willed, those on earth would have believed, all of them together.) 10:99 Allah goes on to say,
وَلاَ يَزَالُونَ مُخْتَلِفِينَإِلاَّ مَن رَّحِمَ رَبُّكَ
(but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy,) This means that people will always differ in religions, creeds, beliefs, opinions and sects. Concerning Allah's statement,
إِلاَّ مَن رَّحِمَ رَبُّكَ
(Except him on whom your Lord has bestowed His mercy,) This means that those who have received the mercy of Allah by following the Messengers are excluded from this. They are those who adhere to what they are commanded in the religion by the Messengers of Allah ﷺ. That has always been their characteristic until the coming of the finality of the Prophets and Messengers (Muhammad ﷺ). Those who received Allah's mercy are those who followed him, believed in him and supported him. Therefore, they succeeded by achieving happiness in this life and the Hereafter. They are the Saved Sect mentioned in the Hadith recorded in the Musnad and Sunan collections of Hadith. The routes of transmission of this Hadith all strengthen each other (in authenticity). In these narrations the Prophet said,
«إِنَّ الْيَهُودَ افْتَرَقَتْ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى افْتَرَقَتْ عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا فِرْقَةً وَاحِدَة»
(Verily, the Jews split into seventy-one sects, and the Christians split into seventy-two sects, and this nation (of Muslims) will split into seventy-three sects. All of them will be in the Fire except one sect.) They (the Companions) said, "Who are they (the Saved Sect) O Messenger of Allah" He said,
«مَا أَنَا عَلَيْهِ وَأَصْحَابِي»
(The sect that is upon what my Companions and I are upon.) Al-Hakim recorded this narration in his Mustadrak with this additional wording. Concerning Allah's statement,
وَتَمَّتْ كَلِمَةُ رَبِّكَ لاّمْلاّنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ
(And the Word of your Lord has been fulfilled (His saying): "Surely, I shall fill Hell with Jinn and men all together.") Allah, the Exalted, informs that He precedes everything in His preordainment and decree, by His perfect knowledge and penetrating wisdom. The result of this decree is that from those whom He has created, some deserve the Paradise and some deserve the Hell Fire. From this decree is that He will fill the Hellfire with both mankind and Jinns. His is the profound evidence and the perfect wisdom. In the Two Sahihs it is recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«اخْتَصَمَتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ الْجَنَّةُ: مَا لِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ وَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. فَقَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ، وَقَالَ لِلنَّارِ: أَنْتِ عَذَابِي أَنْتَقِمُ بِكِ مِمَّنْ أَشَاءُ، وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا الْجَنَّةُ فَلَا يَزَالُ فِيهَا فَضْلٌ، حَتَّى يُنْشِىءَ اللهُ لَهَا خَلْقًا يُسْكِنُ فَضْلَ الْجَنَّةِ، وَأَمَّا النَّارُ فَلَا تَزَالُ تَقُولُ: هَلْ مِنْ مَزِيدٍ حَتَّى يَضَعَ عَلَيْهَا رَبُّ الْعِزَّةِ قَدَمَهُ فَتَقُولُ: قَطْ قَطْ وَعِزَّتِك»
(Paradise and the Hellfire debated. Paradise said, `None will enter me except the weak and despised of the people.' The Hell- fire said, `I have inherited the haughty and the arrogant people.' Then Allah said to the Paradise, `You are My mercy and I grant mercy with you to whoever I wish.' Then He said to the Hellfire, `You are My torment and I take vengeance with you upon whoever I wish. I will fill each one of you.' However, the Paradise will always have more bounties, to such an extent that Allah will create more creatures to dwell in it and enjoy its extra bounties. The Hellfire will continue saying, `Are there anymore (to enter me),' until the Lord of might places His Foot over it. Then it (Hell) will say, "Enough, enough, by Your might!")
-Ey Peygamber!- Eğer Rabbin dileseydi hak üzerinde amel etmeleri için onları tek bir millet/ümmet kılardı. Fakat O, bunu dilemedi. Onlar, hevâya ve azgınlığa tabi olmaları sebebi ile ihtilaf etmeye devam etmektedirler.
Mensajero, si tu Señor hubiera querido que las personas fueran una sola nación que siguiera la verdad, Él lo habría hecho, pero Él no lo quiso así, por lo que las personas discrepan entre sí, y algunas siguen sus deseos y hacen el mal.
Sekiranya Tuhanmu -wahai Rasul- berkehendak membuat manusia menjadi satu umat yang mengikuti kebenaran, niscaya Dia akan melakukannya. Akan tetapi, Dia tidak menghendaki hal itu, sehingga mereka pun terus-menerus berselisih paham tentang kebenaran gara-gara mengikuti hawa nafsu dan melampaui batas.
Yalnız Allah'ın rahmeti ile hidayete muvaffak kıldığı kimseler bunun dışındadır. Onlar, Allah -Subhânehu ve Teâlâ-'yı birlemek hususunda asla ihtilaf etmezler. Bunun içindir ki imtihan; onları yaratmasındaki farklılıktadır. Onlardan kimi bedbahttır, kimi ise mutludur. -Ey Peygamber!- Rabbinin, ezelde cehennemi şeytana tabi olan cinler ve insanlar ile dolduracağına dair sözü gerçekleşmiş oldu.
Osim onih koijma se Allah smilovao uputivši ih na pravi put. Takvi su jedinstveni oko Njegove jednoće. Iskušavanje ljudi razilaženjem je jedan od razloga njihovog stvaranja, pa neki budu srećni (a to su oni koji idu pravim putem), a neki budu nesrećni (a to su oni koji idu stranputicom). I ispunit će se odredba Gospodara tvoga koju je u ezelu odredio - Džehennem će ispuniti ljudima i džinnima koji slijede šejtana.
Exception faite de ceux à qui Allah a fait miséricorde en leur facilitant la guidée: ceux-là ne divergent pas au sujet de Son Unicité. C’est afin d’éprouver les gens par cette divergence qu’Allah les créa. Certains seront du nombre des malheureux tandis que d’autres seront du nombre des bienheureux et s’accomplira alors la parole d’Allah, décrétée il y a très longtemps, que l’Enfer sera la destination des humains et des djinns qui obéissent à Satan.
This is so except for those whom Allah showed mercy by giving them guidance. They do not differ with respect to His Oneness, may He be glorified. For this test of disagreement, He created them. Some of them are wretched and others fortunate. The word of your Lord, O Messenger, in which He decreed in pre-eternity to fill Hell with jinn and humans who follow Satan, is final.
In our world, there are innumerable creatures besides human beings. All these creatures follow the one fixed path of nature at all times. Similarly, God could have created human beings as compulsory followers of the straight path too. But this is in no way God’s scheme with regard to human beings. God’s plan was that they would be so created that they should, of their own accord, be able independently to make correct moral choices. The difference in the world of human beings (i.e. some of them adopting one way and others adopting an other way) is, in fact, due to this special plan of God. This plan was certainly a risky one, because it meant that many people had the opportunity to misuse their freedom and thus make themselves liable to be cast into hell. But, with the help of this very plan, such noble souls could be chosen as could be treated as deserving the special grace of God. God has blessed the entire universe with His bounties. Now, God devised this plan so that He might give His creatures the benefit of His grace, saying, ‘You are entitled to this.’ God’s grace will be granted to that person whose consciousness is so alert that he recognizes in the power given to him by way of testing him his real powerlessness. Such a person will be able to see through the veil of human power and have a glimpse of God’s power behind it. Such perceptiveness takes away the capacity for arrogance in a man. So much so that, when God grants him His Grace saying, ‘This is your entitlement,’ in his awareness of reality he cries out, ‘O God! This is also a manifestation of Your grace, otherwise my deeds have no value.’
Kecuali orang yang dirahmati Allah dengan bimbingan-Nya ke jalan yang benar. Mereka itulah orang-orang yang tidak berselisih paham tentang keesaan Allah. Untuk menghadapi ujian perselisihan paham itulah Allah menciptakan mereka, sehingga di antara mereka ada yang celaka dan ada yang bahagia. Sungguh kalimah Tuhanmu -wahai Rasul- yang telah ditetapkan-Nya di zaman azali memastikan bahwa Dia akan mengisi neraka Jahanam dengan para pengikut setan dari bangsa jin dan manusia.
Excepto para aquellos a quienes Al-lah mostró misericordia al guiarlos. Ellos no se alejan del monoteísmo. Así creo Al-lah a las personas, distintas, algunas de ellas son desdichadas y otras bienaventuradas. Mensajero, la palabra de tu Señor es un decreto en el cual dice que llenará el Infierno con los yinnes y los humanos que sigan a Satanás.
Maliban sa mga kinaawaan ni Allāh sa pamamagitan ng pagtutuon sa kapatnubayan sapagkat tunay na sila ay hindi nagkakaiba-iba sa paniniwala sa kaisahan Niya – kaluwalhatian sa Kanya. Dahil sa pagsubok na iyon sa pamamagitan ng pagkakaiba-iba, lumikha Siya sa kanila – kaluwalhatian sa Kanya. Kaya kabilang sa kanila ay malumbay at maligaya. Malulubos ang salita ng Panginoon mo, O Sugo, na itinadhana Niya sa walang-hanggan, sa pamamagitan ng pagpuno sa Impiyerno ng mga tagasunod ng demonyo kabilang sa mga jinnīy at mga tao.
tranne colui di cui Allāh ha avuto misericordia, guidandolo alla Retta Via: costoro non saranno avversi alla Sua adorazione, gloria Sua; e per questo motivo li mise alla prova, rendendoli differenti nella loro creazione, gloria Sua: tra di loro vi è il malfattore e il gioioso. Così si realizzò la Parola del tuo Dio, o Messaggero, che decretò alle origini: che avrebbe riempito l'Inferno con i seguaci di Satana tra Jinn e uomini.
Ngoại trừ những ai được Allah thương xót mà phù hộ y đến với chỉ đạo. Tất nhiên họ không tranh luận nhau về thuyết Tawhid của Allah, vì thế mà họ đã bị thử thách về mặt tạo hóa là có người trong họ bị bất hạnh và có người được hạnh phúc. Và Lời Phán của Thượng Đế của Ngươi đã được thực hiện xong - hỡi Thiên Sứ - rằng Ngài phải nhét đầy của Hỏa Ngục là những ai ùa theo lũ Shaytan trong đó gồm có loài Jinn và loài Người.
The Conclusion
Allah, the Exalted, is saying, `We relate all of these stories to you (Muhammad) concerning what happened with the Messengers who came before you with their nations. This is an explanation of what transpired in their arguments and disputes and how the Prophets were all rejected and harmed. These stories also explain how Allah helped His party of believers and disgraced His enemies, the disbelievers. We relate all of this to you (Muhammad) in order to make your heart firm and so that you may take an example from your brothers who passed before you of the Messengers.' Concerning Allah's statement,
وَجَآءَكَ فِى هَـذِهِ الْحَقُّ
(And in this has come to you the truth,) This is referring to this Surah itself. This was said by Ibn `Abbas, Mujahid and a group of the Salaf and it is the correct view. This means, `This comprehensive Surah contains the stories of the Prophets and how Allah saved them, and the believers along with them and how He destroyed the disbelievers. There has come to you (Muhammad) stories of truth and true events in this Surah. In this Surah is an admonition that prevents the disbelievers, and a reminder that causes the believers to reflect.'
Và với tất cả những câu chuyện mà TA đã kể cho Ngươi nghe - hỡi Thiên Sứ - về các vị Sứ Giả là những nguồn tin thuộc thời trước Ngươi nhằm để củng cố cho con tim của Ngươi thêm vững chắc trên con đường Chính Đạo. Và qua Chương Kinh này mang đến cho Ngươi nguồn Chân Lý nên chẳng có gì phải nghi ngờ về Nó. Song Nó cũng mang đến lời cảnh tỉnh dành cho những kẻ vô đức tin và cũng là lời nhắc nhở dành cho những người có đức tin bởi lời nhắc nhở đó giúp ích được họ.
120- Peygamberlerin haberlerinden kendisi ile kalbine sebat vereceğimiz her bir kıssayı sana anlatıyoruz. Burada da sana hak, mü’minlere de bir öğüt ve bir hatırlatma gelmiştir.
121- İman etmeyenlere de ki:“Kendi yolunuzca yapacağınızı yapın, biz de yapıyoruz.”
122- “Bekleyin, biz de bekliyoruz.”
123- Göklerin ve yerin gaybı Allah’a aittir. İşlerin hepsi O’na döndürülür. Öyleyse O’na ibadet et ve O’na güvenip dayan. Rabbin, yaptıklarınızdan asla habersiz değildir.
120. Bu sûrede birtakım peygamberlerin haberleri söz konusu edildiğinden dolayı Yüce Allah, bunun hikmetini belirterek şöyle buyurmaktadır:“Peygamberlerin haberlerinden kendisi ile kalbine sebat vereceğimiz her bir kıssayı sana anlatıyoruz.”Kalbin mutmain olsun, sebat bulsun ve sen de peygamberler arasından azim sahibi olanların sabrettiği gibi sabredesin, diye anlatıyoruz. Çünkü insanlar, başkalarını örnek almakla ünsiyet bulur, amellerde bulunmak için gayrete gelir ve başkaları ile yarışmak ister. Hak da tanıkları zikredilerek ve onu yerine getirenlerin çokluğu hatırlatılarak güçlenip destek bulur.“Burada da” bu sûrede de “sana hak” hiçbir şekilde hakkında şüphenin söz konusu olmayacağı kesin bilgi ki bu bilgi, nefislerin sahip olduğu faziletlerin en büyüğü olan hakka dair bilgidir. “mü’minlere de bir öğüt ve bir hatırlatma gelmiştir.” Mü’minler, onunla öğüt alırlar ve hoşlanılmayan işlerden uzak dururlar, Yüce Allah’ın sevdiği hususları da hatırlayıp onları işlerler. İman ehli olmayan kimselere gelince, öğütlerin ve hatırlatmaların onlara hiçbir faydası olmaz. Onun için Yüce Allah şöyle buyurmaktadır:
121. “İman etmeyenlere” onlara karşı bunca deliller ortaya konduktan sonra “de ki: Kendi yolunuzca” içinde bulunduğunuz durum üzere “yapacağınızı yapın. Biz de” bulunduğumuz hâl üzere “yapıyoruz.”
122. Başınıza gelecekleri “bekleyin, biz de” başınıza gelecekleri “bekliyoruz.” Yüce Allah, her iki kesimin arasını ayırmış, mü’min kullarına yardımcı olduğunu ve Allah’ın yalanlayıcı düşmanlarını da imha ettiğini göstermiştir.
123. “Göklerin ve yerin gaybı” onlarda görünmeyen gizli-saklı şeyler ile gaybî bütün hususlar “Allah’a aittir.” Ameller ve amelde bulunanlara ait “işlerin hepsi O’na döndürülür.” O da hem amellerin hem de amelde bulunanların iyi olanlarını murdar olanlarından ayırt eder. “Öyleyse O’na ibadet et!” O’nun ibadetini gereği gibi ifa et! İbadet, Allah’ın emirleri arasından gücünün yettiklerinin tümünü yerine getirmektir. “ve O’na güvenip dayan” bu hususta da Allah’a tevekkül et. “Rabbin” hayır ve şer “yaptıklarınızdan asla habersiz değildir.” Aksine O’nun ilmi bunların hepsini kuşatmış, Kalemi de bunları tespit etmiştir. Bu ameller hakkındaki hükmünü de karşılıklarını da verecektir.
Hûd sûresinin tefsiri burada sona ermektedir.
Âlemlerin Rabbi olan Allah’a hamd, Rasûlü Muhammed’e de salât ve selâm olsun. Bu bölümün yazımı 21 Rabiulahir 1347 Cumartesi günü tamamlanmıştır.bu cümle Arapça el yazma nüshaya ait bir not, bence gerekli değil??????????????????????
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Ogni storia che ti raccontiamo, o Messaggero, delle storie dei Messaggeri che ti hanno preceduto, te la narriamo per rinsaldare il tuo cuore sulla verità e per rafforzarlo; in questa Sura ti è giunta l'indubbia verità, e ti è giunto un ammonimento rivolto ai miscredenti, e un rammento rivolto ai credenti, coloro che traggono beneficio dal rammentare.
Bawat ulat na isinalaysay Namin sa iyo, O Sugo, mula sa mga ulat hinggil sa mga sugo noong bago mo ay isinalaysay Namin ito upang magpatatag Kami sa pamamagitan nito sa puso mo sa katotohanan at magpalakas Kami nito. Dumating sa iyo sa kabanatang ito ang katotohanang walang pagdududa hinggil dito. Dumating sa iyo rito ang isang pangaral para sa mga tagatangging sumampalataya at ang isang paalaala para sa mga mananampalatayang nakikinabang sa paalaala.
O Poslaniče, svaku od ovih vijesti o prijašnjim poslanicima Mi ti kazujemo da bi tvoje srce učvrstili na istini i ojačali ga. U ovoj suri je istina u koju nema sumnje, savjet i opomena za nevjernike, a i podsjećanje za vjernike koji će se okoristiti tim podsjećanjem.
Semua kabar yang Kami ceritakan kepadamu -wahai Rasul- tentang rasul-rasul sebelummu Kami maksudkan untuk meneguhkan dan menguatkan hatimu dalam memegang teguh kebenaran. Di dalam surah ini telah datang kepadamu kebenaran yang tidak diragukan sama sekali. Di dalam surah ini juga telah datang kepadamu nasihat bagi orang-orang kafir dan peringatan bagi orang-orang mukmin yang bisa mendapatkan manfaat dari peringatan tersebut.
Cada incidente que te relato, Mensajero, respecto a la vida de los mensajeros que te precedieron, tiene el propósito de hacer que tu corazón se afirme y se fortalezca en la verdad. En esta sura, la verdad, de la cual no hay duda, te ha llegado. En ella se te ha revelado una advertencia para los incrédulos y un recordatorio para los creyentes.
-Ey Peygamber!- Senden önceki peygamberlerin haberleriyle ilgili her bir olayı kalbini hak üzerinde sabit kılıp sağlamlaştırmak için sana anlatıyoruz. Bu surede sana, içerisinde şüphe olmayan hak gelmiştir. Ayrıca kâfirler için bir öğüt ve hatırlatmadan istifade eden Müminler için de bir hatırlatma vardır.
Ô Messager, chaque récit que Nous te racontons des messagers qui t’ont précédé, Nous te le racontons afin de raffermir et de renforcer l’attachement de ton cœur à la vérité. Dans cette sourate t’es parvenue une vérité indubitable, une prédication adressée aux mécréants et un rappel adressé aux croyants qui sauront en tirer avantage.
Every incident I relate to you, O Messenger, from the lives of the messengers before you is to make your heart firm on the truth and to strengthen it. In this sūrah, the truth, about which there is no doubt, has come to you. In it there has come to you a warning for the disbelievers and a reminder for the believers (who benefit from such a reminder).
"Dan semua kisah dari rasul-rasul, Kami ceritakan kepadamu (Muhammad), kisah-kisah yang dengannya Kami teguhkan hati-mu, dan dalam surat ini telah datang kepadamu kebenaran serta pengajaran dan peringatan bagi orang-orang yang beriman. Dan katakanlah kepada orang-orang yang tidak beriman, 'Berbuatlah menurut kedudukanmu, sesungguhnya kami pun berbuat (pula). Dan tunggulah (akibat perbuatanmu), sesungguhnya Kami pun menunggu (pula).' Dan kepunyaan Allah-lah apa yang ghaib di langit dan bumi, dan kepadaNya-lah dikembalikan urusan-urusan semuanya, maka sembahlah Dia, dan bertawakallah kepadaNya. Dan sekali-kali Rabbmu tidak lalai dari apa yang kamu kerjakan." (Hud: 120-123).
(120) Tatkala Allah menyebutkan di surat ini berita-berita tentang para Nabi, maka Dia menyebutkan hikmah dari itu semua seraya berfirman, ﴾ وَكُلّٗا نَّقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِۦ فُؤَادَكَۚ ﴿ "Dan semua kisah dari rasul-rasul, Kami ceritakan kepadamu (Muhammad), kisah-kisah yang dengannya Kami teguhkan hatimu", agar hatimu teguh, tenang dan bersabar sebagaimana kesabaran rasul-rasul ulul azmi karena jiwa itu merasa tenang dengan meneladani dan menjadi giat untuk ber-amal, serta ingin menyaingi yang lain, dan kebenaran menjadi kuat dengan menyebutkan saksi-saksinya dan banyaknya pendukung. ﴾ وَجَآءَكَ فِي هَٰذِهِ ٱلۡحَقُّ ﴿ "Dan dalam surat ini telah datang kepadamu kebenaran", yang yakin tanpa ada sedikit pun keraguan dari sisi mana pun. Ilmu tentang hal itu termasuk ilmu tentang kebenaran yang merupakan keutamaan jiwa yang paling besar ﴾ وَمَوۡعِظَةٞ وَذِكۡرَىٰ لِلۡمُؤۡمِنِينَ ﴿ "serta peng-ajaran dan peringatan bagi orang-orang yang beriman." Maksudnya, mereka mengambil pelajaran darinya, maka mereka menahan diri dari perkara-perkara yang buruk dan mengingat perkara yang di-cintai Allah lalu mereka melakukannya.
(121) Adapun orang yang bukan termasuk ahli iman, maka nasihat dan peringatan yang bermacam-macam tidaklah berguna bagi mereka. Oleh karena itu, Allah berfirman, ﴾ وَقُل لِّلَّذِينَ لَا يُؤۡمِنُونَ ﴿ "Dan katakanlah kepada orang-orang yang tidak beriman", setelah ayat-ayat tegak atas mereka, ﴾ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ ﴿ "berbuatlah menurut kedudukan-mu." Yakni keadaanmu di mana kamu berada di atasnya. ﴾ إِنَّا عَٰمِلُونَ ﴿ "Sesungguhnya kami pun berbuat (pula)." Di atas apa yang kami yakini.
(122) ﴾ وَٱنتَظِرُوٓاْ ﴿ "Dan tunggulah (akibat perbuatanmu)", apa yang akan menimpamu. ﴾ إِنَّا مُنتَظِرُونَ ﴿ "Sesungguhnya kami pun menunggu (pula)" apa yang akan menimpamu.
(123) Allah telah membedakan kedua kelompok tersebut, Dia menunjukkan pertolonganNya kepada hamba-hambaNya yang beriman dan hukumanNya kepada musuh-musuhNya yang men-dustakan. ﴾ وَلِلَّهِ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Dan kepunyaan Allah-lah apa yang ghaib di langit dan bumi." Yakni perkara-perkara yang ghaib dan perkara-perkara yang samar pada keduanya. ﴾ وَإِلَيۡهِ يُرۡجَعُ ٱلۡأَمۡرُ كُلُّهُۥ ﴿ "Dan kepadaNya-lah dikembalikan urusan-urusan semuanya", dari amal per-buatan dan pelakunya sehingga dibedakanlah antara yang baik dan yang buruk. ﴾ فَٱعۡبُدۡهُ وَتَوَكَّلۡ عَلَيۡهِۚ ﴿ "Maka sembahlah Dia, dan bertawakallah kepadaNya." Yakni lakukanlah ibadah kepadaNya yaitu seluruh apa yang Allah perintahkan yang kamu mampu untuk melakukannya. ﴾ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ ﴿ "Dan bertawakallah kepadaNya", dalam hal itu. ﴾ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ ﴿ "Dan sekali-kali Rabbmu tidak lalai dari apa yang kamu kerjakan", berupa kebaikan dan keburukan. IlmuNya meliputi semua itu, pe-naNya telah mencatatnya, hikmah dan balasanNya akan berlaku atas itu.
Selesai tafsir surat Hud.
Segala puji bagi Allah, Rabb semesta alam. Semoga shalawat dan salam tercurahkan atas Nabi Muhammad ﷺ.
Selesai ditulis pada Sabtu, 21 Rabiul Akhir 1347 H.
Ô Messager, dis à ceux qui ne croient pas en Allah et ne proclament pas Son Unicité: Œuvrez de manière à vous détourner de la vérité et à en éloigner les gens et nous œuvrons pour notre part de manière à rester fidèle à cette vérité, à y appeler les gens et à y être patient dans notre attachement.
Katakanlah -wahai Rasul- kepada orang-orang yang tidak beriman kepada Allah dan tidak mau mengesakanNya, "Berbuatlah menurut keyakinan kalian dalam menolak kebenaran dan menghalang-halangi manusia dari kebenaran. Sesungguhnya kami pun berbuat menurut keyakinan kami dalam memegang teguh, mendakwahkan dan mempertahankan kebenaran.
-Ey Peygamber!- Allah'a iman etmeyenlere ve O'nu birlemeyenlere de ki; haktan yüz çevirmek ve haktan alıkoymak üzerine kendi yolunuz üzerinde amel edin! Şüphesiz bizler de üzerinde bulunmuş olduğumuz yolda sebat ederek, bu yola davet edecek, bu yol üzerinde sabrederek amel edeceğiz.
Mensajero, diles a aquellos que no creen en Al-lah y no aceptan Su Unicidad: “Actúen de acuerdo con su forma de ignorar la verdad y de prevenir a otros, que nosotros también actuaremos de nuestra forma, manteniéndonos firmes en la verdad, invitando a ella y siendo pacientes en ella”.
O Poslaniče, reci onima koji ne vjeruju u Allaha i koji ne obožavaju Njega jedinog: "Vi radite na vašem putu, okrećući se od istine i odvraćajući od nje, a mi ćemo raditi na našem putu, bivajući čvrsti i strpljivi na njemu i pozivajući njemu.
Say, O Messenger, to those who do not have faith in Allah and do not accept His Oneness: Act according to your way of ignoring the truth and preventing others from it. We will also act according to our way of remaining firm on it, inviting towards it and being patient in it.
Và hãy bảo - hỡi Thiên Sứ - với đám người không tin tưởng Allah và không chịu độc tôn Ngài: "Các ngươi hãy làm bất cứ thứ gì trên con đường mà các ngươi đã khước từ đi Chân Lý và luôn tìm cách ngăn chặn nó, còn bọn Ta sẽ làm những gì trên con đường kiên định của bọn Ta là kêu gọi đến với Ngài và sự kiên nhẫn với nó."
Di', o Messaggero, a coloro che non credono in Allāh e non lo considerano Dio Unico: "Siate avversi e ostacolate il Suo sentiero come volete, noi faremo a modo nostro: saremo saldi su di essa, e inviteremo ad essa e persevereremo su di essa".
Allah, the Exalted, commands His Messenger to say to those who disbelieve in what he has come ...
اعْمَلُواْ عَلَى مَكَانَتِكُمْ
(Act according to your ability) This means upon your path and your way.
إِنَّا عَامِلُونَ
(We are acting (in our way). This means that we are upon our path and our way (Islam).
وَانْتَظِرُواْ إِنَّا مُنتَظِرُونَ
(And you wait ! We (too) are waiting.) This means,
فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَـقِبَةُ الدَّارِ إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ
(And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful.)6:135 Verily, Allah fulfilled His promise to His Messenger , helped him and aided him. He made His Word uppermost (victorious), and the word of those who disbelieved lowly and disgraced. Allah is truly the Most Mighty, Most Wise.
Sabihin mo, O Sugo, sa mga hindi sumasampalataya kay Allāh at hindi naniniwala sa kaisahan Niya: "Gumawa kayo ayon sa paraan ninyo sa pag-ayaw sa katotohanan at pagbalakid dito; tunay na kami ay mga gumagawa ayon sa paraan namin na pagpapakatatag dito, pag-aanyaya para rito, at pagtitiis dito.
Attendete il nostro destino, e noi attenderemo il vostro.
Mag-abang-abang kayo sa bababa sa amin; tunay na kami ay mga nag-aabang-abang sa bababa sa inyo."
"Và các ngươi hãy chờ coi những gì sẽ ban xuống cho bọn Ta. Quả thật, bọn Ta cũng đang chờ đợi coi điều gì sẽ gián lên các ngươi.
"I iščekujte da vidite šta će biti sa nama, a mi ćemo iščekivati da vidimo šta će biti sa vama."
Esperen a ver qué sucede, que nosotros también aguardaremos a que Al-lah decida quién tiene razón.
Bize inecek olan sonucu bekleyin! Şüphesiz biz de size inecek sonucu beklemekteyiz.
Wait to see what comes down on us. I am also waiting to see what comes down on you.
Lalu tunggulah apa yang akan kami terima karena sesungguhnya kami pun menunggu apa yang akan kalian terima.”
Attendez ce que vous espérez pour nous et pour notre part, nous attendons ce que nous espérons pour vous.
Tout ce qui est invisible dans les Cieux et la Terre est connu par Allah. Rien ne Lui en échappe et c’est à Lui que tout reviendra le Jour de la Résurrection. N’adore donc que Lui, ô Messager, et remets t’en à Lui dans toutes tes affaires. Ton Seigneur n’est pas inattentif à ce que vous faites. Il en est plutôt Connaisseur et Il rétribuera chacun selon ses œuvres.
Solo Al-lah tiene conocimiento de lo oculto en los cielos y en la Tierra. Nada está oculto de Él. Todo asunto retornará solo a Él en el Día del Juicio. Por tanto, adórenlo solo a Él y depositen su confianza en Él en todos sus asuntos. Su Señor no ignora lo que hacen. Él lo sabe todo y retribuirá a cada persona según sus obras.
Samo Allah zna sve nedokučivo na nebesima i na Zemlji, i samo Njemu će se sve vratiti na Sudnjem danu, pa samo Njega obožavaj - o Poslaniče - i na Njega se osloni u svim svojim poslovima. Tvoj Gospodar nije nemaran prema onome što radite, On sve zna i svakog će obračunati za ono što je radio.
Göklerde ve yerde gayb olan ne varsa O'nun ilmi sadece Allah'a aittir. Hiçbir şey Allah'a gizli kalmaz. Her iş kıyamet günü O'na döndürülür. -Ey Peygamber!- O halde sadece Rabbine ibadet et. Ve her işinde (yanızca) O'na tevekkül et! Rabbin onların yaptıklarından asla gafil değildir. Bilakis O, yaptıklarını hakkıyla bilendir ve herkese yaptığına göre karşılık verecektir.
Hanya Allah sendiri yang mengetahui perkara-perkara yang gaib di langit dan di bumi. Tidak ada sesuatu pun yang luput dari pengetahuan-Nya dan hanya kepada-Nya semua urusan akan dikembalikan pada hari Kiamat kelak. Oleh sebab itu, beribadahlah -wahai Rasul- hanya kepada Allah semata dan berserah dirilah kepada-Nya dalam semua urusanmu. Tuhanmu tidak pernah lalai terhadap apa yang kalian perbuat. Dia Maha Mengetahuinya dan akan memberikan balasan sesuai dengan amal perbuatannya masing-masing.
Allah alone has knowledge of the Ghaib in the heavens and the earth. Nothing is hidden from Him. The entire matter will be returned to Him alone on the Day of Judgement. So worship Him alone, O Messenger, and place your trust in Him in all your affairs. Your Lord is not unaware of what you do. Instead, He knows about it and He will repay each person for what they did.
The events in the lives of the prophets have been narrated in the Quran, so that the later dayees should learn a lesson from them. In these events the preacher sees that their addressee-communities quarrelled with them, abused them by giving a twist to their straightforward discourses, subjected them to all sorts of hardship and rejected them as if they had no value at all. But, finally God helped them and their word carried the day. All the attacks of their opponents failed. The different fates of the believers and unbelievers became manifest in their initial form in this world itself, and will appear in their most perfect form in the Hereafter. With the help of these examples, the call-giver acquires the confidence, based on history, that there is no question of his being disappointed by or being terrified of the difficulties faced by him while calling for the Truth. Such difficulties always arise in dawah work, but he knows that he too will finally be successful, just as success was achieved by all the previous prophets.
Allah, the Exalted, informs that He is the All-Knower of the unseenof the heavens and the earth and that unto Him is the final return.
He explains that everyone who does a deed, He will give them their deed (reward for it) on the Day of Reckoning. Unto Him belongs the creation and the command. Then He, the Exalted, commands that He should be worshipped and relied upon, for verily, He is sufficient for whoever trusts and turns to Him. Concerning His statement,
وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا تَعْمَلُونَ
(And your Lord is not unaware of what you do.) This means, `The lies (of the disbelievers) against you O Muhammad are not hidden from Him. He is the All-Knower of the conditions of His creatures and He will give them the perfect recompense for their deeds in this life and the Hereafter. He will aid you (Muhammad) and His party over the disbelievers in this life and in the Hereafter.' This is the end of the Tafsir of Surah Hud, and all praises and thanks are due to Allah.
Và chỉ có Allah Đấng Duy Nhất mới Am Tường được mọi điều gì bí ẩn nằm trong các tầng trời và sâu thẳm trong lòng đất, không có một điều vô hình nào có thể che giấu được Ngài, chỉ hướng về riêng Ngài duy nhất mà tất cả đến trình diện vào Ngày Phán Xét. Bởi thế, hãy thờ phượng Ngài - hỡi Thiên Sứ - vì Ngài là Đấng Độc Tôn, hãy phó thác tất cả mọi thứ cho Ngài, và chắc hẳn Thượng Đế của Ngươi sẽ không bao giờ làm lơ mọi thứ mà các ngươi đã làm. Không! Đúng hơn là Ngài thật am hiểu mọi điều đó và Ngài sẽ tưởng thưởng cho tất cả mọi việc làm đó.
Solo Allāh possiede la conoscenza dell'Ignoto nei Cieli e in Terra; nulla di ciò Gli è nascosto: a Lui solo torneranno tutte le cose, nel Giorno della Resurrezione. Adora, o Messaggero, Lui solo e affidati a Lui in tutti i tuoi affari. Il tuo Dio non è incosciente di ciò che fanno; al contrario, ne è Consapevole, e ricompenserà ognuno per ciò che ha compiuto.
Sa kay Allāh lamang ang kaalaman sa anumang nalingid sa mga langit at anumang nalingid sa lupa: walang nakakukubli sa Kanya na anuman mula rito. Tungo sa Kanya lamang pababalikin ang usapin, ang lahat ng ito, sa Araw ng Pagbangon. Kaya sumamba ka sa Kanya, O Sugo, tanging sa Kanya, at manalig ka sa Kanya sa lahat ng mga nauukol sa iyo. Ang Panginoon mo ay hindi nalilingat sa anumang ginagawa ninyo, bagkus Siya ay Maalam dito. Gaganti Siya sa bawat dahil sa ginawa nito.