La explicación sobre las letras inconexas fue expuesta anteriormente en la Sura La Vaca. Estas aleyas sublimes de esta Sura, y el Corán que Al-lah te ha revelado, Mensajero, constituyen una verdad en la que no hay incertidumbre. No hay duda de que proviene de Al-lah, pero la mayoría de las personas no cree debido a la obstinación y la soberbia.
Alif. Lām. Rā'. Nauna na ang pagtalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah. Ang mga talatang mataas na ito sa kabanatang ito at ang Qur'ān na pinababa ni Allāh sa iyo, O Sugo, ay ang katotohanan na walang pag-aalangan hinggil dito at walang duda na ito ay mula sa ganang kay Allāh, subalit ang higit na marami sa mga tao ay hindi sumasampalataya rito dala ng isang pagmamatigas at isang pagpapakamalaki.
Alif Lām Rā. Penjelasan tentang susunan huruf seperti ini telah hadir di awal surah Al-Baqarah. Ayat-ayat yang mulia di dalam surah ini dan Al-Qur`ān yang Allah turunkan kepadamu -wahai Rasul- adalah kebenaran yang tidak ada keraguan padanya, tidak ada kebimbangan bahwa ia dari sisi Allah, akan tetapi kebanyakan manusia tidak membenarkannya karena menentang dan menyombongkan diri.
Ælif, Lǣ-ǣm, Mī-īm, Rāالٓمٓـرۚ,Lettere simili sono presenti all'inizio della Surat Al Baqarah. Questi versetti prestigiosi contenuti in questa Surah e il Corano che Allāh ti ha rivelato, o Messaggero, è La Verità sulla quale non vi è alcun dubbio né incertezza. In verità, esso proviene da Allāh, ma la maggior parte della gente non vi crederà per ostinazione e superbia.
O harfovima "Elif-lam-mim-ra" i njima sličnim počecima sura je već govoreno na početku sure el-Bekare. Uzvišeni ajeti ove sure i cijeli Kur'an koji ti se objavljuje - o Poslaniče - istina su u koju nema sumnje, kao što nema sumnje da su od Allaha, ali većina ljudi iz inata i oholosti neće da vjeruje.
"Alif lam mim ra. Ini adalah ayat-ayat al-Kitab (al-Qur`an). Dan Kitab yang diturunkan kepadamu dari Rabbmu itu adalah benar, akan tetapi kebanyakan manusia tidak beriman (kepada-nya)." (Ar-Ra'd: 1).
Madaniyah –Versi Lain- Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang"
(1) Allah تعالى mengabarkan bahwa al-Qur`an merupakan himpunan ayat-ayat yang dapat menunjukkan kebutuhan manusia, berupa prinsip-prinsip agama dan cabang-cabangnya. (Juga mem-beritahukan) bahwa wahyu yang diturunkan kepada Rasulullah dari Rabbnya adalah kebenaran yang nyata. Sebab, berita-beritanya merupakan kebenaran, seluruh perintah dan larangannya mencer-minkan keadilan, dengan didukung oleh berbagai dalil dan petunjuk yang pasti.
Barangsiapa yang menyambutnya dan merengkuh ilmunya, maka dia termasuk dari orang-orang yang menguasai kebenaran. Ilmu mereka akan mewajibkan mereka untuk mengamalkan hal-hal yang dicintai oleh Allah. ﴾ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يُؤۡمِنُونَ ﴿ "Akan tetapi kebanya-kan manusia tidak beriman (kepadanya)," yaitu beriman kepada al-Qur`-an, baik karena kebodohan mereka, sikap antipati, tidak peduli atau lantaran sikap penentangan dan kezhaliman. Oleh karena itu, mayo-ritas manusia tidak mengambil manfaat dengannya, lantaran tidak ada faktor yang mendukung untuk menerima manfaat dengannya.
Ar-Rad was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful
The Qur'an is Allah's Kalam (Speech)
We talked before, in the beginning of Surat Al-Baqarah (chapter 2) about the meaning of the letters that appear in the beginnings of some chapters in the Qur'an. We stated that every Surah that starts with separate letters, affirms that the Qur'an is miraculous and is an evidence that it is a revelation from Allah, and that there is no doubt or denying in this fact. This is why Allah said next,
تِلْكَ آيَـتُ الْكِتَـبِ
(These are the verses of the Book), the Qur'an, which Allah described afterwards,
وَالَّذِى أُنزِلَ إِلَيْكَ
(and that which has been revealed unto you), O Muhammad,
مِن رَبِّكَ الْحَقُّ
(from your Lord is the truth,) Allah said next,
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يُؤْمِنُونَ
(but most men believe not.) just as He said in another Ayah,
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Allah declares that even after this clear, plain and unequivocal explanation (the Qur'an), most men will still not believe, due to their rebellion, stubbornness and hypocrisy.
اللَّهُ الَّذِى رَفَعَ السَّمَـوَتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى لأَجَلٍ مُّسَمًّـى يُدَبَّرُ الاٌّمْرَ يُفَصِّلُ الآيَـتِ لَعَلَّكُمْ بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ
1- Elif, Lâm, Mîm, Râ. Bunlar, Kitabın âyetleridir. Rabbinden sana indirilen, haktır. Fakat insanların çoğu iman etmezler.
(Mekke’de mi Medine’de mi indiği hususunda görüş ayrılığı vardır, 43 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah bu buyrukların, kulların gerek duyacakları dinin aslî hükümlerini oluşturan inanç ile fer’i hükümlerine delâlet eden Kur’ân âyetleri olduğunu ve Allah Rasûlüne Rabbinden indirilenin, apaçık hakkın ta kendisi olduğunu haber vermektedir. Çünkü onun verdiği haberler doğru, emir ve yasaklar da adaletlidir. Kesin delil ve belgelerle desteklenmiştir. Bu Kitaba ve bu Kitabın ilmine yönelen kimse gerçek ilim ehlinden olur. Bunu bilmeleri ise Allah’ın farz kıldığı şeyleri yerine getirmelerini sağlar.“Fakat insanların çoğu” bu Kur’an-ı Kerim’e ya cahilliklerinden, ondan yüz çevirip ona gereken ihtimamı göstermediklerinden, ya da inat ederek ve zulme saparak “iman etmezler.” Bundan dolayı insanların pek çoğu ondan yararlanmayı gerektiren sebepten (yani imandan) mahrum olduklarından dolayı ondan yararlanamamaktadırlar.
(Elif Lâm Mîm Râ) Bakara suresinin başında buna benzer harfler hakkında açıklama yapılmıştır. Bu yüce ayetler bu surede zikredilmiştir. -Ey Resul!- Allah'ın sana indirdiği Kur'an içinde uydurma bulunmayan hak olan (bir kitaptır), Allah'ın katından olduğunda şek şüphe yoktur. Ancak insanların çoğu inat ve kibirlerinden dolayı ona iman etmezler.
(Alif Lam Mim Ra) những từ ngữ mở đầu tương tự như sự mở đầu của chương Al-Baqarah. Đó là những câu Kinh cao quý trong chương này, và Qur'an là Kinh Sách mà Allah ban xuống cho Ngươi - hỡi Thiên Sứ - Nó là sự thật mà không có chút nghi vấn nào, và chắc chắn Nó đến từ Allah, nhưng đa số con người không tin tưởng nó do ngoan cố và tự cao
1. We have spoken about similar phrases at the beginning of Sūrah Al-Baqarah. These sublime verses in this Sūrah, and the Qur’ān that God has revealed to you - O Messenger - is the truth in which there is no uncertainty. There is no doubt that it is from God, but most people do not believe in it due to stubbornness and pride.
`Alif, Lâm, Mîm, Râ`: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah. Les versets sublimes de cette sourate et le Coran qu’Allah t’a révélé, ô Messager, est la vérité qui n’est entachée par aucun doute. Celui-ci provient indubitablement d’Allah, mais la plupart des gens n’y croient pas car ils sont entêtés et orgueilleux.
The Quran enjoins the acceptance of the one and only God. Those who do not believe in God advance the argument that if God is in existence, He should be visible to everyone. But our known universe shows that a thing’s invisibility does not prove that it has no existence at all. An example of this is the force of gravity. There are innumerable stars and many planets in space. Human knowledge claims that in between these astronomical bodies there is an ethereal and intangible force of gravity (or force of attraction) which is balancing them in the vastness of space. So man believes in the force of gravity in spite of its being intangible and unseen. Then how can he be justified in denying the existence of God, simply because of His being unseen? This is the case with Revelation and prophethood. When an observer of the universe studies its phenomena, he finds that everything here functions according to a system. It appears as if all things are bound by a special order. This ‘order’ does not exist in the things themselves. Certainly, it comes from outside. In other words, the whole universe seeks instruction from ‘outside’ for its working. This external instruction in the case of our world (leaving out of account its human population) is generally referred to as the Law of Nature. In the case of human beings, this external instruction, or guidance, comes in the form of revelation and inspiration. The Universe is, so to say, a machine and the Quran is its ‘Guide Book’. The former is the example of God’s regulation of affairs and the latter is the example of God’s detailing of signs. There is perfect consistency between these two. Whatever exists in the universe in physical form, exists in the Quran in verbal form. This consistency simultaneously proves two things—first, that there is a Creator of this universe and second, that the Quran is the Book of that Creator and not the creation of the limited mind of a human being.
Commentary
This Surah is Makki and it has a total of forty three verses. Mentioned in this Surah too there are subjects such as the truth and veracity of the Holy Qur'an, Tauhid (Oneness of Allah), Risalah (Prophethood) and answers to doubts raised about them.
The first group of letters: المر (Alif, Lam, Meem, Ra) are isolated Letters (Al-Huruf al-Muqattaat) the meaning of which are known to Allah Ta’ ala alone. The Ummah has not been informed of its meaning. It is not appropriate for the Muslim Ummah at large to indulge in investigations about them.
The first verse says that the Holy Qur'an is Divine Word, and that it is true. The word, الْكِتَابِ (Al-Kitab: The Book) means the Qur’ an, and it is possible that the expression which follows it, that is, الَّذِي أُنزِلَ إِلَيْكَ مِن رَّبِّكَ (And what has been sent down to you from your Lord) might as well mean the Qur’ an itself. But, the connective (the waw of ` atf translated as 'And' ) obviously requires that الْكِتَابِ (Al-kitab: The Book) and الَّذِي أُنزِلَ إِلَيْكَ (what has been sent down to you) should be two separate things. In that case, Al-Kitab or The Book would signify the Qur'an and (what has been sent down to you) would mean the revelation (Wahy), other than that of the Qur’ an, which has been sent down to the Holy Prophet ﷺ - because, it goes without saying, that the revelation sent to the Holy Prophet ﷺ is not restricted to the Qur'an alone. The Qur'an itself says وَمَا يَنطِقُ عَنِ الْهَوَىٰ (53:3) It means: Whatever the Holy Prophet ﷺ says, he does not say on his own, out of some desire of his; instead, it is a message revealed to him from Allah Ta'ala. It proves that the orders given by the Holy Prophet ﷺ ، other than those appearing in the Qur’ an, are also no other but those sent from Allah. The only difference between the two is that the Qur’ an is recited (matluww) while the later is not (ghayr matluww). The rationale for this difference is that the meanings and the words of the Qur’ an are both from Allah Ta’ ala, while, in the case of the rules of conduct (Ahkam) given by the Holy Prophet ﷺ in Hadith - in addition to those in the Qur'an - their meanings too are, no doubt, revealed from Allah Ta’ ala, but their words are not revealed from Him. Therefore, they cannot be recited in Salah.
Thus, the verse comes to mean that the Quran and its injunctions sent down to the Holy Prophet ﷺ are all true and in them there is no room for doubt. But, most people, due to their lack of concern and deliberation, do not come around to believe in them.
That Allah Ta` ala exists and that He is One has been emphasized in the second verse. The proof stands obvious. Look at what has been created and ponder over the matchless mastery with which everything was created. One can come to only one conclusion that their maker has abso-lute power over everything and that He controls all creations and universes as the master.
Allāh è Colui che creò i Cieli sospesi senza pilastri che possiate vedere; dopodiché si sollevò e si innalzò sul Trono come Gli si addice, gloria Sua, in modi indescrivibili; e asservì il Sole e la Luna ai suoi sudditi. Entrambi, Sole e Luna, si muovono per un termine prestabilito nella Sapienza di Allāh. Guida, gloria Sua, per Suo ordine, ciò che vuole nei Cieli e in Terra. Egli chiarisce i Segni che mostrano la Sua Potenza affinché siate certi di dover incontrare il vostro Dio, nel Giorno del Giudizio, in modo che vi prepariate ad esso compiendo buone azioni.
Allah gökleri gördüğünüz gibi herhangi bir dayanak olmadan yükseltip yaratandır. Sonra temsîl (benzetme) ve tekyîf (keyfiyet verme) olmaksızın şanına yakışır bir şekilde arşın üzerine yükselmiştir. Güneşi ve ayı faydalanmaları için mahlukatının hizmetine sunmuştur. Güneş ve aydan her biri Allah'ın ilmiyle belirli bir süre (yörüngelerinde) akıp gitmektedir. Allah -Subhanehu ve Teâlâ- göklerde ve yerdeki işleri dilediği gibi yönetmektedir. Kıyamet günü Rabbinize kavuşacağınıza kesin olarak inanasınız ve o güne salih amellerle hazırlık yapasınız diye kudretine delalet eden ayetleri açıklar.
"Allah-lah Yang meninggikan langit tanpa tiang (sebagai-mana) yang kamu lihat, kemudian Dia bersemayam di atas 'Arasy, dan menundukkan matahari dan bulan. Masing-masing beredar hingga waktu yang ditentukan. Allah mengatur urusan (makhluk-Nya), menjelaskan tanda-tanda (kebesaranNya), supaya kamu me-yakini pertemuan(mu) dengan Rabbmu. Dan Dia-lah Rabb yang membentangkan bumi dan menjadikan gunung-gunung dan sungai-sungai padanya. Dan menjadikan padanya semua buah-buahan ber-pasang-pasangan, Allah menutupkan malam kepada siang. Sesung-guhnya pada yang demikian itu terdapat tanda-tanda (kebesaran Allah) bagi kaum yang memikirkan. Dan di bumi ini terdapat ba-gian-bagian yang berdampingan, dan kebun-kebun anggur, tanam-an-tanaman dan pohon kurma yang bercabang dan yang tidak bercabang, disirami dengan air yang sama. Kami melebihkan se-bagian tanaman-tanaman itu atas sebagian yang lain tentang rasa-nya. Sesungguhnya pada yang demikian itu terdapat tanda-tanda (kebesaran Allah) bagi kaum yang berpikir." (Ar-Ra'd: 2-4).
(2) Allah تعالى memberitahukan tentang keesaanNya dalam penciptaan, pengaturan, dan keagungan, serta kekuasaan yang me-nandakan bahwa Dia-lah Dzat satu-satunya yang berhak disembah, tidak sepantasnya ibadah dilakukan kecuali untukNya saja. Allah berfirman, ﴾ ٱللَّهُ ٱلَّذِي رَفَعَ ٱلسَّمَٰوَٰتِ ﴿ "Allah-lah Yang meninggikan langit," sesuai dengan bentuknya yang besar dan begitu luas dengan (menggunakan) kekuasaanNya yang agung ﴾ بِغَيۡرِ عَمَدٖ تَرَوۡنَهَاۖ ﴿ "tanpa tiang (sebagaimana) yang kamu lihat," maksudnya tidak ada tiang dari arah bawahnya. Karena seandainya langit mempunyai tiang, niscaya kalian akan benar-benar menyaksikannya.
﴾ ثُمَّ ﴿ "Kemudian" usai menciptakan langit dan bumi ﴾ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ ﴿ "Dia bersemayam di atas 'Arasy," yang agung yang merupakan makhluk Allah yang berada di tempat paling tinggi, dengan cara istiwa` (bersemayam) yang selaras dengan keagunganNya dan sesuai dengan kesempurnaanNya. ﴾ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَۖ ﴿ "Dan menundukkan ma-tahari dan bulan," bagi kepentingan manusia dan kemaslahatan bagi hewan-hewan ternak serta tanaman-tanaman mereka. ﴾ كُلّٞ ﴿ "Ma-sing-masing," dari matahari dan bulan ﴾ يَجۡرِي ﴿ "beredar," atas dasar pengaturan al-'Aziz al-'Alim (Yang Mahaperkasa lagi Maha Menge-tahui) ﴾ لِأَجَلٖ مُّسَمّٗىۚ ﴿ "hingga waktu yang ditentukan," dengan bentuk perjalanan yang teratur, tidak lamban dan tidak melemah, sampai datang masa yang telah ditentukan, yaitu saat Allah melipat alam semesta ini dan mengalihkan mereka ke kampung akhirat, yang merupakan tempat hunian abadi.
Pada waktu itu, Allah melipat langit-langit dan bulan, serta merubah bumi dan menggantikannya. Matahari dan bulan terbelah dan [disatukan], selanjutnya keduanya dilemparkan di neraka, agar orang yang menyembah keduanya (matahari dan bulan) menyaksi-kan bahwa keduanya (matahari dan bulan) tidak sepantasnya me-nerima ibadah (dari manusia). Dengan kejadian itu, dia akan mera-sakan penyesalan yang tiada taranya, dan supaya orang-orang kafir mengetahui bahwa mereka sebenarnya telah berbohong.
Firman Allah, ﴾ يُدَبِّرُ ٱلۡأَمۡرَ يُفَصِّلُ ٱلۡأٓيَٰتِ ﴿ "Allah mengatur urusan (makh-lukNya) dan menjelaskan tanda-tanda (kebesaranNya)," keterangan ini berbentuk kombinasi antara al-Khalqu (kekuasaan dalam mencip-takan) dan al-amru (perintah). Maksudnya, Allah al-'Azhim (Yang Mahaagung) bersemayam di singgasana kerajaan, mengendalikan segala urusan di alam semesta bagian atas dan di bagian bawah. Dia menciptakan dan memberi rizki, membuat orang menjadi ke-cukupan dan kekurangan, mengangkat derajat sejumlah orang dan menghinakan yang lain. Dia memuliakan dan merendahkan, me-nurunkan dan mengangkat (tingkatan makhlukNya), memberikan toleransi pada kekeliruan-kekeliruan (makhluk), mengentaskan ber-bagai permasalahan pelik, mengaktualisasikan berbagai ketentuan takdir di waktu-waktunya yang telah diketahui sebelumnya oleh Allah dan ditulis dengan al-Qalam (penaNya).
Allah mendelegasikan para malaikat yang mulia untuk meng-atur segala sesuatu, sehingga semua makhluk berada di bawah peng-aturanNya. Dia menurunkan kitab-kitab ilahiyah (yang berasal dari-Nya) kepada para rasulNya, menerangkan apa saja yang mereka butuhkan, berupa hukum-hukum syariat, perintah-perintah dan larangan-larangan. Dia memaparkannya dengan sangat gamblang, melalui keterangan dan penjelasan dan pemilah-milahannya.
﴾ لَعَلَّكُم ﴿ "Supaya kamu," disebabkan berbagai tanda-tanda ke-kuasaan alam dan ayat-ayat al-Qur`an yang sudah ditampilkan ﴾ بِلِقَآءِ رَبِّكُمۡ تُوقِنُونَ ﴿ "meyakini pertemuan(mu) dengan Rabbmu". Karena kuantitas dalil yang banyak, keterangan dan kejelasannya termasuk sebab kausalitas yang bisa menghadirkan keyakinan dalam perkara-per-kara ilahiyah (yang berhubungan dengan Allah), terutama dalam perkara-perkara akidah yang sangat prinsipil, seperti Hari Kebangkit-an, hari Penyebaran dan keluar dari kubur.
Begitu pula, telah diketahui bahwa Allah تعالى Mahabijaksana, tidak menciptakan makhluk tanpa tujuan pasti, tidak membiarkan mereka (dalam permainan) yang sia-sia. Sebagaimana Dia telah meng-utus para rasulNya dan menurunkan kitab-kitabNya untuk memerin-tahkan para hamba dan melarang mereka, maka pasti Dia juga me-mindahkan mereka menuju tempat pembalasan bagi mereka. Dia akan membalas orang-orang yang berbuat baik dengan balasan ter-baik dan membalas orang-orang yang berbuat buruk sesuai keburuk-an mereka.
(3) ﴾ وَهُوَ ٱلَّذِي مَدَّ ٱلۡأَرۡضَ ﴿ "Dan Dia-lah Rabb yang membentangkan bumi," Dia menciptakannya bagi manusia dan melebarkannya serta mencurahkan berkah padanya. Dia mempersiapkannya sebagai pijakan bagi manusia serta memasukkan ke dalamnya segala sesuatu yang menjadi maslahat bagi mereka.
﴾ وَجَعَلَ فِيهَا رَوَٰسِيَ ﴿ "Dan menjadikan gunung-gunung padanya," yaitu gunung-gunung yang besar, supaya bumi tidak bergoncang disebab-kan penghuninya. Bila wujud gunung-gunung tidak ada, sudah tentu bumi akan bergoncang beserta isinya. Sebab, bumi berada di atas aliran air, sehingga tidak ada kekokohan dan tidak ada kestabilan kecuali dengan sebab keberadaan gunung-gunung yang besar yang Allah jadikan sebagai pasak-pasaknya. ﴾ و َ ﴿ "dan" menjadikan di dalamnya ﴾ أ َ ن ْ ه َ ا ر ً ا ﴿ "sungai-sungai," yang menyediakan air minum bagi manusia dan hewan-hewan ternak serta tanaman pertanian mereka. Dengan air itu, Dia mengeluarkan berbagai kebaikan yang banyak dalam bentuk pepohonan, tanaman, buah-buahan.
Oleh karenanya, Dia berfirman, ﴾ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوۡجَيۡنِ ٱثۡنَيۡنِۖ ﴿ "dan menjadikan padanya semua buah-buahan berpasang-pasangan," dua jenis yang dibutuhkan manusia. ﴾ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَۚ ﴿ "Dia menutupkan malam kepada siang," sehingga cakrawala menjadi gelap dan setiap binatang berteduh kepada tempat bermalamnya. Manusia beristirahat dari rasa capek dan kelelahan di siang hari. Lantas, bila mereka telah menuntaskan kebutuhan-kebutuhan mereka berupa tidur, maka siang akan menutupi malam. Kemudian mereka akan berada di pagi hari untuk [bertebaran] kembali memenuhi kepentingan-ke-pentingan dan pekerjaan-pekerjaan mereka di siang hari.
﴾ وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ لِتَسۡكُنُواْ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ 73 ﴿
"Dan karena rahmatNya, Dia menjadikan untukmu malam dan siang, supaya kamu beristirahat pada malam itu dan supaya kamu men-cari sebagian dari karuniaNya (pada siang hari) dan agar kamu bersyukur kepadaNya." (Al-Qashash: 73).
﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ ﴿ "Sesungguhnya pada yang demikian itu terdapat tanda-tanda (kebesaran Allah)," yang menunjukkan orientasi-orientasi ilahiyah ﴾ لِّقَوۡمٖ يَتَفَكَّرُونَ ﴿ "bagi kaum yang memikirkan," tentangnya, dan mencermatinya dengan pandangan kognitif yang menunjukkan bahwa Dzat yang menciptakan, mengatur, dan mengendalikannya adalah Allah, yang tidak ada ilah (yang berhak disembah) kecuali Dia, tidak ada sesembahan selainNya. Dia mengetahui alam ghaib dan alam nyata, ar-Rahman ar-Rahim (Yang Maha Pengasih lagi Maha Penyayang), Dia Mahakuasa atas segala sesuatu, al-Hakim (Maha-bijaksana) dalam segala urusan, al-Mahmud (Yang Maha Terpuji) atas seluruh yang diciptakan dan diperintahkanNya Yang Mahasuci lagi Mahatinggi.
(4) ﴾ و َ ﴿ "Dan," di antara tanda kebesaran Allah yang menun-jukkan kesempurnaan kekuasaan dan keistimewaan ciptaanNya, Dia menjadikan ﴾ ف ِ ي ٱلۡأَرۡضِ قِطَعٞ مُّتَجَٰوِرَٰتٞ وَجَنَّٰتٞ ﴿ "di bumi ini bagian-bagian yang berdampingan dan kebun-kebun," di dalamnya terdapat berbagai macam pepohonan, berupa pohon anggur, kurma, biji-bijian dan lain-lain. Ada pohon kurma yang sebagiannya ﴾ صِنۡوَانٞ ﴿ "bercabang-cabang," artinya beberapa batang pohon berada di atas satu pongkol tanaman ﴾ وَغَيۡرُ صِنۡوَانٖ ﴿ "yang tidak bercabang-cabang," maksudnya setiap pohon berada pada pongkolnya masing-masing. Semuanya ﴾ يُسۡقَىٰ بِمَآءٖ وَٰحِدٖ ﴿ "disirami dengan air yang sama," dan tanahnya pun sejenis.
﴾ وَنُفَضِّلُ بَعۡضَهَا عَلَىٰ بَعۡضٖ فِي ٱلۡأُكُلِۚ ﴿ "Kami melebihkan sebagian tanaman itu di atas sebagian tanaman yang lain tentang rasanya," dalam aspek warna, cita rasa, manfaat, dan tingkat kelezatan. Ada jenis tanah yang baik (subur), bisa menumbuhkan ilalang dan rerumputan yang banyak, bermacam pohon dan tanaman. Ada tanah yang berada di dekat tanah tadi, (namun) tidak bisa menumbuhkan tanaman atau-pun menyimpan cadangan air. Ada tanah yang mampu menyimpan suplai air, namun tidak mampu menumbuhkan ilalang. Ada tanah yang lain mampu menumbuhkan tanaman biji-bijian dan berbagai pepohonan, namun tidak menumbuhkan rumput ilalang. Buah ini begitu manis, sementara buah itu pahit. Dan buah yang lain rasanya sedang-sedang saja. Apakah keanekaragaman ini muncul dari dzat-nya itu sendiri dan karakteristiknya, ataukah merupakan ketentuan dari al-Aziz ar-Rahim (Dzat Yang Mahaperkasa lagi Maha Penyayang)?
﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ ﴿ "Sesungguhnya pada yang demikian itu terdapat tanda-tanda (kebesaran Allah) bagi kaum yang berpikir," mak-sudnya bagi orang-orang yang mempunyai akal pikiran yang meng-antarkan mereka menuju hal-hal yang bermanfaat bagi mereka dan mengajak mereka kepada kematangan hidayah dan berpikir tentang Allah, berupa pesan-pesan, perintah-perintah dan larangan-larangan-Nya. Adapun orang-orang yang kerap berpaling dan orang-orang yang berpikiran tumpul, maka mereka berada dalam kubangan ke-gelapan tanpa mengetahui apa-apa, berjalan mondar-mandir dalam kesesatan mereka, tidak mendapatkan jalan petunjuk kepada Rabb mereka, dan tidak memahami ucapan-ucapanNya. 9
Allah est Celui qui créa les Cieux et les éleva sans supports visibles. Ensuite, Il monta et s’établit sur le Trône d’une manière qui Lui sied, exalté soit-Il. On ne doit, sur ce point, pas chercher à connaitre le comment ni faire des analogies. Il a soumis le soleil et la lune pour qu’ils répondent aux intérêts de Ses serviteurs et chacun de ces deux astres se déplace jusqu’à un terme fixé par la science d’Allah. Allah détermine ce qu’Il veut dans les Cieux et la Terre et fait ressortir les signes de Son pouvoir afin que vous acquériez la certitude de rencontrer votre Seigneur le Jour de la Résurrection et que vous vous y prépariez en accomplissant de bonnes œuvres.
Clarifying Allah's Perfect Ability
Allah mentions His perfect ability and infinite authority, since it is He Who has raised the heavens without pillars by His permission and order. He, by His leave, order and power, has elevated the heavens high above the earth, distant and far away from reach. The heaven nearest to the present world encompasses the earth from all directions, and is also high above it from every direction. The distance between the first heaven and the earth is five hundred years from every direction, and its thickness is also five hundred years. The second heaven surrounds the first heaven from every direction, encompassing everything that the latter carries, with a thickness also of five hundred years and a distance between them of five hundred years. The same is also true about the third, the fourth, the fifth, the sixth and the seventh heavens. Allah said,
اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ وَمِنَ الاٌّرْضِ مِثْلَهُنَّ
(It is Allah who has created seven heavens and of the earth the like thereof.) 65:12 Allah said next,
بِغَيْرِ عَمَدٍ تَرَوْنَهَا
(..without any pillars that you can see.) meaning, `there are pillars, but you cannot see them,' according to Ibn `Abbas, Mujahid, Al-Hasan, Qatadah, and several other scholars. Iyas bin Mu`awiyah said, "The heaven is like a dome over the earth," meaning, without pillars. Similar was reported from Qatadah, and this meaning is better for this part of the Ayah, especially since Allah said in another Ayah,
وَيُمْسِكُ السَّمَآءَ أَن تَقَعَ عَلَى الاٌّرْضِ إِلاَّ بِإِذْنِهِ
(He withholds the heaven from falling on the earth except by His permission. )22:65 Therefore, Allah's statement,
تَرَوْنَهَا
(..that you can see), affirms that there are no pillars. Rather, the heaven is elevated (above the earth) without pillars, as you see. This meaning best affirms Allah's ability and power.
Al-Istawa', Rising above the Throne
Allah said next,
ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
(Then, He rose above (Istawa) the Throne.) We explained the meaning of the Istawa' in Surat Al-A`raf (7:54), and stated that it should be accepted as it is without altering, equating, annulling its meaning, or attempts to explain its true nature. Allah is glorified and praised from all that they attribute to Him.
Allah subjected the Sun and the Moon to rotate continuously
Allah said,
وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى لأَجَلٍ مُّسَمًّـى
(He has subjected the sun and the moon, each running (its course) for a term appointed.) It was said that the sun and the moon continue their course until they cease doing so upon the commencement of the Final Hour, as Allah stated,
وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا
(And the sun runs on its fixed course for a term (appointed).)36:38 It was also said that the meaning is: until they settle under the Throne of Allah after passing the other side of the earth. So when they, and the rest of the planetary bodies reach there, they are at the furthest distance from the Throne. Because according to the correct view, which the texts prove, it is shaped like a domb, under which is all of the creation. It is not circular like the celestial bodies, because it has pillars by which it is carried. This fact is clear to those who correctly understand the Ayat and authentic Hadiths. All the (praise is due to) Allah and all the favors are from Him. Allah mentioned the sun and the moon here because they are among the brightest seven heavenly objects. Therefore, if Allah subjected these to His power, then it is clear that He has also subjected all other heavenly objects. Allah said in other Ayat,
لاَ تَسْجُدُواْ لِلشَّمْسِ وَلاَ لِلْقَمَرِ وَاسْجُدُواْ لِلَّهِ الَّذِى خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
(Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you (really) worship Him.) 41:37 and,
وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ
(And (He created) the sun, the moon, the stars subjected to His command. Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!) 7:54 Allah's statement next,
يُفَصِّلُ الآيَـتِ لَعَلَّكُمْ بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ
(He explains the Ayat in detail, that you may believe with certainty in the Meeting with your Lord.) means, He explains the signs and clear evidences that testify that there is no deity worthy of worship except Him. These evidences prove that He will resurrect creation if He wills, just as He started it.
Si Allāh ay ang lumikha sa mga langit habang mga nakaangat na walang mga pantukod na nasasaksihan ninyo. Pagkatapos pumaitaas Siya at umangat Siya sa Trono ayon sa kataasang nababagay sa Kanya – kaluwalhatian sa Kanya – nang walang takyīf (paglalarawan sa kahulugan) at walang tamthīl (pagtutulad sa kahulugan). Isinailalim Niya ang araw at ang buwan para sa mga kapakinabangan ng nilikha Niya. Bawat isa sa araw at buwan ay umiinog sa isang yugtong tinakdaan sa kaalaman ni Allāh. Nagsasarisari Siya – kaluwalhatian sa Kanya – ng pasya sa mga langit at lupa ayon sa niloloob Niya. Naglilinaw Siya sa mga tandang nagpapatunay sa kakayahan Niya, sa pag-asang makatiyak kayo sa pakikipagtagpo sa Panginoon ninyo sa Araw ng Pagbangon para maghanda kayo para roon ng gawang maayos.
Al-lah es Quien elevó los cielos sin columnas que puedan ver. Luego se estableció en el Trono y sometió al Sol y a la Luna para el beneficio de Su creación. Tanto el Sol como la Luna recorren sus órbitas durante un período específico de tiempo que solo Al‑lah conoce. Él decreta todos los asuntos de los cielos y de la Tierra como quiere. Explica los signos que indican Su Poder con la esperanza de que puedan estar seguros de que conocerán a su Señor en el Día del Juicio y prepararse para ello realizando buenas acciones.
It was said:
اللَّـهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا
Allah is the One who raised the heavens without pillars. You see them.
On Seeing the Sky
It is generally said that the blue colour we see up is the colour of the sky. But physicists say that we see it so because of the intermingling of light and dark. Below, there is the light from the stars, and above, it is dark. As a result, the onlooker outside sees it as blue, similar to the reflection of light on deep water which appears blue. There are verses of the Qur'an where seeing the sky has been mentioned, as has been done in this very verse which says: تَرَوْنَهَا (You see them), and the words appearing in another verse (88:18) are: وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ ' (And do you not see) towards the sky as to how it has been raised - 88:18.) ' First of all, the scientific determination of physicists does not stand counter to it because it is possible that the colour of the sky might as well be bluish, or may have some other colour, but it is sighted as blue due to the admixture of the dark behind and the light in between. Moreover, the possibility that the colour of the sky is a component of the atmosphere cannot be rejected as supported by valid proof. Then, it is also possible that places where 'seeing the sky' has been mentioned in the Qur’ an, the expression employed there may be legal and figurative aiming to establish that the existence of the sky stands proved under decisive arguments and is as good as seen. (Ruh al-Ma’ ani)
After that, it was said:
ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ
Then He positioned Himself on the Throne ...
This mode of taking over the Seat of Power is beyond human comprehension. Understanding it is impossible. Here, it is sufficient to believe that this state of Istiwa' or positioning on the Arsh' or Throne is something matching with the Divine Status as due, and that is what is meant here.
In the next sentence: وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى (and subjugated the sun and the moon, each one running to an appointed time), the word: سَخَّرَ : translated as 'subjugated' means that they both are constantly doing what they have been assigned to do. Thousands of years have gone by but there never has been the least increase or decrease in their movement, nor do they get tired, nor do they ever start doing something else contrary to what they have been programmed to do. As for their 'running to an appointed time,' it could also mean that both of them are moving on to the same appointed time which stands determined as the final term called Qiyamah or Doomsday for this entire world of our experi-ence. Once they reach that stage in time, this whole system of theirs will reach its end.
And it could also mean that Allah Ta’ ala has determined a particular speed and orbit for every planet. It always keeps moving on its orbit at the speed set for it. The Moon completes its orbit in one month and the Sun does it in a year.
Certainly mind-boggling is the very presence of these great planets. Then, no less astonishing is the phenomena of their flawless functioning. Here they are moving on a particular orbit maintaining a particular speed precisely and perfectly for thousands of years in a state that their machinery faces no wear and tear or breakage, nor does it require any kind of greasing or servicing. Think of the revolutionary advancements of science in human technology in our day. Can any human invention around match this model? The truth is that it is impossible to locate even a thousandth part of it anywhere in the world despite human ingenuity being at its highest pinnacle. This great system of nature is delivering a message, very loud and very clear. It is telling us that there certainly is some Being who has made, moved and maintained this system, a Being far beyond the reach of human perception and intelligence.
In Reality, It is Allah who Makes Things Work for Human Beings while Their Role in It is Nominal
After that comes the powerful statement: يُدَبِّرُ الْأَمْرَ (He manages all matters). If man so pleased with the ways and means which help make things work for him were to open his eyes, he would realize that his plans and measures could neither create nor make things in the real sense. The outcome of all his efforts and workings is no more than getting to learn how to make the best use of what has been created by Allah Ta’ ala.
Besides, even the system of harnessing what is universally available for use is outside the ambit of power exercised by human beings. The reason is that human beings depend on hundreds and thousands of others like him, and on animals, and on many other live and inert members of Divine creation. These they cannot put on their jobs just by dint of their plans and efforts. This is the function of the Divine power. It has linked up everything, as if in a chain, and in a way that everything gets to be drawn into the desired action. You need to build a house. You find a whole range of servers from the architect to the builder and the finisher, hundreds of human beings offering their career and craft all set to answer your call. You need building materials. They lie stacked in stores and shops ready to be delivered where you want them. Was it within your power and control to assemble all these things on your own just by the brute force of your money or measures and, on top of it, commission all those human beings into your service? Let us part with your individual example at this point. The fact is that this system cannot be established and activated through the force of law, even by the mightiest of the mighty government anywhere in the world. There is no doubt about the fact that the logistic support of this viably running universal system is the work of Allah Ta` ala alone, the Ever-Living, the Self-Sustaining Sustainer of all (Al-Haiyy, Al-Qaiyyum). If human beings still hasten to claim that all this comes from their plans and workings, there is not much that can be said about their claim, for ignorance shall remain what it is.
The next sentence in the verse is: يُفَصِّلُ الْآيَاتِ (making the signs plain). It may mean the verses of the Qur’ an which have been revealed by Allah Ta’ ala in details and then, it was through the Holy Prophet ﷺ that He elaborated and explained them.
And the word, الْآيَاتِ (al-ayat) could also mean the 'signs' of the most perfect power of Allah Ta` ala which are spread out in the heavens and the earth, even in the very existence of human beings themselves. These are before human sight all the time and everywhere, so many and so plain.
Said in the last sentence of the verse was: لَعَلَّكُم بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ (so that you may be sure of meeting your Lord). This means that Allah Ta` ala has initiated and activated this whole universe and its astonishing system of operation so that by pondering over it you may come to believe in and become certain of the Hereafter ('Akhirah) and the Doomsday (Qiyamah). The reason is that once you have pondered over the creation of this universe and its wonderous system, any likelihood of doubting that it may be beyond the power of Allah Ta’ ala to resurrect human beings in the Hereafter simply cannot be entertained. And once we realize that it is within His power, and possible, and that it has been reported by no less a person than the one about whom it is universally settled that he never said anything in his whole life which was not the truth - then, there remains no room for doubt that this phenomena is real, actual and proven.
2- Allah, gökleri gördüğünüz şekilde direksiz yükselten, sonra Arş üzerine istivâ eden ve güneşle ayı (sizin hizmetinize) boyun eğdirendir ki her biri (kendi yörüngesinde) belirli bir süreye kadar akıp gider. O, bütün işleri idare eder. Âyetleri de genişçe açıklar ki Rabbinize kavuşacağınıza kesin olarak inanasınız.
3- Yeri uzatıp yayan, orada sabit dağlar ve ırmaklar var eden, meyvelerin hepsinden de çiftler halinde yaratan O’dur. O, geceyi gündüze bürür. Şüphesiz bunlarda iyi düşünen kimseler için deliller vardır.
4- Yeryüzünde birbirine bitişik (farklı özellikte) toprak parçaları, üzüm bağları, ekinler, çatallı ve çatalsız hurma ağaçları vardır ki hepsi de aynı su ile sulanırlar. Ama biz onlardan bir kısmını yemiş yönünden bir kısmından üstün kılarız. Şüphesiz bunlarda aklını kullananlar için deliller vardır.
2. Yüce Allah yaratanın, idare edenin, azamet ve egemenlik sahibi olanın sadece kendisi olduğunu ve bunun da yegane mabud oluşuna ve O’ndan başka hiçbir kimseye ibadet etmemek gerektiğine delâlet ettiğini haber vermektedir:“Allah, gökleri” büyüklüklerine ve genişliklerine rağmen o muazzam kudreti ile “gördüğünüz şekilde direksiz yükselten” Yani bu göklerin altında herhangi bir direk bulunmamaktadır. Çünkü göklerin direkleri bulunsaydı sizin onları görmeniz gerekirdi. Gökleri ve yeri böylece yarattıktan “sonra” tüm yaratılmışların üstünde, en yukarda bulunan o muazzam “Arş üzerine” celâline yakışan ve kemaline layık bir surette “istivâ eden ve güneşle ayı” kulların menfaati, hem onların hem hayvanlarının hem de mahsullerinin faydası için “(sizin hizmetinize) boyun eğdirendir ki her biri” yani güneş ve ayın her biri her şeye muktedir ve her şeyi bilen Allah'ın idaresi ile “(kendi yörüngesinde) belirli bir süreye kadar” oldukça düzenli bir şekilde “akıp gider.” Onlar, bu akıp gidişlerine ara vermezler. Araya fasıla girmez ve bu, “belirli bir süreye kadar”böyle devam edecektir. Bu süre ise Yüce Allah’ın bu kâinatı katlayıp dürmesi ve mahlukatı ebedi kalış yurdu olan âhiret yurduna taşıması, yani kıyamettir. Bu süre geldi mi Yüce Allah, gökleri ve yeri katlayıp dürecek ve yeri başka bir yerle değiştirecektir. Güneş ve ay dürülecek ve bir araya getirilecekler. Sonra da onlara ibadet edenler, bunların ibadet edilmeye layık olmadıklarını görsünler diye ateşe atılacaklardır. İşte o vakit onlara ibadet edenler, son derece pişmanlık duyacaklar ve o kâfirler bu iddialarında yalancı olduklarını anlayacaklardır.“O, bütün işleri idare eder. Âyetleri de genişçe açıklar” Burada hem yaratma hem de emir ve idare bir arada ifade edilmiştir. Yani azamet sahibi Allah, Arş’a yani hükümdarlık tahtına istivâ etmiştir. Gerek ulvi gerek süfli alemdeki bütün işleri idare eder. Yaratır, rızık verir, zengin kılar, fakir bırakır, kimi kavimleri yükseltirken başkalarını alçaltır, aziz eder, zelil kılar, küçük düşürür, yükseltir, yüceltir, yanılmaları telafi etme fırsatını verir, sıkıntıları açar… kısaca ezelden beri bilip de kaleminin kaydettiği takdirleri vakti gelince gerçekleştirir. Şerefli meleklerini, idare etmekle görevlendirdiği işlerini uygulamak üzere gönderir. İlahi kitapları peygamberlerine indirir, kulların gerek duyacakları şer’î hükümleri, emir ve yasakları beyan eder. Bunları en ileri derecede açıklar ve vuzuha kavuşturur “ki” size göstermiş olduğu hem afakî delillerle hem de üzerinize indirmiş olduğu bu Kur’an âyetleri ile “Rabbinize kavuşacağınıza kesin olarak inanasınız.” Çünkü delillerin çokluğu, bunların açık ve seçik olması, özellikle öldükten sonra diriliş, amel defterlerinin verilmesi, kabirlerden çıkartılış gibi büyük itikadi konularda olmak üzere bütün ilâhi buyruklar hakkında kesin bir bilginin, yakînin hasıl olmasının sebebleri arasında yer alır. Aynı şekilde Yüce Allah’ın hikmeti sonsuz olduğu, yaratıkları asla boşuna yaratmadığı ve onları başıboş bırakmayacağı da bilinen bir husustur. O, kullarına emir vermek ve birtakım yasaklar koymak üzere peygamberlerini gönderip kitaplarını indirdiğine göre insanları, amellerin karşılığını vereceği, iyilik yapanlara en güzel şekilde mükâfat verip kötülük yapanları da kötülüklerinin karşılığı ile cezalandıracağı bir yurda götürmesi de kaçınılmaz bir şeydir.
3. “Yeri uzatıp yayan” kullar için orayı yaratıp genişleten, orada bereketler var eden, orayı yayan ve orada kulların menfaatine olacak pek çok şey var eden, “orada sabit dağlar” yeryüzü, insanları çalkalamasın diye O, büyük dağlar yaratmıştır. Dağlar olmasaydı yeryüzü üzerindekilerle birlikte çalkalanıp dururdu. Çünkü yeryüzü adeta bir su akıntısı üzerinde gibidir. Onun sabit kalması ve karar kılması, ancak Allah’ın yer için sağlam birer kazık kıldığı büyük dağlar ile mümkündür.
Orada hem insanların hem de hayvanlarının ve ekinlerinin su ihtiyacını karşılayan “ırmaklar var eden” bunlar ile de ağaçlardan, ekinlerden ve mahsüllerden pek büyük nimetler çıkartan “ve meyvelerin hepsinden de çiftler halinde yaratan O’dur.” Kulların ihtiyaç duyduğu şeylerden iki ayrı sınıf halinde yaratandır. “O, geceyi gündüze bürür.” Böylelikle her taraf karanlık olur, bütün canlılar barınaklarına çekilir, gündüzün yorgunluk ve bitkinliğinden yana dinlenmeye koyulurlar. Daha sonra uyku ihtiyaçlarını karşıladıklarında da bu sefer gündüzü geceye bürür. Böylelikle sabah olunca gündüz vakti işlerini ve faydalarına olan hususları yapmak üzere etrafa yayılırlar:“Geceyi ve gündüzü sizin için (birinde) sükûn bulasınız ve (diğerinde de) lütfundan arayasınız diye yaratmış olması, O’nun rahmetindendir. Olur ki şükredersiniz.”(el-Kasas, 28/73)“Şüphesiz bunda” bu ilâhi takdirlerde “iyi düşünenler için deliller vardır.” Bunlar üzerinde iyice düşünüp ibret nazarı ile bakanlar için bunların yaratıcısına, onları idare edene dair deliller vardır. Bu deliller, onları yaratanın kendisinden başka hiçbir ilâh bulunmayan, kendisinin dışında hiçbir mabûd olmayan Allah olduğuna, O’nun gizli ve açık herşeyi bildiğine, Rahman ve Rahim olduğuna, her şeye kadir olduğuna, her hususta hikmeti sonsuz olduğuna, yaratıp emrettiği şeyler dolayısı ile hamde layık olduğuna açık birer işarettir. O, ne yücedir, ne mübarektir!
4. Yüce Allah’ın kudretinin kemaline ve O’nun harikulâde sanatına delil olan hususlardan bazıları da şunlardır “Yeryüzünde birbirine bitişik” arazi “parçaları” ve üzerinde de türlü ağaçlardan meydana gelen “üzüm bağları, ekinler, çatallı ve çatalsız hurma ağaçları vardır” Yani kimi hurma ağaçları, aynı gövde üzerinde yükselen birkaç ağaç halindedir, kimisi de tek başına ayrı bir ağaç halindedir. “Ki hepsi de aynı su ile sulanırlar” Bunların arazileri de suyu da birdir, “ama biz onların bir kısmını yemiş yönünden bir kısmına üstün kılarız.”Rengi, tadı, faydası ve lezzetleri itibari ile biri diğerinden üstündür. İşte şu güzel arazide ot ve pek çok yeşillikler bitmekte, ağaçlar ve ekinler yetişmektedir. Ona bitişik şu arazide ise ne ot bitmekte ne de o, suyu tutmaktadır. Şu arazi ise suyu tutmakla birlikte ot bitirmemektedir. Diğeri ise ekin ve ağaç bitirmekle birlikte ot bitirmemektedir. Şu meyve tatlı, öbürü acı, diğeri ise bu ikisinin arasındadır. Acaba bu çeşitlilik, o toprağın kendinden ve tabiatından dolayı mıdır yoksa bu, Aziz ve Rahim olan Allah’ın takdiri midir?“Şüphesiz bunlarda aklını kullananlar için deliller vardır.” Kendilerini faydalarına olacak şeylere ileten ve kendisi vasıtası ile doğruyu bulacakları, Allah’tan gelen tavsiye, emir ve yasakları kavrayabilecekleri akıllara sahip bulunan kimseler için deliller ve ibretler vardır. Yüz çeviren ve akıllarını kullanmayanlara gelince; bunlar kendi karanlıkları içinde şaşkın şaşkın dolaşırlar, sapıklıkları içerisinde tereddüt içinde kalakalırlar. Rablerine giden yolu bulamazlar, onun herhangi bir sözünü kavrayamazlar.
2.Allah is the One Who made the heavens high without any supports that you can see. Then He established Himself on the Throne and He subjugated the sun and the moon for the benefit of His creation. Both the sun and the moon run along for a specified period of time that is known only to Allah. He, may He be glorified, disposes of all matters in the heavens and the earth as He wills. He explains the signs that indicate His Power in the hope that you may be certain about meeting your Lord on the Day of Judgement and prepare for it by doing good actions.
Allah je stvorio nebesa uzdignuta bez vidljivih stubova, a zatim se iznad Arša uzdigao onako kako Njemu Uzvišenom dolikuje, i u to se vjeruje bez ulaženja u kakvoću i bez poređenja sa stvorenjima. On je Sunce i Mjesec potčinio na način koji koristi Njegovim stvorenjima. I Sunce i Mjesec plove do roka kojeg samo Allah zna. On, Uzvišeni, upravlja nebesima i Zemljom onako kako On hoće, i objašnjava Svoje dokaze koji ukazuju na Njegovu moć, da biste bili uvjereni u susret sa Njim na Sudnjem danu, pa da se za taj susret pripremite činjenjem dobrih djela.
Allah chính Đấng đã tạo ra các tầng trời cao vút không cần cột chống mà các ngươi có thể nhìn thấy nó, rồi Ngài bước lên ngài vàng cao nhất của Ngài bằng điệu bộ phù hợp với Ngài mà tín đồ không được phép thí dụ và so sánh. Ngài chế ngự mặt trăng và mặt trời để thích hợp với tạo vật của Ngài, cả mặt trăng lẫn mặt trời đều bơi theo một quy trình nhất định trong tầm quan sát của Allah, Ngài Toàn Năng luân chuyển mọi việc trong các tầng trời và đất theo ý muốn của Ngài, Ngài đưa ra các bằng chứng cụ thể về quyền lực của Ngài với hy vọng các ngươi có niềm tin kiên định về cuộc trình diện ở Đời Sau để các ngươi chuẩn bị nó bằng những việc làm lương thiện
Allahlah yang menciptakan langit-langit terangkat tinggi tanpa pilar-pilar seperti yang kalian saksikan, kemudian bersemayam di atas Arasy dengan kaifiat semayam yang laik dengan keagungan-Nya, tanpa menanyakan bagaimana Allah bersemayam dan tanpa menyamakannya dengan semayam makhluk-Nya. Allah juga menundukkan matahari dan bulan untuk berbagai kepentingan makhluk-Nya. Masing-masing dari matahari dan bulan berjalan untuk waktu yang ditentukan dalam ilmu Allah. Dia mengatur urusan di langit dan di bumi sekehendak-Nya dan menjelaskan ayat-ayat yang menunjukkan kekuasaan-Nya dengan harapan kalian akan meyakini perjumpaan dengan Tuhan kalian pada hari Kiamat kelak, sehingga kalian menyiapkan diri dengan berbagai amal saleh.
In the next verse (3), it was said:
وَهُوَ الَّذِي مَدَّ الْأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا
And He is the One who spread out the earth and made mountains and rivers therein.
The expression: 'spread out the earth' is not contradictory of its being round - because each part of something very big and round appears to be, when looked at separately, nothing but a surface spread out - and the Qur’ an addresses common people in terms of their view of things. Since a common onlooker sees it as a spread-out surface, therefore, it was identified as such. Then, to keep it balanced and make it full of other benefits, high and heavy mountains were placed on it. Besides providing weight and balance, these mountains store and supply water for the whole creation. To accomplish this, an unimaginably big storage of water is placed on their peaks in the form of a frozen sea. This snow has no re-servoir and certainly needs no monolithic structures, overhead or under-ground, to hold this supply of water. And the water thus stored cannot go bad or made impure. Then, nature has its own pipelines under the ground through which water is distributed all over the world. Some-where they show up in the form of rivers flowing freely along with their tributaries; and at other places, wells are dug to tap water from these hidden pipelines.
In the next sentence of verse 3, it was said: وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْن (and of all the fruits, He created therein the pairs of two). It means that Allah has created fruits of many kinds from this earth and made each one of two kinds: small and big, red, white, sweet and sour. It is also possible that the meaning of 'zawjayn' (pairs) is not restricted to only two. Instead, it may be referring to several kinds the least number of which is two, therefore, it was termed as 'the pairs of two.' And it is not so unlikely that 'pairs' refers to the male and female, as we know about many trees which have males and females, for example, the date-palm and the papayah. Possibility of this being the case with other trees as well does exist, though not yet proved by relevant research about all of them.
The next sentence of the verse declares: يُغْشِي اللَّيْلَ النَّهَارَ (He makes the night cover the day). It means that He brings the night after the light of the day, as if something bright has been totally screened off from sight.
The last sentence of the verse: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ translated as 'surely, in that there are signs for a people who think,' means that there is no doubt about the fact that many signs of the most perfect power of Allah Ta’ ala are present all over for those who care to think about and deliberate in the arrangement and system of this whole universe.
Al-lah es el Único que extendió la Tierra y creó en ella montañas firmes para que no se vuelva inestable. Todos los tipos de fruta los creó en pares, como el macho y la hembra en los animales. Él hace que el velo de la noche se ponga durante el día para que se oscurezca después de ser brillante. En todo esto hay signos y pruebas para gente que reflexiona y medita sobre la creación de Al-lah.
O -Subhânehû ve Teâlâ- yeryüzünü yayıp döşeyen, orada insanlar ileri geri sallanmasın/sendelemesin diye sabit dağlar yaratan, yeryüzünde insanları, hayvanlarını, ekinlerini sulamak için nehirler var eden, orada her türlü meyve ve hayvanlardan erkek ve dişi iki sınıf yaratan, geceyi gündüzün üstüne örten, ışık saçarken karanlığa gömendir. Şüphesiz ki bu zikredilen şeylerde Allah'ın yarattıklarını düşünüp tefekkür eden toplumlar için apaçık deliller vardır. İşte onlar bu apaçık delillerden istifade ederler.
Allah's Signs on the Earth
After Allah mentioned the higher worlds, He started asserting His power, wisdom and control over the lower parts of the world. Allah said,
وَهُوَ الَّذِى مَدَّ الاٌّرْضَ
(And it is He Who spread out the earth) made it spacious in length and width. Allah has placed on the earth firm mountains and made rivers, springs and water streams run through it, so that the various kinds of fruits and plants of every color, shape, taste and scent are watered with this water,
مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ
(and of every kind of fruit He made Zawjayn Ithnayn.), two types from every kind of fruit,
يُغْشِى الَّيْلَ النَّهَارَ
(He brings the night as a cover over the day.) Allah made the day and night pursue each other, when one is about to depart, the other overcomes it, and vice versa. Allah controls time just as He controls space and matter,
إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
(Verily, in these things, there are Ayat for people who reflect.) who reflect on Allah's signs and the evidences of His wisdom. Allah said,
وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ
(And in the earth are neighboring tracts, ) Meaning, next to each other, some of them are fertile and produce what benefits people, while others are dead, salty and do not produce anything. This meaning was collected from Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and several others. This also covers the various colors and types of diverse areas on the earth; some red, some white, or yellow, or black, some are stony, or flat, or sandy, or thick, or thin, all made to neighbor each other while preserving their own qualities. All this indicates the existence of the Creator Who does what He wills, there is no deity or lord except Him. Allah said next,
وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ
(and gardens of vines, and green crops (fields), and date palms...) Allah's statement, next,
صِنْوَنٌ وَغَيْرُ صِنْوَنٍ
(Sinwanun wa (or) Ghayru Sinwan.) `Sinwan' means, growing into two or three from a single stem, such as figs, pomegranate and dates. `Ghayru Sinwan' means, having one stem for every tree, as is the case with most plants. From this meaning, the paternal uncle is called one's `Sinw' of his father. There is an authentic Hadith that states that the Messenger of Allah ﷺ said to `Umar bin Al-Khattab,
«أَمَا شَعَرْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيه»
(Do you not know that man's paternal uncle is the Sinw of his father) Allah said next,
وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ
(watered with the same water; yet some of them We make more excellent than others to eat.) Abu Hurayrah narrated that the Prophet commented on Allah's statement,
وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ
(yet some of them We make more excellent than others to eat.)
«الدَّقَلُ، وَالْفَارِسِيُّ، وَالْحُلْوُ، وَالْحَامِض»
(The Dagal, the Persian, the sweet, the bitter...") At-Tirmidhi collected this Hadith and said, "Hasan Gharib." Therefore, there are differences between plants and fruits with regards to shape, color, taste, scent, blossoms and the shape of their leaves. There are plants that are very sweet or sour, bitter or mild, fresh; some plants have a combination of these attributes, and the taste then changes and becomes another taste, by Allah's will. There is also some that are yellow in color, or red, or white, or black, or blue, and the same can be said about their flowers; and all these variances and complex diversities are watered by the same water. Surely, in this there are signs for those who have sound reasoning, and surely, all this indicates the existence of the Creator Who does what He wills and Whose power made distinctions between various things and created them as He wills. So Allah said,
إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ
(Verily, in these things there are Ayat for the people who understand.)
وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَءِذَا كُنَّا تُرَابًا أَءِنَّا لَفِى خَلْقٍ جَدِيدٍ أُوْلَـئِكَ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ وَأُوْلَئِكَ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ وَأُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدونَ
Siya – kaluwalhatian sa Kanya – ang naglatag ng lupa, lumikha rito ng mga bundok na matatatag upang hindi bumulabog sa mga tao, gumawa rito ng mga ilog ng tubig upang magpainom ang mga ito sa mga tao, mga hayop nila, at mga pananim nila. Mula sa lahat ng mga uri ng mga bunga ay gumawa Siya sa mga ito ng dalawang kaurian gaya ng lalaki at babae sa hayop. Nagtatakip Siya ng gabi sa maghapon kaya ito ay nagiging madilim matapos na ito dati ay nagbibigay-liwanag. Tunay na sa nabanggit na iyon ay talagang may mga patunay at mga patotoo para sa mga taong nag-iisip-isip sa pagkakayari ni Allāh at nagmumuni-muni rito sapagkat sila ay nakikinabang sa mga patunay at mga patotoong iyon.
Đấng Hiển Vinh đã trải rộng trái đất, và tạo ra trên bề mặt của nó những dãy núi vững chắc để nó không rung chuyển cho con người, Ngài tạo ra trên bề mặt của nó những con sông để cung cấp nước uống cho loài người, cho động vật, và cho vườn tược. Trong tất cả mỗi loại trái quả, Ngài tạo ra đực cái giống như động vật. Ngài lấy ban đêm phủ ban ngày khiến nó trở nên tối sau khi nó từng đầy ánh sáng. Quả thật, tất cả những gì được nhắc đến là bằng chứng cho nhóm người biết suy ngẫm về sự tạo hóa của Allah, và họ là những người hưởng lợi từ các bằng chứng đó.
When we observe the earth, we will find that the conditions here appear to be most suitable for human settlement and growth. The earth is spread out beneath human beings like a natural floor. Deep oceans cater to human needs on the one hand and on the other there are the mountain ranges, so that both of them together help in maintaining a balance on the earth. The plants and trees could have grown independently, but they have been paired off, and pollination must play its part between them so that flowers, fruits and seeds will grow. The position of the earth is that, apart from its annual revolution around the sun, it rotates continuously on its axis. This rotation is completed in twenty-four hours, resulting in the creation of night and day. Anyone who seriously gives consideration to signs of this kind will be forced to accept that this earth is under an authoritative and powerful Lord. And He, by His own will, has made it subject to purposeful planning. Without conscious planning, this meaningfulness on earth would not have been at all possible.
Dialah pula yang membentangkan bumi dan menciptakan padanya gunung-gunung yang tegak kukuh agar bumi tidak guncang dan membahayakan manusia. Pada permukaannya pula Dia menciptakan sungai-sungai agar dengan airnya manusia bisa memelihara hewan ternak mereka dan mengairi pertanian mereka. Dia juga menciptakan jantan dan betina dari setiap jenis buah-buahan seperti halnya hewan. Allah menutup siang dengan malam sehingga ia menjadi gelap padahal sebelumnya terang. Sesungguhnya pada yang demikian itu terdapat bukti-bukti dan tanda-tanda bagi kaum yang memikirkan penciptaan Allah dan merenungkannya. Mereka adalah orang-orang yang mengambil faedah dari bukti-bukti dan tanda-tanda tersebut.
C’est Lui aussi qui a étendu la Terre et y a ancré des montagnes afin qu’elle ne vacille pas sous les gens. Il créa dans chaque variété de fruits un couple semblable au couple mâle et femelle chez les animaux, et avec la nuit Il couvre le jour qui s’assombrit après avoir été clair. Ce sont là des indices et des preuves adressés à des gens qui réfléchissent à la création d’Allah et la médite, eux seul tirent profit de ces indices et ces preuves.
Egli, gloria Sua, è Colui che ha esteso la terra e ha posto in essa montagne come fondamenta, in modo che non vacilli con la gente; e di tutti i tipi di frutti ne creò due specie, come il maschio e la femmina negli animali; Egli fa avvolgere il giorno dalla notte, così da farlo diventare scuro dopo essere stato luminoso; in verità, le prove menzionate sono chiari Segni per coloro che riflettono sulla Creazione di Allāh e che la analizzano; costoro sono quelli che traggono vantaggio da quei chiari Segni.
Uzvišeni Allah je Zemlju rasprosto i na njoj stvorio postojane planine kako ne bi potresale ljude. Na njoj je dao rijeke kako bi se napajali ljudi, životinje i bilje. Na njoj je stvorio svakovrsne plodove i svaku vrstu podijelio na dva roda, poput muškog i ženskog. On dan prekriva noću tako da noćna tama zavlada nakon danjeg svjetla. U svemu tome su dokazi za one koji duboko razmišljaju i promišljaju o Allahovom stvaranju, jer takvi će se istinski okoristiti dokazima.
3He, may He be glorified, is the One Who spread out the earth and created on it firm mountains so that it does not cause the people to become unsettled. From all types of fruit He made two kinds, like the male and female in animals. He draws the veil of night over the day so that it becomes dark after being bright. In that which is mentioned, there are signs and proof for a people who reflect and ponder over Allah’s creation, for they are the ones who benefit from such signs and proof.
‘Abdullah ibn ‘Abbas says that one strip of land is fertile while another is barren. One strip of land produces crops while one nearby does not. Mujahid says that the same is the case with mankind. There are good people in this world and also bad, though the origin of all is one. There is a strange phenomenon on this earth: the soil in different places may be similar and may be watered by the same water, but in one place it will produce a tree whose fruit is sweet, while in another place it will produce a tree whose fruit is sour. One tree may have a high yield and another a low yield. This is a parallel in nature to the human condition. It is like all human beings, although cast in the same mould, showing a marked difference from one individual to another when it comes to deriving any benefit from the divine guidance which is consistently offered to all. One will receive the full benefit of such guidance, and thus have his entire life enriched by it, while another may avail of only a part of it or even reject it altogether. In other words, the same ‘seeds’ of guidance when ‘sown’ in different individuals will produce outcomes as different as the sweet and sour fruits of our analogy.
Di bumi ada bagian-bagian yang bersebelahan, di sana ada kebun-kebun anggur, ada kebun-kebun tanaman pokok, beberapa pohon kurma yang tersatukan oleh akar yang satu dan pohon-pohon kurma yang menyendiri dengan akarnya. Kebun-kebun dan tanaman-tanaman pokok tersebut disiram dengan air yang sama namun Kami membedakan sebagian dari sebagian lainnya dalam rasa dan faidah-faidah lainnya padahal mereka semuanya bersebelahan dan disiram dengan air yang sama. Sesungguhnya pada yang demikian itu terdapat bukti-bukti dan tanda-tanda bagi kaum yang berakal, karena mereka adalah orang-orang yang mengambil faidah darinya.
On Earth there are neighbouring plots, gardens of vineyards, crops, palm trees sharing one root and others with individual roots. All of these gardens and crops are watered with the same water, I make some of them better than others in taste and other benefits despite their being next to one another and being watered with the same water, there are signs and proof for those who reason, for they are the ones who pay heed to it.
En la Tierra hay regiones colindantes, huertos de vides, cultivos de cereales, palmeras de un solo tronco o de varios. Todos estos jardines y cultivos se riegan con la misma agua, hago que algunos de ellos sean mejores que otros en sabor y otros beneficios, a pesar de estar uno al lado del otro y ser regados con la misma agua, hay signos y pruebas para aquellos que reflexionan, porque ellos son los que prestan atención.
Rồi trên mặt đất có những nơi gần kề nhau, và trong đó có những mảnh vườn nho, những cánh đồng nông sản, những mảnh vườn chà là có chung một gốc, và những loại chà là không cùng một gốc, những mảnh vườn đó được tưới bằng cùng một loại nước, nhưng loại quả này lại có vị ngon hơn loại quả kia và loại kia lại có lợi ích khác mặc dù chúng nằm cạnh nhau và được tưới bằng cùng một loại nước, quả thật những gì được nhắc đến là những dấu hiệu và bằng chứng cho nhóm người biết suy nghĩ, vì chắc chắn họ là những người suy ngẫm về điều đó
E nella terra vi sono luoghi adiacenti, e in essa vi sono campi di uva, piante e palme, unite da un'unica origine e palme di origine diversa; questi campi e queste piante vengono irrigati da un'unica acqua e Noi differenziamo gli uni dagli altri nel gusto e in altre utilità, nonostante la loro vicinanza e il fatto che vengano irrigati con una sola acqua. In verità, in ciò che è stato menzionato vi sono chiare prove per un popolo che riflette perché costoro sono quelli che ne prendono atto.
Sa lupa ay may mga bahagi na nagkakalapitan. Dito ay may mga pataniman ng mga ubas. Dito ay may pananim at mga punong datiles na nagkakatipon sa nag-iisang pinag-ugatan at mga punong datiles na nagkakabukod sa pinag-ugatan ng mga ito. Dinidilig ang mga patanimang ito at ang mga pananim na iyon ng nag-iisang tubig. Nagtatangi Kami sa iba sa mga ito higit sa iba pa sa lasa at iba pa rito na mga pakinabang, sa kabila ng pagkakatabihan ng mga ito at pagdidilig sa mga ito ng nag-iisang tubig. Tunay na sa nabanggit na iyon ay talagang may mga patunay at mga patotoo para sa mga taong nakapag-uunawa dahil sila ay ang nagsasaalang-alang niyon.
La Terre est faite de parcelles voisines les unes des autres prenant la forme de vergers plantés de vignes, de céréales et de palmiers regroupés en bosquets ou disséminés çà et là. Ces vergers et ces champs de céréales sont arrosés avec la même eau. Cependant, Nous accordons une supériorité de certains fruits et grains sur d’autres par leur goût et d’autres avantages alors que l’eau qui les arrose est la même. Ce sont là aussi des indices et des preuves adressés à des gens qui usent de leur raison, eux seul en tirent des enseignements.
Yeryüzünde birbirine yakın araziler vardır. Orada üzüm bağları, ekinler, bir gövdeden ve farklı farklı gövdelerden çıkan hurma ağaçları vardır ki bu bahçeler ve ekinler aynı su ile sulanır. Yan yana olmasına ve aynı yerden sulanmasına rağmen tat ve fayda bakımından bazısını bazısına üstün kıldık. Şüphesiz bu zikredilenlerde aklını kullanan toplum için deliller vardır. Çünkü onlar bundan ibret alan kimselerdir.
In the fourth verse it was said:
وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ
And in the earth there are tracts of land neighboring each other and gardens of grapes and farms and date-palms, having twin or single trunks, watered with one water. And We make some better than others in taste. Surely, in that there are signs for a people who understand.
Being pointed out here is that many tracts of land, despite being joined together, are different in their inherent properties. Some are good and soft, others are saline or hard. Some are good for farming while others grow gardens, of grapes and dates. Of the date-palms, some grow to have two trunks like other trees while others have only one.
Then, all these fruits, though they come out of the same land and are watered by the same water and are touched by the rays of the sun and the glow of the moon and the draft of different winds in a uniform manner, yet there remains among them the difference of colour and taste and size.
Despite their being in such proximity with each other, the varied difference among them is a strong and clear proof of the fact that this whole system of creation is operating under the command of someone who is wise and knows how to plan, manage and run His creation. This has nothing to do with the postulates of the theory of evolution, as some ignorant people would like to believe. If these were the outcome of the stages of material development, how could we explain the element of difference among them despite all matter being common? One fruit grows on a tract of land in one season while another grows in the other. On one single branch of one tree, the fruits could be different in kinds, sizes and tastes!
Said in the last sentence of the verse (4) was: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (Surely, in that there are signs for a people who understand). It means that there are in it, absolutely without doubt, many signs of the power and greatness of Allah Ta’ ala which go on to prove that He is One and that He alone is worthy of worship. By saying that these signs are 'for a people who understand,' the hint released is that those who do not think about these things are not the people of understanding, no matter how highly they are rated and advertized for their intellect and intelligence.
Na Zemlji ima predjela koji se jedni s drugima graniče, i na njoj ima vrtova grožđa, raznih usjeva, korijena iz kojih niče više palmi, kao i korijena iz kojih niče po jedna palma, a svaki od tih vrtova i usjeva biva napajan jednom vodom. Mi različite plodove odlikujemo jedne nad drugima u ukusu i drugim koristima premda su prostorno jedni pored drugih i napajaju se jednom vodom. Doista se u svemu spomenutom nalaze dokazi za one koji razuma imaju, jer su oni ti koji pouku u tome nalaze.
"Dan jika (ada sesuatu) yang kamu herankan, maka yang patut mengherankan adalah ucapan mereka, 'Apabila kami telah menjadi tanah, apakah kami sesungguhnya akan (dikembalikan) menjadi makhluk yang baru?' Orang-orang itulah yang kafir kepada Rabb-nya; dan orang-orang itulah (yang dilekatkan) belenggu di leher-nya; mereka itulah penghuni neraka, mereka kekal di dalamnya." (Ar-Ra'd: 5).
(5) Firman Allah tersebut mengandung kemungkinan penger-tian, ﴾ وَإِن تَعۡجَبۡ ﴿ "Dan jika (ada sesuatu) yang kamu herankan," karena keagungan Allah تعالى dan banyaknya jumlah petunjuk tentang ke-esaanNya, maka sesungguhnya keheranan yang bersama ini adalah sikap pengingkaran para pendusta serta pengingkaran mereka ter-hadap Hari Kebangkitan, dan komentar mereka, ﴾ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِي خَلۡقٖ جَدِيدٍۗ ﴿ "Apabila kami telah menjadi tanah, apakah kami sesungguhnya akan (dikembalikan) menjadi makhluk yang baru?" maksudnya bahwa setelah mereka menjadi tanah, lalu Allah akan mengembalikan mereka (hidup kembali), maka ini terlalu mustahil untuk terjadi menurut anggapan mereka. Karena sebagian tanda kebodohan mereka adalah mereka menganalogikan kekuasaan Allah al-Khaliq (Sang Pencipta) dengan kekuatan makhluk. Ketika mereka menyaksikan hal tersebut mustahil dalam koridor kemampuan makhluk, maka mereka berasumsi bah-wa kejadian itu juga tidak mungkin terjadi dengan kekuasaan Allah. Mereka lupa bahwa Allah telah menciptakan mereka pertama kali saat mereka tidak berwujud apa-apa.
Pengertian ayat ini juga bisa diarahkan kepada makna, kalau engkau keheranan terhadap ucapan dan pendustaan mereka ter-hadap Hari Kebangkitan, maka sungguh itu merupakan salah satu keajaiban.
Sesungguhnya orang yang telah menerima penjelasan tentang berbagai tanda kebesaran Allah dan menyaksikan berbagai bukti pasti yang menunjukkan kedatangan Hari Kebangkitan, dengan keterangan yang tidak menimbulkan keraguan dan rasa syak pun, kemudian dia mengingkarinya, maka perkataan itu termasuk ke-ajaiban. Namun (sebenarnya) hal itu tidak perlu menjadi bahan ke-heranan pada ﴾ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ ﴿ "orang-orang yang kafir kepada Rabbnya," dan mereka menentang keesaanNya, padahal merupakan hakikat yang sangat jelas lagi paling tampak terang.
﴾ وَأُوْلَٰٓئِكَ ٱلۡأَغۡلَٰلُ ﴿ "Dan orang-orang itulah (yang dilekatkan) belenggu," yang memasung mereka dari petunjuk Allah ﴾ فِيٓ أَعۡنَاقِهِمۡۖ ﴿ "di lehernya," di mana mereka diseru kepada keimanan namun tidak menyambut, ditawarkan kepada mereka hidayah, namun mereka tidak berhasil mendapatkan hidayah. Maka hati dan kalbu mereka terombang-ambing, sebagai bentuk hukuman bagi mereka karena tidak ber-iman kepadaNya secara langsung ﴾ وَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "mereka itulah penghuni neraka, mereka kekal di dalamnya," mereka tidak akan keluar darinya selama-lamanya.
The case of those who deny the life after death is very strange. While accepting the occurrence of an event once, they deny the occurrence of the same event on future occasions. Those who do not accept the occurrence of life after death, or a second life, express their surprise at those who believe in a second life. They think that acceptance of a second life is irrational, whereas the position is just the opposite, because an unbeliever can only reject second life. As far as the first life is concerned, it is not possible for anybody to reject it, because it is evident to everybody as a real event. So, if the occurrence of the first life is possible, why should the occurrence of a second life be impossible? There are few who would actually reject the existence of God. Mostly people believe in a Creator, but they do not accept the Hereafter. But after the denial of the Hereafter, the acceptance of a Creator has no value. God is not only the Creator of this universe, but He Himself is the Truth. God’s Being necessarily warrants that whatever He does, should be done with Rectitude and Justice. The Hereafter is, in fact, a manifestation of God’s attribute of Justice. Acceptance of God is acceptance in the real sense only when it is followed by acceptance of the Hereafter. Belief in God remains incomplete without acceptance of the Hereafter. People’s rejection of the straightforward and true message of Truth is mostly due to their being victims of bias, prejudice and egoism. They are slaves of their own ideas. Thus mentally shackled, they are unable to give due consideration to any external reality. This condition has been described as being ‘chained by the neck’ – the chain being the symbol of slavery. Those who are bent on making prisoners of themselves in this world can expect nothing other than remaining prisoners in the Hereafter.
Ô Messager, si tu dois t’étonner de quelque chose, étonne-toi du rejet qui est le leur de la Ressuscitation et de la protestation qu’ils formulent en ces termes: Est-ce que lorsque nous serons morts et devenus poussières, que nos os seront poreux, nous serons ramenés à la vie? Ces gens, qui rejettent la réalité de la Ressuscitation et mécroient que leur Seigneur puisse ressusciter les morts, on leur mettra au cou des chaines de feu le Jour de la Résurrection et ils seront les habitants du feu, où ils demeureront éternellement. Là-bas, la mort n’abrègera pas leurs souffrances et leur supplice ne s’interrompra jamais.
Mensajero, si estás sorprendido por las maravillas de la naturaleza, entonces seguramente deberías asombrarte aún más por la negación de ellos sobre la resurrección y su declaración que prueba su negación: “¿Qué, cuando morimos y nos convertimos en polvo y en huesos deteriorados y descompuestos, seremos resucitados y vueltos a la vida?” Los que rechazan la resurrección después de la muerte son los que no creen en su Señor y, como resultado, no creen en Su poder para resucitar a los muertos. Son aquellos alrededor de cuyos cuellos se colocarán cadenas de fuego en el Día del Juicio. Ellos serán los habitantes del Infierno y permanecerán allí para siempre, por toda la eternidad, y su castigo nunca tendrá fin.
Commentary
Contained in the first three verses cited above (5-7) there is a refutation of the doubts expressed by the disbelievers about prophethood. Along with it, added there is a warning of punishment for deniers.
1. The first of the three doubts they had was about people returning to life after having been dead and according to them, the whole idea of accounting and retribution on the Day of Resurrection was improbable and irrational. On this basis, they used to belie the prophets and rejected their claim to prophethood. This doubt of theirs has been mentioned in the following verse of the Holy Qur’ an: هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِي خَلْقٍ جَدِيدٍ (34:7). Here, to ridicule the prophets, it has been said by the disbelievers: 'Come, we shall introduce you to a man who tells you that you, once dead, shall be shredded into pieces and the molecules of the earth you are made of shall also spread out all over the earth, then, at that time, you shall be created anew - Saba, 34:7.'
The Proof of Rising Again After Death
The answer to this doubt of theirs has been given in the first of the present verses cited above (5) by saying: وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَإِذَا كُنَّا تُرَابًا أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ Here, the address is to the Holy Prophet ﷺ . He is being told that he may be wondering about the attitude of the disbelievers who refuse to believe in him as a prophet of Allah despite having seen clear signs of his being a prophet, and strangely enough, at the same time, they go about believing in lifeless rocks which have neither sense nor consciousness, and who do not have the power to bring benefit to or loss on their own selves, therefore, they could hardly be expected to grant any benefit to anyone.
Certainly, far more surprising is their statement: 'Is it that, once we are dead, we shall be created anew?' The Holy Qur’ an has not spelled out the reason for this 'wonder' explicitly because, in the previous verses, by describing the wondrous manifestations of the most perfect power of Allah Ta` ala, it has been proved that He is the master of absolute power.
It is He who brought the entire creation from the state of non-being into the state of being. Then, He endowed into the being of everything so many varied elements of wisdom which human beings cannot even comprehend fully. From this it is obvious that the Being who can make something come into existence for the first time from total nothingness shall hardly have any difficulty in making it come into existence once again. When human beings try to make something new, they do have to remove some difficulties the first time they do it. But, when they wish to make the same thing again, things become easy.
Thus, what is really surprising is that these disbelievers do seem to believe that the Creator has created the whole universe with limitless wisdom. How then, can they consider its recreation as improbable and irrational?
Perhaps, the big problem before the deniers is what happens after death. After death, when dust returns to dust, whatever human beings are composed of gets spread out all over the earth. Winds carry them far and wide besides other causes, agents and means helping human remains get dispersed universally. Then, there will come that promised Day of Doom, the Qiyamah. Then, they wonder, how could all that scattered dust be put together, and how, even if gathered together, can they be made to rise again (as they were)?
But, what they fail to see is that the form in which they exist at that time holds the key to their problem with comprehension. Is it not that particles from all over the world lie gathered together in them while they exist? Particles brought by water and wind from the far and near corners of the world get mingled with human intake and become part of a person's body. Most of the time the poor soul is not even aware of the fact that the morsel of food going down his or her throat comes from God knows how many areas of the world, Africa, America, or the countries of the Asian continent. Is it not that there is only One such Being who, through His wondrous wisdom and mastery of management, has made every single human being, and animal, stand to exist by assembling together scattered particles from all over the world? Now, if He can do that today, how can this become difficult for him tomorrow? Why would he not be capable of reassembling all those scattered particles back into the form they were? Specially so, when all powers of the world, the wind and water and the rest, are subservient to Him and obey His command. If He elects to beckon the wind, the water and the atmosphere to come forth and deposit all particles they contain, would they not but obey? Why would this be any problem and why would its impossibility bother anyone?
The truth of the matter is that the disbelievers have simply failed to recognize the power of Allah Ta’ ala. They think of His Power on the analogy of their own power - though everything in the heavens and the earth and in what lies in between them does possess a comprehension and consciousness of their relative status in the scheme of the Divine arrangement of things, and they pointedly move under Divine command.
In short, what is a matter of surprise is the refusal of the disbelievers to believe in the truth of prophethood. And what is still more surprising is their refusal to believe in rising again on the day of Judgment and in having to stand to account for their deeds on that day!
After that, mention has been made of the punishment of hostile deniers of the truth. It has been said that these people not simply that they refuse to accept a prophet of Allah as such; rather what they do in reality is that they deny the very existence of their Lord. Their punishment will be that shackles will be placed round their necks and they shall live in Hell for ever.
2. The second doubt expressed by the deniers of the Holy Prophet ﷺ was: 'If you are, in reality, the prophet and messenger of Allah, then, the warnings of punishments you announce against the opponents of prophets should materialize - why is it that this punishment would not come? The answer given appears in the next verse in the following words:
Denying Resurrection after Death, is Strange
Allah says to His Messenger Muhammad ﷺ .
وَإِن تَعْجَبْ
(And if you wonder.) at the rejection of the polytheists who deny Resurrection, even though they witness Allah's signs and evidences that He made in His creation which testify that He is able to do everything. Yet, they admit that Allah originated the creation of all things and brought them into existence after they were nothing. However, they deny Allah's claim that He will resurrect the world anew, even though they admit to what is more amazing than what they deny and reject. Therefore, it is amazing that they said,
أَءِذَا كُنَّا تُرَابًا أَءِنَّا لَفِى خَلْقٍ جَدِيدٍ
(When we are dust, shall we indeed then be (raised) in a new creation) It is an obvious fact to every sane and knowledgeable person that creating the heavens and earth is a greater feat than creating men, and that He Who has originated creation is more able to resurrect it anew,
أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is able to do all things)46:33 Allah described those who deny Resurrection,
أُوْلَـئِكَ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ وَأُوْلَئِكَ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ
(They are those who disbelieved in their Lord! They are those who will have iron chains linking their hands to their necks. ) They will be dragged in the Fire by these chains,
وَأُوْلـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
(They will be dwellers of the Fire to abide therein forever.), for they will remain in Hell forever and will never escape it or be removed from it.
وَيَسْتَعْجِلُونَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ الْمَثُلَـتُ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ
Ako se ičemu čudiš, o poslaniče, onda se čudi njihovom poricanju proživljenja i dokazivanju riječima: "Zar da, kada umremo i postanemo truhle kosti i prašina, ponovo budemo proživljeni?" Ti poricatelji proživljenja nakon smrti koji ne vjeruju u svog Gospodara i poriču Njegovu moć da proživi mrtve - njima će se sindžiri od vatre na njihove vratove staviti, na sudnjem danu, i oni će stanovnici Džehennema biti i u njemu će vječno ostati i patiti.
E se te ne meravigli, o Messaggero, sarebbe più appropriato che ti meravigliassi del fatto che rinneghino la Resurrezione e delle scuse che utilizzano nella loro rinnegazione. Quando moriremo e diventeremo polvere e ossa sbiadite saremo forse resuscitati?! Coloro che rinnegano la Resurrezione dopo la morte e che non credono nel loro Dio hanno rinnegato la Sua capacità di resuscitare i morti; verranno poste sui colli di costoro catene di fuoco, nel Giorno della Resurrezione, e costoro sono la Gente del Fuoco e vi resteranno in eterno e non moriranno, e la loro punizione non sarà mai interrotta.
-Ey Resul- Eğer bir şeye şaşıracaksan, onların yeniden dirilmeyi yalanlamalarına şaşırman daha hakkaniyetlidir. inkâr etmelerine delil olarak şunu söylemişlerdir: Biz öldükten sonra toprak olup, çürüyerek ufalanmış kemiklere dönüşünce yeniden mi hayat bulacağız? İşte bunlar Rablerini inkâr ederek öldükten sonra yeniden dirilmeyi inkâr eden kimselerdir. Aynı zamanda O'nun (Allah -Subhânehu ve Teâlâ-'nın) öldükten sonra yeniden ölüleri diriltmeye kadir olduğunu da inkâr etmişlerdir. Kıyamet günü onların boyunlarına ateşten zincirler vurulur. Ve onlar cehennem ehlidir. Onlar orada ebedî olarak kalıcıdırlar. Onlar yok olmayacak ve onlardan azap hiç kesilmeyecektir.
Bila kamu merasa heran -wahai Rasul- terhadap sesuatu maka sesuatu yang paling pantas bagimu untuk heran terhadapnya adalah pendustaan mereka terhadap hari kebangkitan dan ucapan mereka yang membuktikan pengingkaran mereka terhadapnya: “Bila kami telah mati dan menjadi tanah dan tinggal tulang belulang yang lapuk, apakah kami akan dibangkitkan dan dikembalikan dalam keadaan hidup?!” Mereka yang mengingkari kebangkitan sesudah kematian itu adalah orang-orang yang kafir kepada Tuhan mereka lalu mereka mengingkari kekuasaan-Nya untuk menghidupkan orang-orang mati. Mereka itu pula yang leher-leher mereka akan dibelenggu di dalam neraka pada hari Kiamat, serta merekalah penghuni neraka; mereka tinggal selama-lamanya di dalamnya, tidak ada kematian bagi mereka dan azab mereka pun tidak pernah berhenti.
5- Eğer şaşıyorsan (şunu bil ki) asıl şaşılacak olan onların: “Şimdi biz, toprak olduktan sonra yeniden mi yaratılacağız?!” demeleridir. İşte Rablerini inkar edip kafir olanlar bunlardır. Onlar, boyunlarında demir halkalar olanlardır. İşte bunlar, cehennemliktir. Onlar orada ebediyen kalacaklardır.
5. Yüce Allah’ın:“Eğer şaşıyorsan” buyruğunun şu anlamda olma ihtimali vardır: Eğer sen, Allah’ın azametine ve tevhidi hakkındaki delillerin çokluğuna şaşıyor isen hiç şüphesiz asıl şaşılacak olan, buna rağmen yalanlayanların inkâr etmeleri, öldükten sonra dirilişi yalanlamaları ve:“Şimdi biz toprak olduktan sonra yeniden mi yaratılacağız?!” demeleridir. Yani öldükten sonra yeniden yaratılmayı, toprak olduktan sonra Allah’ın kendilerini tekrar yaratmasını, oldukça imkânsız ve uzak bir ihtimal olarak görmeleridir. Onlar cehaletlerinden dolayı yaratıcının kudretini yaratılmışların kudretine kıyas ettiler. Böyle bir şeyin yaratılmışların kudreti açısından imkânsız olduğunu görünce yaratıcının kudreti açısından da bunun imkânsız olduğunu sandılar. Halbuki ilkinde kendilerini yoktan yaratmış olduğunu unuttular.
Buyruğun şu anlama gelme ihtimali de vardır: Şâyet sen, onların söylediklerinden, öldükten sonra dirilişi yalanlayışlarından dolayı şaşıyor, hayret ediyor isen, evet gerçekten bu, hayret edilecek bir şeydir. Çünkü âyetleri kendisine açıklandıktan ve öldükten sonra dirilişe dair en ufak bir şüphe ve tereddüde kabil olmayan kesin delilleri gördükten sonra yine de böyle bir şey söyleyenin sözü, gerçekten de hayret edilecek bir şeydir. Ancak böyle bir iddianın, “Rablerini inkar edip kafir olanlar” ve en açık, en belirgin bir gerçek olmakla birlikte Allah’ın birliğini inkâr edenlerden sadır olması garip karşılanmaz. “Onlar boyunlarında” hidâyet bulmalarını engelleyen “demir halkalar olanlardır.” Çünkü bunlar imana davet edildiler, ama iman etmediler. Onlara hidâyet teklif edildiği halde hidâyet bulmadılar. Kalpleri ve gönülleri de bu hidâyet kendilerine ilk geldiğinde iman etmedikleri için onlara bir ceza olmak üzere tersyüz edilip çevrildi. “İşte bunlar, cehennemliktir. Onlar orada ebediyen kalacaklardır” ve bir daha oradan asla çıkamayacaklardır.
If you are amazed, O Messenger, at anything, then you should surely be amazed at their denial of resurrection and their statement of proof for their denial: What, when we die and become dust and decayed and decomposed bones, shall we be resurrected and restored to life? Those who reject the resurrection after death are the ones who disbelieved in their Lord and as a result they disbelieved in His Power to resurrect the dead. They are the ones around whose necks chains of fire will be placed on the Day of Judgement. They will be the inhabitants of the Fire and they will remain there forever, without ever ceasing to exist and without their punishment coming to an end.
Kung magtataka-taka ka, O Sugo, sa isang bagay, ang higit na karapat-dapat na magtataka-taka ka ay ang pagpapasinungaling nila sa pagkabuhay at ang sabi nila bilang pangangatwiran para sa pagtutol doon: "Kapag namatay ba kami at kami ay naging alabok at mga nadurog na butong bulok, bubuhayin ba kami at panunumbalikin kami bilang mga buhay?" Ang mga tagapagkailang iyon sa pagkabuhay matapos ng kamatayan ay ang mga tumangging sumampalataya sa Panginoon nila sapagkat nagkaila sila sa kakayahan Niya sa pagbuhay sa mga patay. Ang mga iyon ay lalagyan ng mga tanikalang yari sa apoy sa mga leeg nila sa Araw ng Pagbangon. Ang mga iyon ay ang mga maninirahan sa Apoy. Sila ay doon mga mamamalagi magpakailanman. Hindi sila daranas ng pagkalipol at hindi mapuputol sa kanila ang pagdurusa.
Và nếu Ngươi ngạc nhiên - hỡi Thiên Sứ - từ điều gì đó thì Ngươi sẽ càng ngạc nhiên hơn khi họ phủ nhận việc phục sinh mà nói lời bác bỏ về nó: Phải chăng khi bọn ta chết đi rồi hóa thành cát bụi, xương cốt bị tan rã, rồi sau đó lại được dựng sống trở lại hay sao?! Họ là những kẻ phủ nhận việc dựng sống lại sau khi chết cũng như họ là những kẻ không tin tưởng Thượng Đế của họ khi họ phủ nhận quyền lực của Ngài từ sự dựng sống lại về cái chết, và họ sẽ bị đeo xiềng xích vào cổ trong lửa Hỏa Ngục vào Ngày Phục Sinh, họ thuộc nhóm người của Hỏa Ngục, họ sẽ ở đó đời đời, không được thoát ra, và hình phạt của họ cũng không chấm dứt
يَسْتَعْجِلُونَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ الْمَثُلَاتُ ۗ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ
'And they ask for evil to come sooner than good (by saying: If you are a prophet, let us have your promised punishment now - which shows that they take the coming of the Divine punishment as something very far-removed or virtually impossible) al-though punishments have really come to pass against people earlier to them, (which have been witnessed by others.)
Now, if the punishment is to come to them, why should it be taken as something far out, or impossible? Here, the word: الْمَثُلَاتُ (al-mathulat) is the plural form of مَثُلَۃ (mathula) and it means a punishment which puts a person in disgrace before everyone and proves to be a lesson for all others.
After that it was said that there is no doubt that your Lord is, de-spite the sinning and disobeying of people, the Lord of forgiveness and mercy as well. And for people who do not take advantage of this forgiveness and mercy and elect to stick to their disobedience and contumacy, then, for them He is 'severe in punishing' as well. Therefore, they should not misunderstand the attributes of Allah's forgiveness and mercy and reach the conclusion that punishment simply cannot come to them.
3. The third doubt of the disbelievers was: As for the miracles of the Holy Prophet ', they had seen many of them. But, why would he not show the specific miracles demanded by them? This has been answered in the third verse (7) by saying: وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ ۗ إِنَّمَا أَنتَ مُنذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ
Những kẻ thờ đa thần thúc dục Ngươi - hỡi Thiên Sứ - mang đến sự trừng phạt, tuy nhiên hình phạt đã đến chậm trước khi họ hưởng được toàn bộ ân phước mà Allah đã tiền định cho họ. Trong khi trước họ là những cộng đồng tương tự như họ đã bị trừng phạt vì tội phủ nhận như họ, tại sao họ không cân nhắc đến điều đó? Và quả thật Thượng Đế của Ngươi - hỡi Thiên Sứ - nhẫn nhịn con người mặc dù họ rất bất công nhưng Ngài không vội vàng trừng phạt để họ có cơ hội sám hối với Allah, và chắc chắn Ngài trừng phạt nghiêm khắc với những kẻ phủ nhận mà không biết sám hối
O Poslaniče, idolopoklonici te požuruju u spuštanju Allahove kazne na njih prije nego se upotpune blagodati koje im je Allah odredio. A i prije njih su kažnjeni poricateljski narodi poput njih, pa zašto pouku ne prime? O Poslaniče, doista tvoj Gospodar prelazi ljudima preko zuluma kojeg čine ne žureći da ih kazni i dajući im vremena da se pokaju Allahu. Doista On žestoko kažnjava one koji ustraju u svom nevjerstvu i ne pokaju se!
Mensajero, los idólatras te piden que adelantes el castigo y preguntan por qué tarda tanto en llegar, antes de que puedan disfrutar por completo los favores que Al-lah ha decretado para ellos. Muchos de estos castigos han acontecido antes sobre pueblos como ellos de aquellas naciones que no creían. ¿Por qué no aprenden la lección de ellos? Mensajero, tu Señor es Quien perdona a las personas a pesar de sus malas acciones. Por lo tanto, Él no se apresura en tomar represalias, para darles la oportunidad de arrepentirse. Él es en verdad severo al castigar a aquellos que persisten en su negación si no se arrepienten.
The Prophet Muhammad used to tell the people of Makkah to follow the guidance of God, otherwise they would be seized upon by Him. In reply to this they would say, ‘O, God! If whatever Muhammad declares is true, then shower pieces of stone on us from the sky.’ Apparently this prayer was addressed to God but, in fact, it was directed at the Prophet. At that time he appeared to be worthless to the people of Makkah. It was very difficult for them to believe that God would punish them on their rejecting such an ordinary man. Any imposition of punishment for their rejecting ‘Muhammad’ appeared to them such a distant possibility that they used to say, quite ridiculously, ‘We want that the punishment with which you are threatening us to actually be meted out to us.’ God says that His punishment is definitely going to overtake them due to their rejection of Truth. It is due to their being misguided that they wanted it to happen earlier. In fact, they should have spent this period of respite in giving careful consideration to the call of the Quran, rather than invite the punishment of God before time. People want to see the punishment of God with their own eyes and then accept it. But this is a demand made in sheer blindness. If they have observing eyes, then whatever happened with others should be enough to teach them a lesson. Many communities have passed before them who, like them, rejected the prophets of their age and finally they had to face punishment for this. By the law of God man is allowed respite to perform certain deeds. Unfortunately, this law of respite has made people arrogant. But there is a limit to respite. After this limit nothing awaits them except a horrible punishment from which they will not be able to save themselves.
Ô Messager, les polythéistes veulent que tu hâtes la punition et il leur tarde qu’elle s’abatte sur eux avant même qu’ils n’aient fini de jouir des bienfaits qu’Allah leur a destinés. Or de nombreux peuples dénégateurs du passé ont été puni. Pourquoi n’en tirent-ils pas des enseignements? Ô Messager, ton Seigneur pardonne certainement aux gens malgré leur injustice et ne s’empresse pas de les punir afin que peut-être ils finissent par se repentir à Lui. Cependant, Il punit durement ceux qui s’obstinent à mécroire et ne se repentent pas.
-Ey Resul- Müşrikler senden azabın gelmesi için acele etmeni istiyorlar. Allah'ın kendilerine takdir ettiği nimetlerin tamamlanmasından önce azabın inmesini yavaş buluyorlar. Hâlbuki daha önceden onların emsali olan inkârcı topluluklar için nice azaplar gelip geçmiştir. Neden bundan ibret almazlar? -Ey Resul!- Şüphesiz senin Rabbin zulümlerine rağmen insanları bağışlayandır. Allah'a tövbe etmeleri için insanlara azap etmekte acele etmez. Eğer tövbe etmezlerse küfürlerinde ısrar edenler için de azabı pek çetindir.
"Mereka meminta kepadamu supaya disegerakan (datangnya) siksa, sebelum (mereka meminta) kebaikan, padahal telah terjadi bermacam-macam contoh siksa sebelum mereka. Sesungguhnya Rabbmu benar-benar mempunyai ampunan (yang luas) bagi manu-sia atas kezhaliman mereka, dan sesungguhnya Rabbmu benar-benar sangat keras siksanya." (Ar-Ra'd: 6)
(6) Allah تعالى mengabarkan tentang kebodohan orang-orang yang mendustakan rasulNya lagi menyekutukanNya. Mereka diberi nasihat tetapi mereka tidak mengambil nasihat itu. Bermacam-ma-cam dalil disampaikan kepada mereka, namun mereka tidak tunduk kepadanya. Justru terang-terangan melakukan pengingkaran dan (membela diri) berdalih dengan kelembutan Allah al-Wahid al-Qahhar (kepada mereka) dan tidak mengobati dosa-dosa mereka dengan alasan bahwa mereka berada di atas kebenaran. Mereka pun me-mulai meminta kepada rasul untuk menyegerakan siksaan. Ada yang berkata,
﴾ ٱللَّهُمَّ إِن كَانَ هَٰذَا هُوَ ٱلۡحَقَّ مِنۡ عِندِكَ فَأَمۡطِرۡ عَلَيۡنَا حِجَارَةٗ مِّنَ ٱلسَّمَآءِ أَوِ ٱئۡتِنَا بِعَذَابٍ أَلِيمٖ 32 ﴿
"Ya Allah, jika (al-Qur`an) ini adalah benar dari sisiMu, maka hu-janilah kami dengan batu dari langit atau datangkanlah kepada kami azab yang pedih." (Al-Anfal: 32), padahal mereka itu ﴾ وَقَدۡ خَلَتۡ مِن قَبۡلِهِمُ ٱلۡمَثُلَٰتُۗ ﴿ "padahal telah terjadi bermacam-macam siksa sebelum mereka," maksud-nya berbagai peristiwa dan sejarah yang menimpa umat-umat pen-dusta. Apakah mereka tidak merenungi kondisi orang-orang itu dan meninggalkan kebodohan mereka?
﴾ وَإِنَّ رَبَّكَ لَذُو مَغۡفِرَةٖ لِّلنَّاسِ عَلَىٰ ظُلۡمِهِمۡۖ ﴿ "Dan sesungguhnya Rabbmu benar-benar mempunyai ampunan (yang luas) bagi manusia atas kezhaliman mereka," maksudnya senantiasa kebaikan, kebajikan dan maafNya tercurah kepada para hamba. Sementara, praktik syirik dan maksiat mereka masih saja melaju kepada Allah. Mereka bermaksiat kepada-Nya, tetapi Allah menyuruh mereka menuju pintuNya. Mereka ber-buat jahat, tetapi Dia tetap tidak menghalangi kebaikanNya bagi mereka. Bila mereka bertaubat kepadaNya, niscaya Dia menjadi kekasih mereka, sebab Dia mencintai orang-orang yang bertaubat dan mencintai orang-orang yang menyucikan diri. Bila mereka tidak bertaubat, maka Dia akan memberikan terapi penyembuhan bagi mereka dengan menimpakan berbagai musibah atas mereka untuk membersihkan mereka dari keburukan-keburukan.
﴾ قُلۡ يَٰعِبَادِيَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًاۚ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ 53 ﴿
"Katakanlah, 'Hai hamba-hambaKu yang melampaui batas terhadap diri mereka sendiri, janganlah kamu berputus asa dari rahmat Allah. Sesung-guhnya Allah mengampuni dosa-dosa semuanya. Sesungguhnya Dia-lah Yang Maha Pengampun lagi Maha Penyayang'." (Az Zumar: 53).
﴾ وَإِنَّ رَبَّكَ لَشَدِيدُ ٱلۡعِقَابِ ﴿ "Dan sesungguhnya Rabbmu benar-benar sangat keras siksaanNya," terhadap orang yang kontinyu berulang-berulang dalam bermaksiat. Ia sudah benar-benar enggan bertaubat, beristighfar, dan kembali kepada al-Aziz al-Ghaffar (Yang Mahaper-kasa lagi Maha Pengampun). Hendaknya para hamba berhati-hati terhadap siksa-siksaNya (yang menimpa) orang-orang yang berbuat jahat. Sesungguhnya siksaNya sangat pedih lagi keras.
Nagmamadali sa iyo, O Sugo, ang mga tagapagtambal ng kaparusahan at nagmamabagal sila ng pagbaba nito sa kanila bago ng pagkabuo ng mga biyayang itinakda ni Allāh para sa kanila. Nagdaan na bago pa nila ang mga kaparusahan sa mga tulad nila kabilang sa mga kalipunang tagapagpasinungaling, kaya hindi ba sila nagsasaalang-alang sa mga ito? Tunay na ang Panginoon mo, O Sugo, ay talagang may pagpapalampas [sa sala] ng mga tao sa kabila ng paglabag nila sa katarungan sapagkat hindi Niya minamadali ang parusa sa kanila upang magbalik-loob sila kay Allāh. Tunay na Siya ay talagang malakas ang parusa para sa mga nagpupumilit sa kawalang-pananampalataya nila kung hindi sila nagbalik-loob.
6- Senden iyilikten önce çarçabuk kötülük getirmeni isterler. Halbuki onlardan önce (azap) örnekleri gelip geçmiştir. Doğrusu Rabbin, zulümlerine rağmen insanlara karşı yine de mağfiret sahibidir. Şu da bir gerçek ki Rabbinin cezası çok şiddetlidir.
6. Yüce Allah, peygamberini yalanlayan ve kendisine ortak koşan müşriklerin cehaletlerini haber vermektedir. Bunlar, öğüt verildiği halde öğüt tutmayan, önlerine deliller konulduğu halde delillere boyun eğmeyen hatta daha da ileri giderek açıkça inkâra sapan, Kahhâr ve bir olan Allah’ın kendilerini günahları sebebi ile hemen cezalandırmayışını, hak üzere olduklarına delil sayan ve bundan dolayı da Allah Rasûlünden azabın çabucak gelmesini istemeye koyulan kimselerdir. Nitekim onlardan biri şöyle demişti:“Ey Allahım! Eğer bu (Kur'ân), gerçekten senin katından (indirilmiş) hak (bir kitap) ise artık bizim üzerimize gökten taş yağdır yahut bize can yakıcı bir azap gönder.”(el-Enfâl, 8/32)“Halbuki onlardan önce (azap) örnekleri gelip geçmiştir.”Yani yalanlayan ümmetler hakkında Allah’ın indirdiği azaplar ve o dehşet günleri gelip geçmiştir. Onların durumu hakkında düşünüp de bu cahilliklerini terk etmeyecekler mi?“Doğrusu Rabbin, zulümlerine rağmen insanlara karşı yine de mağfiret sahibidir.” Yani Allah’ın insanlara hayrı, ihsanı, iyiliği ve affı kullara inmeye devam edip durur. Onlar ise şirklerini sürdürürler ve O’na ancak isyan ederler. Oysa onlar isyan ederken O onları kendi kapısına çağırır. Onlar suç işlerlerken O, onları hayır ve ihsanından mahrum bırakmaz. Şâyet O’na tevbe edecek olurlarsa şüphesiz onları sever. Çünkü O, tevbe edenleri de temizlenenleri de sever. Tevbe etmeyecek olurlarsa onları iyileştirecek olan da yine O’dur. Şöyle ki O, onları kusurlardan arındırıp temizlemek için musibetlerle onları imtihan eder:“De ki: Ey nefisleri aleyhine ileri giden kullarım! Allah’ın rahmetinden ümit kesmeyin. Çünkü Allah, bütün günahları mağfiret eder. Şüphesiz O, çok bağışlayıcı ve pek merhametlidir.”(ez-Zümer, 39/52)“Şu da bir gerçek ki Rabbinin cezası” günahlar üzerinde ısrar edip duran, tevbe edip mağfiret dilemeyi, Azîz ve Gaffar olana sığınmayı kabul etmeyen kimseler için “çok şiddetlidir.” Öyleyse kullar, O’nun günahkârlara vereceği cezalardan sakınsınlar. Çünkü O’nun yakalaması çok can yakıcı ve çok çetindir.
The idolaters ask you, O Messenger, to bring on the punishment and they enquire as to why it is taking so long to come on them before they completely enjoy the favours that Allah has decreed for them. Many such punishments have come before on people like them from the nations who disbelieved. Why do they not take a lesson from them? Your Lord, O Messenger, is one who pardons people despite their wrongdoing. He, therefore, does not rush to take retribution from them giving them a chance to repent to Allah. He is truly severe in punishing those who persist in their denial if they do not repent.
E gli idolatri affrettano la punizione e vedono che essa non li affligge e vorrebbero che non giungesse prima che consumino le grazie che Allāh ha concesso loro; e simili punizioni hanno afflitto popoli rinnegatori simili a loro e non hanno tratto esempio da ciò. E, in verità, il tuo Dio – o Messaggero – Egli rinvia il giudizio della gente nonostante la loro ingiustizia; non affretta la loro punizione affinché si pentano dinanzi ad Allāh. In verità Egli è Severo nel punire coloro che perseverano nella miscredenza, se non si pentono.
Kaum musyrikin meminta kepadamu -wahai Rasul- menyegerakan hukuman atas mereka dan mereka merasa azab tersebut lambat datangnya kepada mereka sebelum mereka mengenyam semua kenikmatan yang Allah tetapkan bagi mereka. Padahal, telah berlalu sebelum mereka siksaan Allah yang menimpa umat-umat yang mendustakan-Nya seperti mereka. Apakah orang-orang musyrik itu tidak mengambil pelajaran darinya? Sesungguhnya Tuhanmu -wahai Rasul- Maha Penyantun kepada manusia sekalipun mereka berbuat zalim, sehingga Dia tidak menyegerakan hukuman agar mereka segera bertobat kepada-Nya, namun Dia juga Mahakuat, mampu menyegerakan hukuman atas orang-orang yang bersikukuh di atas kekufuran bila mereka tidak bertobat.
The Disbelievers ask for the Punishment to be delivered now!
Allah said,
وَيَسْتَعْجِلُونَكَ
(They ask you to hasten), in reference to the disbelievers,
بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ
(the evil before the good,) meaning, the punishment. Allah said in other Ayat that they said,
وَقَالُواْ يأَيُّهَا الَّذِى نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ - لَّوْ
مَا تَأْتِينَا بِالْمَلَـئِكَةِ إِن كُنتَ مِنَ الصَّـدِقِينَ - مَا نُنَزِّلُ الْمَلَـئِكَةَ إِلاَّ بِالحَقِّ وَمَا كَانُواْ إِذًا مُّنظَرِينَ
(And they say: "O you to whom the Dhikr (the Qur'an) has been sent down! Verily, you are a mad man! Why do you not bring angels to us if you are of the truthful" We send not the angels down except with the truth (i.e. for torment), and in that case, they (the disbelieves) would have no respite!)15:6-8, and two Ayat;
وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ
(And they ask you to hasten on the torment!)29:53-54 Allah also said,
سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ
(A questioner asked concerning a torment about to befall.) 70:1,
يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ
(Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth.)42:18, and,
وَقَالُواْ رَبَّنَا عَجِّل لَّنَا قِطَّنَا
(They say: "Our Lord! Hasten to us Qittana.)38:16, meaning, our due torment and reckoning. Allah said that they also supplicated,
وَإِذْ قَالُواْ اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ
(And (remember) when they said: "O Allah! If this (the Qur'an) is indeed the truth from You.)8:32 They were such rebellious, stubborn disbelievers that they asked the Messenger to bring them Allah's torment. Allah replied,
وَقَدْ خَلَتْ مِن قَبْلِهِمُ الْمَثُلَـتُ
(while exemplary punishments have indeed occurred before them.) Meaning, `We have exerted Our punishment on the previous disbelieving nations, and made them a lesson and example for those who might take heed from their destruction.' If it was not for His forbearance and forgiveness, Allah would have indeed punished them sooner. Allah said in another Ayah,
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَآبَّةٍ
(And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth.)35:45 Allah said in this honorable Ayah,
وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ
(But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing.) He is full of forgiveness, pardoning and covering the mistakes of people, in spite of their wrongdoing and the errors committed night and day. Allah next reminds that His punishment is severe, so that fear and hope are both addressed and mentioned. Allah said in other Ayat,
فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَسِعَةٍ وَلاَ يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ
(If they belie you, say: "Your Lord is the Owner of vast mercy, and never will His wrath be turned back from the people who are criminals.")6:147
إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ
(Verily, your Lord is quick in retribution and certainly He is Oft-Forgiving, Most Merciful.)7:167, and,
نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ
(Declare unto My servants that truly I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.)15:49-50 There are many other Ayat that mention both fear and hope.
وَيَقُولُ الَّذِينَ كَفَرُواْ لَوْلا أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ إِنَّمَآ أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ
Orang-orang yang kafir kepada Allah berkata sambil memperlihatkan penentangan dan pembangkangan mereka, “Mengapa tidak diturunkan kepada Muhammad suatu mukjizat dari Tuhannya seperti yang telah diturunkan kepada Musa dan Isa?" Sesungguhnya kamu -wahai Rasul- hanyalah seorang pemberi peringatan yang memperingatkan manusia dari azab Allah, kamu tidak punya mukjizat kecuali apa yang Allah berikan kepadamu. Setiap kaum mempunyai seorang nabi yang membimbing mereka ke jalan kebenaran dan menunjukkan mereka kepadanya.
Và những kẻ phủ nhận Allah nói - trong sự ngang bướng và ngoan cố - tại sao Muhammad không được Thượng Đế của Y ban xuống một dấu hiệu nào giống như Ngài đã ban xuống cho Musa và Ysa. Quả thật Ngươi - hỡi Thiên Sứ - chỉ là răn đe thiên hạ về hình phạt từ Allah, và Ngươi không có dấu hiệu nào ngoài những dấu hiện mà Allah đã ban cho Ngươi, và mỗi cộng đồng điều có một Nabi dẫn dắt họ đến với con đường chính nghĩa, và hướng dẫn họ
Nevjernici u Allaha iz inata govore i poriču: "Zašto Muhammedu nije spušten znak od njegovog Gospodara kao što je spušten Musau i Isau?" O Poslaniče, ti si samo opominjač koji ljude upozorava na Allahovu kaznu i ti ne možeš od sebe doći sa znakovima već Allah određuje kada će ti to dat. Svaki narod je imao vjerovjesnika koji ga je vodio ka putu istine i ukazivao im na njega.
The Idolators ask for a Miracle
Allah states that out of their disbelief and stubbornness, the idolators asked why is not a miracle sent down to the Messenger from his Lord, just like the earlier Messengers For instance, the disbelievers were being stubborn when they asked the Prophet to turn As-Safa into gold, to remove the mountains from around them, and to replace them with green fields and rivers. Allah said,
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِالاٌّيَـتِ إِلاَّ أَن كَذَّبَ بِهَا الاٌّوَّلُونَ
(And nothing stops Us from sending the Ayat but that the people of old denied them.)17:59 Allah said here,
إِنَّمَآ أَنتَ مُنذِرُ
(You are only a warner), and your duty is only to convey Allah's Message which He has ordered you,
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
(Not upon you is their guidance, but Allah guides whom He wills.)2:272 Allah said;
وَلِكُلِّ قَوْمٍ هَادٍ
(And to every people there is a guide.) meaning that for every people there has been a caller, according to Ibn `Abbas and as narrated from him by Ali bin Abi Talhah. Allah said in a similar Ayah, a
وَإِن مِّنْ أُمَّةٍ إِلاَّ خَلاَ فِيهَا نَذِيرٌ
(And there never was a nation but a warner had passed among them.)35:24 Similar has reported from Qatadah and `Abdur-Rahman bin Zayd.
اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَى وَمَا تَغِيضُ الاٌّرْحَامُ وَمَا تَزْدَادُ وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ - عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ الْكَبِيرُ الْمُتَعَالِ
Those who disbelieved in Allah - persisting in their rejection and obstinance - say: Why has no sign been sent down to Muhammad from his Lord, just as was sent down to Moses and Jesus? You, O Messenger, are only a warner who warns people of Allah’s punishment. You only have signs that Allah has given you. Every community has a prophet who shows them and guides them to the path of truth.
"Orang-orang yang kafir berkata, 'Mengapa tidak diturunkan kepadanya (Muhammad) suatu tanda (kebesaran) dari Rabbnya?' Sesungguhnya kamu hanyalah seorang pemberi peringatan; dan bagi tiap-tiap kaum ada orang yang memberi petunjuk." (Ar-Ra'd: 7).
(7) Maksudnya, orang-orang kafir melontarkan usulan ke-padamu tentang tanda-tanda kebenaran (adanya Hari Kebangkitan) sesuai yang mereka tentukan sendiri. Mereka menyatakan, ﴾ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦٓۗ ﴿ "Mengapa tidak diturunkan kepadanya (Muhammad) suatu tanda (kebesaran) dari Rabbnya?" Pernyataan ini, mereka jadikan se-bagai alasan untuk menjastifikasi sikap penolakan mereka terhadap Rasul. Padahal, beliau hanyalah seorang pemberi peringatan, tidak memiliki wewenang atas sesuatu pun. Allah-lah yang menurunkan tanda-tanda kebenaran risalah. Dia telah mendukung beliau dengan beraneka bukti kebenaran yang tidak tersembunyi bagi orang-orang yang berakal. Dengan itu, orang yang niatnya mencari kebenaran akan mendapatkan petunjuk. Adapun orang kafir, dikarenakan kezhaliman dan kebodohannya, maka akan melontarkan usulan kepada Allah tentang tanda-tanda kebenaran (yang mesti diturun-kan). Itu me-rupakan pengajuan usulan yang batil, kedustaan, dan mengada-ada. Sesungguhnya bila datang sebuah ayat (tanda ke-benaran) apa pun itu, niscaya dia tidak akan beriman dan tidak akan tunduk kepadanya. Dia menampik beriman bukan lantaran tidak ada yang menunjukkannya kepada kebenaran, tapi karena hawa nafsu dan menuruti syahwat belaka. ﴾ وَلِكُلِّ قَوۡمٍ هَادٍ ﴿ "Dan bagi tiap-tiap kaum ada orang yang memberi petunjuk," maksudnya mem-punyai penyeru yang mengajak mereka menuju hidayah, dari ka-langan para rasul dan pengikut-pengikut mereka. Mereka dibekali bermacam-macam dalil dan bukti kebenaran yang menunjukkan kebenaran hidayah yang ada pada mereka.
(that is, in order to raise an objection against the prophethood of Sayyidna Muhammad al-Mustafa ﷺ ، they say) 'Why has the specific miracle they demand has not been shown by him?' The answer is clear. The showing of a miracle is not within the control of a prophet or messenger. Instead, that is directly an act of God. It is He who elects to show a miracle, of whatever kind, at any time, and in His wisdom - all as deter-mined by Him alone. He is not restricted by or burdened with anyone's demand or desire. Therefore, it was said: إِنَّمَا أَنتَ مُنذِرٌ (You are but a warner), that is, the Holy Prophet ﷺ is there only to warn disbelievers against Divine punishment - showing miracles is not his mission.
Said in the last sentence of the verse was: وَلِكُلِّ قَوْمٍ هَادٍ ۔ It means that there have been guides for every people among past communities. You are not the lone prophet. The standard mission of all prophets was to guide their people, warn them of the punishment of Allah, but none of them were given the power and control to show miracles. It is Allah who shows miracles of His choice whenever He chooses to do so.
Is it Necessary that a Prophet appears among every People and in every Country?
The statement: 'And for every people there is a guide' proves that no people and no region can remain unvisited by those who call towards Allah Ta ala and guide people to the straight path. It may be some prophet himself, or could be someone propagating the call of his deputy - as it appears in Surah Y’ Sin where the initial sending of two persons as de-puties to the prophet of the time to a certain people has been mentioned. Sent to carry the call and give guidance, these two persons were prophets in their own right. Then, also mentioned there is the sending of a third person to help and support them in their mission.
Therefore, this verse does not make it necessary that some prophet or messenger of Allah has also appeared in India. However, it stands proved that learned people who carried the call of the prophet and told people about his teachings came to this part of the world as well. Then, it is already common knowledge that many such 'guides' have also appeared here.
Upto this point, in the first three verses cited above, there was the answer of the doubts expressed by the deniers of prophethood. In the fourth verse (8), we see a return to the principal theme of Tauhid (The Oneness of Allah) which started appearing since the beginning of the Surah.
Los que no creen en Al-lah, sino que persisten en su rechazo y obstinación, dicen: ¿Por qué ninguna señal ha sido enviada a Mujámmad r de parte de su Señor, tal como les fue enviada a Moisés y Jesús? Mensajero, tú solo eres un amonestador que advierte a la gente del castigo de Al-lah. Solo tienes las señales que Al-lah te ha otorgado. Cada comunidad tiene un profeta que demuestra tales señales y la guía al camino de la verdad.
Nagsasabi ang mga tumangging sumampalataya kay Allāh bilang pagpapalabis sa pagbalakid at pagmamatigas: "Bakit nga ba walang pinababa kay Muḥammad na isang tanda mula sa Panginoon niya tulad ng pinababa kina Moises at Jesus?" Ikaw, O Sugo, ay isang tagapagbabala lamang. Nagpapangamba ka sa mga tao laban sa pagdurusa mula kay Allāh at wala kang anumang mga tanda kundi ang ibinigay sa iyo ni Allāh. Para sa bawat [pangkat ng] mga tao ay may propeta na gumagabay sa kanila tungo sa daan ng katotohanan at nagtuturo sa kanila roon.
Renchérissant dans leur refus et dans leur entêtement, ceux qui mécroient en Allah disent: Pourquoi le Seigneur de Muħammad ne lui ferait-il pas accomplir un miracle à l’image des miracles qu’Il fit accomplir à Moïse et à Jésus? Ô Messager, tu ne fais que prévenir et avertir les gens contre le châtiment d’Allah et tu n’accomplis que les miracles qu’Allah te permet d’accomplir, sachant que chaque peuple a un prophète qui l'oriente vers la vérité et l’y guide.
Today, throughout the world, there are more than a billion people who accept the Prophet Muhammad as a prophet of God. But in his lifetime the people of Makkah could not understand that God had made him His prophet. The reason for this was that in the preliminary stage, his prophethood was a controversial issue. But now, in this advanced stage of history, his prophethood is no longer controversial. It is now as easy to believe in the prophethood as it was difficult to believe in it at an earlier, controversial stage. The standards by which the people of Makkah lived were those of wealth, power and popularity. By these standards the Prophet Muhammad did not appear to them to be in any way exceptional, so they wanted him to have some extraordinary sign which would be a definite proof of his prophethood. In response to this it was said that these people demanded something which was not in accordance with God’s plan and as such it would remain beyond human reach. The present world is a place of trial. Here guidance is not available in the form of such clear signs that there is no scope for human doubt, because if that were so, the purpose of the divine test would be defeated. Here the only possibility is for man to take guidance in the shape of ‘information’ and accept it after examining it. One who does not pass this test will never have his share of guidance. God raises in every community a man from among them so that he may deliver the message in a language familiar to them. This arrangement was made for the convenience of the different communities. But it often happened that the communities were affected in the opposite manner: they rejected God’s prophets. Their vision was clouded by the ordinary nature of the messenger. Their eyes could not see the extraordinary nature of the message itself.
7- Küfre sapanlar:“Ona Rabbinden bir mucize indirilmeli değil miydi?” derler. Sen ancak bir uyarıcısın. Her kavim için (mutlaka) bir yol gösterici vardır.
7. Yani kâfirler bizzat kendilerinin tayin ettikleri birtakım mucizelerin sana indirilmesini teklif eder ve derler ki:“Ona Rabbinden bir mucize indirilmeli değil miydi?” Onlar bu sözlerini Peygamber’in çağrısını kabul etmemeye mazeret gösteriyorlardı. Halbuki Peygamber onlar için bir uyarıcıdır. Onun bu gibi işlerde herhangi bir yetkisi yoktur. Mucizeleri indiren ancak Allah’tır. Bununla birlikte Allah onu, akıl sahipleri için aşikar olan ve gerçekten maksadı hakkı bulmak olan kimselerin kendileri ile hidâyet bulabileceği apaçık delillerle desteklemiştir. Zulüm ve cehalet içerisinde Allah’tan birtakım mucizeler göstermesini isteyen kâfirler bu tür istekleri, tamamen batıl ve yalandır. Çünkü bu gibi kâfirlere hangi mucize gelirse gelsin onlar iman ve itaat etmezler. Çünkü onlar, imanın doğruluğuna dair delil bulunmadığı için iman etmekten yüz çevirmiş değildirler. Aksine onların imandan yüz çevirmeleri, nefislerinin hevası ve arzularının peşinden gitmeleri yüzündendir. “Her kavim için (mutlaka) bir yol gösterici vardır.” Onları hidâyete davet eden ya bir peygamber ya da onlar uyan kimselerden bir yol gösterici mutlaka bulunur. Bunlar ile birlikte sahip oldukları hidâyetin doğruluğuna delil olacak türden deliller ve belgeler de vardır.
Allah'ı inkâr edenler - sürekli olarak yüz çeviren ve inatçı olanlar-: "Musa ve İsa'ya indirildiği gibi Muhammed -sallallahu aleyhi ve sellem'e de Rabbinden bir mucize indirilseydi ya!" diyorlar. Ancak sen -Ey Resul- Allah'ın azabından insanları korkutmakla görevlisin. Allah'ın sana verdiği mucizelerden başka mucize gösteremezsin. Her topluluk için onlara hak yolu gösteren ve ona çağıran bir peygamber vardır.
E quelli che non credono in Allāh dicono, perseverando nell'ostacolare e nell'ostinazione: “Non viene rivelato a Muħammed un Segno da parte del Suo Dio così come è stato rivelato a Mūsā e a ‘Īsā?!" In verità, tu, o Messaggero, sei un ammonitore; incuti timore della punizione di Allāh alla gente e non hai altri Segni che quelli che Allāh ti ha concesso; ogni popolo ha un profeta che li guida alla Retta Via e gliela mostra”.
"Allah mengetahui apa yang dikandung oleh setiap perem-puan, dan kandungan rahim yang kurang sempurna dan yang ber-tambah. Dan segala sesuatu pada sisiNya ada ukurannya. Yang mengetahui semua yang ghaib dan yang nampak; Yang Mahabesar lagi Mahatinggi. Sama saja (bagi Allah), siapa di antaramu yang merahasiakan ucapannya, dan siapa yang berterus-terang dengan ucapan itu, dan siapa yang bersembunyi di malam hari dan yang berjalan (menampakkan diri) di siang hari. Bagi manusia ada malaikat-malaikat yang selalu mengikutinya bergiliran, di muka dan di belakangnya, mereka menjaganya atas perintah Allah. Se-sungguhnya Allah tidak merubah keadaan sesuatu kaum sehingga mereka merubah keadaan yang ada pada diri mereka sendiri. Dan apabila Allah menghendaki keburukan terhadap suatu kaum, maka tak ada yang dapat menolaknya; dan sekali-kali tak ada pelindung bagi mereka selain Dia." (Ar-Ra'd: 8-11).
(8-9) Allah تعالى memberitahukan tentang cakupan ilmuNya yang merata dan luasnya pengetahuan dan penguasaanNya yang meliputi segala sesuatu, Dia berfirman, ﴾ ٱللَّهُ يَعۡلَمُ مَا تَحۡمِلُ كُلُّ أُنثَىٰ ﴿ "Allah mengetahui apa yang dikandung oleh setiap perempuan," baik pada ka-langan anak Adam dan lainnya ﴾ وَمَا تَغِيضُ ٱلۡأَرۡحَامُ ﴿ "dan kandungan rahim yang kurang sempurna," yang mengalami penyusutan apa yang ada di dalamnya, baik kandungannya rusak atau mengecil ataupun mengerut, ﴾ وَمَا تَزۡدَادُۚ ﴿ "dan (kandungan rahim) yang bertambah," pada rahim-rahim wanita, dan (proses) besarnya janin di dalamnya. ﴾ وَكُلُّ شَيۡءٍ عِندَهُۥ بِمِقۡدَارٍ ﴿ "Dan segala sesuatu pada sisiNya ada ukurannya," tidak maju maupun mundur, tidak bertambah ataupun berkurang kecuali berdasarkan tuntutan hikmah dan ilmuNya.
Sesungguhnya Allah, ﴾ عَٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ ٱلۡكَبِيرُ ﴿ "Dzat yang menge-tahui semua yang ghaib dan yang nampak, Yang Mahabesar," dalam Dzat, Nama dan SifatNya, ﴾ ٱلۡمُتَعَالِ ﴿ "Yang Mahatinggi," di atas se-luruh makhlukNya dengan Dzat, kekuasaan dan KeperkasaanNya.
(10) ﴾ سَوَآءٞ ﴿ "Sama saja (bagi Allah),"pada ilmu, pendengaran, dan pandanganNya ﴾ مَّنۡ أَسَرَّ ٱلۡقَوۡلَ وَمَن جَهَرَ بِهِۦ وَمَنۡ هُوَ مُسۡتَخۡفِۭ بِٱلَّيۡلِ ﴿ "siapa di antaramu yang merahasiakan ucapannya, dan siapa yang berterus-terang dengan ucapan itu, dan siapa yang bersembunyi di malam hari," berdiam di suatu tempat, tersembunyi. ﴾ وَسَارِبُۢ بِٱلنَّهَارِ ﴿ "Dan yang berjalan (menam-pakkan diri) di siang hari," maksudnya berada dalam tempat tinggal-nya di siang hari. Yang dimaksud dengan اَلسِّرْبُ, ialah tempat yang dijadikan oleh seseorang sebagai tempat persembunyian, baik di tengah rumahnya, gua, atau lubang persembunyian dan lain-lain.
(11) ﴾ لَهُۥ ﴿ "Baginya," yaitu bagi manusia ﴾ مُعَقِّبَٰتٞ ﴿ "ada yang selalu mengikutinya bergiliran," dari kalangan malaikat, mereka silih berganti di malam dan siang hari ﴾ مِّنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ يَحۡفَظُونَهُۥ مِنۡ أَمۡرِ ٱللَّهِۗ ﴿ "di muka dan di belakangnya, mereka menjaganya atas perintah Allah," mak-sudnya memelihara jasmani dan nyawanya dari setiap orang yang ingin berbuat buruk padanya. Mereka memelihara amalan-amalan-nya, selalu menyertainya terus-menerus. Sebagaimana juga ilmu Allah meliputinya, maka Allah pun telah mengutus para malaikat penjaga kepada hamba-hambaNya, di mana hal itu menjadikan kondisi-kondisi dan amalan-amalan mereka tidak tersembunyi, juga tidak dilupakan sedikit pun darinya.
﴾ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ ﴿ "Sesungguhnya Allah tidak merubah keadaan suatu kaum," berupa kenikmatan, curahan kebaikan, dan kehidupan yang enak, ﴾ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمۡۗ ﴿ "sehingga mereka merubah keadaan yang ada pada diri mereka sendiri," dengan beralih dari keimanan kepada kekufuran, dari ketaatan menuju maksiat atau dari mensyukuri nikmat-nikmat Allah kepada mengingkarinya, maka Allah akan mencabut semua kenikmatan itu dari mereka. Begitu pula, jikalau para hamba merubah kondisi mereka, dari maksiat menuju ketaatan kepada Allah, niscaya Allah akan merubah kondisi yang menyelimuti mereka sebelumnya berupa kesengsaraan menuju kepada kebaikan, kebahagiaan, dan ghibthah (semangat iri dalam kebaikan) serta rahmat.
﴾ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوۡمٖ سُوٓءٗا ﴿ "Dan apabila Allah menghendaki keburukan terhadap suatu kaum," berupa siksa, perkara yang berat, serta hal yang mereka benci, maka sesungguhnya kehendakNya pasti ter-laksana pada mereka. Karena ﴾ ل َ ا مَرَدَّ لَهُۥۚ ﴿ "tidak ada yang dapat menolak-nya," tidak ada seorang pun yang mampu menghindarkan mereka darinya. ﴾ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ ﴿ "Dan sekali-kali tak ada pelindung bagi me-reka selain Dia," yang menangani urusan-urusan mereka, mendatang-kan hal-hal yang disukai bagi mereka dan menyingkirkan hal-hal yang dibenci dari mereka. Maka, hendaklah mereka berhati-hati agar tidak berkutat pada perkara-perkara yang dibenci oleh Allah, karena dikhawatirkan siksa Allah akan menimpa mereka, yang tidak bisa ditolak dari kaum yang telah berbuat jahat.
Allah knows what every female bears in her womb. He knows everything about it. He knows about any shrinking, swelling, health or illness that occurs in the womb. By Him, may He be glorified, everything is determined with a measure that will neither decrease nor increase.
Allāh sa cosa ogni femmina porta nel suo ventre, sa tutto di lui; e conosce le cose che accadono nel grembo, alterazioni, salute e malattie; e ogni cosa, gloria Sua, è stata saldamente stabilita: non aumenta né diminuisce,
Allah mengetahui janin yang dikandung oleh setiap wanita hamil dalam rahimnya. Allah mengetahui segala sesuatu tentangnya dan mengetahui apa yang terjadi di dalam kandungan berupa tambahan dan pengurangan, serta kesehatan dan cacatnya. Segala sesuatu di sisi Allah telah ditentukan dengan kadar tertentu yang tidak bertambah dan tidak berkurang.
Allah is All-Knower of Al-Ghayb (Unseen)
Allah affirms His perfect knowledge, from which nothing is hidden, and that He has complete knowledge of whatever every female creature is carrying,
وَيَعْلَمُ مَا فِى الاٌّرْحَامِ
(And He knows that which is in the wombs.)31:34, whether male or female, fair or ugly, miserable or happy, whether it will have a long or a short life. Allah said in other Ayat,
هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِّنَ الاٌّرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ
(He knows you well when He created you from the earth, and when you were fetuses.)53:32, and,
يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـتِكُـمْ خَلْقاً مِّن بَعْدِ خَلْقٍ فِى ظُلُمَـتٍ ثَلَـثٍ
(He creates you in the wombs of your mother: creation after creation in three veils of darkness.)39:6 meaning stage after stage. Allah also said,
وَلَقَدْ خَلَقْنَا الإِنْسَـنَ مِن سُلَـلَةٍ مِّن طِينٍ - ثُمَّ جَعَلْنَـهُ نُطْفَةً فِى قَرَارٍ مَّكِينٍ - ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَـماً فَكَسَوْنَا الْعِظَـمَ لَحْماً ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
(And indeed We created man out of an extract of clay. Thereafter We made him as a Nutfah in a safe lodging. Then We made the Nutfah into a clot, then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allah, the Best of creators.)23:12-14 In the two Sahihs it is recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,
«إِنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثُمَّ يَبْعَثُ اللهُ إِلَيْهِ مَلَكًا فَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ، بِكَتْبِ رِزْقِهِ، وَعُمْرِهِ، وَعَمَلِهِ، وَشَقِيٌّ أَوْ سَعِيد»
(The matter of the creation of one of you is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his provisions, his life span, his deeds, and whether he will be blessed or wretched.") In another Hadith, the Prophet said,
«فَيَقُولُ الْمَلَكُ: أَيْ رَبِّ أَذَكَرٌ أَمْ أُنْثَى؟ أَيْ رَبِّ أَشَقِيٌّ أَمْ سَعِيدٌ؟ فَمَا الرِّزْقٌ؟ فَمَا الْأَجَلُ؟ فَيَقُولُ اللهُ: وَيَكْتُبُ الْمَلَك»
(Then the angel asks, "O my Lord! Is it a male or a female, miserable or happy, what is its provisions and life span" Allah then ordains and the angel records it.) Allah said next,
وَمَا تَغِيضُ الاٌّرْحَامُ وَمَا تَزْدَادُ
(and by how much the wombs fall short or exceed.) Al-Bukhari recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said,
«مَفَاتِيحُ الْغَيْبِ خَمْسٌ، لَا يَعْلَمُهُنَّ إِلَّا اللهُ: لَا يَعْلَمُ مَا فِي غَدٍ إِلَّا اللهُ، وَلَا يَعْلَمُ مَا تَغِيضُ الْأَرْحَامُ إِلَّا اللهُ، وَلَا يَعْلَمُ مَتَى يَأْتِي الْمَطَرُ أَحَدٌ إِلَّا اللهُ، وَلَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ، وَلَا يَعْلَمُ مَتَى تَقُومُ السَّاعَةُ إِلَّا الله»
(The Keys of the Ghayb (unseen knowledge) are five, nobody knows them but Allah. Nobody knows what will happen tomorrow except Allah; nobody knows what is in the womb except Allah; nobody knows when it will rain except Allah; no soul knows at what place he will die except Allah; and nobody knows when the (Final) Hour will begin except Allah.) Al-`Awfi reported from Ibn `Abbas that he said,
وَمَا تَغِيضُ الاٌّرْحَامُ
(and by how much the wombs fall short), this refers to miscarriages,
وَمَا تَزْدَادُ
(or exceed), this refers to carrying her fetus in her womb for the full term. Some women carry their fetus for ten months, while others for nine months. Some terms are longer or shorter than others. This is the falling short or exceeding that Allah the Exalted mentioned, and all this occurs by His knowledge." Qatadah commented on Allah's statement,
وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ
(Everything with Him is in proportion.) "For a term appointed. Allah has the records of the provisions and terms of His creation and made an appointed term for everything." An authentic Hadith mentioned that one of the Prophet's daughters sent (a messenger) to him requesting him to come as her child was dying, but the Prophet returned the messenger ﷺ and told him to say to her,
«إِنَّ للهِ مَا أَخَذَ، وَلَهُ مَا أَعْطَى، وَكُلُّ شَيْءٍ عِنْدَهُ بِأَجَلٍ مُسَمًّى، فَمُرُوهَا فَلْتَصْبِرْ وَلْتَحْتَسِب»
(Verily, whatever Allah takes is for Him and whatever He gives is for Him, and everything with Him has a limited fixed term (in this world), and so she should be patient and hope for Allah's reward.) Allah said next,
عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ
(All-Knower of the Ghayb (the unseen) and the Shahadah (the witnessable),) Who knows everything that the servants see and all what they cannot see, and none of it ever escapes His knowledge,
الْكَبِيرُ
(the Most Great), greater than everything,
الْمُتَعَالِ
(the Most High.) above everything,
قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا
((Allah) surrounds all things in (His) knowledge.)65:12, and has full power over all things, the necks are under His control and the servants are subservient to Him, willingly or unwillingly.
Allah biết rõ bào thai nằm trong bụng của mỗi người phụ nữ, Ngài biết tất cả về nó, và Ngài biết những gì đang diễn ra tử cung về việc bào thai thiếu hay dư tháng, khỏe mạnh hay bệnh tật, và tất cả mọi thứ đã được Ngài định lượng đúng mức không hề dư và cũng không hề thiếu hụt
Here, it was said: اللَّـهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَيْءٍ عِندَهُ بِمِقْدَارٍ ٍ. It means that Allah Ta ala knows everything about what every woman carries in her womb - a boy or girl, beautiful or otherwise, good or evil - and about why wombs of women decrease or increase, that is, about the time of delivery, whether early, in due time, or late.
Stated in this verse is a particular attribute of Allah Ta’ ala: That He is the Knower of the Unseen (` Alim al-Ghayb). He is aware of the minutest of this entire universe and that of everything created in it, and He is most comprehensively informed of all changing conditions of each such particle. Mentioned along with it is the fact of all-inclusive and most perfect knowledge of every stage, every change, and every trait in the complex process of human procreation. For instance, it is He alone who has the ultimate knowledge - the most sound, the most certain - of female pregnancy - a boy or girl? Or, both? Or, nothing but the accumulation of clusters of water or gas? Whatever opinion a physician gives in this matter as based on clinical indicators and educated guess cannot be taken to be any more than strong likelihood or estimate. There are times when things turn out to be otherwise. Even X-rays and more modern Imaging techniques fail to unravel the reality of this phenomena as due. We can only say that its real and certain knowledge can be credited only to Allah Ta` ala. This is what has been stated in another verse of the Qur’ an which says: (And He knows whatever there is in wombs - Luqman, 31:34).
The word: تَغِیض (taghudu: decrease) is used in the sense of becoming less or dried up. In the present verse, set against the word: تَزدَاد (tazdad increase), it becomes clear that, at this place, it means decrease. Thus, it means that the most correct and sound knowledge of 'what the wombs decrease or increase' rests with none but Allah Ta` ala. This 'increase' and 'decrease' could be referring to the increase or decrease in the number of children to be born, that is, whether the womb contains only one child, or has more than one. It is also possible that it may be denoting the increase or decrease in the period of actual delivery of the child, that is, in how many months, days, and hours, this pregnancy will translate into the outward physical existence of a human being. This too is something the absolutely certain knowledge of which cannot be claimed by any-one other than Allah Ta` ala.
Tafsir authority Mujahid has said that the blood excreted by a woman in pregnancy becomes the cause of decrease in the size and health of the fetus. The Qur’ anic expression: تَغِيضُ الْأَرْحَامُ ('the wombs decrease' ) means this decrease - and the truth of the matter is that the words of the verse cover decreases of all kinds, therefore, no contradiction exists here.
Said in the last sentence of verse وَكُلُّ شَيْءٍ عِندَهُ بِمِقْدَارٍ (And everything has measure with Him). It means that there can be no decrease or in-crease from the norm set with Allah Ta’ ala. All states through which a child-to-be-born passes are also included under this statement, that is, everything pertaining to such a child lies determined with Allah who knows for how many days the child will stay in the womb, then, for how long it will continue to live in the world, and how much of sustenance it will receive. This matchless knowledge of Allah Ta` ala is an open proof of His Oneness (Tauhd).
Allah zna sve o onome što u utrobama nose trudnice, zna koji će plod porasti ili krnjav biti, koji će zdrav, a koji bolestan biti. Sve je to precizno odredio, i ta se odredba ne može umanjiti niti uvećati.
Yüce Allah her dişinin karnında neyi taşıdığını ve onun hakkındaki her şeyi bilir. Rahimlerde meydana gelen eksikliği, fazlalığı, sağlıklı olanı ve hasta olanı da bilir. Allah -Subhânehu ve Teâlâ-'nın katında her şey bir ölçü iledir, ne artar ne de eksilir.
Allah sait ce que chaque femelle porte dans son ventre et sait tout ce qui concerne les embryons portés. Il sait aussi ce qui se passe dans les utérus: croissance, décroissance, maladie ou rétablissement. Tout chez Lui à une mesure déterminée qui n’augmente ni ne diminue.
Al-lah conoce lo que cada mujer gesta en su vientre. Él lo sabe todo al respecto. Él tiene conocimiento de cualquier contracción, hinchazón, salud o enfermedad que ocurre en el útero. Todo está determinado con una medida que no disminuirá ni aumentará.
Si Allāh ay nakaaalam sa anumang dinadala ng bawat babae sa tiyan nito, nakaaalam sa bawat bagay tungkol doon, nakaaalam sa anumang nangyayari sa mga sinapupunan na kakulangan at karagdagan, at kalusugan at kapansanan. Bawat bagay sa ganang Kanya – kaluwalhatian sa Kanya – ay tinakdaan ng sukat: hindi nakadaragdag dito at hindi nakababawas dito.
8- Allah, her dişinin (karnında) ne taşıdığını ve rahimlerin neyi eksiltip neyi artırdığını bilir. Her şey O’nun katında bir ölçü iledir.
9- O, görünmeyeni de görüneni de bilendir, çok büyüktür, yüceler yücesidir.
10- İçinizden sözü gizleyenle açıktan söyleyen, geceleyin gizlenenle gündüzün yolda yürüyen (O’nun için) birdir.
11- O (insanın) önünde ve arkasında onu Allah’ın emri ile nöbetleşe koruyan takipçi (melekler) vardır. Gerçek şu ki bir toplum, kendinde olanı değiştirmedikçe Allah onların halini değiştirmez. Allah, bir topluma kötülük diledi mi artık onun geri çevrilmesine imkân yoktur. (O zaman) onlar için O’ndan başka bir yardımcı da olmaz.
8. Yüce Allah, ilminin kapsamını, her şeyden haberdar oluşunu ve her şeyi bilgisiyle kuşattığını haber vererek şöyle buyurmaktadır:“Allah” Âdemoğullarından olsun diğer varlıklardan olsun “her dişinin (karnında) ne taşıdığını ve rahimlerin neyi eksiltip” yani ya gebe kalınan yavrunun ölmesi ile yahut zayıf düşmesi ile veya telef olması ile meydana gelecek eksikliği “neyi artırdığını” rahimlerde yer alan ceninlerin büyümesini “bilir. Her şey O’nun katında bir ölçü iledir.” Hepsi de bu ölçünün ne önüne geçer, ne gerisinde kalır. Ne artar, ne eksilir. Ne olursa ancak O’nun hikmet ve ilminin gereği ile olur.
9. Çünkü “O, görünmeyeni de görüneni de bilendir”; Zatı, isimleri ve sıfatları ile “çok büyüktür,” yine zatı, kudreti ve kahr-u galebesi ile bütün mahlukatın üstündedir “yüceler yücesidir.”
10. “İçinizden sözü gizleyenle açıktan söyleyen, geceleyin gizlenenle” yani gece bir yerde saklanan kimse “gündüzün yolda yürüyen (O’nun için) birdir.” Yani gündüzün gizlenip saklanabileceği serabına giren aynıdır. Serab (سرب) ise insanın, ya evinin içi ya da mağara gibi içinde gizlendiği yer demektir.[35]
11. “O” insanın “önünde ve arkasında” gece ve gündüz “nöbetleşe koruyan takipçi (melekler) vardır.”Bunlar, onun bedenini ve ruhunu, ona kötülük yapmak isteyen herkese karşı korudukları gibi, onun amellerini de kayıt altına alırlar. Bu melekler, devamlı onunla birlikte bulunurlar. Böylece Yüce Allah’ın ilmi onu kuşattığı gibi ayrıca O, kullar üzerine işte bu koruyucu melekleri de göndermiştir. Artık o insanların halleri ve amelleri asla gizli-saklı kalmaz ve onlardan hiçbir şey de unutulmaz.“Gerçek şu ki, bir toplum kendinde olanı değiştirmedikçe” imandan küfüre, itaatten masiyete geçmedikçe yahut Allah’ın nimetlerine şükretmeyi bırakıp o nimetlerle azmadıkça “Allah onların halini” için bulundukları nimet, ihsan, rahat ve bol geçimi “değiştirmez.” Onlar hallerini değiştirecek olursa Allah da onları bu iyi hallerinden mahrum bırakır. Aynı şekilde kullar, içlerindeki masiyeti değiştirerek Allah’a itaate dönecek olurlarsa, Allah da onların içinde bulundukları sıkıntıları değiştirip hayır, sevinç, nimet ve rahmete çevirir. “Allah bir topluma kötülük” azap, sıkıntı ve hoşlanmayacakları bir iş “diledi mi” şüphesiz O’nun, o toplum hakkındaki iradesi gerçekleşir ve “artık onun geri çevrilmesine imkân yoktur.” Hiçbir kimse, onları buna karşı savunamaz. “(O zaman) onlar için O’ndan başka bir yardımcı” işlerini üstlenecek ve böylelikle sevdikleri şeyleri kendilerine sağlayacak, hoşlanmadıkları şeyleri de kendilerinden uzaklaştıracak kimseleri “olmaz.” Öyleyse günahkârlar topluluğu, asla geri çevrilmesi mümkün olmayan bir cezanın gelip kendilerini bulması korkusu ile Allah’ın hoşlanmadığı şeyleri sürdürmekten sakınmalıdırlar.
Esto se debe a que Él sabe todo aquello que Su creación no percibe, así como todo lo que percibe. Él es Majestuoso en Sus atributos, nombres y acciones. Él es Supremo sobre cada creación Suya en cuanto a Su ser y atributos.
To je zato što On Uzvišeni zna sve ono što je stvorenjima nedokučivo i dokučivo, jer On posjeduje veličanstvena svojstva, imena i čini veličanstvena djela. On je uzvišen iznad svih stvorenja, Svojim osobinama i Svojim Bićem.
Commentary
The theme of the exclusive attributes of the perfection of Allah Ta` ala continues. Starting earlier than the verses cited above, this theme is actually an array of proofs concerning the Oneness of Allah. Onwards from the previous verse (9), it was said in the first verse (1o) here: عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ (- the Knower of the hidden and the manifest, the Great, the High). The word: اَلغَیب (al-ghayb : the hidden, the unseen) means that which is absent from the reach of human senses, that is, which cannot be seen with eyes, nor heard with ears, nor smelt with the nose, nor tasted with the tongue, nor sensed by touching with hands.
As for: اَلشَہَادَۃ (ash-shahadah : manifest, present), it stands in contrast to 'al-ghayb' or the hidden and denotes what can be found out by using human senses mentioned above. The verse means that it is the very exclusive attribute of Allah Ta` ala that He knows everything hidden (al-ghayb) precisely as He knows the manifest, present and existing.
The word: الْكَبِيرُ (al-kabir) means the great and الْمُتَعَالِ (al-muta’ al) means the high, above. The sense conveyed by these two words is that He is great and far above the attributes of what He has created. Though the disbelievers and polytheists did confess to the great and exalted state of the Being of Allah Ta ala, in a general way, but were obviously misguided by a lack of proper perception when they took Allah Ta` ala on the analogy of common human beings and went on to associate such attributes to him as were far too removed from His great majesty. For instance, the Jews and the Christians attributed a son for Allah, while others suggested for Allah a body and its parts just like those of human beings, and still others tried to prove direction and orientation for Him. But, the fact is that Allah is far above, absolutely pure and free of all such conditions and attributions. It should be kept in mind that, in order to emphasize His absolvement from all such human attributions, He has repeatedly reminded us in the Qur'an: سُبْحَانَ اللَّـهِ عَمَّا يَصِفُونَ that is, 'Allah is pure and free from what these people attribute to Him.' (23:91; 37:159; )
The perfection of the knowledge of Allah Ta ala was described in عَالِمُ الْغَيْبِ وَالشَّهَادَةِ (the Knower of the hidden and the manifest) appearing in the first sentence (9) as well as in اللَّـهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ (Allah knows what every woman carries) in the verse previous to it (8). Mentioned in the second sentence here: الْكَبِيرُالْمُتَعَالِ (the great, the high) is the power and greatness of Allah for His power and reach is far beyond any human calculation. Also in the verse which follows, the same perfection in knowledge and power has been pointed to in a particular manner. There it has been said:
Çünkü O -Subhânehu ve Teâlâ- mahlukatının duyularının algılayamadığı her şeyi hakkıyla bilendir. Onların duyularının algıladığı her şeyi de hakkıyla bilendir. O, sıfatlarında, isimlerinde ve fiillerinde azametlidir. Zatı ve sıfatları ile yaratmış olduğu mahlukatının üzerindedir ve çok yücedir.
This is because He, may He be glorified, knows about everything that is not perceived by His creation as well as everything that is perceived by them. He is the Majestic in His attributes, names and actions. The Supreme over every creation of His in His self and attributes.
Bởi vì Ngài là Đấng Hiểu Biết tất cả những gì mà các giác quan không cảm nhận được, và là Đấng Hiểu Biết tất cả những gì mà các giác quan nắm bắt được, Ngài Vĩ Đại qua các Phẩm Chất, Tên Gọi và việc làm, Đấng Tối Cao trên tất cả tạo vật mà chính Ngài đã tạo ra
[Ito ay] dahil Siya – kaluwalhatian sa Kanya – ay Nakaaalam sa bawat nalingid sa mga pandama ng nilikha Niya at Nakaaalam sa bawat natatalos ng mga pandama nila; ang Dakila sa mga katangian Niya, mga pangalan Niya, at mga gawa Niya; ang Kataas-taasan sa bawat nilikha kabilang sa mga nilikha Niya – sa sarili Niya at mga katangian Niya.
Itu karena Allah -Subḥānahu- mengetahui apa yang gaib dari panca indra seluruh makhluk-Nya dan mengetahui apa yang diketahui oleh indra mereka. Dia Mahagung pada sifat-sifat, nama-nama dan perbuatan-perbuatan-Nya, lagi Mahatinggi atas seluruh makhluk dengan zat dan sifat-sifat-Nya.
essendo Lui, gloria Sua, Consapevole di ciò che le Sue creature non sono in grado di percepire con i sensi e consapevole di ciò che esse possono percepire; L'Immenso nei Suoi Attributi, nei Suoi Nomi e nelle Sue azioni al di sopra di ogni creatura tramite Se Stesso ed i Suoi Attributi.
En effet, Allah connaît tout ce que Ses créatures ne peuvent percevoir par les sens et ce qu’ils peuvent percevoir. Il est l’Eminent par Ses attributs, Ses Noms et Ses actes et Celui qui est élevé au-dessus de chacune de Ses créatures par Son être et Ses attributs.
Allah mengetahui rahasia dan apa yang lebih tersembunyi darinya. Dalam ilmu Allah sama saja antara orang yang merahasiakan perkataannya di antara kalian -wahai manusia- dengan orang yang mengumumkannya. Sama saja dalam ilmu Allah antara orang yang bersembunyi di dalam kegelapan malam sehingga mata manusia tidak melihatnya dengan orang yang menampakkan amal perbuatannya di siang bolong.
Gizli olanı da, saklanan sırları da bilir. -Ey İnsanlar!- Sizden sözünü gizleyen ile sözünü açıkça söyleyen O'nun ilminde birdir. Aynı zamanda O'nun ilminde gece karanlıkta insanların bakışlarından gizlenen ile güpegündüz amellerini açıktan yapan birdir.
The womb of a mother is a wonderful factory. The wonderful aspect of the human produce is that it conforms to a ‘fixed proportion’. There is a constant balance between ‘demand and supply’. For instance, this wonderful plant which has been working for thousands of years, produces men as well as women, but a constant proportion is maintained between these two sexes. It never happens that this plant produces males only or females only. An event like war sometimes temporarily disturbs this proportion. But it has been observed, strangely enough, that after a certain period this original proportion is soon restored. The same is true of the balance of talent in the men and women coming out of this plant. Research has shown that those being born are not of a uniform capacity. There is a great diversity in their talents. This diversity is of importance in civilization, because persons of diverse capacities are required to manage the affairs of a civilization. The plant of mothers is quietly and successfully producing persons with different talents, as if it were receiving ‘orders’ from outside which led to how the persons in the womb were constituted. If there had not been this diversity in the production of human beings, the whole system of civilization would have descended into chaos and all development would have ceased. The existence of this planning in the working of the mother’s womb clearly shows that there is a Planner behind it. Without conscious planning, a system marked by such regularity could never exist. This also proves that the Creator and Lord of this world is a Being Who is aware not only of whatever is plain for everyone to see, but also of what is unseen and hidden. Whatever happens in a woman’s womb is apparently a secret matter. But the above-mentioned details show that God is completely aware of it. Then this Being Who is aware of the open and hidden aspects of everything is bound to know the hidden, and open aspects pertaining to human beings. Belief in angels is also proved by this, because it is an extension of the present system of keeping ‘watch’.
Él sabe lo que es secreto y lo que está aún más oculto. Ya sea que ustedes, gentes, oculten sus palabras o las proclamen, es igual ante Su conocimiento. Una persona que se esconde de los ojos de los demás bajo la oscuridad de la noche y la que actúa abiertamente a la luz del día, son igualmente conocidas para Él.
Ngài biết mọi điều bí mật, mọi điều trắc ẩn cũng như việc Ngài biết những gì các ngươi che đậy - hỡi nhân loại -, luôn cả lời nói thì thầm và công bố, và Ngài cũng biết chuyện ai ẩn mình tránh né con người trong bóng đêm, rồi ai hiện rõ hành động của y vào ban ngày
سَوَاءٌ مِّنكُم مَّنْ أَسَرَّ الْقَوْلَ وَمَن جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ
Alike [ for Him ] is he, from among you, who speaks quietly and he who speaks aloud, and he who hides in the night and he who walks out in the day - 10.
The expression: أَسَرَّ الْقَوْلَ (speaks quietly) is a derivation from: اَسرَار (asrar) which means secret talk and: جَهَرَ (jahr) means open talk. When one talks to be heard by others, it is called jahr and what one says for his own hearing is called sirr. The word: مُسْتَخْفٍ (mustakhfin) refers to one who hides, and: سَارِبٌ بِالنَّهَارِ (sarib) means one who walks his way freely.
The verse means that, because of the all-encompassing knowledge of Allah Ta` ala, the one who talks quietly or secretly and the one who talks loudly and openly are both equal in His sight. He hears and knows what they say, identically and uniformly. Similarly, there is the person hiding in the darkness of the night and there is another walking freely in open daylight. Both of them are alike in terms of His knowledge and power, since He knows all inward and outward conditions of both alike and His power surrounds them both alike and just no one is outside His power and control. An elaboration of this point appears in the next verse in the following words:
Il connaît ce qui est secret et encore plus intime que le secret. Au regard de Sa connaissance, peu importe, ô gens que vous dissimuliez ou divulguiez vos paroles et peu importe que vous profitiez de l’obscurité pour vous dérober au regard des gens ou que vous agissiez publiquement et en plein jour.
Nakaaalam Siya sa lihim at higit na kubli. Nagkakapantay sa kaalaman Niya ang sinumang nagkubli kabilang sa inyo, O mga tao, ng sinabi at ang sinumang nagpahayag nito. Nagkakapantay sa kaalaman Niya, gayon din, ang sinumang nagpapatago sa kadiliman ng gabi palayo sa mga mata ng mga tao at ang sinumang naghahayag sa mga gawain niya sa kaliwanagan ng maghapon.
On zna skriveno i tajno, i On zna sve što govorite i radite, bilo da tajno ili javno nešto kažete, i bilo da nešto činite skriveno od ljudskih očiju u tminama noći ili pred svima usred bijela dana.
Allah's Knowledge encompasses all Things Apparent and Hidden
Allah declares that His knowledge is encompassing all of His creation, those who declare their speech or hide it, He hears it and nothing of it ever escapes His observation. Allah said in other Ayat,
وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
(And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.)20:7, and,
وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
(And (Allah) knows what you conceal and what you reveal.) `A'ishah said, "All praise is due to Allah Whose hearing has encompassed all voices! By Allah, she who came to complain about her husband to the Messenger of Allah ﷺ was speaking while I was in another part of the room, yet I did not hear some of what she said. Allah sent down,
قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِى تُجَادِلُكَ فِى زَوْجِهَا وَتَشْتَكِى إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمآ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
(Indeed Allah has heard the statement of her that disputes with you concerning her husband and complains to Allah. And Allah hears the argument between you both. Verily, Allah is All-Hearer, All-Seer.)58:1 Allah said next,
وَمَنْ هُوَ مُسْتَخْفٍ بِالَّيْلِ
(whether he be hid by night), in his house in the darkness of the night,
وَسَارِبٌ بِالنَّهَارِ
(or goes forth freely by day.) moves about during the daylight; both are encompassed by Allah's knowledge. Allah said in other Ayat,
أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ
(Surely, even when they cover themselves with their garments.) 11:5, and,
وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ وَلاَ أَصْغَرَ مِن ذَلِكَ وَلا أَكْبَرَ إِلاَّ فِى كِتَابٍ مُّبِينٍ
(Neither you do any deed nor recite any portion of the Qur'an nor you do any deed, but We are witness thereof when you are doing it. And nothing is hidden from your Lord (so much as) the a speck of dust on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record.)10:61
The Guardian Angels
Allah said next,
لَهُ مُعَقِّبَـتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ
(For him (each person), there are angels in succession, before and behind him. They guard him by the command of Allah.) Allah states that there are angels who take turns guarding each servant, some by night and some by day. These angels protect each person from harm and accidents. There are also angels who take turns recording the good and evil deeds, some angels do this by day and some by night. There are two angels, one to the right and one to the left of each person, recording the deeds. The angel to the right records the good deeds, while the angel to the left records the evil deeds. There are also two angels that guard and protect each person, one from the back and one from in front. Therefore, there are four angels that surround each person by day and they are replaced by four others at night, two scribes and two guards. An authentic Hadith states,
«يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الصُّبْحِ وَصَلَاةِ الْعَصْرِ، فَيَصْعَدُ إِلَيْهِ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ وَهُوَ أَعْلَمُ بِكُمْ: كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: أَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ، وَتَرَكْنَاهُمْ وَهُمْ يُصَلُّون»
(Angels take turns around you, some at night and some by day, and all of them assemble together at the time of the Fajr and `Asr prayers. Then those who have stayed with you throughout the night, ascend to Allah Who asks them, and He knows the answer better than they about you, "How have you left My servants" They reply, "As we have found them praying, we have left them praying.") Imam Ahmad recorded that `Abdullah said that the Messenger of Allah ﷺ said,
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ وَقَرِينُهُ مِنَ الْمَلَائِكَة»
(Verily, every one among you has his companion from the Jinn and his companion from the angels.") They said, "And you too, O Allah's Messenger" He said,
«وَإِيَّايَ، وَلَكِنَّ اللهَ أَعَانَنِي عَلَيْهِ، فَلَا يَأْمُرُنِي إِلَّا بِخَيْر»
(And I too, except that Allah has helped me against him, so he only orders me to do good.) Muslim collected this Hadith. Ibn Abi Hatim narrated that Ibrahim said, "Allah revealed to a Prophet from among the Children of Israel, `Say to your nation: every people of a village or a house who used to obey Allah but changed their behavior to disobeying Him, then He will take away from them what they like and exchange it for what they dislike." Ibrahim next said that this statement has proof in Allah's Book,
إِنَّ اللَّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنفُسِهِمْ
(Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves.)
Conosce il segreto e l'intimo, essi sono pari dinanzi alla Sua Sapienza, o gente, e inoltre conosce la parola e chi la pronuncia; e sono pari, per Lui, chi è nascosto nelle tenebre della notte invisibile agli occhi degli uomini e colui le cui azioni sono visibili nel pieno giorno.
He knows what is secret and what is even more hidden. Whether you, O people, hide your statements or proclaim them, it is the same in His knowledge. A person who hides from the eyes of people under the darkness of the night and the one who acts openly in the light of day, are equally known by Him.
Allah possède des anges qui se relaient auprès de l’être humain. Certains viennent la nuit et d’autre le jour afin, par ordre d’Allah, de le préserver de malheurs dont Allah décréta qu’il devait être préservés et de consigner ses dires et ses actes. Allah n’empire pas l’état d’un peuple tant qu’il ne cesse d’être reconnaissant et lorsqu’Allah désire anéantir un peuple, rien ne saurait L’en empêcher. Ô gens, vous n’avez d’autre allié se chargeant de vos affaires qu’Allah auprès de qui vous vous réfugiez pour qu’Il dissipe votre malheur.
Si Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay may mga anghel na sumusunod ang isa't isa sa kanila sa tao sapagkat pumupunta ang iba sa kanila sa gabi at ang iba sa kanila sa maghapon. Nangangalaga sila sa tao ayon sa utos ni Allāh laban sa kabuuan ng mga pagtatakda na itinakda ni Allāh para sa tao na pigilin [na mangyari] ang mga ito sa tao. Nagsusulat sila ng mga sinabi nito at mga ginawa nito. Tunay na si Allāh ay hindi nagpapaiba sa anumang nasa mga tao, mula sa isang kalagayang kaaya-aya tungo sa kalagayang iba pa na hindi nagpapagalak sa kanila, hanggang sa magpaiba sila sa nasa mga sarili nila gaya ng kalagayan ng pagpapasalamat. Kapag nagnais si Allāh – kaluwalhatian sa Kanya – sa mga tao ng isang kapahamakan ay walang tagapigil sa ninais Niya. Walang ukol sa inyo, O mga tao, bukod pa kay Allāh, na anumang tagatangkilik na tatangkilik sa mga nauukol sa inyo para dulugan ninyo para maitulak ang dumapo sa inyo na pagsubok.
A Lui, gloria Sua, L'Altissimo, appartengono gli angeli che si susseguono vegliando sugli uomini, e alcuni di loro vengono di notte, e altri durante il giorno; essi custodiscono la persona secondo il decreto di Allāh, proteggendola dagli avvenimenti prescritti da Allāh, e annotano le sue parole e le sue azioni. In verità, Allāh non cambia le buone condizioni di un popolo portandola a una condizione che non li compiace finché essi non cambiano la gratitudine nei loro animi; e se Allāh, gloria Sua, decide di distruggere un popolo, nessuno può impedire ciò che ha deciso; e non avete – o gente – all'infuori di Allāh qualcuno che si prenda cura dei vostri affari, così da rivolgervi a Lui affinché vi liberi dalla disgrazia che vi ha afflitti
On Uzvišeni ima meleke koji jedan za drugim dolaze čovjeku, pa neki od njih noću, neki danju dolaze, i čuvaju čovjeka po Allahovoj naredbi od mnogih odredbi od kojih je On naredio da ga sačuvaju, i zapisuju ono što govori i radi. Doista Allah neće promijeniti stanje jednog naroda iz boljeg ka gorem sve dok oni sebe ne promijene od boljeg ka gorem, pa od zahvalnih postanu nezahvalni. Kada Allah uzvišeni hoće da neki narod uništi, niko ih odbraniti ne može. O ljudi, vi mimo Allaha nemate zaštitnika i upravitelja, pa Njemu pribjegnite tražeći da vas sačuva od nedaća.
Và Đấng Vinh danh và Tối Cao có những thiên thần được chọn giám sát con người, rồi trong số Họ đến chỗ con người vào ban đêm, và một số khác đến vào ban ngày, Họ canh chừng con người theo mệnh lệnh của Allah từ chuỗi số phận mà Allah đã định sẵn nó cho họ, và ghi chép lại mọi hành động và lời nói của con người. Chắc chắn Allah không thay đổi bất cứ cộng đồng nào từ tình trạng tốt chuyển sang xấu trừ phi chính họ tự làm thay đổi nó, và khi Allah đã muốn hủy diệt một cộng đồng nào thì không ai có thể thay đổi ý muốn của Ngài, các ngươi sẽ như thế nào - hỡi nhân loại - khi không được Allah bảo hộ mọi việc, cho nên hãy tìm Allah làm Đấng Bảo Hộ thì các ngươi sẽ trông cậy vào Ngài để giải cứu các ngươi khỏi hoạn nạn
Allah -Subhânehu ve Teâlâ-'nın insanlar için ardı ardına gönderdiği melekleri vardır. Bazısı gece, bazısı da gündüz gelir. Allah'ın emri ile insanları, yüce Allah'ın onlar hakkında yazıp, takdir ettiği şeylerden korurlar. Aslında bu şeylerin onlara zarar vermemesini yüce Allah takdir etmiştir. Kulların söz ve amellerini yazarlar. Şüphesiz ki Yüce Allah, bir topluluğun içinde bulunduğu güzel durumu, şükredilecek bir durumdan kendilerini değiştirmedikleri sürece değiştirip, hoşlanmayacakları bir hale çevirmez. Eğer Allah -Subhânehu ve Teâlâ- bir kavmin helak olmasını dilerse O'nun bu isteğini geri çevirecek yoktur. -Ey İnsanlar!- Sizin için işlerinizi çekip çeviren Allah'tan başkası yoktur. Size isabet eden musibetleri defetmesi için O'na sığınırsınız.
He, may He be glorified, has angels that come upon a person one after the other. Some of them come at night and some during the day. They protect the person by Allah’s command and they record his statements and actions. Allah does not change the good condition of a people for the worse unless they change the state of gratitude within themselves. When Allah, may He be glorified, wills destruction for a people, then no one can ward off what He wills. You, O people, do not have any one apart from Him who will take charge of your affairs and to whom you can resort to ward off the calamity that afflicts you.
The rise and fall of the communities of the world do not happen at random, but rather under the care of and by the decision of God. When God blesses a community with His bounties, He continues this blessing so long as that community keeps its competency intact. After losing this competency, that community necessarily loses God’s grace also, for example, after losing internal unity, its impact on the world, is lessened. Whatever a community achieves in this world, it achieves by the law of God and whatever a community loses, it loses it by the law of God. There is nobody here who is capable of giving or capable of taking away except God.
لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّـهِ
For him there are angels replacing each other, before him and behind him, who guard him under the command of Allah - 11.
The word: مُعَقِّبَاتٌ (mu’ aqqibat) is the plural form of mu’ aqqibah. A group which comes concurrently behind another group is called mu'aqqibah or muta'aqqibah (hence, the translation: 'replacing each other' ). The expression: مِّن بَيْنِ يَدَيْهِ (min bayni yadayhi) literally means in between the two hands. It denotes the direction in front of a person. And: وَمِنْ خَلْفِهِ (wa min khalfihi) means 'behind him.' The particle: مِنْ (min) in the statement: مِنْ أَمْرِ اللَّـهِ (min amrillah) has been placed here to serve as the ba' (بَاء) of causation. It has been used here in the sense of: بِاَمرِ اللہ (bi amrillah: under the command of Allah). In some readings (Qira'aat) of the Qur'an, this word has also been reported as: بِاَمرِ اللہ (bi amrillah). (Ruh al-Mani)
The verse means that for all human beings - whether one conceals what one says, or discloses it; or, similarly, one wishes to hide one's movement under the dark cover of the night, or goes about walking freely and openly in broad daylight - there are groups of angels appointed from Allah who provide a security cordon for them from in front of them and from behind them. Their hours of service and duty keep changing, so they keep replacing each other one after the other. The assignment given to them under the command of Allah is that they should protect human beings.
According to a Hadith of the Sahih of Al-Bukhari, there are two groups of angels who have been appointed to guard human beings, one for the day, and another for the night. These groups meet together during the prayers of Fajr and ` Asr. The night guards depart after the Salah of Fajr and the daytime guards take over. Then, they leave after the Salah of'Asr and the night guards resume their duty.
As reported by Sayyidna al-Murtada ؓ ' in a Hadith of Abu Dawud, for every human being there are guardian angels appointed to protect him or her. It is their duty to keep guarding them lest a wall or something else falls over them, or they stumble into a ditch or cave, or some animal or man causes hurt or harm to them. However, when the will of Allah itself stands enforced against a person condemned to suffer from some hardship or calamity, the guarding angels move away from the site. (Ruh al-Ma` ani)
From a narration of Sayyidna ` Uthman al-Ghani ؓ as in a Hadith of Ibn Jarir, we know that the duty of these guarding angels is not limited to protecting human beings from worldly discomforts and hardships only, instead, they also try to dissuade them from sins and do their best to keep them safe. They would go on infusing in their hearts the urge to do good and fear Allah, so that, through these, they would stay away from sinning. Now, if they still fall into sin by becoming neglectful of the angelic inspiration, they nevertheless pray for him and try that the sinner would somehow hasten to repent and become cleansed of the sin. After that, if the sinner fails to take any warning and refuses to correct himself, then, they write down a sin in his Book of Deeds.
In short, these guarding angels keep protecting human beings against the unwelcome happenings of both the present world and the world to come, all the time, awake or asleep. The well-known Tabi` i, Ka'b Al-Ahbar (رح) says: Should this protective Divine cordon be removed from around human beings, the Jinns would make their lives difficult. But, all these protective arrangements work only until such time as the Divine decree permits them to remain operative. Now, if Allah Ta` ala Himself wills to let a servant of His suffer, this arrangement of protection stands dismissed.
This has been elaborated in the next verse in the following manner:
إِنَّ اللَّـهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّـهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ
Surely, Allah does not change what is in a people until they change what is in themselves. And when Allah intends evil for a people, there is no way to turn it back, and for them there is no patron other than Him-11
It means that Allah Ta` ala does not change the state of peace and security enjoyed by a people into a state of distress and instability until such time that those people themselves change their deeds and ways into evil and disorder. And when a whole people change to commit themselves and their surrounding conditions into rank contumacy and disobedience, then, Allah Ta` ala too changes His way with them. And it is obvious that, should Allah Ta` ala Himself intend evil and punishment for any-one, then, there is no way that could be averted and there is no one who can rise to help them out against the Divine decree.
The outcome is that human beings remain actively protected by an-gels under the command of Allah Ta` ala, but should a people become ungrateful for His blessings and forsake being obedient to him only to take to evil doings and become contumacious in the end, then, the posse of protection posted by Allah Ta ala is called off duty. At that time, the wrath and punishment of Allah Ta` ala descends upon them and there remains no way they could escape from these.
This explanation tells us that the 'change' referred to in the cited verse means: When a people abandon gratitude and obedience and settle for a change to worse around them, then, Allah Ta` ala too brings about a change in His way of mercy and protection.
According to a common explanation of this verse, no positive revolution appears among a people unless they themselves do not correct conditions around them to bring about that positive revolution. There is a very popular Urdu couplet by poet Half which carries this very sense:
اللہ نے آج تک اس قوم کی حالت نہیں بدلی
نہ ہو جس کو خیال آپ اپنی حالت کے بدلنے کا
To this day, God has never changed the condition of a people Who have no plan of changing their condition themselves.
What has been said here is, no doubt, correct to a certain extent. But, this is not the sense of the Verse cited here. And its being correct too has to be viewed in terms of a general principle, that is, for a person who has no intention of correcting himself, there is no promise of help and support from Allah Ta’ ala. Instead, this promise is valid under the condition that someone would himself think and do something about it - as we learn from the noble verse: وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا (that is, 'those who strive in Us, them We do lead to Our paths - (29:69) ' which tells us that the pathways of guidance from Allah Ta` a1a too open up only when the urge to have such guidance is present there. But, Divine blessings are not bound by this restriction. They would, at times, come even without it.
Take our own existence and its countless blessings. These are not the outcome of our effort, nor had we ever prayed that we be given such a presence with eyes, nose, ears and rest of the most perfect body. These are wonderful blessings - and we have them without having to ask for them. However, the right to deserve blessings and to become worthy recipients of the fruits of the Divine promise cannot be received without making one's own effort to earn it - and should a people keep waiting for Divine rewards without putting in the due effort and deed, it would amount to nothing but self-deception.
Al-lah tiene ángeles que visitan a la persona uno tras otro. Algunos de ellos vienen por la noche y otros durante el día. Protegen a la persona por orden de Al-lah y registran sus palabras y sus acciones. Al-lah no cambia la buena condición de un pueblo para peor a menos que cambie el estado de gratitud dentro de ellos. Si Al-lah quiere la destrucción de un pueblo, entonces nadie podrá protegerse de lo que Él desee. Ustedes, pueblo, no tienen a nadie aparte de Él que se haga cargo de sus asuntos y a quien puedan recurrir para evitar la calamidad que les aflige.
Allah -Subḥānahu wa Ta'ālā- mempunyai malaikat-malaikat yang datang kepada manusia silih berganti. Sebagian dari mereka datang di waktu malam dan sebagian dari mereka datang di waktu siang; agar mereka menjaga manusia dengan perintah Allah dari beberapa takdir yang memang Allah tuliskan akan dicegah darinya, serta agar mencatat segala perkataan dan perbuatan manusia. Allah tidak mengubah keadaan satu kaum, dari keadaan yang baik kepada keadaan buruk yang tidak mereka sukai, hingga mereka sendiri yang mengubah apa yang mereka dapati dari keadaan syukur (menjadi keadaan kufur). Bila Allah hendak membinasakan suatu kaum maka tidak ada yang dapat mencegah kehendak-Nya. Adapun kalian -wahai manusia- maka tidak memiliki penolong selain Allah yang mengurusi urusan kalian sehingga kalian bisa berlindung kepadanya untuk menepis malapetaka yang menimpa kalian.
Ô gens, Allah est Celui qui vous fait voir l’éclair, qui suscite en vous la crainte d’être foudroyé et vous fait espérer une pluie prochaine. Il est aussi Celui qui fait exister des nuages alourdis d’une abondante pluie.
"Dia-lah Rabb yang memperlihatkan kilat kepadamu untuk menimbulkan ketakutan dan harapan, dan Dia mengadakan awan mendung. Dan guruh itu bertasbih dengan memuji Allah, (demikian pula) para malaikat karena takut kepadaNya, dan Allah melepaskan halilintar, lalu menimpakannya kepada siapa yang Dia kehendaki, dan mereka berbantah-bantahan tentang Allah, dan Dia-lah Rabb Yang Mahakeras siksaNya." (Ar-Ra'd: 12-13).
(12) Allah تعالى berfirman, ﴾ هُوَ ٱلَّذِي يُرِيكُمُ ٱلۡبَرۡقَ خَوۡفٗا وَطَمَعٗا ﴿ "Dia-lah Rabb yang memperlihatkan kilat kepadamu untuk menimbulkan ke-takutan dan harapan," menjadi sumber ketakutan karena kemunculan suara-suara guruh, kehancuran dan berbagai macam bahaya yang bisa menimpa sebagian buah-buahan dan lainnya, dan (menjadi sumber harapan) kebaikan dan manfaatnya darinya. ﴾ وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ ﴿ "Dan Dia mengadakan awan mendung," dengan curahan hujan lebat yang mengandung manfaat bagi umat manusia dan negeri-negeri.
(13) ﴾ وَيُسَبِّحُ ٱلرَّعۡدُ ﴿ "Dan guruh itu bertasbih dengan memuji Allah," yaitu suara yang terdengar dari mendung, yang mengagetkan ma-nusia. Ia tunduk kepada Rabbnya, melantunkan tasbih dengan me-mujiNya ﴾ و َ ﴿ "dan" bertasbih ﴾ ا ل ْ م َ ل َ ا ئ ِ ك َ ة ُ مِنۡ خِيفَتِهِۦ ﴿ "para malaikat karena takut kepadaNya," dalam keadaan khusyu' kepada Rabb mereka dan takut dari kemurkaanNya ﴾ وَيُرۡسِلُ ٱلصَّوَٰعِقَ ﴿ "dan Allah melepaskan hali-lintar," yaitu percikan api yang muncul dari sela-sela awan mendung ﴾ فَيُصِيبُ بِهَا مَن يَشَآءُ ﴿ "lalu menimpakannya kepada siapa yang Dia kehendaki," dari kalangan manusia, tergantung pada kehendak dan iradahNya. ﴾ وَهُوَ شَدِيدُ ٱلۡمِحَالِ ﴿ "Dan Dia-lah Rabb Yang Mahakeras siksaNya," maksud-nya Dia sangat dahsyat daya dan kekuatanNya. Tidaklah Dia ber-kehendak berbuat sesuatu melainkan pasti merealisasikannya. Tidak ada urusan yang sulit bagiNya. Tidak terlewatkan dariNya obyek yang telah melarikan diri. Apabila Allah semata yang mendatang-kan hujan bagi hamba-hambaNya, dan mendung yang berisi sumber rizki mereka, (dan Dia-lah yang mengatur segala urusan, semua makhluk yang besar yang ditakuti dan membuat orang-orang terusik, semuanya sangat tunduk patuh kepadaNya, Dia sangat dahsyat kekuatanNya), maka Dia-lah yang berhak untuk diibadahi semata, tidak ada sekutu bagiNya.
Oleh karena itu, Allah berfirman,
12- Korku ve ümit sebebi olan şimşeği size gösteren ve (yağmur yüklü) ağır bulutları meydana getiren O’dur.
13- Gök gürültüsü O’nu hamd ile tesbih eder, melekler de O’nun heybetinden (tesbih ederler). O, yıldırımları gönderir de onlarla dilediğini çarpar. Onlarsa Allah hakkında (batıl yolla) mücadele edip duruyorlar. Halbuki O, kudreti ve azabı çetin olandır.
12. “Korku ve ümit sebebi olan” yani yıldırım, yıkım, bazı meyvelere gelebilecek çeşitli zararlardan yana korkulmakla birlikte (getireceği yağmur sayesinde) hayır ve faydası umulan “şimşeği size gösteren”; kullara da topraklara da faydalı bol yağmurla yüklü “ağır bulutları meydana getiren O’dur.”
13. Kulları tedirgin eden ve bulutlardan işitilen o “gök gürültüsü O’na hamd ile” Rabbine boyun eğip O’na hamd ederek “tesbih eder, melekler de O’nun heybetinden” yani Rablerinin gazabından korkarak ve O’na itaatle boyun eğerek tesbih ederler. Bulutlardan çıkan bir çeşit ateş olan “yıldırımları gönderir de onlarla” kullarından meşîet ve iradesine göre “dilediğini çarpar. Onlarsa Allah hakkında (batıl yolla) mücadele edip duruyorlar. Halbuki O, kudreti ve azabı çetin olandır.” Ne dilerse mutlaka onu yapar. Hiçbir şey O’nun için imkânsız değildir, kimse O’na karşı koyamaz.
Kullara rızıklarının temel maddesini barındıran bulutları ve yağmuru süren, her şeyi idare eden yalnızca O olduğuna, kendilerinden korkulan ve kulları rahatsız eden büyük mahlukat dahi kendisine itaat ettiğine, çok çetin güç ve kudret sahibi olduğuna göre o zaman hiçbir ortak koşulmaksızın tek başına ibadete layık olan da O’dur. Bu yüzden Yüce Allah şöyle buyurmaktadır:
It is He who shows you, O people, the lightning, inspiring in you both fear of the lightning bolts and hope of rain. It is He who forms the clouds laden with rain water.
-Ey İnsanlar!- Size şimşeği gösteren, sizin için gök gürültüsü ile korku salıp, yağmur ümidini bir araya toplayandır. Sağanak yağmurla dolu yüklü bulutları meydana getiren O'dur.
After that, it was said in verse 12: هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنشِئُ السَّحَابَ الثِّقَالَ. It means that it is Allah Ta` ala Who makes you see the lightening and the thunder which can become a matter of fear for human beings lest it may destroy what it strikes. Then, it has a dimension of hope too by raising expectations that rains may follow the thunder, rains which support animal and human lives. And then, He is the One who lifts heavy and huge clouds up from the surface of the sea as the monsoons and carries these water-laden clouds post-haste through the atmosphere to places near and far off and has them deliver their rains over lands He chooses in accordance with His decree and corresponding to the measure determined by Him.
Pueblo, es Él Quien les muestra el relámpago, inspirándoles temor y esperanza de lluvia. Es Él Quien forma las nubes cargadas de agua.
Ngài là Đấng trình bày cho các ngươi - hỡi nhân loại - thấy được tia chớp sáng, nó khiến các ngươi sợ hãi từ tiếng sét chát chúa đó, song nó cũng là niềm hi vọng mang đến những cơn mưa, và Ngài là Đấng tạo ra đám mây nặng trĩu với lượng mưa lớn
Siya ang nagpapakita sa inyo, O mga tao, ng kidlat at nagsasama para sa inyo rito ng pangamba sa mga lintik at paghahangad sa ulan. Siya ang nagpapairal sa mga ulap na namimigat sa tubig ng ulang masagana.
E Lui è colui che vi mostra il lampo, e vi incute timore dei fulmini, e vi induce a sperare nella pioggia; ed è Lui a creare le nuvole colme di abbondante acqua piovana
Clouds, Thunder and Lightning are Signs of Allah's Power
Allah states that He has full power over Al-Barq (lightning), which is the bright light that originates from within clouds. Ibn Jarir recorded that Ibn `Abbas once wrote to Abu Al-Jald asking about the meaning of Al-Barq, and he said that it is water. Qatadah commented on Allah's statement,
خَوْفًا وَطَمَعًا
(as a fear and as a hope.) "Fear for travelers, for they feel afraid of its harm and hardship, and hope for residents, awaiting its blessing and benefit and anticipating Allah's provisions." Allah said next,
وَيُنْشِىءُ السَّحَابَ الثِّقَالَ
(And it is He Who brings up the clouds, heavy.) meaning, He originates the clouds that are heavy and close to the ground because of being laden with rain. Mujahid said that this part of the Ayah is about clouds that are heavy with rain. Allah's statement,
وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ
(And Ar-Ra'd (thunder) glorifies and praises Him), is similar to His other statement,
وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ
(And there is not a thing but glorifies His praise.) 17:44 Imam Ahmad recorded that Ibrahim bin Sa`d said, "My father told me that he was sitting next to Hamid bin `Abdur Rahman in the Masjid. A man from the tribe of Ghifar passed and Hamid sent someone to him to please come to them. When he came, Hamid said to me, `My nephew! Make space for him between me and you, for he had accompanied Allah's Messenger ﷺ.' When that man came, he sat between me and Hamid and Hamid said to him, `What was the Hadith that you narrated to me from the Messenger of Allah ﷺ ' He said, `A man from Ghifar said that he heard the Prophet say, i
«إِنَّ اللهَ يُنْشِىءُ السَّحَابَ فَيَنْطِقُ أَحْسَنَ النُّطْقِ، وَيَضْحَكُ أَحْسَنَ الضَّحِك»
(Verily, Allah originates the clouds, and they speak in the most beautiful voice and laugh in the most beautiful manner.) It appears, and Allah has the best knowledge, that the cloud's voice is in reference to thunder and its laughter is the lightning. Musa bin `Ubaydah narrated that Sa`d bin Ibrahim said, "Allah sends the rain and indeed, none has a better smile than it, nor more comforting voice. Its smile is lightning and its voice is thunder."
Supplicating to Allah upon hearing Ar-Ra`d (Thunder)
Imam Ahmad recorded that Salim bin `Abdullah narrated that his father said that the Messenger of Allah ﷺ used to say upon hearing the thunder and thunderbolts,
«اللَّهُمَّ لَا تَقْتُلْنَا بِغَضَبِكَ، وَلَا تُهْلِكْنَا بِعَذَابِكَ، وَعَافِنَا قَبْل ذَلِك»
(O Allah! Do not kill us with Your anger, nor destroy us with Your torment, and save us before that." This Hadith was recorded by At-Tirmidhi, Al-Bukhari in his book Al-Adab Al-Mufrad, An-Nasa'i in `Amal Al-Yawm wal-Laylah, and Al-Hakim in Al-Mustadrak. When `Abdullah bin Az-Zubayr used to hear thunder, he would stop talking and would supplicate, "All praise is to He Whom Ar-Ra`d (thunder) glorifies and praises, and so do the angels because of His awe." He would then say, "This is a stern warning to the people of earth." Malik collected this Hadith in Al-Muwatta', and Al-Bukhari in Al-Adab Al-Mufrad. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«قَالَ رَبُّكُمْ عَزَّ وَجَلَّ: لَوْ أَنَّ عَبِيدِي أَطَاعُونِي لَأَسْقَيْتُهُمُ الْمَطَرَ بِاللَّيْلِ، وَأَطْلَعْتُ عَلَيْهِمُ الشَّمْسَ بِالنَّهَارِ، وَلَمَا أَسْمَعْتُهُمْ صَوْتَ الرَّعْد»
(Your Lord, the Exalted and Most High, said, `Had My servants obeyed Me, I would have given them rain by night and the sun by day, and would not have made them hear the sound of the Ra`d (thunder).') Allah's statement,
وَيُرْسِلُ الصَّوَعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ
(He sends the thunderbolts, and therewith He strikes whom He wills,) indicates that He sends thunderbolts as punishment upon whom He wills, and this is why thunderbolts increase as time comes to an end. Al-Hafiz Abu Al-Qasim At-Tabarani narrated that Ibn `Abbas said that Arbad bin Qays bin Juzu' bin Julayd bin Ja`far bin Kulab, and `Amir bin At-Tufayl bin Malik came to Al-Madinah to the Messenger of Allah ﷺ and sat where he was sitting. `Amir bin At-Tufayl said, "O Muhammad! What will you give me if I embrace Islam" The Messenger of Allah ﷺ said,
«لَكَ مَا لِلْمُسْلِمِينَ وَعَلَيْكَ مَا عَلَيْهِم»
(You will have the rights and duties of all Muslims.) `Amir bin At-Tufayl said, "Will you make me your successor if I embrace Islam" The Messenger of Allah ﷺ said,
«لَيْسَ ذَلِكَ لَكَ وَلَا لِقَوْمِكَ، وَلَكِنْ لَكَ أَعِنَّةَ الْخَيْل»
(That is not your right, nor your people's right. However, I could appoint you a commander of the horsemen (i.e., war).) `Amir said, "I am already the commander of the horsemen of Najd (in the north of Arabia). Give me control over the desert and you keep the cities." The Messenger of Allah ﷺ refused. When these two men were leaving the Messenger of Allah ﷺ, `Amir said, "By Allah! I will fill it (Al-Madinah) with horses and men (hostile to Muslims)." The Messenger of Allah ﷺ replied,
«يَمْنَعُكَ الله»
(Rather, Allah will prevent you. ) When `Amir and Arbad left, `Amir said, "O Arbad! I will keep Muhammad busy while talking to him, so you can strike him with the sword. Verily, if you kill Muhammad, the people (Muslims) will agree to take blood money and will hate to wage war over his murder. Then we will give them the blood money." Arbad said, "I will do that," and they went back to the Messenger ﷺ. `Amir said, "O Muhammad! Stand next to me so that I can talk to you." The Messenger ﷺ stood up, and they both stood next to a wall talking to each other. Arbad wanted to grab his sword, but his hand froze when it touched the sword's handle and he could not take the sword out of its sheath. Arbad did not strike the Messenger ﷺ as `Amir suggested, and the Messenger of Allah ﷺ looked at Arbad and realized what he was doing, so he departed. When Arbad and `Amir left the Messenger of Allah ﷺ and arrived at Al-Harrah of Waqim area, they dismounted from their horses. However, Sa`d bin Mu`adh and Usayd bin Hudayr came out saying, "Come, O enemies of Allah! May Allah curse you." `Amir asked, "Who is this with you, O Sa`d" Sa`d said, "This is Usayd bin Hudayr." They fled until they reached the Riqm area, where Allah struck Arbad with a bolt of lightning and he met his demise. As for `Amir, he went on until he reached the Kharim area, where Allah sent an open ulcer that struck him. During that night, `Amir took refuge in a woman's house, from Banu Salul. `Amir kept touching his open ulcer and saying, "An ulcer as big as a camel's hump, while I am at the house of a woman from Bani Salul, seeking to bring my death in her house!" He rode his horse, but he died while riding it headed to his area. Allah sent down these Ayat (13:8-11) in their case,
اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَى
(Allah knows what every female bears) until,
وَمَا لَهُمْ مِّن دُونِهِ مِن وَالٍ
(..and they will find besides Him no protector.) Ibn `Abbas commented, "The angels in succession, guard Muhammad ﷺ, by the command of Allah." He next mentioned the demise of Arbad by Allah's command, reciting this Ayah,
وَيُرْسِلُ الصَّوَعِقَ
(He sends the thunderbolts,)" Allah said next,
وَهُمْ يُجَـدِلُونَ فِى اللَّهِ
(yet they (disbelievers) dispute about Allah.) they doubt Allah's greatness and that there is no deity worthy of worship except Him,
وَهُوَ شَدِيدُ الْمِحَالِ
(And He is Mighty in strength and Severe in punishment.) Allah's torment is severe against those who rebel against Him, defy Him and persist in disbelief, according to the Tafsir of Ibn Jarir At-Tabari. There is a similar Ayah in the Qur'an,
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ - فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَـهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
(So they plotted a plot, and We planned a plan, while they perceived not. Then see how was the end of their plot! Verily, We destroyed them and their nation all together.)27:50-51 `Ali bin Abi Talib said that,
وَهُوَ شَدِيدُ الْمِحَالِ
(And He is Mighty in strength and Severe in punishment (Al-Mihal)), means, His punishment is severe.
O ljudi, Allah je Taj Koji vam munju pokazuje, i koji u vama spaja osjećaj straha od munje sa osjećajem nade da će pasti plodonosna kiša, i On čini da se formiraju oblaci ispunjeni obilnom vodom koja postaje kiša.
Dialah yang memperlihatkan kilat kepada kalian -wahai manusia- dan dengannya Dia menyatukan pada diri kalian antara rasa takut kepada halilintar dan harapan turunnya hujan. Dialah pula yang menciptakan awan yang berat karena mengandung air hujan yang lebat di dalamnya.
El trueno pronuncia Su gloria junto con Sus alabanzas. Los ángeles pronuncian la gloria de su Señor por temor a Él y por respeto y honor hacia Él. Al-lah envía rayos para golpear y eliminar a quien de Su creación Él quiera. Sin embargo, los incrédulos todavía discuten acerca de la Unidad de Al-lah. Al-lah es todopoderoso y severo al castigar a los que Lo desobedecen.
The thunder pronounces His glory together with His praises, may He be glorified. The angels pronounce the glory of their Lord in awe of Him and out of respect and honour for Him. He sends thunderbolts to strike and eliminate whichever of His creation He wills. Yet the disbelievers still dispute about Allah’s Oneness. Allah is mighty in power and strength and severe in punishing those who go against Him.
Nagluluwalhati ang kulog sa Panginoon nito ayon sa pagluluwalhating nalalakipan ng pagpupuri sa Kanya – kaluwalhatian sa Kanya – at nagluluwalhati ang mga anghel sa Panginoon nila dala ng pangamba sa Kanya, dala ng pagpipitagan, at dala ng pagdakila sa Kanya. Nagpapadala Siya ng mga lintik na nanununog sa sinumang niloloob Niya kabilang sa mga nilikha Niya para magpahamak Siya rito habang ang mga tagatangging sumampalataya ay nakikipaghidwaan hinggil sa kaisahan Niya samantalang Siya ay matindi ang pagpapagalaw at ang lakas sapagkat wala Siyang ninanais na anuman malibang nagagawa Niya.
Le tonnerre glorifie et loue Son Seigneur. Les anges Le glorifient également par crainte, par vénération et par respect. En outre, Allah envoie la foudre consumer celles de Ses créatures qu’Il choisit pour les anéantir. Malgré cela, ils polémiquent au sujet de l’Unicité d’Allah… Allah est certes d’une force redoutable contre ceux qui Lui désobéissent.
E i tuoni glorificano il loro Dio e accompagnano la glorificazione alla Sua lode, gloria Sua, e così gli angeli glorificano il loro Dio e lo elogiano per Suo timore, riconoscendo la Sua Maestà. Egli invia i fulmini ardenti a chi vuole delle Sue creature, così da distruggerli mentre i miscredenti disputano sull'Unicità di Allāh. E Allāh è Forte e Potente nelle conseguenze verso chi Gli disobbedisce.
In the next verse (13), it was said: وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيفَتِهِ (And the thunder proclaims His purity with His praise, and [ so do ] the angels, out of His awe). In Arabic usage, the word: الرَّعْدُ (Ar-Ra` d)refers to the sound of the clouds generated by their collision. The sense of (Tasbih: the glorification of Allah) mentioned here is that of the same Tasbih about which it has been said in another verse of the Qur’ an: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ 'And there is nothing in the heavens and the earth which does not glorify Allah, but they do not understand their glorification' - (17:44).
And it appears in some narrations of Hadith that Ar-Ra'd is the name of the angel appointed to bring rains. In terms of this sense, the reciting of Tasbih is obvious.
Said in the next sentence 12 is: وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَن يَشَاءُ (And He sends the thunderbolts and strikes with it whom He wills). The word: الصَّوَاعِقَ (as-sawa` iq) is the plural form of a-sa` iqah which is the name of the thunderbolt that strikes the earth. The sense of the verse is that it is Allah who sends these thunderbolts down upon the earth and, with these, He strikes whom He wills.
The last sentence of this verse is: وَهُمْ يُجَادِلُونَ فِي اللَّـهِ وَهُوَ شَدِيدُ الْمِحَالِ they are quarrelling about Allah, and He is stern in His plan). The word: الْمِحَالِ (al-mihal: with Kasrah on the initial letter Mim) has been used here in the triple sense of stratagem and plan, and retribution and punishment, and in the sense of power as well. The verse means that (it is in the background of what has been stated above) that these people are busy with debates and altercations about the truth of Allah's Oneness - despite the fact that Allah Ta` ala has the ultimate power whose plan overtakes all and nothing works against it.
Grmljavina slavi svoga Gospodara, hvaleći Ga, a i meleki, iz straha od Njega, štujući Ga i veličajući. On šalje spaljujuće munje kojima pogađa koga On hoće pa ga uništi, dok se nevjernici raspravljaju o Allahovoj jednoći. Allah je snažan i jak. Šta god hoće, On uradi.
Guntur bertasbih kepada Tuhannya dengan tasbih yang diiringi dengan pujian kepada-Nya. Para malaikat juga bertasbih kepada Tuhan mereka dengan diiringi rasa takut serta sikap penghormatan dan pengagungan kepada-Nya. Allah mengirimkan halilintar yang menyambar siapa yang Dia kehendaki dari makhluk-Nya lalu Dia membinasakannya. Namun, orang-orang kafir itu masih terus mendebat tentang keesaan Allah, padahal Allah Mahakuat daya dan kekuatan-Nya, sehingga Dia tidaklah menghendaki sesuatu melainkan pasti mewujudkannya.
Gök gürültüsü Rabbi -Subhânehû ve Teâlâ-'yı hamd ile tesbih eder. Melekler de Rablerinden korkarak, tazim ve saygı duyarak O'nu tesbih ederler. Yakıcı yıldırımları dilediği kullarına gönderip onu helak eder. Kâfirler Allah'ın vahdaniyyetinde (birliğinde) birbiriyle çekişirler. Yüce Allah'ın güç ve kuvveti çok şiddetlidir. Bundan dolayı bir şey istediğinde onu yapar.
When there is lightning, sometimes it carries the message of pleasant weather. But sometimes it falls on the earth like a thunderbolt and burns things down. Similarly, when the clouds gather, they sometimes shower beneficial rains upon the earth. But sometimes they are the forerunners of storms and floods. This means that in this world, one and the same thing can have the aspects of both fear and hope. The One who manages the affairs of the world sends His blessings to the people of the earth by means of various phenomena. He can turn an ostensibly beneficent thing into the most destructive punishment. This state of affairs warns man that he should never consider himself to be safe from God’s scourge. Heedless human beings always wait for some unique and magical sign. But those whose consciousness is alive are successful in finding every kind of sign—of an inestimable value—in the daily affairs happening around them. They feel their hearts beat faster with the roll of thunder and the flash of lightning and when they look at the raindrops, a flood of tears flows from their eyes. The condition which the angels face on seeing the power of God directly, are one and the same as those faced by true human beings, even when they have not seen the power of God directly.
Sấm sét tán dương Thượng Đế bằng lời ca tụng, các Thiên Thần tán dương và ca tụng Ngài vì kính sợ và tôn cao Ngài. Ngài ném những lưỡi tầm sét vào ai Ngài muốn trong các tạo vật của Ngài, và Ngài sẽ tiêu diệt y và những kẻ vô đức tin tranh cãi về tính duy nhất của Allah. Quả thật Allah có sức mạnh và quyền năng vô biên, vì vậy, bất cứ thứ gì Ngài muốn đều được thực hiện.
A Parable for the Weakness of the False Gods of the Polytheists
`Ali bin Abi Talib said that Allah's statement,
لَهُ دَعْوَةُ الْحَقِّ
(For Him is the Word of Truth.) is in reference to Tawhid, according to Ibn Jarir At-Tabari. Ibn `Abbas, Qatadah, and Malik who narrated it from Muhammad bin Al-Munkadir, said that,
لَهُ دَعْوَةُ الْحَقِّ
(For Him is the Word of Truth.) means, "La ilaha illallah." Allah said next,
وَالَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke besides Him...), meaning, the example of those who worship others besides Allah,
كَبَـسِطِ كَفَّيْهِ إِلَى الْمَآءِ لِيَبْلُغَ فَاهُ
(like one who stretches forth his hand for water to reach his mouth,) `Ali bin Abi Talib commented, "Like he who stretches his hand on the edge of a deep well to reach the water, even though his hands do not reach it; so how can the water reach his mouth" Mujahid said about,
كَبَـسِطِ كَفَّيْهِ
(like one who stretches forth his hand) "Calling the water with his words and pointing at it, but it will never come to him this way." The meaning of this Ayah is that he who stretches his hand to water from far away, to either collect some or draw some from far away, will not benefit from the water which will not reach his mouth, where water should be consumed. Likewise, those idolators who call another deity besides Allah, will never benefit from these deities in this life or the Hereafter, hence Allah's statement,
وَمَا دُعَآءُ الْكَـفِرِينَ إِلاَّ فِى ضَلَـلٍ
(and the invocation of the disbelievers is nothing but misguidance.)
Ukol kay Allāh lamang ang panawagan ng Monoteismo, na walang nakikitambal sa Kanya roon na isa man, samantalang ang mga anitong dinadalanginan ng mga tagapagtambal bukod pa sa Kanya ay hindi tumutugon sa panalangin ng dumadalangin sa mga ito sa anumang hiling. Walang iba ang panalangin nila sa mga ito kundi tulad ng isang uhaw na nag-aabot ng kamay niya sa tubig upang umabot ito sa bibig niya para uminom mula rito, gayong ang tubig ay hindi aabot sa bibig niya. Walang iba ang panalangin ng mga tagatangging sumampalataya sa mga anito nila kundi nasa isang pagkawala at isang pagkalayo sa tama dahil ang mga ito ay hindi nakakakaya ng pagdudulot ng pakinabang para sa kanila ni ng pagtutulak ng pinsala.
Allah duy nhất sở hữu thuyết độc thần Tawhid không có việc chia sẽ quyền thống trị. Về những bụt tượng được người đa thàn cầu xin thay vì Allah, chúng không đáp lại lời cầu xin của họ cho được dù đó là vấn đề gì, và những lời cầu xin đó của họ giống như hình ảnh một người khát nước rồi bị ảo giác khiến y đưa tay ra hứng nước để đưa lên miệng uống, nhưng nước nào có để đến được miệng y, và lời cầu xin của những kẻ không có đức tin hoàn toàn không được chấp nhận, bởi chính những bụt tượng đó vốn nào giúp ích gì được họ cũng như cũng như không đuổi được khỏi họ điều xấu.
The call of monotheism is for Allah alone and no one shares this with Him. The idols on whom the idolaters call besides Him do not respond to the call of those who call them in any matter. Their calling them is simply like a thirsty person stretching his hand towards water for it to reach his mouth so that he can drink from it. The water is not going to reach his mouth. The call of the disbelievers to their idols is only in vain and far from being right, because they have no power to draw any benefit for them nor ward off any harm from them.
Hanya Allah semata pemilik hak untuk diesakan, tidak seorang pun berserikat dengan Allah di dalamnya. Berhala-berhala yang disembah oleh orang-orang musyrikin selain Allah tidak dapat mengabulkan permohonan orang-orang yang berdoa kepadanya dalam masalah apa pun. Doa mereka kepada berhala hanya seperti orang haus yang mengulurkan tangannya ke air lalu mengangkatnya ke mulutnya untuk dia minum namun air itu tidak pernah sampai ke mulutnya. Doa orang-orang kafir kepada berhala-berhala mereka hanya sia-sia dan jauh dari kebenaran karena berhala-berhala itu tidak kuasa mendatangkan manfaat atau menolak mudarat untuk mereka.
Dua/ibadet yalnızca Allah'a yapılır. Bu hususta hiç kimse O'na ortak değildir. Müşriklerin Allah'tan gayrısına dua ettiği putlar hangi husus olursa olsun dua edenin duasına icabet edemezler. Onların ettiği dua ancak susamış kimsenin su içmek için elini (uzaktan) suya uzatması gibidir. Su ağzına ulaşmayacaktır. Kafirlerin putlarına yaptıkları dua/ibadet ancak zayi olmak/kaybetmek ve haktan uzak olmaktır. Çünkü (o putlar) onlara fayda sağlayamazlar ve zarar da veremezler.
Ad Allāh solo è rivolta l'invocazione: Nessuno può esserGli associato in essa. Gli idoli che questi idolatri inventano, all'infuori di Lui, non esaudiscono le invocazioni di coloro che li invocano, in qualsiasi cosa venga richiesta; e chi invoca tali idoli è come l'assetato che tende la mano all'acqua senza portarla alla bocca; e l'invocazione degli idoli, da parte dei miscredenti, è distante dalla Retta Via, poiché essa non può portare beneficio né allontanare il male.
14- Hak davet/dua yalnız O’na mahsustur. O’nun dışında yalvardıkları ise kendilerine hiçbir şekilde karşılık veremezler. (Onların durumu) ancak ağzına ulaşsın diye suya doğru iki avucunu (uzaktan) açan kimseye benzer ki su, ona asla ulaşacak değildir. Kâfirlerin duası da ancak (böyle) tamamen boşunadır.
14. “Hak davet/dua” hiçbir şeyi ortak koşmaksızın yalnızca O’na ibadet etmek, gerek ibadet kastı ile gerekse dilekte bulunmak kastı ile yapılan dualar “yalnız O’na” bir ve tek olan “Allah’a mahsustur.” Yani duanın, korkunun, umudun, sevginin, isteklerin, çekincelerin ve yönelişin yalnızca O’na yapılması gerekir. Çünkü yalnızca O’nun ulûhiyeti hak ve gerçektir. O’ndan başkalarının ulûhiyeti ise bâtıldır. “O’nun dışında yalvardıkları” Allah’a ortak kabul ettikleri putlar, O’na eş koştukları ortaklar, ibadet ve dua ettikleri varlıklar “ise kendilerine” dünya ve de âhiret ile ilgili taleplerinde az ya da çok “hiçbir şekilde karşılık veremezler. (Onların durumu) ancak ağzına ulaşsın diye suya doğru iki avucunu (uzaktan) açan kimseye benzer” Suya doğru avuçlarını açmakla birlikte su, kendisinden uzak olduğu için bir türlü avuçları suya yetişmeyen kimsenin haline benzer. Böyle bir kimse susuzdur, aşırı derecede susuz olduğu için de ellerini ulaşması imkânsız olan suya doğru uzatır, fakat bir türlü o suya ulaşamaz. İşte Allah ile birlikte başka ilahlara ibadet edip dua eden kâfirlerin durumu da böyledir. Bu uydurma ilahlar, onların hiçbir dualarını kabul edemez. En ileri derecede onlara ihtiyaç duydukları vakitlerde de onlara hiçbir fayda sağlayamazlar. Çünkü onlara dua ve ibadet edenler muhtaç ve aciz varlık oldukları gibi bu uydurma ilahlar da muhtaç ve acizdir. “Onlar ne göklerde ne de yerde zerre ağırlığınca bir şeye sahiptirler. Onların buralarda hiçbir ortaklığı yoktur, Allah'ın onlardan bir yardımcısı da yoktur.”(Sebe, 34/22)“Kâfirlerin duası da ancak (böyle) tamamen boşunadır.” Çünkü Allah’tan başka dua ve ibadet ettikleri varlıklar da boştur, batıldır. Bu sebepten onların ibadetleri ve duaları da boşunadır. Çünkü gayenin batıl olması, vasıtanın da batıl olmasını gerektirir. Allah ise mutlak egemen ve apaçık hakkın ta kendisi olduğu için O’na ibadet de haktır ve bu ibadetin, yapana dünyada da âhirette de faydası olacaktır. Kâfirlerin Allah’tan başkasına dua ve ibadet etmelerinin, avuçlarını ağzına ulaşsın diye uzaktaki suya doğru uzatan kimseye benzetilmesi, en güzel misallerden birisidir. Bu, imkânsız bir duruma dair bir benzetmedir. Böyle bir şey imkânsız olduğuna göre ona benzetilen şey de imkânsızdır. İmkânsız olan bir şeye bağlı olarak söz konusu edilmesi de bir şeyin reddedilmesi için kullanılan en beliğ, en etkili ifadedir. Nitekim Yüce Allah bir başka yerde de şöyle buyurmaktadır:“Âyetlerimizi yalanlayıp da onlara karşı büyüklenenlere -hiç şüphesiz- gök kapıları açılmayacaktır ve onlar deve, iğne deliğinden geçmedikçe cennete giremezler. Biz, günahkârları işte böyle cezalandırırız.”(el-A’râf, 7/40)
Samo se Njemu može dova upućivati, dok kipovi kojima se višebošci mole pored Allaha ne mogu nikakvu molitvu uslišiti, i oni liče na veoma žednog čovjeka koji samo pruža ruke ka vodi kako bi time voda stigla do njegovih usta pa da se napoji, a voda na taj način nikada neće doći do njegovih usta. Molitva nevjernika upućena njihovim kipovima je propala i daleko od ispravnog postupka, jer im nikakvu korist ne može pribaviti niti ikakvu štetu od njih odagnati.
La revendication de l’Unicité n’appartient qu’à Allah Seul et personne ne peut s’en réclamer. Quant aux idoles que les polythéistes invoquent à la place d’Allah, elles ne les exaucent pas quelle que soit la requête pour laquelle ils les sollicitent. Leur invocation est semblable à une personne assoiffée qui tend sa main vers l’eau afin de se désaltérer, sans jamais parvenir à atteindre cette eau. Ainsi, l’invocation qui est faite par les mécréants à leurs idoles est vaine et éloignée de ce qui est correct puisqu’elles sont incapables de leur attirer un bienfait ou d’éloigner d’eux une nuisance.
"Hanya bagi Allah-lah (hak mengabulkan) doa yang benar. Dan berhala-berhala yang mereka sembah selain Allah tidak dapat memperkenankan sesuatu pun bagi mereka, melainkan seperti orang yang membukakan kedua telapak tangannya ke dalam air supaya air sampai ke mulutnya, padahal air itu tidak dapat sam-pai ke mulutnya. Dan doa (ibadah) orang-orang kafir itu, hanyalah sia-sia belaka." (Ar-Ra'd: 14).
(14) Maksudnya, hanya bagi Allah semata (hak mengabul-kan) ﴾ دَعۡوَةُ ٱلۡحَقِّۚ ﴿ "doa yang benar," yaitu beribadah kepadaNya saja, tidak ada sekutu bagiNya serta mengikhlaskan doa ibadah dan doa permintaan kepadaNya تعالى. Maksudnya, sepatutnya seluruh ibadah doa, khauf (rasa takut), raja` (rasa berharap), kecintaan, ke-inginan dan kekhawatiran serta taubah diarahkan hanya kepada-Nya. Sebab aspek ketuhananNya adalah benar. Sementara sisi ke-tuhanan selainNya adalah batil. Maka, ﴾ ٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ ﴿ "berhala-ber-hala yang mereka sembah selain Allah," yang berupa patung-patung dan tandingan-tandingan yang mereka jadikan sebagai sekutu bagi Allah, ﴾ لَا يَسۡتَجِيبُونَ لَهُم ﴿ "tidak dapat memperkenankan sesuatu pun bagi me-reka," yaitu bagi orang yang menyeru dan menyembahnya, dengan (memberikan jawaban) yang sedikit atau banyak, baik berkaitan de-ngan urusan duniawi maupun urusan ukhrawi, ﴾ إِلَّا كَبَٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ ﴿ "melainkan seperti orang yang membukakan kedua telapak tangannya ke dalam air," yang tidak bisa dijangkau oleh dua telapak tangannya karena letaknya yang jauh. ﴾ لِيَبۡلُغَ ﴿ "Supaya sampai," dengan memben-tangkan tangannya ke air ﴾ فَاهُ ﴿ "ke mulutnya," karena dia sedang kehausan. Saking hausnya, dia menyodorkan telapak tangan dan membukanya ke arah air yang mustahil sampai kepadanya. Maka air itu pun tidak bisa sampai kepadanya. Demikian juga, orang-orang kafir yang menyembah sesembahan lain bersama Allah, me-reka (sesembahan-sesembahan itu) tidak bisa merealisasikan apa pun bagi mereka, tidak bermanfaat bagi mereka pada kondisi-kon-disi yang mana mereka benar-benar membutuhkannya. Sebab me-reka makhluk-makhluk yang tidak memiliki apa pun, begitu pula orang-orang yang menyeru mereka dalam keadaan kekurangan.
﴾ لَا يَمۡلِكُونَ مِثۡقَالَ ذَرَّةٖ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ وَمَا لَهُمۡ فِيهِمَا مِن شِرۡكٖ وَمَا لَهُۥ مِنۡهُم مِّن ظَهِيرٖ 22 ﴿
"Mereka tidak memiliki (kekuasaan) seberat dzarrah pun di langit dan di bumi, dan mereka tidak mempunyai suatu saham pun dalam (pen-ciptaan) langit dan bumi, dan sekali-kali tidak ada di antara mereka yang menjadi pembantu bagiNya." (Saba`: 22).
﴾ وَمَا دُعَآءُ ٱلۡكَٰفِرِينَ إِلَّا فِي ضَلَٰلٖ ﴿ "Dan doa (ibadah) orang-orang kafir itu hanya-lah sia-sia belaka," karena kebatilan sesuatu yang mereka seru, selain Allah. Maka, ibadah dan doa mereka pun batil (sia-sia). Sebab, peran-taranya pun (wasilah) batil disebabkan kebatilan tujuannya. Karena Allah adalah Raja, Pemilik kebenaran yang nyata, maka beribadah kepadaNya merupakan perkara yang benar, manfaatnya benar-benar mengalir kepada pelakunya di dunia dan akhirat.
Permisalan doa orang-orang kafir kepada selain Allah dengan (permisalan) orang yang membentangkan dua telapak tangannya ke arah air agar supaya mencapai mulutnya adalah termasuk analogi yang terbaik. Itu merupakan permisalan dengan perkara yang muhal terjadi. Sebagaimana hal itu mustahil terjadi, maka perkara yang dianalogikan dengannya pun tidak mungkin terwujud. Pengaitan kepada perkara yang mustahil terjadi adalah termasuk cara penafian masalah yang paling mengena. Seperti yang diungkapkan Allah تعالى,
﴾ إِنَّ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡهَا لَا تُفَتَّحُ لَهُمۡ أَبۡوَٰبُ ٱلسَّمَآءِ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِي سَمِّ ٱلۡخِيَاطِۚ ﴿
"Sesungguhnya orang-orang yang mendustakan ayat-ayat Kami dan menyombongkan diri terhadapnya, sekali-kali tidak akan dibukakan bagi mereka pintu-pintu langit dan tidak (pula) mereka masuk surga, hingga unta masuk ke lubang jarum." (Al A'raf: 40).
Solo Al-lah tiene el derecho a ser adorado e invocado, nadie comparte esto con Él. Los ídolos a los que los idólatras invocan en lugar de Él no responden al llamado de aquellos que los invocan en cualquier asunto. El llamado de ellos es simplemente como cuando una persona sedienta estira su mano hacia el agua para que llegue a su boca y así pueda beber de ella. Sin embargo, el agua no va a llegar a su boca. Las súplicas de los incrédulos a sus ídolos son en vano, porque no tienen capacidad para obtener ningún beneficio ni para evitar daño alguno.
"Hanya kepada Allah-lah, segala apa yang di langit dan di bumi sujud (patuh), baik dengan kemauan sendiri ataupun terpaksa, dan bayang-bayangnya di waktu pagi dan waktu petang sujud pula." (Ar-Ra'd: 15).
(15) Segala sesuatu yang berada di dalam langit dan bumi tunduk patuh kepada Rabbnya, sujud kepadaNya ﴾ طَوۡعٗا وَكَرۡهٗا ﴿ "baik dengan kemauan sendiri ataupun terpaksa," maka sikap sukarela adalah bagi orang yang melakukan sujud dan tunduk patuh atas keinginan sendiri sebagaimana (tunduknya) kaum Mukminin. Sementara ke-terpaksaan adalah bagi orang yang menyombongkan diri dari ber-ibadah kepada Rabbnya. Padahal kondisi dan fitrahnya mendusta-kannya dalam hal tersebut. ﴾ وَظِلَٰلُهُم بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ۩ ﴿ "Dan bayang-bayang-nya di waktu pagi dan waktu petang sujud pula," dan bayang-bayang para makhluk di permulaan hari dan penghujungnya bersujud pula. Cara bersujud masing-masing makhluk sesuai dengan kondisinya sebagaimana yang difirmankan oleh Allah تعالى,
﴾ وَإِن مِّن شَيۡءٍ إِلَّا يُسَبِّحُ بِحَمۡدِهِۦ وَلَٰكِن لَّا تَفۡقَهُونَ تَسۡبِيحَهُمۡۚ ﴿
"Dan tiada sesuatu pun melainkan bertasbih dengan memujiNya, akan tetapi kamu sekalian tidak mengerti tasbih mereka." (Al-Isra`: 44).
Apabila setiap makhluk telah bersujud kepada Rabbnya, baik dengan sukarela atau terpaksa, maka Dia-lah sesembahan yang benar, Dzat yang disembah lagi terpuji dengan sebenarnya. Maka, label ketuhanan bagi selainnya adalah batil. 9
Oleh karenanya, Dia menyebutkan kebatilan ketuhanan bagi selainNya, dan mengetengahkan sejumlah buktinya dengan berfirman,
All that are in the heavens and on earth submit themselves in prostration to Allah alone. A believer and disbeliever are equal in this, except that a believer submits and prostrates to Him willingly, while a disbeliever unwillingly submits even though his natural disposition dictates that he should do so willingly. The shadow of every creation that has a shadow submits to Him at the beginning and at the end of the day.
Samo se Allahu klanja sve na nebesima i na Zemlji, u šta spadaju i vjernici i nevjernici, s tim što se vjernici klanjaju svojevoljno u onome u čemu čovjek ima izbora, i mimo svoje volje u onom aspektu u kojem čovjek nema pravo izbora (pokoravanjem Allahovim kosmičkim zakonima), dok se nevjernici Njemu klanjaju samo mimo svoje volje, tj. u onom aspektu u kojem čovjek nema pravo izbora, s tim da ih njihova iskonska priroda poziva da se Njemu pokore i poklone i svojevoljno. Njemu se pokorava i sjenka svega što ima sjenku, početkom i krajem dana.
Kay Allāh lamang nagpapasakop sa pagpapatirapa ang lahat ng sinumang nasa mga langit at sinumang nasa lupa. Nagkakapantay roon ang mananampalataya at ang mga tagatangging sumampalataya bagamat ang mananampalataya ay nagpapasakop sa Kanya at nagpapatirapa nang kusang loob. Hinggil naman sa tagatangging sumampalataya, nagpapasakop ito sa Kanya nang labag sa loob, gayong nagdidikta rito ang kalikasan ng pagkalalang dito na magpasakop sa Kanya nang kusang loob. Sa Kanya nagpapaakay ang anino ng bawat may anino kabilang sa mga nilikha sa simula ng maghapon at sa wakas nito.
15- Göklerde ve yerde bulunanların kendileri de gölgeleri de ister istemez sabah akşam Allah’a secde ederler.
15. Yani göklerde ve yerde her ne varsa hepsi, Rabbine itaatle boyun eğmekte ve O’na “ister istemez” secde etmektedirler. İsteyerek secde etmek, mü’minler gibi kendi istek ve tercihleri ile Allah’ın önünde secdeye kapanan, tevazu ve itaatini arzeden kimseler için söz konusudur. İstemeyerek secde eden ise Rabbine ibadete karşı büyüklenen, fakat hali ve fıtratı bu konuda kendisini yalanlayan kimsedir. “Kendileri de gölgeleri de ister istemez sabah akşam Allah’a secde ederler.” Yani yaratılmışların gölgeleri de gündüzün başında ve sonunda O’na secde ederler. Her varlığın secdesi, kendi durumuna göredir. Nitekim Allah, şöyle buyurmaktadır:“O’nu hamd ile tesbih etmeyen hiçbir şey yoktur. Fakat siz onların tesbihlerini anlamazsınız.”(el-İsrâ, 17/44) Bütün yaratılmışlar, ister istemez Rablerine secde ettiklerine göre gerçek ilah, hakkıyla hamdolunan mabud da yalnızca O’dur. O’ndan başkalarının ulûhiyetleri ise bâtıldır. Bundan dolayı Allah başkalarının ulûhiyetinin bâtıl olduğunu söz konusu ederek bunu şöylece delillendirmektedir:
Ad Allāh solo si sottomettono, prostrandosi, tutti coloro che sono nei Cieli e in Terra; e in ciò sono pari il credente e il miscredente, se non per il fatto che il credente si sottomette a Lui e si prosterna volontariamente,۩ mentre il miscredente si sottomette a Lui perché vi è costretto, ma il suo istinto gli suggerisce di sottomettersi volontariamente. A Lui si sottomette l'ombra di qualsiasi sua creatura che possieda un'ombra, all'inizio e alla fine del giorno.
Và chỉ duy nhất Allah xứng đáng để được cúi lạy, dù là bất cứ ai trên các tầng trời hay dưới đất, người có đức tin hay không có đức tin cũng phải cúi lạy Ngài, chỉ khác là người có đức tin tuân theo thành tâm cúi lạy Ngài, còn những kẻ không có đức tin lại hoàn toàn không muốn làm điều đó, và điều đầu tiên là phải thành tâm phục tùng Ngài, ngay cả những cái bóng của những tạo vật cũng cúi lạy Ngài vào buổi sáng và chiều
C’est à Allah Seul que se soumettent par la prosternation tous ceux qui peuplent les Cieux et la Terre. Les croyants et les mécréants se soumettent les uns comme les autres avec pour seule différence que les croyants se soumettent délibérément tandis que les mécréants le font sous la contrainte malgré le fait que leur saine nature leur dicte de se soumettre délibérément.
Hanya kepada Allah semata seluruh apa yang ada di langit dan di bumi tunduk dengan bersujud; orang mukmin dan orang kafir dalam hal ini adalah sama, hanya saja orang mukmin tunduk dan sujud kepada Allah dengan suka rela, sementara orang kafir tunduk karena terpaksa. Fitrah orang mukmin membisikinya untuk tunduk kepada-Nya secara suka rela. Hanya kepada-Nya semua bayangan makhluk tunduk di pagi dan petang hari.
Göklerde ve yerde ne varsa secde ile yalnızca Allah için boyun eğer. Bu hususta mümin ile kafir eşittir. Ancak mümin isteyerek O'na boyun eğer ve secde eder. Kafir ise istemeden boyun büker. (Kafirin) Fıtratı O'na isteyerek itaat etmesini mecbur kılar. Gölgesi olan her mahlukat gece ve gündüz O'na boyun eğer.
Todo lo que hay en los cielos y en la Tierra se somete en prosternación solo a Al-lah. Un creyente y un incrédulo son iguales respecto a esto, excepto que el creyente se somete y se prosterna a Él voluntariamente, mientras que el incrédulo se somete de mala gana, a pesar de que su disposición natural dicta que debe hacerlo de forma voluntaria. La sombra de toda creación se somete a Él al principio y al final del día.
If you spread your hands and call upon the ocean, it will never happen that it responds to your call and its waters come out of the depths to quench the thirst of your fields and gardens. But, by the laws of nature, the waters of that same ocean rise into air in the form of water vapour, leaving behind the salt. Then under the influence of heat, gravitational pull and the force of the winds, it spreads over town and country and pours down in the shape of fresh, sweet water and irrigates the land. This shows that the ocean, in spite of being gigantic, is really helpless. It has no innate power either to act on its own, or to respond to another’s call. This is the condition of all the things of this world. As such, the wise person is one who worships the Creator and not the creations—one who concentrates on the Lord of the things and not on the things themselves.
Di', o Messaggero, ai miscredenti che associano altri ad Allāh: “Chi ha creato i cieli e la terra e chi amministra i suoi eventi?!” Di' o Messaggero: “Allāh è Colui che li ha creati e che li governa e voi riconoscete questo fatto”. Di' loro, o Messaggero: “Avete preso dei protettori impotenti all'infuori di Allāh che non sono in grado di portare beneficio o allontanare il male da sé stessi, come possono farlo per gli altri?” Dì loro o Messaggero: “Sono forse pari il miscredente, colui il cui animo è cieco, e il credente colui il cui animo è ben guidato? O sono forse pari la miscredenza, che è l'oscurità, e la fede che è luce? Oppure hanno stabilito dei soci di Allāh, gloria Sua, nella Sua Creazione, che crearono come creò Allāh e così la Creazione di Allāh si unì alla loro creazione?” Di' loro, o Messaggero: “Solo Allāh è il Creatore di tutte le cose, non ha soci nella Sua Creazione; Egli è Divinità Unica, Colui che merita di essere unificato nell'adorazione, il Dominatore.” Allāh solo è il Creatore di tutto, non ha partner nella creazione, ed è Colui che è solo nella Maestosità, che merita di essere individuato con un culto che supera tutto.
Affirming Tawhid
Allah affirms here that there is no deity worthy of worship except Him, since they admit that He alone created the heavens and the earth and that He is their Lord and the Disposer of all affairs. Yet, they take as lords others besides Allah and worship them, even though these false gods do not have the power to benefit or harm themselves, or those who worship them. Therefore, the polytheists will not benefit or have harm removed from them by these false deities. Are those who worship the false deities instead of Allah equal to those who worship Him alone, without partners, and thus have a light from their Lord This is why Allah said here,
قُلْ هَلْ يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَـتُ وَالنُّورُ أَمْ جَعَلُواْ للَّهِ شُرَكَآءَ خَلَقُواْ كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ
(Say: "Is the blind equal to the one who sees Or darkness equal to light Or do they assign to Allah partners who created the like of His creation, so that the creations seemed alike to them") Allah asks, `Do these polytheists worship gods besides Him that rival Him in what He created Have their false deities created similar creations to those Allah created and, thus, they are confused between the two types of creations, not knowing which was created by others besides Allah' Rather, the Ayah proves that the truth is nothing like this. There is none similar to Allah, nor does He have an equal, a rival, anyone like Him, a minister, a son, or a wife. Allah is glorified in that He is far away from all that is ascribed to Him. These idolators worship gods that they themselves admit were created by Allah and are subservient to Him. They used to say during their Talbiyah: "Here we rush to Your obedience. There is no partner for You, except Your partner, You own him and he owns not." Allah also mentioned their polytheistic statements in other Ayat,
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى
(We worship them only that they may bring us near to Allah.) 39:3 Allah admonished them for this false creed, stating that only those whom He chooses are allowed to intercede with Him,
وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ
(Intercession with Him profits not except for him whom He permits.) 34:23
وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ
(And there are many angels in the heavens.....)53:26, and,
إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection.) 19:93-95 If all are Allah's servants, then why do any of them worships each other without proof or evidence that allows them to do so Rather, they rely on sheer opinion and innovation in the religion, even though Allah has sent all of His Prophets and Messengers, from beginning to end, prohibiting this practice (polytheism) and ordering them to refrain from worshipping others besides Allah. They defied their Messengers and rebelled against them, and this is why the word of punishment struck them as a worthy recompense, e
وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا
(And your Lord treats no one with injustice) 18:49
16- De ki:“Göklerin ve yerin Rabbi kimdir?” De ki: “Allah’tır.” Yine de ki: “Öyle iken siz O’nu bırakıp da bizzat kendilerine bile ne fayda ne de zarar vermeye güçleri olmayan birtakım dostlar mı edindiniz?” De ki: “Körle gören bir olur mu? Ya karanlıklarla nur bir olur mu? Yoksa Allah’ı yanı sıra O’nun yarattığı gibi yaratan birtakım ortaklar buldular da bu yaratma işi kafalarını mı karıştırdı?” De ki: “Her şeyi yaratan Allah’tır. O, birdir, Kahhârdır.”
16. Yani Yüce Allah’a putları ve diğer varlıkları ortak koşan ve bunları Allah’ı seviyormuşçasına seven, onlar için yakınlaştırıcı türlü ibadetleri yapan o müşriklere de ki: Sizin başınızda akıl yok mu ki O’ndan başka dostlar ediniyor da ibadetle onlara yöneliyorsunuz? Oysa onlar buna layık değildirler. Çünkü “bizzat kendilerine bile ne fayda ne de zarar vermeye güçleri” yetmez. Sizler isimleri ve sıfatları kemal derecesinde olan, yaratmanın da idarenin de mutlak olarak elinde bulunduğu, hayatta olanların da ölülerin de mutlak maliki olan, fayda ve zarar yalnız kendisinin elinde bulunan Allah’ı dost edinmeyi nasıl terk ediyorsunuz? Yalnızca tek olan Allah’a ibadet ile O’na ortak koşanların ibadeti asla bir olmaz. Tıpkı “Körle gören” kişinin ve “karanlıklarla nur” yani aydınlığın bir olmadığı gibi.
Eğer onların herhangi bir şüphe ve tereddütleri var da bundan dolayı Allah’a ortaklar koşmuşlarsa ve onların, Allah’ın yarattığı gibi yarattıklarını, O’nun yaptığını yaptıklarını ileri sürüyor iseler onlardaki bu şüpheyi ve karışıklığı, mutlak ilâhın vahdâniyetini kesin olarak ortaya koyan şu delil ile ortadan kaldırıp onlara de ki:“her şeyi yaratan Allah’tır.” Çünkü herhangi bir varlığın, bizatihi kendisini yaratması imkânsız bir şeydir. Yine yaratıcı olmadan var olması da imkânsız bir şeydir. O halde her bir şeyin tek bir yaratıcısının ve ilahının olduğu ve onun, yaratmada hiçbir ortağının bulunmadığı yegane gerçek olarak karşımıza çıkmaktadır. İşte “O, birdir, Kahhârdır.” Bir olan da her şeyi hakimiyeti altında bulunduran (Kahhâr) da Allah’tan başkası değildir. Her bir yaratığın üstünde onu kahrı altına alan (ona istediğini yaptıran) birisi vardır. Bunun da üstünde ondan daha üstün bir başka kahır sahibi vardır. Fakat mutlak manada kahır sahibi olan, bir olan Kahhâr’dır. O halde Kahhâr olmak ile vahdaniyet birbirinden ayrılmamak üzere yalnızca Yüce Allah için söz konusudur. Böylelikle kesin aklî delil ile açıkça şu gerçek ortaya çıkmaktadır: Allah’ın dışında kendisine ibadet ve dua edilen varlıkların yaratıklardan herhangi bir şeyi yaratmaya güçleri yoktur. Bundan dolayı da onlara ibadet etmek batıldır.
Say, O Messenger, to the disbelievers who worship others together with Allah: Who is the creator and the controller of the heavens and the earth? Say, O Messenger, It is Allah who is their Creator and Controller and you acknowledge this. Say, O Messenger, to them: Have you taken for yourselves protectors other than Allah who are themselves helpless! They cannot draw any benefit for themselves nor remove any harm. How then will they be able to do so for others? Say to them, O Messenger, Is the disbeliever, who has no insight, equal to the believer who can see and who is guided? And is disbelief, which is layers of darkness, equal to faith, which is light? Have they assigned in the creation partners to Allah, may He be glorified, who have created anything like Allah’s creation so that their creation is indistinguishable from His? Say to them, O Messenger, Allah alone is the Creator of all things. He has no partner in creation. He is the One and Only deity, who solely deserves to be worshipped, and He is the All Compelling.
-Ey Rasûl!- Allah ile birlikte başkalarına ibadet eden kâfirlere de ki: Gökleri ve yeri yaratan, ikisinin işlerini çekip çeviren kimdir? -Ey Rasûl!- de ki: O ikisini yaratan ve işlerini idare eden Allah'tır. Zaten sizler bunu ikrar ediyorsunuz. -Ey Rasûl!- Onlara de ki: Kendilerine fayda sağlayamayan, kendilerinden zararı def edemeyen Allah'ı barkıp ta başka aciz dostlar mı edindiniz? Bununla beraber onlar başkalarına yardım mı edecekler? -Ey Rasûl!- Onlara de ki: Basiretsiz olan kâfir ile hidayet üzere basiret sahibi Mümin bir olur mu? Ya da karanlıklar içeren küfür ile nur olan iman bir olur mu? Yoksa onlar Allah'ın yarattığı gibi yaratan ortaklar bulup da onları Allah -Subhânehû ve Teâlâ-'ya ortak mı koşuyorlar? Onların nazarında Allah'ın yaratması ile ortak koştuklarının yaratması mı karışmış? -Ey Rasûl!- Onlara de ki: Allah tek başına bütün her şeyi yaratandır. Onun yaratmada bir ortağı yoktur. Uluhiyette tektir. Öyle ki ibadet edilmeyi hak eden tek ilahtır. Her şeye galip gelendir.
Hãy nói - hỡi Thiên Sứ - với những kẻ vô đức tin đang thờ phượng một thần linh khác cùng với Allah: Ai là Đấng đã tạo ra các tầng trời và trái đất, rồi điều hành chúng? Ngươi hãy nói - hỡi Thiên Sứ -: Allah là Đấng đã tạo ra chúng và điều hành chúng, và các ngươi cũng đã công nhận điều đó. Ngươi hãy hỏi họ - hỡi Thiên Sứ -: Chẳng lẻ các ngươi tự nhận lấy những kẻ bảo hộ cho mình thay vì Allah, những kẻ mà chúng bất lực và vô năng? Chúng không có khả năng tự đem lại lợi ích cho mình và cũng không thể giải thoát bản thân khỏi điều xấu thì làm sao chúng có khả năng giúp đỡ ai khác ngoài chúng? Ngươi hãy bảo họ - hỡi Thiên Sứ -: Phải chăng kẻ vô đức tin mù lòa không thể nhìn thấy chân lý lại ngang hàng với người có đức tin sáng mắt được hướng dẫn ư? Hoặc phải chăng sự vô đức tin được bao phủ bởi bóng tối lại ngang bằng với đức tin đầy ắp ánh sáng ư? Hoặc lẽ nào họ lại nhập Allah chung với những thần linh về quyền năng tạo hóa, họ nghĩ thần linh của họ đã tạo ra mọi thứ giống như Allah đã tạo ra, rồi nhầm lẫn giữa tạo vật của thần linh và của Allah? Ngươi hãy bảo họ - hỡi Thiên Sứ - Allah mới là Đấng duy nhất đã tạo hóa ra mọi thứ, Ngài không có đối tác chia sẻ trong việc tạo hóa, chỉ mình Ngài là Thượng Đế xứng đáng được thờ phượng, Ngài vượt trội hẳn tất cả mọi thứ.
Katakanlah -wahai Rasul- kepada orang-orang kafir yang menyembah bersama Allah selain-Nya, "Siapakah pencipta langit dan bumi dan pengatur urusan keduanya?" Katakanlah -wahai Rasul-, "Allahlah yang menciptakan dan mengatur urusan keduanya dan kalian mengakui hal itu." Katakanlah kepada mereka -wahai Rasul-, "Apakah kalian mengangkat untuk diri kalian sesembahan yang lemah selain Allah, tidak kuasa mendatangkan manfaat dan tidak pula menghilangkan mudarat dari diri mereka, jadi mana mungkin mereka mampu melakukan itu untuk selain mereka?" Katakanlah kepada mereka -wahai Rasul-, "Apakah sama orang kafir yang buta penglihatannya dengan orang mukmin yang melihat lagi mendapat petunjuk? Apakah sama kekufuran yang merupakan kegelapan dengan iman yang merupakan cahaya?" Apakah mereka mengangkat sekutu-sekutu bagi Allah -Subḥānahu- dalam penciptaan yang menciptakan seperti yang Allah ciptakan, sehingga mereka tidak bisa membedakan antara ciptaan Allah dengan ciptaan sekutu-sekutu mereka? Katakanlah kepada mereka -wahai Rasul-, "Hanya Allah semata pencipta segala sesuatu, tidak ada sekutu bagi-Nya dalam penciptaan. Dialah pemilik tunggal hak ulūhiyyah (keilahian) yang berhak untuk diesakan dalam ibadah, lagi Maha Menguasai segala sesuatu."
God expects man to bow down before Him. This ‘bowing down’, is the religion of the whole universe. Everything in this world is totally subject to God’s command. A physical sign of this subjection is the casting of shadows towards the west in the morning and towards the east in the evening. This daily happening is the material symbolising of that self-prostration which man is expected consciously to perform. A study of the universe in all its vastness reveals that all of it is bound by one universal law. This proves the fact that its Creator and Lord is one and only one. Rational and intellectual studies do not in any way prove that more than one power is active in this universe. In view of this, the notion of an additional god other than the one and only God is an absolutely baseless presumption. Observation with the help of the ‘eye’ indicates the existence of one and only one God. So, those who believe in the existence of more than one God, only prove their ‘blindness’, that they have assumed the existence of many gods due to their blindness and not on the basis of knowledge and observation in the real sense.
O Poslaniče, reci nevjernicima koji druge obožavaju pored Allaha: "Ko je to stvorio nebesa i Zemlju, i ko upravlja svime?" Odgovori: "Allah! Samo On je sve stvorio i svime upravlja, i vi to potvrđujete!" Zatim im reci: "Pa zašto ste onda umjesto Njega kao zaštitnike prihvatili one koji sami sebi ne mogu neku korist pribaviti niti od sebe kakvu štetu otkloniti, pa kako da drugima pomognu? I reci im: "Da li su isti onaj koji ne vjeruje i čije je srce slijepo i onaj koji vjeruje i čiji srčani vid je ispravan? I da li je isto nevjerstvo, koje predstavlja tmine, i vjerovanje, koje predstavlja svjetlost?" Da li su Allahu druge pridružili tvrdeći da oni stvaraju kao što Allah stvara, pa su pomiješali između onoga što su oni stvorili i onoga što je On stvorio? Reci im: "Samo Allah stvara, On nema sudruga u stvaranju, samo On je božanstven, Onaj Koji zaslužuje da bude obožavan, i Njemu je sve potčinjeno."
Sabihin mo, O Sugo, sa mga tagatangging sumampalataya na sumasamba kasama kay Allāh sa iba pa sa Kanya: "Sino ang Tagalikha ng mga langit at lupa at ang Tagapangasiwa ng nauukol sa mga ito?" Sabihin mo, O Sugo: "Si Allāh ay ang Tagalikha ng mga ito at ang Tagapangasiwa ng nauukol sa mga ito at kayo ay kumikilala niyon." Sabihin mo, O Sugo, sa kanila: "Kaya gumawa ba kayo para sa mga sarili ninyo ng mga katangkilik bukod pa kay Allāh, na mga walang-kakayahan na hindi nakakakaya ng pagdulot ng pakinabang para sa mga sarili nila ni ng pagpawi ng pinsala sa mga ito? Kaya paanong ukol sa kanila na kumaya niyon para sa iba sa kanila?" Sabihin mo sa kanila, O Sugo: "Nagkakapantay kaya ang tagatangging sumampalataya na siya ang bulag ang paningin at ang mananampalataya na siya ang nakakikitang napapatnubayan? O nagkakapantay kaya ang kawalang-pananampalataya na siyang mga kadiliman at ang pananampalataya na siyang liwanag? O gumawa ba sila para kay Allāh – kaluwalhatian sa Kanya – ng mga katambal kasama sa Kanya sa paglikha, na lumikha ng tulad ng pagkalikha ni Allāh kaya nakalito sa ganang kanila ang pagkalikha ni Allāh sa pagkalikha ng mga katambal Niya?" Sabihin mo sa kanila, O Sugo: "Si Allāh lamang ay Tagalikha ng bawat bagay; walang katambal para sa Kanya sa paglikha. Siya ay ang namumukod-tangi sa pagkadiyos, na naging karapat-dapat na ibukod-tangi sa pagsamba, ang Tagadaig sa bawat bagay."
Mensajero, diles a los incrédulos que adoran a otros dioses junto con Al-lah: “¿Quién es el Creador y el controlador de los cielos y de la Tierra?” Diles, Mensajero: es Al-lah, Quien es su Creador y Controlador, y tú lo sabes. Diles, Mensajero: “¿Han tomado a otros protectores en vez de Al-lah, quienes son incapaces? No pueden beneficiarse ni perjudicarse a sí mismos. Entonces, ¿cómo podrían ayudar a los demás?” Diles, Mensajero: “¿Es el incrédulo, que no tiene conocimiento, igual al creyente que puede ver y ser guiado? ¿Y es que acaso la incredulidad, que consiste en niveles de oscuridad, es igual a la fe, que es la luz? ¿Han atribuido en la creación socios a Al-lah, que hayan creado algo como lo que Al-lah hizo para que la creación de ellos sea indistinguible de la de Él?” Diles, Mensajero, que solo Al-lah es el Creador de todas las cosas. No tiene socios en la creación. Él es el Único que merece ser adorado y la única Deidad, y Él es el que todo lo puede.
"Katakanlah, 'Siapakah Rabb langit dan bumi?' Jawablah, 'Allah.' Katakanlah, 'Maka patutkah kamu mengambil pelindung-pelindungmu dari selain Allah, padahal mereka tidak menguasai kemanfaatan dan tidak (pula) kemudaratan bagi diri mereka sen-diri?' Katakanlah, 'Adakah sama orang buta dan yang dapat me-lihat, atau samakah gelap gulita dan terang benderang; apakah mereka menjadikan beberapa sekutu bagi Allah yang dapat mencip-takan seperti ciptaanNya sehingga kedua ciptaan itu serupa menurut pandangan mereka?' Katakanlah, 'Allah adalah Pencipta segala sesuatu dan Dia-lah Rabb Yang Maha Esa lagi Mahaperkasa'." (Ar-Ra'd: 16).
(16) Maksudnya, 'Katakanlah kepada orang-orang yang me-nyekutukan berhala-berhala dan sesembahan-sesembahan tandingan lainnya dengan Allah, yang mana mereka mencintai sesembahan-sesembahan itu layaknya kecintaan mereka kepada Allah, mem-persembahkan bermacam-macam bentuk qurbah (untuk mendekat-kan diri kepada Allah) dan ibadah baginya. Apakah akal pikiran kalian telah tumpul sehingga mendaulat selain Allah sebagai wali (penolong) yang mereka agungkan dengan ibadah, padahal mereka itu tidak patut untuk diperlakukan demikian?
Mereka (sesembahan selain Allah) itu ﴾ لَا يَمۡلِكُونَ لِأَنفُسِهِمۡ نَفۡعٗا وَلَا ضَرّٗاۚ ﴿ "mereka tidak menguasai kemanfaatan dan tidak (pula) kemudharatan bagi diri mereka sendiri," dan kalian mengenyampingkan pertolongan dari Dzat yang sempurna Nama-nama dan Sifat-sifatNya, Pemilik semua makhluk hidup dan benda yang mati. Di TanganNya-lah hak penciptaan, pengaturan, pemberian manfaat dan pengarahan bahaya. Maka tidak sama, ibadah kepada Allah semata dengan ibadah kepada tuhan yang disekutukan dengan Allah, sebagaimana tidak sama orang buta dengan orang yang bisa melihat, juga sebagai-mana tidak ﴾ تَسۡتَوِي ٱلظُّلُمَٰتُ وَٱلنُّورُۗ ﴿ "sama gelap gulita dengan terang bende-rang." Apabila mereka mempunyai unsur keragu-raguan serta ke-tidakjelasan sehingga mengangkat beberapa sekutu bagiNya, dengan beranggapan bahwa sekutu-sekutu itu mampu menciptakan seperti penciptaan Allah, dan sanggup berbuat apa saja seperti yang di-perbuat Allah, maka singkirkanlah kesimpangsiuran dan kerancuan ini dari mereka dengan bukti yang menunjukkan ketauhidan Allah dengan keesaanNya dan katakanlah kepada mereka, "Allah-lah pencipta segala sesuatu."
Sungguh merupakan perkara mustahil, sesuatu bisa mencipta-kan dirinya sendiri. Begitu pula, termasuk hal yang tidak mungkin terjadi, sesuatu muncul tanpa pencipta. Maka akan teridentifikasilah bahwa makhluk itu memiliki Pencipta yang menciptakan, tidak ada sekutu bagiNya dalam penciptaan. Karena Dia-lah Yang Maha Esa lagi Mahaperkasa. Tidak ada keesaan dan keperkasaan kecuali bagi Allah semata. Seluruh makhluk, masing-masing saling menundukkan makhluk lainnya dengan kegagahannya. Kemudian di atas sang penakluk tadi terdapat Dzat Yang Maha Penakluk yang lebih kuat darinya, sampai berakhir kepada keperkasaan Dzat Yang Maha Esa lagi Mahaperkasa.
Keperkasaan dan keesaan, dua sifat yang saling berkorelasi yang mesti dimiliki oleh Allah saja, maka jelaslah sebuah keniscayaan, ditinjau dari sudut nalar akal bahwa segala sesuatu yang diseru selain Allah, tidak mempunyai sedikit pun andil dalam penciptaan makhluk-makhluk. Dengan berdasarkan itu, maka ibadah kepadanya menjadi sebuah kebatilan. 9
Ô Messager, dis aux mécréants qui adorent des divinités avec Allah: Qui est le Créateur des Cieux et de la Terre et leur Gestionnaire? Puis dis-leur, Ô Messager: Allah est leur Créateur et leur Gestionnaire, et vous-mêmes vous reconnaissez cela. Ô Messager, dis-leur ensuite: Vous êtes-vous donné des alliés autres qu’Allah, incapables de s’attirer un bienfait ni d’éloigner d’eux-mêmes une nuisance? S’il en est ainsi, comment peuvent-ils donc accomplir cela au profit d’autrui? Ô Messager, dis-leur également: Les mécréants, dont les cœurs sont aveugles, sont-ils égaux aux croyants, dont les cœurs sont clairvoyants et guidés? La mécréance, semblable aux ténèbres, est-elle égale à la foi, semblable à la lumière? Ont-ils assigné à Allah des associés auxquels ils attribuent la création d’êtres qu’Allah a créés, confondant ainsi ce qu’Allah a créé avec ce que les divinités qu’Ils lui associent ont prétendument créé? Ô Messager, dis-leur: Allah est le Seul Créateur de toute chose et Il n’a pas d’associé dans Sa création. Il est le Seul à être une divinité et le Dominateur qui mérite d’être adoré Seul.
Commentary
The outcome of both parables is that foam does appear prominent for a while on the real thing, but it finally gets to be thrown away and the real thing remains. Similar is the case of the false. Though the false may, for a short while, appear to have overcome the true, but the false is finally subdued and eliminated and that which is true remains and stands manifestly proven. (Tafsir A1-Jalalayn)
"Allah telah menurunkan air (hujan) dari langit, maka me-ngalirlah air di lembah-lembah menurut ukurannya, maka arus itu membawa buih yang mengambang. Dan dari apa (logam) yang mereka lebur dalam api untuk membuat perhiasan atau alat-alat, ada (pula) buihnya seperti buih arus itu. Demikianlah Allah mem-buat perumpamaan (bagi) yang benar dan yang batil. Adapun buih itu, akan hilang sebagai sesuatu yang tak ada harganya; sedangkan yang memberi manfaat kepada manusia, maka ia tetap di bumi. Demikianlah Allah membuat perumpamaan-perumpamaan." (Ar-Ra'd: 17).
(17) Allah تعالى menyerupakan hidayah yang diturunkan ke-pada RasulNya bagi kehidupan kalbu dan ruh manusia dengan air yang diturunkan bagi kehidupan pepohonan. Allah menganalogikan manfaat luas lagi melimpah yang terkandung dalam hidayah yang sangat dibutuhkan oleh manusia dengan hal-hal yang dikandung oleh hujan, berupa manfaat-manfaat makro yang mendesak. Allah mempermisalkan hati yang berhasil mengemas hidayah dan ting-katan-tingkatannya dengan lembah-lembah yang menjadi muara aliran air.
Lembah yang luas, mampu menampung air yang banyak ada-lah ibarat hati lapang, yang memuat ilmu yang banyak. Sedangkan lembah kecil yang hanya membutuhkan sedikit air seperti halnya hati yang sempit yang hanya memuat ilmu yang sedikit….dan de-mikianlah seterusnya.
Selanjutnya, Allah mengumpamakan nafsu syahwat dan syu-bhat (kerancuan) pada hati manusia saat kebenaran datang kepada-nya dengan buih yang berada di atas permukaan air, dan benda yang dipanaskan di atas api berupa perhiasan yang akan dimurnikan dan dilebur untuk dimasukkan dalam cetakan. Ia akan tetap di atas air dalam keadaan mengambang menyebabkannya keruh sampai akhir-nya hilang dan lenyap. Dan akan tersisa hal-hal yang berguna bagi manusia dalam wujud air jernih dan perhiasan yang murni.
Demikian pula keadaan dengan syahwat dan syubhat, karena hati akan senantiasa membenci dan berusaha menaklukkannya me-lalui bukti-bukti yang benar dan tekad-tekad yang bulat agar pergi dan lenyap. Hati pun menjadi bersih lagi murni, di dalamnya hanya ada hal-hal yang bermanfaat bagi manusia berupa ilmu dan kebenar-an serta tindakan untuk mengutamakan dan mencintainya. Kebatil-an akan lenyap, dan kebenaranlah yang menyirnakannya.
﴾ إِنَّ ٱلۡبَٰطِلَ كَانَ زَهُوقٗا 81 ﴿
"Sesungguhnya kebatilan itu adalah sesuatu yang pasti lenyap." (Al-Isra`: 81).
Di sini, Allah berfirman, ﴾ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ ﴿ "Demikianlah Allah membuat perumpamaan-perumpamaan," tujuannya agar kebenaran menjadi jelas dan terbedakan dari kebatilan, dan hidayah terbeda-kan dari kesesatan.
Al-lah da un ejemplo de la erosión de la falsedad y la permanencia de la verdad con el agua de lluvia que desciende del cielo y hace que los ríos fluyan, cada uno de acuerdo a su magnitud, ya sea grande o pequeño. El agua desbordante lleva en su superficie el verdín y la espuma que se elevan sobre el agua. Luego Al-lah da otro ejemplo de la falsedad y la verdad con algunos de los metales que las personas colocan en un horno para derretirse y hacer adornos. La falsedad es como el verdín y la espuma que flota sobre el agua y como la impureza expulsada al fundir el metal. La verdad es como el agua pura que se puede beber. Además, es como el metal que queda después de la fundición, que beneficia a las personas. Así como Al-lah ha dado estos dos ejemplos, Él otorga muchos ejemplos a las personas para que la verdad pueda distinguirse de la falsedad.
17- O, gökten bir su indirir de vadiler kendi miktarlarınca dolup akar. Akıntı da yüzeye çıkan bir köpük yüklenip götürür. Zinet veya faydalı şeyler elde etmek için (insanların) ateşte erittikleri (madenlerden) de bunun benzeri bir köpük çıkar. İşte Allah, hak ile batıla böyle misal verir. Köpüğe gelince o, atılır ve yok olup gider. İnsanlara faydalı olan şeye gelince işte o, yerde kalır. İşte Allah örnekleri böyle verir.
17. Yüce Allah, peygamberine indirdiği ve kalplerle ruhlara hayat veren hidâyeti, bedenlerin hayat bulması için indirmiş olduğu suya, kulların bu hidâyette ihtiyaç duyduğu pek çok ve zaruri faydayı da yağmurdaki genel ve zaruri faydaya benzetmektedir. Bu hidâyeti taşıyan ve aralarında bu açıdan fark bulunan kalpleri de sularla dolup taşan vadilere benzetmektedir. Kimi vadi büyüktür, pek çok su alır, tıpkı pek çok ilmin içinde barınabildiği büyük bir kalp gibi. Kimi vadi de küçüktür, az miktarda su alır. Tıpkı az miktardaki ilmi kapsayabilen küçük bir kalp gibi. Hakkın ulaştığı kalplerde bulunan arzu ve şüpheleri de Allah, hem suyun üstüne çıkan hem de arındırılıp kalıba sokulmak için ateşe sokulan zinet eşyalarından çıkan köpüğe benzetmektedir. Bu köpük, su üzerinde bir süre kalır ve suyu bulandırmakla birlikte sonunda yok olup gider. Geriye insanlara faydalı olan temiz su ile katıksız zinet eşyası kalır. Şüphe ve arzular da işte böyledir. Kalp, bunlardan hoşlanmaz, onlara karşı doğru delillerle ve kararlı iradelerle mücadele eder. Sonunda bunlar da yok olur gider. Böylece kalp, halis ve safi olarak kalır. Onda insanlara faydalı olacak hak bilgisi, hakkın üstün tutulması ve hakka duyulan arzu dışında bir şey kalmaz. Batıl yok olur gider ve hak da onu mahveder. Çünkü “muhakkak batıl yok olmaya mahkumdur.”(el-İsrâ, 17/81) Burada da Yüce Allah: “İşte Allah örnekleri böyle verir” buyurmaktadır. Yani hak batıldan, hidâyet de sapıklıktan ayırt edilsin diye bu gibi örneklerle açıklamada bulunur.
Allah strikes an example of the erosion of falsehood and the survival of truth with rainwater that comes down from the sky and causes riverbeds to flow, each according to its size, whether big or small. The overflowing water carries on its surface scum and froth that rise above the water. He then gives another example of falsehood and truth with some of the metals that people put into a furnace in order to melt down and to make ornaments for people. Falsehood is like the scum and froth that floats above the water and like the slag expelled by smelting the metal. Truth is like the pure water that can be drunk and that causes fruits, grass and vegetation to grow; and like the metal that remains after smelting, which is of benefit to people. Just as Allah has given these two examples, He gives many examples to people so that truth may be distinguished from falsehood.
Afin de souligner le caractère éphémère du faux et la pérennité du vrai, Allah énonça deux paraboles: La première correspond à l’eau d’une pluie qui descend du Ciel et qui inonde les vallées, qu’elles soient profondes ou non, charriant à sa surface de l’écume et de la mousse. La seconde correspond aux minerais que les gens font fondre afin d’en fabriquer des parures dont ils s'embellissent. C’est par de telles paraboles qu’Allah définit le vrai et le faux. En effet, le faux est tel l’écume et la mousse flottant à la surface de l’eau et également tel la rouille dont on débarrasse les métaux en les portant à fusion, tandis que le vrai est tel l’eau pure dont on s’abreuve et dont on arrose les vergers et les prairies mais également tel le métal qui reste après la fusion et dont les gens tirent profit. C’est en adressant aux gens des paraboles semblables à celles-ci qu’Allah distingue clairement le vrai du faux.
Naglahad si Allāh ng isang paghahalintulad para sa paglaho ng kabulaanan at pananatili ng katotohanan sa pamamagitan ng tubig ng ulan na bumababa mula sa langit hanggang sa umagos dahil dito ang mga lambak: bawat isa ay ayon sa sukat nito sa liit at laki, saka nagdala ang agos ng yagit at latak na nakaangat sa ibabaw ng tubig. Naglahad Siya ng iba pang paghahalintulad para sa dalawang ito sa pamamagitan ng ilan sa pinagpapaningasan ng mga tao na mga metal na mamahalin dala ng paghahangad ng paglusaw sa mga ito at pagyari ng ipinanggagayak ng mga tao sapagkat tunay na may pumapaibabaw dito na bula mula rito kung paanong may pumapaibabaw doon na bula mula roon. Sa pamamagitan ng dalawang paghahalintulad na ito, naglalahad si Allāh ng paghahalintulad ng katotohanan at kabulaanan sapagkat ang kabulaanan ay tulad ng yagit at bulang lumulutang sa tubig at tulad ng itinatapon ng paglusaw ng metal na kalawang at ang katotohanan naman ay tulad ng tubig na puro na iniinuman at nagpapatubo ng mga bunga, halaman, at damo at tulad ng natira mula sa metal matapos ng paglusaw nito para makinabang ang mga tao rito. Gaya ng paglalahad ni Allāh sa dalawang paghahalintulad na ito, naglalahad si Allāh ng mga paghahalintulad para sa mga tao upang lumiwanag ang katotohanan mula sa kabulaanan.
Allah membuat perumpamaan bagi terkikisnya kebatilan dan kelanggengan kebenaran dengan air hujan yang turun dari langit sehingga lembah-lembah mengalirkan airnya, masing-masing dengan kadarnya, besar dan kecil, lalu air banjir dari hujan itu membawa buih dan busa di permukaannya. Allah membuat perumpamaan lain bagi kebenaran dan kebatilan dengan sebagian barang tambang berharga yang disepuh dengan api untuk dimurnikan dan menjadikannya perhiasan bagi manusia, lalu ampasnya berada di atasnya. Allah mengumpamakan kebenaran dengan kebatilan dengan dua perumpamaan di atas. Kebatilan adalah seperti buih dan busa yang mengapung di permukaan air, dan seperti ampas tambang yang dibersihkan oleh api, sedangkan kebenaran adalah seperti air jernih yang diminum, menumbuhkan buah-buahan, tanaman dan rerumputan, dan seperti barang berharga yang tersisa dari barang tambang sesudah dibakar dengan api lalu manusia mengambil manfaat darinya. Sebagaimana Allah membuat dua perumpamaan ini, Allah membuat perumpamaan-perumpamaan lain bagi manusia agar kebaikan menjadi jelas dari kebatilan.
Uzvišeni Allah navodi primjer nestajanja zablude i ostajanja istine spominjući kišu koja se spušta sa neba sve dok ne napuni doline kojima voda poteče, različitih veličina, pa bujica na svojoj površini odnosi pjenu i otpad. I navodi drugi primjer spominjući dragocjene rude koje ljudi tope na vatri u želji da dobiju nakit (a koje su u početku prekrivene hrđom i nečim bezvrijednim). Sa ova dva primjera Allah objašnjava istinu i zabludu. Zabluda je poput pjene koja prekriva vodu, i poput hrđe ili nečega bezvrijednog što prekriva dragocjene rude, a što biva otklonjeno njenim topljenjem i obradom, dok je istina poput čiste i pitke vode koja uzrokuje nicanje plodova i trave, i poput obrađene dragocjene rude kojom se koriste ljudi. Pa isto kao što su ova dva primjera, na isti način Allah navodi primjere ljudima da bi im istina i zabluda postali jasni.
Two Parables proving that Truth remains and Falsehood perishes
This honorable Ayah contains two parables which affirm that truth remains and increases, while falsehood diminishes and perishes. Allah said,
أَنزَلَ مِنَ الْسَّمَآءِ مَآءً
(He sends down water from the sky,) He sends rain,
فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا
(and the valleys flow according to their measure,) each valley taking its share according to its capacity, for some valleys are wider and can retain more water than others which are small and thus retain smaller measures of water. This Ayah indicates that hearts differ, for some of them can retain substantial knowledge while others cannot entertain knowledge, but rather are bothered by knowledge,
فَاحْتَمَلَ السَّيْلُ زَبَدًا رَّابِيًا
(but the flood bears away the foam that mounts up to the surface) of the water that ran down the valleys; this is the first parable. Allah said next,
وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى النَّارِ ابْتِغَآءَ حِلْيَةٍ أَوْ مَتَـعٍ
(and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils...) This is the second parable, whereas gold and silver ore is heated with fire to make adornments with it, and iron and copper ore are heated to make pots and the like with it. Foam also rises to the surface of these ores, just as in the case with water,
كَذَلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَـطِلَ
(thus does Allah (by parables) show forth truth and falsehood.) when they both exist, falsehood does not remain, just as foam does not remain with the water or the gold and silver ores which are heated in fire. Rather, foam dissipates and vanishes,
فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَآءً
(Then, as for the foam it passes away as scum upon the banks,) for it carries no benefit and dissipates and scatters on the banks of the valley. The foam also sticks to trees or is dissipated by wind, just as the case with the scum that rises on the surface of gold, silver, iron and copper ores; it all goes away and never returns. However, water, gold and silver remain and are used to man's benefit. This is why Allah said next,
وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِى الاٌّرْضِ كَذلِكَ يَضْرِبُ اللَّهُ الاٌّمْثَالَ
(while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables.) Allah said in a similar Ayah,
وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ
(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge.) 29:43 Some of the Salaf (rightly guided ancestors) said, "When I would read a parable in the Qur'an that I could not comprehend, I would cry for myself because Allah the Exalted says,
وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ
(But none will understand them except those who have knowledge.)" 29:43 `Ali bin Abi Talhah reported that `Abdullah bin `Abbas commented on Allah's statement,
أَنَزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا
(He sends down water from the sky, and the valleys flow according to their measure,) "This is a parable that Allah has set; the hearts carry knowledge from Him, and certainty according to the amount of doubt. As for doubt, working good deeds does not benefit while it exists. As for certainty, Allah benefits its people by it, hence Allah's statement,
فَأَمَّا الزَّبَدُ
(Then, as for the foam), which refers to doubt,
فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِى الاٌّرْضِ
(it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth.) in reference to certainty. And just as when jewelry is heated in fire and is rid of its impurity, which remains in the fire, similarly Allah accepts certainty and discards doubt."
The Qur'an and the Sunnah contain Parables that use Water and Fire
Allah has set two examples in the beginning of Surat Al-Baqarah (chapter 2) about the hypocrites, one using fire and another using water. Allah said,
مَثَلُهُمْ كَمَثَلِ الَّذِى اسْتَوْقَدَ نَاراً فَلَمَّآ أَضَاءَتْ مَا حَوْلَهُ
(Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him.) 2:17 then He said,
أَوْ كَصَيِّبٍ مِّنَ السَّمَآءِ فِيهِ ظُلُمَـتٌ وَرَعْدٌ وَبَرْقٌ
(Or like a rainstorm in the sky, bringing darkness, thunder, and lightning.) 2:19 Allah also has set two parables for the disbelievers in Surat An-Nur (chapter 24), one of them is,
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ
(As for those who disbelieved, their deeds are like a mirage in a desert.)24:39 The mirage occurs during intense heat. It is recorded in the Two Sahihs that the Messenger of Allah ﷺ said,
«فَيُقَالُ لِلْيَهُودِ يَوْمَ الْقِيَامَةِ: فَمَا تُرِيدُون؟ فَيَقُولُونَ: أَيْ رَبَّنَا عَطِشْنَا فَاسْقِنَا. فَيُقَالُ: أَلَا تَرِدُونَ؟ فَيَرِدُونَ النَّارَ فَإِذَا هِيَ كَسَرَابٍ يَحْطِمُ بَعْضُهَا بَعْضًا»
(It will be said to the Jews on the Day of Resurrection, "What do you desire" They will reply, "We need to drink, for we have become thirsty, O our Lord!" It will be said, "Will you then proceed to drink," and they will head towards the Fire, which will appear as a mirage, its various parts consuming the other parts.") Allah said in the second parable (in Surat An-Nur);
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ
(Or is like the darkness in a vast deep sea.)24:40 In the Two Sahihs it is recorded that Abu Musa Al-Ash`ari said that the Messenger of Allah ﷺ said,
«إِنَّ مَثَلَ مَا بَعَثَنِي اللهُ بِهِ مِنَ الْهُدَى وَالْعِلْمِ، كَمَثَلِ غَيْثٍ أَصَابَ أَرْضًا، فَكَانَ مِنْهَا طَائِفَةٌ قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ، وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ، فَنَفَعَ اللهُ بِهَا النَّاسَ، فَشَرِبُوا، وَرَعَوْا، وَسَقُوا، وَزَرَعُوا، وَأَصَابَتْ طَائِفَةً مِنْهَا أُخْرَى، إِنَّمَااِهيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً، فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللهِ وَنَفَعَهُ اللهُ بِمَا بَعَثَنِي وَنَفَعَ بِهِ، فَعَلِمَ وَعَلَّمَ، وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللهِ الَّذِي أُرْسِلْتُ بِه»
(The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed the rain water and brought forth vegetation and grass in abundance. And another portion of it was hard, it held the rain water and Allah benefited the people with it and they utilized it for drinking, grazing, making their animals drink from it and for irrigation purposes. And another portion of it fell on barren land, which could neither hold the water nor bring forth vegetation. The first is the example of the person who comprehends Allah's religion and gets benefit, as well as benefiting others (from the knowledge and guidance) which Allah has revealed through me and learns and then teaches others. The last example is that of a person who does not care for it and does not embrace Allah's guidance revealed through me.) This parable uses water in it. In another Hadith that Imam Ahmad collected, Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«مَثَلِي وَمَثَلُكُمْ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ، جَعَلَ الْفَرَاشُ وَهَذِهِ الدَّوَابُّ الَّتِي يَقَعْنَ فِي النَّارِ يَقَعْنَ فِيهَا، وَجَعَلَ يَحْجُزُهُنَّ وَيغْلِبْنَهُ فَيَقْتَحِمْنَ فِيهَا قَالَ : فَذَلِكُمْ مَثَلِي وَمَثَلُكُمْ، أَنَا آخِذٌ بِحُجَزِكُمْ عَنِ النَّارِ، هَلُمَّ عَنِ النَّارِ، فَتَغْلِبُونِي، فَتَقْتَحِمُونَ فِيهَا»
(My example and the example of you is like that of a person who lit a fire. When the fire illuminated his surroundings, butterflies and insects started falling into it, as they usually do, and he started swatting at them to prevent them from falling; but they overwhelmed him and kept falling into the fire. This is the parable of me and you, I am holding you by the waist trying to save you from the Fire, saying, "Go away from the Fire," yet you overwhelm me and fall into it.) The Two Sahihs also collected this Hadith. This is a parable using fire.
Allāh fornì un esempio per vanificare la falsità e far trionfare la verità tramite l'esempio dell'acqua piovana che scese dal cielo finché non si formarono fiumi, ognuno secondo le sue dimensioni, piccole o grandi, e che, scorrendo, trascina i residui e la schiuma presente sull'acqua; e fornì loro un altro esempio con ciò che la gente utilizza per fondere i metalli preziosi allo scopo di modellare gioielli; tramite questi due esempi Allāh chiarisce la verità e la falsità. La falsità è come la schiuma contenente scarti che galleggiano sull'acqua pura e le scorie che il recipiente in cui vengono fusi i metalli espelle; mentre la verità è come l'acqua pura che bevono e che fa crescere frutta ed erba, e i metalli preziosi che restano dopo la fusione e che vengono utilizzati dalla gente. Così come Allāh fornì questi due esempi, fornisce esempi alla gente in modo che venga distinta la verità dalla falsità.
God has created this world in such a way that here material events have become the symbols of moral realities. Whatever Almighty God expects from man at the level of consciousness is being demonstrated in the rest of the world at the material level. In the Quran two events of nature have been mentioned here. One is that when there is rainfall, its water flows and reaches rivers and streams. At that time a great deal of foam surfaces on it. In the same way when silver and other minerals are heated in order to clean them their impurities appear in the shape of foam, but immediately thereafter the foam, which is useless for man, evaporates in space and the water and minerals which are useful for man remain intact. These are the events of nature through which God shows symbolically what principles He has laid down for the success or failure of life. One principle is that, in this world, only that person has a place who proves useful to others. The individual who has lost his capacity to benefit others has no place in this world created by God. The same is true of communities and groups.
Allah đưa ra ví dụ về việc điều giả dối sẽ biến mất và chân lý sẽ còn lại qua hình ảnh nước mưa từ trên trời đổ xuống đến khi nó lắp đầy các thung lũng, tất cả chảy theo kích thước lớn nhỏ của chúng, dòng chảy mang theo cặn bã và bọt bên trên bề mặt. Và Ngài đưa ra một ví dụ khác cho hai sự việc đó qua hình ảnh một số kim loại quý hiếm mà con người thu được từ việc nấu chúng trong lò lửa để tạo ra các loại trang sức hay vật dụng, cũng có một lớp bọt tương tự lớp bọt bên trên bề mặt của dòng nước. Đây là hai hình ảnh thí dụ mà Allah đưa ra cho điều chân lý và điều giả tạo. Điều giả tạo giống như lớp bọt nổi trên mặt nước sẽ tan biến hoặc giống như lớp bọt trong quá trình nấu chảy kim loại sẽ được loại bỏ; còn điều chân lý giống như nguồn nước tinh khiết được dùng để uống, làm mọc ra trái quả, đồng cỏ và thảo mộc, hoặc cũng giống như phần kim loại thu được sau khi đã nấu chảy đem lại lợi ích cho con người. Allah đưa ra hai hình ảnh thí dụ này để làm sáng tỏ chân lý với điều giả tạo cho nhân loại.
Yüce Allah; hakkın kalıcı, batılın ise zail olmasına, gökten yağmurun yağarak derelerin küçük ve büyük hacimlerine göre akıp gitmesini örnek getirmiştir. Bu sel suları, köpüğü suyun üstünde taşır. Hak ve batıl için başka bir örneği de şöyle vermiştir. İnsanların ateş yakarak bazı kıymetli madenleri bu ateşte eritip, süs eşyası yapmalarıdır. Bunun köpüğü üzerine çıktığı gibi diğerinin de köpüğü üzerine çıkar. Allah bu iki misali, hak ile batılın misali olarak vermiştir. Batılın misali, suyun üzerinde yüzen köpük ve eritilen madenin üzerinde ortaya çıkan pas gibidir. Hakkın misali ise, içilen temiz ve berrak su gibidir. Bu su ile ekinler, çayır ve otlar biter. Bir diğeri de maden eritildikten sonra arta kalan ve insanların faydalandığı kısma benzetilmiştir. Yüce Allah, bu iki misali verdiği gibi, hakkın batıldan ayrılması için insanlara daha nice misaller vermiştir.
Orang-orang mukmin yang menjawab seruan Tuhan mereka tatkala Dia menyeru mereka untuk menauhidkan dan menaati-Nya akan mendapatkan pahala yang baik, yaitu surga. Sebaliknya, orang-orang yang tidak memenuhi seruan Tuhan mereka untuk menauhidkan dan menaati-Nya akan mendapatkan azab yang pedih. Seandainya mereka memiliki berbagai macam harta di bumi ini dan juga apa yang semisalnya dengannya, niscaya mereka rela melepaskan semuanya demi menebus diri mereka dari azab Allah. Orang-orang yang tidak menjawab seruan Tuhan mereka itu akan dihisab atas keburukan-keburukan mereka seluruhnya dan tempat tinggal yang mereka tuju adalah Jahanam. Api neraka adalah alas dan tempat menetap mereka, dan itulah seburuk-buruk tempat tinggal.
Aquellos creyentes que respondieron a su Señor cuando los llamó hacia Su Unicidad y obediencia tendrán la mejor recompensa, el Paraíso. Pero aquellos incrédulos que no respondieron a su llamado hacia Su unicidad y obediencia, incluso si poseían todos los diferentes tipos de riqueza en la Tierra, ofrecerían todo eso para salvarse del castigo. Aquellos que no respondieron a su llamado rendirán cuentas por todos sus actos equivocados y la morada en la que residirán será el Infierno. ¡Qué lugar miserable es el Fuego para descansar y residir!
Rablerinin birleyip, O'na itaat çağrısına icabet eden müminler için mükâfatın en güzeli olan cennet vardır. Kendisini birlemeye ve itaat çağrısına icabet etmeyen kâfirler yeryüzü dolusu çeşit çeşit hazineye ve bunun bir katı fazlasına sahip olsalardı ve azaptan kendilerini kurtarmak için bu malların hepsini fidye olarak verme hususunda anlaşılma yapılsaydı bunu hemen kabul ederlerdi. İşte Allah'ın bu davetine icabet etmeyen kâfirler bütün yapmış oldukları kötülüklerden dolayı hesaba çekileceklerdir. Onların varacakları yer cehennemdir. Döşekleri ve kalacakları o ateş ne kötü bir yerdir.
Đối với những người có đức tin họ đáp lại lời kêu gọi từ Thượng Đế của họ khi Ngài kêu họ thờ phượng Ngài duy nhất và tuân theo Ngài thì phần thưởng tốt nhất dành cho họ là Thiên Đàng; còn những kẻ không có đức tin không đáp lại lời kêu gọi của Thượng Đế thờ phượng Ngài duy nhất và tuân theo Ngài, thì dẫu cho họ có nhiều tài sản trên mặt đất này cùng với những thứ tương tự mà họ có được nhân đôi lên để xóa sạch tội lỗi và chuộc lại lỗi lầm của họ thì cũng vô ích, vì họ là những kẻ không tuân theo lời kêu gọi của Thượng Đế nên những tội lỗi của họ điều được đem ra xét xử, và nơi ở dành cho họ là Hỏa Ngục, giường nghỉ của họ rất tồi tệ và lửa là nơi xứng đáng dành cho họ
Onim vjernicima koji su se odazvali svom Gospodaru kada ih je pozvao da samo Njega obožavaju, i da se samo Njemu pokoravaju, pripada lijepa nagrada - Džennet, dok nevjernicima koji se nisu odazvali Njegovom pozivu u monoteizam i pokornost samo Njemu pripada kazna. Kada bi oni imali imetka koliko je cijela Zemljina površina, i još toliko, pa sve pokušali da udijele kako bi se iskupili - neće biti spašeni kazne. Ti nevjernici, pošto se nisu odazvali Allahovom pozivu, biće kažnjeni za sva loša djela i njihovo će boravište biti Džehennem, a grozna li je to postelja i grozno li je to boraviše.
Aux croyants qui ont répondu favorablement lorsque leur Seigneur les a appelés à proclamer son Unicité et à Lui obéir, Allah accordera la meilleure des récompenses qui est le Paradis. Quant aux mécréants qui n’ont pas répondu favorablement à cet appel, s’ils avaient à leur disposition le double de toutes les sortes de richesses de la Terre, ils le dépenseraient afin de se racheter du supplice. Ceux-là devront rendre des comptes pour la totalité de leurs mauvaises actions et la demeure qu’ils habiteront sera l’Enfer. Quelle pire résidence que l’Enfer!
Reward of the Blessed and Wretched Ones
Allah mentions the final destination of the blessed ones and the wretched ones,
لِلَّذِينَ اسْتَجَابُواْ لِرَبِّهِمُ
(For those who answered their Lord's call) obeyed Allah and followed His Messenger (Muhammad ﷺ) by obeying his commands and believing in the narrations he brought about the past and the future, theirs will be,
الْحُسْنَى
(Al-Husna), which is the good reward. Allah said that Dhul-Qarnayn declared,
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَى رَبِّهِ فَيُعَذِّبُهُ عَذَاباً نُّكْراً - وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَـلِحاً فَلَهُ جَزَآءً الْحُسْنَى وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْراً
(As for him who does wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with a terrible torment (Hell). But as for him who believes and works righteousness, he shall have the best reward (Al-Husna), and we shall speak unto him mild words by our command)18: 87-88 Allah said in another Ayah,
لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ
(For those who have done good is the best (Al-Husna) and even more.) 10: 26 Allah said next,
وَالَّذِينَ لَمْ يَسْتَجِيبُواْ لَهُ
(But those who answered not His call,) disobeyed Allah,
لَوْ أَنَّ لَهُمْ مَّا فِى الاٌّرْضِ جَمِيعاً
(if they had all that is in the earth together) meaning, in the Hereafter. This Ayah says: Had the earth's fill of gold and its like with it, they would try to ransom themselves from Allah's torment at that time. However, this will not be accepted from them. Verily, Allah the Exalted will not accept any type of exchange from,
أُوْلَـئِكَ لَهُمْ سُوءُ الْحِسَـبِ
(For them there will be the terrible reckoning.) in the Hereafter, when they will be reckoned for the Naqir and the Qitmir, the big and the small. Verily, he who is reckoned in detail on that Day will receive punishment, hence Allah's statement next,
وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ
(Their dwelling place will be Hell; and worst indeed is that place for rest.)
أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَـبِ
"Bagi orang-orang yang memenuhi seruan Rabbnya, (disedia-kan) pembalasan yang baik. Dan orang-orang yang tidak memenuhi seruan Rabbnya, sekiranya mereka mempunyai semua (kekayaan) yang ada di bumi dan (ditambah) sebanyak isi bumi itu lagi beserta-nya, niscaya mereka akan menebus dirinya dengan kekayaan itu. Orang-orang itu disediakan baginya hisab yang buruk, dan tempat kediaman mereka ialah Jahanam, dan itulah seburuk-buruk tempat kediaman." (Ar-Ra'd: 18).
(18) Ketika Allah menerangkan kebenaran untuk menyisih-kannya dari kebatilan, maka Allah تعالى menyebutkan bahwa manusia terkualifikasi menjadi dua golongan: Golongan yang menyambut seruan Rabbnya lalu disebutkan balasan baiknya, dan golongan yang tidak menyambut lalu disebutkan hukumannya.
Allah berfirman, ﴾ لِلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّهِمُ ﴿ "Bagi orang-orang yang meme-nuhi seruan Rabbnya," maksudnya orang-orang yang hatinya tunduk kepada ilmu dan keimanan, dan anggota tubuh mereka patuh pada perintah dan larangan, maka mereka menjadi insan-insan yang se-jalan dengan Rabb mereka dalam hal-hal yang diinginkanNya dari mereka. Maka bagi mereka ﴾ ٱلۡحُسۡنَىٰۚ ﴿ "(disediakan) pembalasan yang baik," yaitu kondisi yang baik dan pahala yang bagus. Mereka memiliki sifat yang termulia dan budi pekerti yang paling luhur, serta balasan segera (di dunia ini) dan balasan yang akan datang, yang tidak pernah disaksikan pandangan, tidak pernah didengar pendengaran serta tidak pernah terbetik di dalam hati manusia.
﴾ وَٱلَّذِينَ لَمۡ يَسۡتَجِيبُواْ لَهُۥ ﴿ "Dan orang-orang yang tidak memenuhi se-ruan Rabbnya," sesudah Allah membuat permisalan-permisalan dan menjelaskan kebenaran kepada mereka, maka mereka mendapatkan kondisi yang tidak baik. ﴾ لَوۡ أَنَّ لَهُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا ﴿ "Sekiranya mereka mem-punyai semua (kekayaan) yang ada di bumi," berupa emas, perak, dan lain-lain, ﴾ وَمِثۡلَهُۥ مَعَهُۥ لَٱفۡتَدَوۡاْ بِهِۦٓۚ ﴿ "dan (ditambah) sebanyak isi bumi itu lagi besertanya, niscaya mereka akan menebus dirinya dengan kekayaan itu," dari siksa pada Hari Kiamat. Semua itu tidak akan diterima dari mereka. Dan dari mana mereka memiliki itu semua?
﴾ أُوْلَٰٓئِكَ لَهُمۡ سُوٓءُ ٱلۡحِسَابِ ﴿ "Orang-orang itu disediakan baginya hisab yang buruk," yaitu proses hisab (perhitungan amal) yang akan berlaku bagi semua perkara yang pernah mereka kerjakan, yang berbentuk amalan yang buruk, dan hak-hak Allah serta hak-hak manusia yang telah mereka sepelekan. Hal tersebut telah ditulis dan digariskan pada mereka,
﴾ وَيَقُولُونَ يَٰوَيۡلَتَنَا مَالِ هَٰذَا ٱلۡكِتَٰبِ لَا يُغَادِرُ صَغِيرَةٗ وَلَا كَبِيرَةً إِلَّآ أَحۡصَىٰهَاۚ وَوَجَدُواْ مَا عَمِلُواْ حَاضِرٗاۗ وَلَا يَظۡلِمُ رَبُّكَ أَحَدٗا 49 ﴿
"Dan mereka mengatakan, 'Aduhai celaka kami, kitab apakah ini yang tidak meninggalkan yang kecil dan tidak (pula) yang besar, melain-kan ia mencatat semuanya,' dan mereka mendapati apa yang mereka ker-jakan ada (tertulis). Dan Rabbmu tidak menganiaya seorang pun".( Al-Kahfi: 49)
﴾ و َ ﴿ "Dan" pasca perhitungan (amal) yang buruk ini ﴾ م َ أ ْ و َ ا ه ُ م ْ جَهَنَّمُۖ ﴿ "tempat kediaman mereka ialah Jahanam," yang menghimpun ber-bagai macam siksaan, berupa kelaparan yang dahsyat, rasa haus yang menyakitkan, serta api yang menyala-nyala, buah zaqqum, hawa dingin yang sangat menusuk, dan makanan dari pohon yang berduri dan seluruh macam siksaan yang telah Allah sebutkan. ﴾ وَبِئۡسَ ٱلۡمِهَادُ ﴿ "Dan itulah seburuk-buruk tempat kediaman," yaitu seburuk-buruk hunian dan tempat tinggal adalah tempat mereka.
Ukol sa mga mananampalataya na tumugon sa Panginoon nila noong nag-anyaya Siya sa kanila sa paniniwala sa kaisahan Niya at pagtalima sa Kanya ang gantimpalang pinakamaganda. Ito ay ang Paraiso. Ang mga tagatangging sumampalataya na hindi tumugon sa paanyaya Niya sa paniniwala sa kaisahan Niya at pagtalima sa Kanya, kung sakaling nagkataon na taglay nila ang anumang nasa lupa na mga uri ng yaman at taglay pa nila ang tulad niyon bilang pagdaragdag doon, talagang magkakaloob sila ng lahat ng iyon bilang pantubos para sa mga sarili nila laban sa pagdurusa. Ang mga hindi tumugon na iyon sa paanyaya Niya ay tutuusin sa mga masagwang gawa nila sa kabuuan ng mga ito. Ang tahanan nilang kakanlungan nila ay Impiyerno. Kay sagwa ang higaan nila at ang tuluyan nila na siyang Apoy!
It is the law of God in this world that dirt and foam may emerge and surface for some time, but finally what receives a place here is that which gives benefit. In the Hereafter also, the same is true of human beings. In the world some people may be prominent due to some skill but, in the Hereafter, only those who possess real qualities will receive a higher status. People do not respond to the call for the Truth in this world because they always feel that, by advancing towards unadulterated Truth, they will lose worldly benefits. The rewards for ignoring the Truth which such people receive are invariably honour, popularity and prosperity in this world. They appear to be occupying seats of high status by rejecting the Truth. In the Hereafter, all these people will have been thrown out as like fast disappearing foam. And only those people will figure as prominent who surrendered themselves to the Truth, ignoring timely benefits. People give so much importance to worldly status and worldly benefits that they ignore the truth. In the Hereafter these things will appear unimportant to them, so much so that they would want to give this whole world and one more world equal to it, to ransom themselves from divine punishment.
18- Rablerinin çağrısını kabul edenler için en güzeli vardır. O’nun çağrısını kabul etmeyenlere gelince yeryüzündeki her şey ve onunla beraber bir o kadarı daha kendilerinin olsa şüphesiz onları (azaptan kurtulmak için) fidye olarak verirlerdi. İşte hesabın kötüsü onlar içindir. Barınakları da cehennemdir. O, ne kötü döşektir!
18. Yüce Allah hakk ile bâtılın farkını ortaya koyduktan sonra insaların iki kısım olduğunu zikretmektdir: Kimisi Rabbinin çağrısını kabul eder ki Yüce Allah, bunların mükafatını söz konusu etmektedir. Kimisi de O’nun çağrısını kabul etmez ki bunların da cezasını söz konusu etmiştir. Şöyle buyurmaktadır:“Rablerinin çağrısını kabul edenler için” yani kalpleri ilim ve imana itaatle boyun eğen, azaları da emir ve yasaklara itaat edip Rablerinin kendilerinden istediklerine uygun hareket edenlere “en güzeli vardır.” Yani onların halleri de mükâfatları da güzel olacaktır. Onlar için en güzel vasıflar ve en üstün haller söz konusudur. Dünyevi ve uhrevi mükâfaatları pek çoktur. Âhirette onlara hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir insanın hatırından geçirmediği mükâfatlar verilecektir.
Bunca misallerin verilmesinden ve hakkın açıklanmasından sonra “O’nun çağrısını kabul etmeyenlere gelince” onlar hakkında güzel olmayan bir durum söz konusudur: “yeryüzündeki her şey” altın, gümüş ve değerli başka her ne varsa “onunla beraber bir o kadarı daha kendilerinin olsa şüphesiz onları” Kıyamet gününün azabından kurtulmak için “fidye olarak verirlerdi.” Ki verseler bile bu, onlardan kabul olunmayacaktır. Kaldı ki nerden bulup verecekler! Aksine “hesabın kötüsü onlar içindir.” Çünkü bu hesaba çekilecekleri vakit yaptıkları bütün kötülüklerin, çiğnedikleri bütün kul haklarının ve ilahi hakların yazılı olduğunu, aleyhlerine kaydedimiş olduğunu görecekler ve:“Vay başımıza gelen! Bu nasıl kitapmış! Küçük büyük hiçbir şey bırakmadan sayıp dökmüş, diyecekler.”(el-Kehf, 18/49) Bu kötü hesaptan sonra gidecekleri “barınakları da cehennemdir.” Aşırı açlık, rahatsız edecek derecedeki susuzluk, kızgın ateş, zakkum, zemherir, cehennemliklerin irini ve Yüce Allah’ın sözünü ettiği her türlü azabın bulunduğu cehennem ateşidir. “O ne kötü döşektir” karar kılınacak, kalınacak ne fena yerdir!
Those believers who responded to their Lord when he called them towards His Oneness and obedience will have the best reward, which is Paradise. But those disbelievers who did not respond to His call towards His Oneness and obedience, even if they possessed all the different types of wealth on earth, and twice as much, they would offer all of that to redeem themselves from the punishment. Those who did not respond to His call will be taken to account for all their wrong deeds and the home in which they will reside will be Hell— What a miserable place the Fire is to rest and settle in!
E i credenti, coloro che risposero alla chiamata del loro Dio quando li chiamò alla Sua Unicità, all'obbedienza e alla buona ricompensa, ovvero il Paradiso; e i miscredenti, coloro che non risposero alla Sua chiamata di Unificarlo ed obbedirgli; anche se avessero ottenuto tutte le ricchezze della terra e altrettanto in più da offrire come riscatto per la salvezza delle loro anime dalla punizione, costoro che non hanno risposto alla Sua chiamata saranno comunque giudicati per tutti i loro peccati e la dimora a cui saranno condotti sarà l'Inferno. Che infausto giaciglio e dimora è il Fuoco!
Tidak sama orang yang mengetahui bahwa apa yang Allah turunkan kepadamu -wahai Rasul- dari Tuhanmu adalah kebenaran yang tidak ada keraguan padanya sementara dia beriman dan memenuhinya, dengan orang buta yang kafir lagi tidak memenuhi panggilan Allah. Hanya orang-orang yang berakal lurus yang mengambil nasihat dan pelajaran.
Hindi nagkakapantay ang nakaaalam na ang pinababa ng Panginoon mo sa iyo, O Sugo, mula sa Kanya ay ang katotohanang walang pag-aalangan hinggil dito – siya ay ang mananampalatayang tagatugon kay Allāh – at ang sinumang isang bulag – siya ay ang tagatangging sumampalataya na hindi tagatugon kay Allāh. Nagsasaalang-alang at napangangaralan lamang sa pamamagitan niyon ang mga nagtataglay ng pang-unawang matino.
19- Rabbinden sana indirilenin hak olduğunu bilen kimse, hiç kör gibi olur mu? Ancak olgun akıl sahipleri düşünüp öğüt alır.
20- Onlar ki Allah’a verdikleri sözü yerine getirirler ve antlaşmayı bozmazlar.
21- Onlar, Allah’ın birleştirilmesini emrettiği şeyleri birleştirirler, Rablerinden korkarlar ve kötü hesaptan endişe ederler.
22- Onlar, Rablerinin rızasını isteyerek sabrederler, namazı dosdoğru kılarlar ve kendilerine verdiğimiz rızıktan gizli ve açık infâk ederler. Kötülüğü iyilikle savarlar. İşte ahiret yurdunun güzel sonu bunlarındır.
23- (Bu güzel son) Adn cennetleridir ki onlar, oraya ana-babalarından, eşlerinden ve zürriyetlerinden salih olanlarla birlikte gireceklerdir. Melekler de her kapıdan yanlarına girip:
24- “Sabretmenize karşılık selâm olsun sizlere! Dünya yurdunun ne güzel sonudur (bu cennet)!”(derler).
19. Allah, ilim ve amel sahibi kimseler ile onların zıddı olan kimseler arasındaki farkı belirterek şöyle buyurmaktadır:“Rabbinden sana indirilenin hak olduğunu bilen” bunu kavrayarak gereğince amel eden “kimse” hakkı bilmeyen ve gereğince amel etmeyen “hiç kör kimse gibi olur mu?” Bunlar arasında, gök ve yer arası kadar büyük bir fark vardır. O halde kulun, iki kesimden hangisinin daha iyi, âkıbetinin daha hayırlı olduğu üzerinde iyice düşünmesi, ibretle tefekkür etmesi ve daha iyi gördüğü yolu tercih edip o kesimin arkasından gitmesi gerekir. Ancak herkes kendisine neyin faydalı, neyin zararlı olduğunu düşünemez. “Ancak” âlemin özü, Âdem oğullarının seçkinleri olup sağlam akıl ve sağlıklı görüş sahibi olan “olgun akıl sahipleri düşünüp öğüt alır.” Eğer bu sağlam akıl sahiplerinin niteliklerinin ne olduğu sorulacak olursa bu konuda, Yüce Allah’ın onları nitelemiş olduğu şu buyruklarından daha güzelini bulmak mümkün değildir:
20. “Onlar ki Allah’a verdikleri sözü yerine getirirler” Allah’ın kendilerine emrettiği ve gereklerini eksiksiz ve mükemmel bir şekilde yerine getirmeleri hususunda kendileri ile ahitleştiği hususları eksiksiz yerine getirirler. Bunları yerine getirmek ise bu hakları tastamam icra etmek ve bu konuda ihlâs ve samimiyetle hareket etmek suretiyle onları dört dörtlük ifa etmek demektir. Bu ahitleri gereği gibi ifa etmenin tamamlayıcı bir unsuru olmak üzere de onlar “antlaşmayı bozmazlar.” Yani Allah’a verdikleri söz ve ahitleri yerine getirirler ki bunun kapsamına kulların yaptıkları antlaşmalar, sözleşmeler, yemin ve ahitler de girmektedir. Buna göre kulun, pek büyük mükâfatlara nail olacakları belirtilen olgun akıl sahiplerinden olması, ancak bu sayılanları eksiksiz olarak yerine getirmesi, onları bozmaması, gereklerini yerine getirirken de hiçbir şeyi eksiltmemesi ile mümkündür.
21. “Onlar Allah’ın birleştirilmesini emrettiği şeyleri birleştirirler.” Bu, Yüce Allah’ın birleştirmeyi emrettiği bütün hususlar hakkında umumidir: Allah'a, Rasûlüne iman etmek, O’nu ve Rasûlünü sevmek, O’na hiçbir şeyi ortak koşmaksızın O’na ibadete bağlı kalmak, Rasûlüne itaatten ayrılmamak; babaların ve annelerin haklarını yerine getirip onlara söz ve davranışlarla iyi davranmak, onların haklarını ihlal edecek kötü davranışta bulunmamak; akraba ve yakınlara söz ve davranışlarla iyilikte bulunmak; eşleri, arkadaşları, köleleri/hizmetçileri vb. herkesin dini ve dünyevi haklarını eksiksiz ve tam olarak yerine getirmek suretiyle birleştirilmesi gerekenleri birleştirmiş olurlar. Kulun, Allah’ın emrettiğini birleştirmesini sağlayan sebep ise Allah’tan korkması ve hesap gününden çekinmesidir. Bu sebeple de Yüce Allah şöyle buyurmaktadır:“Rablerinden korkarlar ve kötü hesaptan endişe ederler.” Yani O’ndan korktukları için, hesap gününde de huzuruna varmaktan çekindikleri için Allah’a isyanı gerektirecek şeyleri işlemeye de Allah’ın vermiş olduğu emirlerde kusurlu hareket etmeye de cesaret edemezler. Çünkü Allah’ın cezasından korkar ve mükâfatını umarlar.
22. “Onlar Rablerinin rızasını isteyerek” emrolundukları işleri ifa etmek, kendilerine yasak kılınan hususlardan uzak kalmak, acı ve ızdırap verici ilâhi takdire de rıza göstermek suretiyle “sabrederler.”Ancak bu sabrın yalnızca Allah’ın rızasının istenerek yapılması şarttır. Bunun dışında herhangi bir maksat veya bozuk bir gaye ile olmamalıdır. Fayda verecek olan sabır işte budur. Kul, bu sabırda yalnızca Rabbinin rızasını ister, O’na yakınlaşmak ve O’nun mükâfatını elde etmek ümidi ile tahammül gösterir. İman ehlinin özellikleri arasında sayılan sabır, işte budur. Maksadı kahramanlık ve metanet göstermek, nihai derecesi de övünmek olan sabra gelince böyle bir sabır, iyi kimsede de günahkâr kimsede de mü’minde de kâfirde de görülebilir ve bu, gerçek anlamda övülecek bir sabır değildir.“Namazı” rükünleri ile şartları ile zahiren ve batınen tamamlayıcı unsurları ile “dosdoğru kılarlar ve kendilerine verdiğimiz rızıktan gizli ve açık infâk ederler.” Bunun kapsamına da hem zekât, kefâret ve nafaka gibi farz infâklar hem de müstehab infâklar girmektedir. İşte bunlar, infâk ihtiyacı ortaya çıktıkça, gizli ve açık infâklarını yaparlar. “Kötülüğü iyilikle savarlar.”Yani herhangi bir söz veya davranış ile kötülükte bulunan kimseye, yaptığının benzeri ile karşılık vermezler, aksine ona iyilik yaparak karşılık verirler. Kendilerini mahrum bırakana verirler, zulmedeni affederler. İlişkileri kopartanı gözetirler. Kötülük yapana iyilikte bulunurlar. Onlar kötülük yapana iyilik yaptıklarına göre ya kötülük yapmayana nasıl davranırlar, var sen hesap et!“İşte ahiret yurdunun güzel sonu bunlarındır” üstün niteliklerini ve güzel hasletlerini belirttiğimiz bu kimselerindir. Yüce Allah bu güzel sonu da şu buyruğu ile açıklamaktadır:
23. “(Bu güzel son) Adn” yani devamlı kalacakları, ayrılmayacakları, başka bir yere nakledilmeyi istemeyecekleri “cennetleridir” Çünkü ondan daha üstün bir mükâfat olmadığını bileceklerdir. Zira bu cennetlerde pek çok nimetler, bütün istek ve arzuların nihai derecesini teşkil edecek her tür sevinç onların olacaktır. Onların nimetlerini ve göz aydınlıklarını tamamlayıcı bir unsur olmak üzere de “onlar, oraya ana-babalarından, eşlerinden ve zürriyetlerinden” erkek veya kadın fark etmez “salih olanlarla birlikte gireceklerdir.” Aynı şekilde kendileri ile benzer durumda olan kimseler, arkadaşları ve sevdikleri de onlarla birlikte olacaktır. Çünkü bunlar da onların eşleri ve zürriyetleri kabilindendir. “Melekler de her kapıdan onların yanına girip…” esenliğe kavuştukları için, Yüce Allah’ın bu lütuf ve ikramları dolayısı ile onları tebrik ederek şöyle derler:
24. “Sabretmenize karşılık” sabretmeniz sebebi ile “selâm olsun sizlere!” Yani size Allah’tan selâm ve esenlik dilekleri vardır ve siz buna kavuşmuş bulunuyorsunuz. Bu ise hoşlanılmayan her bir şeyin ortadan kaldırılmasını ihtiva eden, arzu edilen her bir şeyin de gerçekleştirilmesini gerektiren bir ifadedir. İşte sizleri bu üstün mevkilere ve bu değerli cennetlere ulaştıran bu sabırdır. “Dünya yurdunun ne güzel sonudur (bu cennet)!” Öyleyse gerçek anlamda kendisinin iyiliğini isteyen, kendisine değer veren kimsenin, bu akıl sahiplerinin niteliklerinden bir pay almak için nefsi ile gereken mücahedeyi yapması gerekmektedir. Olur ki böylelikle nefsi, bütün nefislerin temennisi ve her türlü lezzet ve sevinçleri kapsayan, ruhların sürurunu gerektiren o yurda kavuşabilir. İşte amelde bulunacaklar böylesi için amel etsinler. Hayırlı amellerde birbirleri ile yarışacaklar bunun için yarışmalıdırlar.
Non è pari colui che sa ciò che Allāh ti ha rivelato, o Messaggero, da parte del tuo Dio, che è la verità sulla quale non vi è alcun dubbio, il credente che risponde alla chiamata di Allāh, e chi è cieco, Il miscredente che non risponde alla chiamata di Allāh; non sono pari. In verità, se ne avvedono e se ne convincono coloro che possiedono menti sane.
Ne sont pas égaux les deux individus suivants: Le croyant obéissant qui sait que la Révélation que tu reçois de ton Seigneur, ô Messager, est la vérité indubitable et le mécréant aveugle qui n’obéit pas à Allah. Seuls ceux qui sont dotés d’une raison saine tirent un enseignement de cette comparaison.
Onaj ko zna da je nesumnjiva istina ono što ti je Allah objavio, o Poslaniče, i koji vjeruje u to, pokoravajući se, nije poput onoga čije je srce slijepo za istinu, i ko ne vjeruje u Allaha niti Mu se pokorava. Pouku i poruku primaju oni koji imaju zdrav razum.
Không hề giống nhau giữa người mà y biết việc Allah ban xuống cho ngươi - hỡi Thiên Sứ - là chân lý không có lòng nghi kỵ và y tin tưởng đáp lại mệnh lệnh của Allah, còn kẻ đuôi mù thì y chính là kẻ không có đức tin, không đáp lại mệnh lệnh của Allah, quả thật chỉ những người có đầu óc chính chắn mới nhận thức và tiếp thu được điều đó
The one who knows that what Allah has revealed to you, O Messenger, is undoubtedly the Truth from your Lord, and who has faith in and responds to Allah, cannot be equal to someone who is blind, who disbelieves in Allah and does not respond to Him. Only those with sound understanding will pay heed to and take a lesson from this.
El que sabe que lo que Al-lah te ha revelado, Mensajero, es sin duda la Verdad de tu Señor, y quien cree en Al-lah, no puede ser igual a alguien que es ciego de corazón, no cree en Al-lah y no responde a Su llamado. Solo aquellos con un buen entendimiento prestarán atención y tomarán ejemplo de esto.
Commentary
Truth and Falsehood were explained through parables in verses appearing previous to those cited above. Now, in the present verses, there is a description of the distinguishing marks and attributes of the people of Truth and the people of Falsehood, along with a description of their good and bad deeds, and their reward and punishment.
The first verse (18) carries a description of the good return reserved for those who obey Divine injunctions and act in accordance with them, and conversely, of the severe punishment for those who disobey them and act negatively.
In the second verse (19), the two groups have been identified as the sighted and the blind through a parable and, at the end, it was said: إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ that is, 'only the people of understanding respond to the advice.' It means what has been exemplified here is, though, fairly clear and obvious, yet it can only be understood and appreciated by those who have their essential reason intact with them. Those who have their faculty of reason all impaired by heedlessness and disobedience cannot understand a difference so great.
From the third verse (20) begins a description of particular deeds and marks which distinguish the two groups. Taken up first are the attributes of those who believe in and obey Divine injunctions. The initial at-tribute mentioned is:
"Adakah orang yang mengetahui bahwasanya apa yang di-turunkan kepadamu dari Rabbmu itu benar sama dengan orang yang buta? Hanyalah orang-orang yang berakal saja yang dapat meng-ambil pelajaran. (Yaitu) orang-orang yang memenuhi janji Allah dan tidak merusak perjanjian. Dan orang-orang yang menghubung-kan apa-apa yang Allah perintahkan supaya dihubungkan, dan me-reka takut kepada Rabbnya dan takut kepada hisab yang buruk. Dan orang-orang yang sabar karena mencari Wajah Rabbnya, men-dirikan shalat, dan menafkahkan sebagian rizki yang Kami berikan kepada mereka, secara sembunyi atau terang-terangan serta menolak kejahatan dengan kebaikan; orang-orang itulah yang mendapat tempat kesudahan (yang baik). (Yaitu) surga 'Adn yang mereka ma-suk ke dalamnya bersama-sama dengan orang-orang yang shalih dari bapak-bapaknya, istri-istrinya dan anak cucunya, sedang malaikat-malaikat masuk ke tempat-tempat mereka dari semua pintu. (Sambil mengucapkan), 'Salamun 'alaikum bima shabartum.' Maka alangkah baiknya tempat kesudahan itu." (Ar-Ra'd: 19-24).
(19-20) Allah تعالى berfirman untuk membedakan antara orang-orang yang berilmu dan mengamalkannya dengan orang yang tidak demikian adanya, ﴾ أَفَمَن يَعۡلَمُ أَنَّمَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ ٱلۡحَقُّ ﴿ "Adakah orang yang mengetahui bahwasanya apa yang diturunkan kepadamu dari Rabbmu itu benar," lalu dia memahami dan mengamalkannya ﴾ كَمَنۡ هُوَ أَعۡمَىٰٓۚ ﴿ "sama dengan orang yang buta," yang tidak mengetahui kebenaran sehingga tidak mengamalkannya? Perbedaan antara keduanya bak perbedaan antara langit dan bumi. Oleh karenanya, sudah semesti-nya seorang hamba mengingat dan berpikir, siapakah di antara dua macam orang itu yang paling bagus kondisinya dan terbaik peng-hujung kehidupannya, sehingga jalannya diikuti dan dititi di be-lakang golongannya. Namun, tidak setiap orang mengingat-ingat hal yang bermanfaat dan berbahaya baginya.
﴾ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَٰبِ ﴿ "Hanyalah orang-orang yang berakal saja yang dapat mengambil pelajaran," yaitu orang-orang yang mempunyai akal yang matang dan pemikiran yang sempurna, yang merupakan un-sur penting alam semesta dan keturunan Adam yang terpilih. Jika engkau menanyakan tentang karakteristik mereka, maka engkau tidak akan menjumpai sifat yang lebih baik dari sebutan Allah bagi mereka dengan FirmanNya, ﴾ ٱلَّذِينَ يُوفُونَ بِعَهۡدِ ٱللَّهِ ﴿ "orang-orang yang me-menuhi janji Allah," yang telah Allah amanatkan kepada mereka dan mengikat mereka dengan janji itu, berupa pelaksanaan hak-hakNya secara sempurna lagi komplet. Yang dimaksud dengan menepatinya ialah memenuhi hak-haknya dalam bentuk menyem-purnakan dan bersikap tulus terhadapnya. Dan termasuk indikasi pemenuhan hak tersebut, bahwa mereka ﴾ ل َ ا يَنقُضُونَ ٱلۡمِيثَٰقَ ﴿ "tidak merusak perjanjian," perjanjian yang telah mereka tetapkan sendiri dengan Allah. Seluruh akad, perjanjian, sumpah dan nadzar yang telah di-ikrarkan seseorang masuk ke dalamnya. Seseorang tidak termasuk dalam kategori 'ulul albab' (orang-orang yang berakal) yang men-dapatkan pahala besar kecuali dengan melaksanakannya secara utuh, tidak membatalkan dan menguranginya.
(21) ﴾ وَٱلَّذِينَ يَصِلُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ ﴿ "Dan orang-orang yang meng-hubungkan apa-apa yang Allah perintahkan supaya dihubungkan," Hal ini bersifat umum, mencakup seluruh perkara yang diperintahkan oleh Allah untuk dijalin, berupa iman kepadaNya dan kepada Rasul-Nya, mencintaiNya dan mencintai RasulNya, tunduk patuh untuk beribadah kepadaNya semata tanpa menyekutukanNya dengan apa pun, taat kepada RasulNya, menjalin hubungan dengan ayah dan ibu mereka, melalui bakti kepada mereka dengan ucapan dan tindakan, tidak berbuat durhaka kepada mereka, menyambung tali silaturahim dengan kerabat dekat dan handai taulan melalui curah-an sikap baik kepada mereka dalam bentuk ucapan maupun per-buatan, menyambung tali silaturahim antara mereka dengan istri-istri, teman-teman, budak belian dengan memenuhi hak mereka secara penuh lagi sempurna, baik hak agama ataupun hak duniawi. Faktor sebab yang menjadikan seorang hamba menjalin hubungan yang Allah perintahkan untuk diretas, adalah khasyyatullah (rasa takut kepada Allah) dan khawatir terhadap Hari Perhitungan. Atas dasar itu, Allah berfirman, ﴾ وَيَخۡشَوۡنَ رَبَّهُمۡ ﴿ "Dan mereka takut kepada Rabb mereka," maksudnya mereka takut kepadaNya. Rasa takut mereka kepada Allah dan kekhawatiran terhadap Hari Perhitungan amalan menghalangi mereka untuk berbuat seenaknya dalam ber-maksiat kepada Allah, atau menyepelekan sebagian dari perintah Allah, lantaran takut terhadap siksaan dan mengharapkan pahala-Nya.
(22) ﴾ وَٱلَّذِينَ صَبَرُواْ ﴿ "Dan orang-orang yang sabar," terhadap segala perintah dengan menaatinya dan semua larangan dengan menahan diri darinya dan menjauhinya, dan (sabar) terhadap seluruh keten-tuan Allah yang menyakitkan dengan tidak geram terhadapnya, tapi dengan syarat, sabar tersebut mesti ﴾ ٱبۡتِغَآءَ وَجۡهِ ﴿ "karena mencari Wajah Rabbnya," tidak didorong oleh tujuan-tujuan dan kepentingan-kepentingan yang rusak, karena jenis sabar yang bermanfaat ini, yang seorang hamba berusaha mengekang jiwanya karena mencari ridha Rabbnya, berharap dekat kepadaNya serta berhasil menggapai pahalaNya, itulah sabar yang merupakan ciri spesifik orang-orang yang beriman.
Adapun kesabaran yang telah mengalami percampuran yang tujuannya untuk penempaan diri dan bermuara kepada kebangga-an diri, maka ini bisa muncul dari orang yang baik dan orang yang buruk, orang Mukmin dan orang kafir. Kesabaran demikian ini se-cara hakikat tidak terpuji.
﴾ وَأَقَامُواْ ٱلصَّلَوٰةَ ﴿ "mendirikan shalat," dengan memenuhi rukun-rukun dan syarat-syaratnya, serta hal-hal yang menyempurnakan-nya, baik secara lahiriyah maupun batiniyah. ﴾ وَأَنفَقُواْ مِمَّا رَزَقۡنَٰهُمۡ سِرّٗا وَعَلَانِيَةٗ ﴿ "dan menafkahkan sebagian rizki yang Kami berikan kepada mereka, se-cara sembunyi dan terang-terangan," termasuk di dalamnya infak-infak (pembayaran-pembayaran) yang wajib, seperti zakat, kaffarah, dan infak-infak yang sunnah. Mereka mengeluarkan nafkah di saat dibutuhkan, dengan sembunyi-sembunyi atau terang-terangan, ﴾ وَيَدۡرَءُونَ بِٱلۡحَسَنَةِ ٱلسَّيِّئَةَ ﴿ "serta menolak kejahatan dengan kebaikan," barang-siapa yang berulah buruk kepada mereka, melalui ucapan atau per-buatan, maka mereka tidak membalas orang itu dengan hal yang sama, justru menyikapinya dengan berbuat baik kepadanya. Mem-beri kepada orang yang bakhil kepada mereka, memaafkan orang yang berbuat aniaya kepada mereka, menjalin hubungan dengan orang yang mengucilkan mereka dan bersikap baik kepada orang yang jahat dengan mereka. Kalau mereka membalas orang yang berbuat jelek kepada mereka dengan kebaikan, maka menurutmu, bagaimana (sikap mereka) dengan orang yang tidak berbuat jelek (kepada mereka)? ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka," adalah orang-orang yang diberi sifat mulia dan perangai yang indah ﴾ لَهُمۡ عُقۡبَى ٱلدَّارِ ﴿ "mereka itulah yang mendapat tempat kesudahan (yang baik)".
(23-24) Allah menjelaskannya (tempat kesudahan yang baik) dengan FirmanNya ﴾ جَنَّٰتُ عَدۡنٖ ﴿ "(yaitu) surga 'Adn," artinya surga tempat menetap, mereka tidak akan terpisahkan darinya, dan me-reka tidak mengharapkan relokasi ke tempat lain sebagai gantinya. Sebab, mereka tidak menyaksikan ada tempat lain yang lebih baik, lantaran sarat dengan kenikmatan dan kebahagiaan, yang menjadi puncak segala obsesi dan tujuan. Termasuk bagian dari kesem-purnaan kenikmatan dan kebahagiaan pandangan mereka, bahwa ﴾ يَدۡخُلُونَهَا وَمَن صَلَحَ مِنۡ ءَابَآئِهِمۡ وَأَزۡوَٰجِهِمۡ وَذُرِّيَّٰتِهِمۡۖ ﴿ "mereka masuk ke dalamnya bersama dengan orang-orang shalih dari bapak-bapaknya, istri-istrinya dan anak-cucunya," dari kaum lelaki, perempuan dan pasangan-pasangan mereka, maksudnya suami atau istri mereka. Begitu pula orang-orang semisal mereka, orang yang menyerupai mereka, dan kawan, serta orang-orang yang mereka cintai, semua masuk dalam makna 'pasangan-pasangan dan keturunan-keturunan mereka.'
﴾ وَٱلۡمَلَٰٓئِكَةُ يَدۡخُلُونَ عَلَيۡهِم مِّن كُلِّ بَابٖ ﴿ "Sedang para malaikat masuk ke tempat-tempat mereka dari semua pintu," untuk menyambut mereka dengan ucapan selamat dan (menyampaikan) karamah Allah untuk mereka. Para malaikat itu mengucapkan, ﴾ سَلَٰمٌ عَلَيۡكُم ﴿ "Keselamatan atasmu," ke-selamatan dan penghormatan dari Allah telah menghampiri kalian dan menjadi milik kalian. Kondisi demikian ini, berimplikasi lenyap-nya segala hal yang dibenci dan munculnya semua yang disukai ﴾ بِمَا صَبَرۡتُمۡۚ ﴿ "berkat kesabaranmu," kesabaran kalianlah yang mengan-tarkan kalian menuju kedudukan nan tinggi dan surga yang sangat bernilai, ﴾ فَنِعۡمَ عُقۡبَى ٱلدَّارِ ﴿ "maka alangkah baiknya tempat kesudahan itu," maka sepatutnya orang yang menuluskan dirinya, -dan menurut pandangannya surga mempunyai nilai tinggi-, untuk memperoleh-nya dengan usaha keras, semoga ia ikut meng-ambil bagian dari karakteristik orang-orang yang berakal itu. Semoga, ia bisa beruntung mendapatkan tempat kesudahan tersebut yang menjadi impian manusia dan kebahagiaan jiwa, yang menyatukan berbagai kelezat-an dan kesenangan. Dan untuk hal semacam itu, hendaknya orang-orang beramal dan berlomba-lomba.
The Believer and the Disbeliever are never Equal
Allah says, `They could never be equal; those among people who know that what,
أَنزَلَ إِلَيْكَ
(has been revealed unto you), O Muhammad,
مِن رَبِّكَ
(from your Lord) is the truth about which there is no doubt and in which there is no confusion, vagueness or contradiction. Rather, they believe that all of it is the truth, each part of it testifying to another. They believe that none of its parts contradicts the others, that all its information is true and that all its commandments and prohibitions are just,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice.) 6:15 It is accurate in its information and stories and just in what it orders. Therefore, the Ayah says, those who believe in the truth that you brought, O Muhammad, are not at all similar to those who are blind and cannot find guidance to what benefits them, which they cannot even comprehend. And even if they comprehend the guidance, they will not follow it, believe in it or abide by it.' Allah said in another Ayah,
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 said in this honorable Ayah,
أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى
(Shall he then who knows that what has been revealed unto you from your Lord is the truth, be like him who is blind) They are not equal. Allah said next,
إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَـبِ
(But it is only the men of understanding that pay heed.) meaning, it is those who have sound minds who draw lessons, gain wisdom and understand. We ask Allah to make us among them.
-Ey Resul!- Allah'ın sana indirdiğinin hak olduğunu, iftira olmadığını bilen, Allah'ın davetine icabet eden Mümin kimse ile âmâ olan, Allah'ın davetine icabet etmeyen kâfir bir değildir. Bundan ancak aklıselim sahipleri öğüt ve ibret alır.
Los que obedecen a Al-lah son los que cumplen las promesas que Le hicieron a Él o a Sus siervos y que no quebrantan las promesas hechas con Al-lah.
Those who respond to Allah are the ones who fulfil the pledges they made to Allah or the pledges they made to His servants and who do not break the pledges made with Allah or with others.
Qualities of the Blessed Ones, which will lead to Paradise
Allah states that those who have these good qualities, will earn the good, final home: victory and triumph in this life and the Hereafter,
الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلاَ يِنقُضُونَ الْمِيثَـقَ
(Those who fulfill the covenant of Allah and break not the trust.) They are nothing like the hypocrites who when one of them makes a covenant, he breaks it; if he disputes, he is most quarrelsome; if he speaks, he lies; and if he is entrusted, he betrays his trust. Allah said next,
وَالَّذِينَ يَصِلُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ
(And those who join that which Allah has commanded to be joined) they are good to their relatives and do not sever the bond of kinship. They are also kind to the poor and the needy and generous in nature,
وَيَخْشَوْنَ رَبَّهُمْ
(and fear their Lord), in what they do or do not do of actions and statements. They remember that Allah is watching during all of this and are afraid of His terrifying reckoning in the Hereafter. Therefore, all their affairs are on the straight path and correct, whether they are active or idle, and in all of their affairs, including those that affect others,
وَالَّذِينَ صَبَرُواْ ابْتِغَاءَ وَجْهِ رَبِّهِمْ
(And those who remain patient, seeking their Lord's Face,) They observe patience while staying away from sins and evil deeds, doing so while dedicating themselves to the service of their Lord the Exalted and Most Honored and seeking His pleasure and generous reward,
وَأَقَامُواْ الصَّلَوةَ
(and perform the Salah), preserving its limits, times, bowing, prostration and humbleness, according to the established limits and rulings of the religion,
وَأَنْفَقُواْ مِمَّا رَزَقْنَاهُمْ
(and spend out of that which We have bestowed on them,) They spend on those whom they are obliged to spend on them, such as their spouses, relatives and the poor and needy in general,
سِرًّا وَعَلاَنِيَةً
(secretly and openly,) They spend during all conditions and times, whether during the night or the day, secretly and openly,
وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ
(and repel evil with good) they resist evil with good conduct. When the people harm them they face their harm with good patience, forbearing, forgiveness and pardon. Allah said in another Ayah,
وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient - and none is granted it except the owner of the great portion in this world.)41:34-35 This is why Allah states here that those who have these good qualities, the blessed ones, will earn the final home, which He explained next,
جَنَّـتِ عَدْنٍ
(`Adn Gardens), where, `Adn, indicates continuous residence; they will reside in the gardens of everlasting life. Allah said next,
وَمَنْ صَلَحَ مِنْ ءَابَائِهِمْ وَأَزْوَجِهِمْ وَذُرِّيَّاتِهِمْ
(and (also) those who acted righteously from among their fathers, and their wives, and their offspring.) Allah will gather them with their loved ones, from among their fathers, family members and offspring, those who are righteous and deserve to enter Paradise, so that their eyes are comforted by seeing them. He will also elevate the grade of those who are lower, to the grades of those who are higher, a favor from Him out of His kindness, without decreasing the grade of those who are higher up (in Paradise). Allah said in another Ayah,
وَالَّذِينَ ءَامَنُواْ وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ
(And those who believe and whose offspring follow them in faith: to them shall We join their offspring.) 52:21 Allah said next,
جَنَّـتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ ءَابَائِهِمْ وَأَزْوَجِهِمْ وَذُرِّيَّاتِهِمْ وَالمَلَـئِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِّن كُلِّ بَابٍ - سَلَـمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ
(And angels shall enter unto them from every gate (saying): "Salamun `Alaykum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!") The angels will enter on them from every direction congratulating them for entering Paradise. The angels will welcome them with the Islamic greeting and commend them for earning Allah's closeness and rewards, as well as, being admitted into the Dwelling of Peace, neighbors to the honorable Messengers, the Prophets and the truthful believers. Imam Ahmad recorded that `Abdullah bin `Amr bin Al-`As, may Allah be pleased with them both, narrated that the Messenger of Allah ﷺ said,
«هَلْ تَدْرُونَ أَوَّلَ مَنْ يَدْخُلُ الْجَنَّةَ مِنْ خَلْقِ اللهِ؟»
(Do you know who among Allah's creation will enter Paradise first) They said, "Allah and His Messenger have more knowledge." He said,
«أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ مِنْ خَلْقِ اللهِ الْفُقَرَاءُ الْمُهَاجِرُونَ الَّذِينَ تُسَدُّ بِهِمُ الثُّغُورُ، وَتُتَّقَى بِهِمُ الْمَكَارِهُ، وَيَمُوتُ أَحَدُهُمْ وَحَاجَتُهُ فِي صَدْرِهِ، لَا يَسْتَطِيعُ لَهَا قَضَاءً، فَيَقُولُ اللهُ تَعَالَى لِمَنْ يَشَاءُ مِنْ مَلَائِكَتِهِ: ائْتُوهُمْ فَحَيُّوهُمْ، فَتَقُولُ الْمَلَائِكَةُ: نَحْنُ سُكَّانُ سَمَائِكَ، وَخِيرَتُكَ مِنْ خَلْقِكَ، أَفَتَأْمُرُنَا أَنْ نَأْتِي هؤُلَاءِ وَنُسَلِّمَ عَلَيْهِمْ؟ فَيَقُولُ: إِنَّهُمْ كَانُوا عِبَادًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا، وَتُسَدُّ بِهِمُ الثُّغُورُ، وَتُتَّقَى بِهِمُ الْمَكَارِهُ، وَيَمُوتُ أَحَدُهُمْ وَحَاجَتُهُ فِي صَدْرِهِ لَا يَسْتَطِيعُ لَهَا قَضَاءً قَالَ : فَتَأْتِيهِمُ الْمَلَائِكَةُ عِنْدَ ذَلِكَ فَيَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَاب»
(The first among Allah's creation to enter Paradise are the poor emigrants (in Allah's cause) with whom the outposts (of the land) are secured and the various afflictions are warded off. One of them would die while his need is still in his chest, because he was unable to satisfy it himself. Allah will say to whom He will among His angels, "Go to them and welcome them with the Salam." The angels will say, "We are the residence of Your heaven and the best of Your creation, do You command us to go to them and welcome them with the Salam" Allah will say, "They are My servants who worshipped Me and did not associate anyone or anything with Me in worship. With them, the outposts were secured and the afflictions were warded off. One of them would die while his need is in his chest, unable to satisfy it." So the angels will go to them from every gate (of Paradise),) saying,
سَلَـمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ
(Salamun `Alaykum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!)"
وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَـقِهِ وَيَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِى الاٌّرْضِ أُوْلَـئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
الَّذِينَ يُوفُونَ بِعَهْدِ اللَّـهِ (those who fulfill [ their ] pledge with Allah). It covers all promises and pledges taken by Allah Ta` ala from His servants, the very first of which was the Divine Covenant taken in eternity before an assembly of all spirits, that is: اَلَستُ بِرَبِّکُم (Am I not your Lord?) in answer to which, everyone had unanimously said: بَلٰی (Yes, why not? Surely, You are our Lord). Similarly, the different pledges taken by Allah Ta` ala regarding the obedience of Divine injunctions, fulfillment of assigned duties, abstinence from things impermissible as ordered by Allah have been mentioned in different verses of the Qur’ an.
The second attribute mentioned here is: وَلَا يَنقُضُونَ الْمِيثَاقَ (and they do not break the covenant). It includes all covenants, including pledges between Allah and His servants which have been pointed out right here in the first sentence as: عَهْدِ اللَّـهِ (their pledges with Allah). Also included here are the pledges given by the people of a religious community to their prophet or messenger, as well as the contracts and pacts which one human being enters into with the other.
Based on a narration by Sayyidna ` Awf ibn Malik ؓ ، Abu Dawud has reported that the Holy Prophet ﷺ took a pledge (Ahd and Bay'ah) from the noble Sahabah that they would not associate anyone with Allah, and perform Salah punctually five times every day, and obey their authorities, and would never stretch their hands for anything before any human being.
People who were parties to this solemn pledge were so true to their word of honour that, should they happen to drop their whip from their hand while riding, they would never ask anyone to pick up and hand over that whip to them. Instead of that, they would get down from their mount and pick it up themselves.
That the noble Sahabah did so was the result of the great feeling of love and the passionate desire to obey their master in their hearts. Otherwise, it was fairly obvious that he had never intended to stop them from making a request of this nature. This is very much like what happened when Sayyidna ` Abdullah ibn Masud ؓ was entering the Masjid on a certain occasion. He saw that the Holy Prophet ﷺ was addressing a gathering. It was only by chance that, at the time he was entering the Masjid, the words: 'Sit down' happened to have been uttered by the Holy Prophet ﷺ as part of his address. Sayyidna ` Abdullah ibn Masud ؓ knew that this never meant that anyone, no matter where, should sit down on the street, passage way, or a spot not suitable for the purpose. But, such was his passion for obedience that it did not allow him to take even one step forward from outside the Masjid gate where he was. Just as these words of his master struck his ears, he sat down right there.
Ang mga tumugon kay Allāh ay ang mga nagpapatupad sa pakikipagkasunduan nila kay Allāh o pakikipagkasunduan nila sa mga lingkod Niya at hindi lumalabag sa mga kasunduang pinagtibay kay Allāh o sa iba pa sa Kanya.
Ce sont ceux qui obéissent à Allah et qui remplissent loyalement les engagements conclus avec Allah ou avec Ses serviteurs, s’abstenant ainsi de les violer.
Orang-orang yang memenuhi panggilan Allah adalah orang-orang yang memenuhi apa yang telah mereka janjikan kepada Allah atau kepada hamba-hamba-Nya, mereka tidak melanggar perjanjian yang disepakati dengan Allah atau dengan selain-Nya.
Allah'ın davetine icabet edenler, Allah'a verdikleri sözü ve kullarına verdikleri sözü eksiksiz olarak yerine getirirler. Allah'a ya da başkasına verdikleri güvenilir/pekiştirilmiş sözü asla ihlal etmezler.
Coloro che hanno risposto alla chiamata di Allāh sono quelli che adempiono a ciò che hanno promesso ad Allāh, e a ciò che hanno promesso ai Suoi sudditi, e che non tradiscono i saldi patti stipulati con Allāh o con gli altri.
Oni koji su se Allahu odazvali to su oni koji vjerno ispunjavaju ono na šta su se Allahu ili ljudima zavjetovali, i oni svoje zavjete date Allahu i drugima ne krše;
Họ thực hiện đúng theo lời giao ước với Allah hoặc thực hiện đúng lời hứa với mọi người, và y càng không nuốt lời thề trịnh trọng bằng danh nghĩa của Alalh với Allah hoặc với người khác
The third attribute of the obedient servants of Allah Ta’ ala stated here is: وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّـهُ بِهِ أَن يُوصَلَ (and those who maintain the relations Allah has commanded to be maintained). According to the well-known explanation of this verse, it means that these people maintain relationships and keep doing what needs to be done in this matter as commanded by Allah Ta` ala. Some commentators have explained it by saying that these people conjoin righteous deeds with faith, or synchronize their initial faith in the Holy Prophet ﷺ and the Qur’ an with faith in
past prophets and their books.
The fourth attribute has been identified as: وَيَخْشَوْنَ رَبَّهُمْ (and fear their Lord). The use of the word: خَشیَہ (khashyah) rather than خَوف - (khawf) indicates that their 'fear' of Allah is not the kind of fear one naturally has when facing some beast or dangerous man. Instead of that, this fear is like the habitual fear children have of their parents, and students of their teacher, for that is no fear of being harmed or hurt by them. In-stead, such fear is grounded in love and esteem because of which one apprehends lest something said or done may become displeasing and repugnant in the sight of Allah Ta ala. Therefore, whenever the fear of Allah finds mention in an occasion of praise and glorification, generally the word used there is Khashyah because Khashyah is the name of the fear which emerges out of love and esteem. Therefore, in the next sentence, where the fear of strict reckoning has been mentioned, the word used is not Khashyah, instead the word used there is fear as such. It was said: وَيَخَافُونَ سُوءَ الْحِسَابِ (and they are frightful of evil reckoning). 'Evil reckoning' denotes reckoning which is strict and minute. Sayyidah A’ ishah ؓ has said: It is Divine Mercy alone which can bring salvation for human beings when things are forgone and forgiven summarily at the time the reckoning of deeds takes place. Otherwise, anyone who is made to account for everything said and done, cannot escape from punishment. It is virtually impossible because who is there to claim that he or she has never made a mistake or committed a sin? So, this fear of having to face strict reckoning of deeds is the fifth attribute of righteous and obedient people.
i oni koji spajaju rodbinske veze koje je Allah naredio da se spajaju, i koji se boje svog Gospodara što ih podstiče da primjenjuju ono što je On naredio i klone se onoga što je zabranio, i koji se boje polaganja računa pred Allahom za svaki svoj grijeh, a sa kime bude raspravljano o njegovim djelima propao je;
Onlar, Allah'ın ziyaret edilmesini emrettiği bütün akrabaları ziyaret ederler. Rablerinden öyle korkarlar ki, bu korkuları onları Allah'ın emrettiklerini yerine getirip yasakladıklarından kaçınmaya sevk eder. İşlemiş oldukları günahlardan dolayı Allah'ın onları hesaba çekmesinden korkarlar. Kim de hesabı önemsiz görürse helak olur.
Và họ luôn kết nối những điều mà Allah ra lệnh là phải gắn kết tình ruột thịt, và do họ kính sợ Thượng Đế khiến họ phải làm theo những gì Ngài bảo và tránh xa mọi điều Ngài cấm, rồi họ lo sợ Allah sẽ kết án họ về tất cả điều xấu xa họ đã làm, khi ai bị trách vấn về những tội lỗi xem như y đã bị hủy diệt
Sila ay ang mga nag-uugnay sa bawat ipinag-utos ni Allāh na pakikipag-ugnay sa mga kaanak, natatakot sa Panginoon nila ayon sa takot na nagtutulak sa kanila sa pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, at nangangamba na magtuos sa kanila si Allāh sa bawat kinamit nila na kasalanan sapagkat ang sinumang tinalakay sa pagtutuos ay mapapahamak.
Mereka adalah orang-orang yang menyambung segala apa yang Allah perintahkan agar disambung, yaitu hubungan rahim kekerabatan, mereka takut kepada Tuhan mereka sehingga mendorong mereka melaksanakan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, serta mereka takut Allah akan menghisab dosa yang telah mereka perbuat. Barang siapa yang hisabnya dipersulit maka dia celaka.
E sono coloro che rispettano tutti i legami di parentela che Allāh ha ordinato di tenere uniti e che temono il loro Dio affinché ciò li induca a seguire i Suoi ordini e a rispettare i Suoi divieti, temendo che Allāh li giudichi per tutti i peccati da loro commessi. Colui che verrà trattenuto perché vengano revisionate le sue azioni sarà spacciato.
En outre, ils entretiennent les liens de parenté qu’Allah a ordonné d’entretenir et Le craignent d’une manière qui les conduit à se conformer à Ses commandements et à délaisser Ses interdits. Ils redoutent également qu’Il leur demande des comptes pour tous les péchés qu’ils ont commis. En effet, s’il était demandé à l’être humain des comptes rigoureux le Jour de la Résurrection, il serait alors voué à une perdition certaine.
They are those who join everything that Allah commands to be joined, such as ties with family and their fellow brothers for the sake of Allah, who are in such awe of their Lord that it moves them to carry out His instructions and refrain from His prohibitions, and who fear that Allah will take them to account for every sin they commit, for any person whose account is scrutinised will be ruined.
Son aquellos que se unen a todo lo que Al-lah manda que se unan, como los lazos familiares y la hermandad por la causa de Al-lah, quienes admiran tanto a su Señor que aman cumplir Sus órdenes y abstenerse de Sus prohibiciones, y quienes temen que Al-lah los haga rendir cuentas por cada pecado que cometan, porque toda persona cuya cuenta sea examinada estará perdida.
Và họ biết kiên trì nghe theo Allah, biết kiên nhẫn về những điều tốt đẹp hay điều xấu mà Allah đã tiền định, biết kiềm chế bản thân không vi phạm tội lỗi với Allah để mong được sự hài lòng nơi Allah, họ dâng lễ Salah đẩy đủ về mọi mặt, họ biết thực hiện bổn phận về những gì mà Ngài ban cho từ tài sản, họ biết bố thí tự nguyện với sự kính đáo không khoe khoang, hay công khai để mọi người làm theo họ, họ biết lấy điều tốt để trải lại điều xấu. Với những ai có phẩm chất tốt vừa liệt kê chắc chắc sẽ được kết quản mỹ mãn vào Ngày Phục Sinh
De plus, ils sont patients dans leur obéissance à Allah, dans leur acceptation des décrets d’Allah, qu’ils leurs soient favorables ou défavorables, ainsi que dans leur refus de Lui désobéir afin d’obtenir Son agrément. Ils accomplissent leurs prières de la manière la plus parfaite et prélèvent des richesses que Nous leur avons accordées, les aumônes obligatoires et en dépensent aussi volontairement une part, avec discrétion pour échapper à l’ostentation ou à la vue des gens afin de susciter l’émulation. Parmi leurs autres qualités, ils répondent aux offenses des autres par la bienfaisance. Ceux qui ont ces caractéristiques connaîtront un sort louable le Jour de la Résurrection.
There are always two kinds of human beings—one who use their reason granted by God and give serious thought, with an unbiased approach, to the matter of truth. Finally when their minds are addressed they adopt the truth by their conscious decision. The other kind of human beings think within the sphere of their social traditions. They view things in the light of customs and not in the light of reasoning. And then they adopt as truth whatever appears to them to be popular with the masses. According to the Quran, the first type of person is one who has become a believer in the light of knowledge; as opposed to this the other type of man is blind. The first knows truth and falsehood by his own realization, while the other is swayed only by hearsay. He considers that thing false which others consider false and he believes that thing to be true which others generally think of as true. The call for the Truth seeks out those who are able to take decisions using their wisdom. Such a call does not benefit those who are blind, in spite of having eyes.
Mereka adalah orang-orang yang sabar dalam menaati Allah, sabar atas takdir Allah pada mereka, baik yang membahagiakan atau yang menyedihkan, mereka sabar menahan diri dari kemaksiatan kepada Allah demi mendapatkan rida Allah, mereka menegakkan salat secara sempurna, memberikan sebagian dari apa yang Kami berikan kepada mereka, yaitu hak-hak harta yang wajib, juga memberikan sebagian dari harta dengan suka rela secara sembunyi-sembunyi karena takut ria dan juga secara terbuka agar diteladani oleh orang lain, dan mereka membalas keburukan orang yang berbuat buruk kepada mereka dengan berbuat baik kepadanya. Orang-orang yang memiliki sifat tersebut mendapatkan akhir yang baik pada hari Kiamat.
They are those who remained steadfast in following Allah and in the ease and hardship that Allah decreed for them, and they remained firm in refraining from going against Him, seeking Allah’s pleasure. They kept up the prayer perfectly, they discharged their obligations from the wealth that We gave them, and they willingly gave from that wealth, secretly to avoid ostentation, and openly so that others could follow their lead. They repel the evil of those who harm them by doing good to them. These people who have these qualities will have a praiseworthy outcome on the Day of Judgement.
Son aquellos que se mantuvieron firmes en obedecer a Al-lah en las comodidades y en las dificultades que Al-lah decretó para ellos, y se mantuvieron firmes al abstenerse de desobedecerlo, buscando la voluntad de Al-lah. Perseveraron en la oración, cumplieron con sus obligaciones sobre la riqueza y voluntariamente dieron más de esa riqueza, en secreto para evitar la ostentación, y en público para que otros pudieran inspirarse en su ejemplo. Rechazan el mal de aquellos que les hacen daño y responden con el bien. Las personas que poseen estas cualidades tendrán un resultado loable en el Día del Juicio.
i oni koji su strpljivi u pokornosti Allahu, i koji strpljivo podnose sve ono što im je Allah sudbinski odredio, bilo ugodno ili teško, i koji se strpljivo klone grijeha želeći Allahovo zadovoljstvo, i koji obavljaju namaz na najpotpuniji način, i koji udjeljuju imetak kojim im opskrbljujemo, u šta spada i obavezno udjeljivanje i dobrovoljno, i to čine tajno kako bi se sačuvali licemjerstva, a nekada to rade javno kako bi bili podstrek drugima na to dobro djelo, i oni koji na ružne postupke uzvraćaju dobročinstvom - takvi će imati lijepu završnicu na Sudnjem danu.
Sila ay ang mga nagtiis sa pagtalima kay Allāh at sa itinakda ni Allāh sa kanila kabilang sa nagpapagalak o nagpapadalamhati, nagtiis sa paglayo sa pagsuway kay Allāh dahil sa paghahanap sa kaluguran ni Allāh, nagsagawa ng pagdarasal ayon sa pinakakumpletong anyo, nagkaloob mula sa mga yamang ibinigay Namin sa kanila ng mga tungkuling kinakailangan, nagkaloob mula sa mga ito dala ng pagkukusang-loob na pakubli para sa makalayo sa pagpapakitang-tao at lantaran upang tumulad sa kanila ang mga iba pa sa kanila, at pumipigil sa kasagwaan ng sinumang gumawa ng masagwa sa kanila sa pamamagitan ng paggawa ng maganda roon. Ang mga nailalarawang iyon sa mga katangiang ito ay ukol sa kanila ang kahihinatnang papupurihan sa Araw ng Pagbangon.
e sono coloro che sono stati pazienti nell'obbedienza ad Allāh e in ciò che Allāh ha prescritto loro, sia cose piacevoli che spiacevoli; che hanno esitato dinanzi alla disobbedienza, desiderando il compiacimento di Allāh; e che hanno compiuto la Preghiera con devozione, che hanno elargito ciò che è dovuto delle ricchezze che abbiamo loro donato; che hanno elargito di propria volontà, in segreto, per tenersi lontani dall'esibizione, e pubblicamente, affinché la gente prendesse esempio; e che rispondono a chi fa loro del male con buone azioni. Quelli che possiedono tali caratteristiche otterranno il trionfo nel Giorno del Giudizio.
Onlar Allah'a itaat eder, onlar için takdir ettiği mutlu edici ya da üzücü kaderine sabrederler. Allah'ın rızasını umarak O'na karşı günah işlememeye de sabrederler. Namazı dosdoğru kılarlar, kendilerine vermiş olduğumuz mallardan zekâtlarını ve sadakalarını riyadan uzak bir şekilde gizli olarak verirler. Kimi zaman da başkalarına örnek olmak adına açıktan verirler. Kendilerine kötülük yapana iyilik yaparak karşılık verirler. Bu sıfatlarla anılan kimseler için kıyamette övülen bir son vardır.
The sixth attribute has been stated as: وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ (and those who observe patience in order to seek the pleasure of their Lord).
The meaning of: صَبر (Sabr) in the Arabic language is fairly general as compared with the sense which has become popular in the Urdu language (in which this Commentary was originally written). There it means to be patient under distress. (Regretfully, the common counterpart, patience, used for صَبر 'Sabr' in English is also not free of its limitations, and does not carry the full and rich sense of the original Arabic). The reason is that the real meaning of صَبر Sabr is that one does not become upset under the stress of what is temperamentally unpalatable and, in fact, keeps doing what must be done resolutely and steadfastly. Therefore, it is divided into two kinds. One of them is Perseverance with Obedience صَبر عَلَی اَلطَّاعَۃ ، that is, being steadfast while observing and implementing the injunctions of Allah Ta’ ala. The other kind is Perseverance against Disobedience and Sin صَبر علٰی الَمعصِیَۃِ , that is, being steadfast in refraining from and staying safe against sins.
The restriction of: اِبتِغَآءِ وَجہِ رَبِّھِم (in order to seek the pleasure of their Lord) tells us that Sabr or patience, in its general sense, is no matter of merit by itself because there comes a time when even the most impatient person somehow gets to become reconciled with his or her lot after all. So, Sabr or patience which is not willful has no worth or merit, nor does Allah Ta` ala ever obligate anyone with something which is beyond his control. Therefore, in Hadith, the Holy Prophet ﷺ has said: اَلصَّبر عِندَ الصَّمَدۃِ , that is, 'the real and trustworthy Sabr is none but the one which is taken to immediately at the initial stage of shock. Otherwise, later on, sooner or later, one is left with no choice but to become reconciled and patient. As against this, the Sabr which is worthy of all praise is the Sabr under which one elects, by choice, to tolerate and be patient about what is contrary to his or her liking - whether it is the fulfillment of what one is obligated with, or is the abstinence from what is unlawful or reprehensible.
Therefore, if someone entered the house of somebody else with the intention of theft, but did not find the opportunity to do so, thus, having been left with no other choice but to observe patience, he returned back. Now, this Sabr or patience, non-voluntary as it is, is no act deserving praise or reward. It brings Thawab or reward only when one abstains from sin because of the fear of Allah and the desire to seek His pleasure.
The seventh attribute is: أَقَامُوا الصَّلَاةَ (establish Salah). The Qur’ anic expression for 'establish Sa1ah means to perform Sa1ah with all its attending conditions and rules of etiquette and the essential humbleness of heart. It is not just the 'saying' of prayers as a matter of routine. Therefore, speaking generally, the command to perform, offer, or make prayers appearing in the Holy Qur'an has been given with the specific word: Iqamah, usually rendered as 'establish' in English, though still wanting.
The eighth attribute is: وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً (and spend from what We have given to them secretly and openly). The hint given here is that the amount of Zakah prescribed by Allah Ta` ala is not something He is asking of you, in fact, what He is asking for is a certain portion of what He has given to you, and that too is limited to the insignificant measure of 2-1/2 percent. Naturally, giving this much should naturally be no cause of reluctance for you.
The adverb of: سِرًّا وَعَلَانِيَةً (secretly and openly) with the command to spend wealth in the way of Allah tells us that concealment is not always the only Sunnah method in charities - instead, on occasions, doing it openly is also correct and sound. Therefore, religious scholars have said that the giving of obligatory Zakah and charities openly is better and more merit-worthy. Doing it secretly is not appropriate so that other people could be pursuaded and prompted to do the same. However, the giving of voluntary charities (Sadaqat) secretly is certainly better and more merit-worthy. Ahadith in which giving secretly has been commended are concerned with such optional and voluntary charities.
The ninth attributes stated here is: وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ (and repel evil with good). The sense is that these people repel evil with good, enmity with friendship and injustice with forgiveness, and do not retaliate by doing what is evil in return for evil done. Some commentators have explained the meaning by saying that these people repel sin by acting righteously, that is, if some sin gets to be committed by them, they follow it up by repentance, obedience and worship so punctually and abundantly that the past sin is obliterated. According to Hadith, the Holy Prophet ﷺ advised Sayyidna Mu’ adh ؓ : If, after evil, you do good, it will obliterate evil. It means that should a person reflect, feel ashamed of having committed a sin, repent and make amends by following it up with a good deed, then, this good deed will wash off his or her past sin. Just going ahead and doing something good without first having felt ashamed and having repented after the commitment of sin is not sufficient for the forgiveness of that sin.
After having recounted these nine attributes of the obedient servants of Allah Ta` ala, the reward promised for them is: أُولَـٰئِكَ لَهُمْ عُقْبَى الدَّارِ (Those are the ones for whom there is the ultimate abode). The word: الدَّارِ (ad-dar: abode, home) refers to the abode of the 'Akhirah or Hereafter, that it, the prosperity and success of the 'Akhirah is for them. Some com-mentators have said that 'abode' at this place means the abode of the mortal world the sense of which is that good people, though they have to face hardships too in this mortal world, but, finally, they are the ones who succeed in this mortal world as well.
Kết quả mỹ mãn đó là được cư ngụ trong những ngôi vườn Thiên Đàng, họ sẽ được ở trong đó vĩnh viện, và để hoàn thiện thêm ân phước cho họ là cho họ hội ngộ cùng với những ai ngoan đạo thuộc tổ tiên, cha mẹ, vợ chồng, con cái, và các Thiên Thần vào chào hỏi chúc mừng họ từ tất cả các cánh cửa của Thiên Đàng
questo trionfo sono i Paradisi in cui dimoreranno per l'eternità nella somma beatitudine; e assieme a loro vi entreranno i loro padri, madri, mogli e figli che furono retti al fine di completare la loro gioia con il loro incontro; e gli angeli li visiteranno entrando da tutte le porte del Paradiso, congratulandosi con loro.
Bu övülen son, içinde devamlı olarak nimetlendirilip kalacakları cennetlerdir. Burada kendilerine verilen nimetler; babalarından, annelerinden, hanımlarından ve çocuklarından istikamet üzere olan ve onlarla karşılaşmaktan ülfet duydukları kimselerin (cennete) girmesi ile tamamlanır. Melekler de onların cennetteki evlerinin bütün kapılarından girip tebrik ederler.
Ils demeureront ainsi éternellement dans des jardins où ils seront comblés de bienfaits complétés par l’entrée en leur compagnie de tous ceux qui ont été vertueux parmi leurs aïeux et aïeules, leurs épouses et leurs enfants, puisque la réunion avec ceux qu’ils aiment parachèvera leur félicité. Par ailleurs, les anges entreront par toutes les portes de leurs demeures au Paradis en les félicitant.
Ang kahihinatnang papupurihang ito ay mga hardin, na mananatili sila sa mga ito bilang mga pinagiginhawa ayon sa pananatiling palagi. Bahagi ng kalubusan ng kaginhawahan nila sa mga ito na makapasok sa mga ito kasama sa kanila ang sinumang naging matuwid sa mga ama nila, mga ina nila, mga asawa nila, at mga anak nila bilang pagkumpleto sa pagkapalagayang-loob nila sa pakikipagkita nila. Ang mga anghel ay papasok sa kanila, habang mga bumabati, mula sa lahat ng mga pinto ng mga tirahan nila sa Paraiso.
Onwards from this point there comes the description of the same 'ultimate abode' when it is said that these shall be eternal gardens they shall enter. The word: عَدن ('Adn) means to abide, settle down permanently. The sense is that no one shall ever be expelled from these gardens, instead, they shall be there eternally. Some commentators have said that ` Adn is the name of the midmost of the Paradise which is also the most superior of its many stations.
After that, mentioned there is yet another reward for these people and this reward shall not remain restricted to those people in person. In fact, even their fathers, wives and children shall get their share in it - subject to the condition that they be good in deeds, the lowest degree of which is that they be Muslims. It means that the personal conduct of their fathers and wives was, though not good enough to have enabled them to arrive at this level of success, yet it would be because of the consideration and barakah of the accepted servants of Allah that they too shall be admitted to that high station.
Akhir yang baik itu adalah surga-surga yang mereka tinggal di dalamnya dengan mendapatkan nikmat-nikmat yang abadi. Di antara kesempurnaan nikmat yang mereka dapatkan adalah masuknya bapak-bapak, ibu-ibu, istri-istri, dan anak-anak mereka yang saleh bersama mereka; hal ini untuk menambah ketenangan mereka karena bisa berkumpul dengan orang-orang tersebut. Para malaikat mendatangi mereka untuk menyampaikan ucapan selamat dari segala pintu di tempat mereka di surga.
Ova lijepa završnica je vječni boravak u džennetskim ljepotama, a u potpunost tog uživanja u Džennetu ubraja se i to što će sa njima tamo biti i njihovi roditelji, supružnici i djeca koji su bili na pravom putu, i susret sa njima će im samo radost povećati. Meleki će kod njih ulaziti sa svih vrata njihovih džennetskih staništa, čestitajući im.
This praiseworthy outcome refers to gardens in which they will permanently reside in luxury. To complete the favour, those of their fathers, mothers, wives and children who were upright will enter these gardens together with them so as to make their stay even more enjoyable by meeting them. In addition, the angels will come in to visit and congratulate them from every door of their homes in Paradise.
Este elogioso resultado se refiere a los Jardines en los que morarán entre lujos durante toda la eternidad. Para completar el favor de Al-lah, sus padres, madres, esposas e hijos que eran íntegros entrarán a estos Jardines junto con ellos, para que su estancia sea aún más placentera cuando se reúnan con ellos. Además, los ángeles vendrán a visitarlos y los felicitarán desde todas las puertas de sus hogares en el Paraíso.
Meleki će ih, kada god uđu kod njih, pozdraviti riječima: "Selamun alejkum - spašeni bili od svakog zla, jer ste ustrajno bili Allahu pokorni, strpljivo ste podnosili nedaće koje vam je odredio, i konstantno ste se klonili onoga što vam je zabranio. Divno li je vaše konačno boravište."
Và các Thiên Thần luôn chào hỏi khi vào gặp họ với lời chào: Salamu a'laikum - cầu xin bình an cho các bạn - nghĩa là: Các bạn đã bình an thoát khỏi sự tổn hại vì các vị đã kiên trì tuân theo Allah, kiên nhẫn chịu đựng thử thách của Ngài, và nhẫn nại trước khó khăn. Thật là tuyệt hảo cho phần thưởng cuối cùng Ngài dành cho quí vị
After that, the text states the additional honour they shall have in their 'ultimate abode' of the Hereafter when the angels emerge from each of its doors greeting them with Salam and telling them that their Sabr brings to them eternal security from all hardships and that they can themselves see how good is the ultimate abode of the 'Akhirah.
Los ángeles los saludarán cuando vengan a visitarlos diciendo: “La paz sea con ustedes”, es decir: Están a salvo de las calamidades porque fueron perseverantes en seguir a Al-lah en tiempos difíciles y en no desobedecerlo. ¡Qué maravillosa morada final es el resultado que obtendrán!
Melekler onların yanına her girdiklerinde şu sözleri ile onları selamlarlar: Allah'a itaat etmeye, sizin açınızdan üzücü olan kadere ve günah işlememeye karşı sabrınız sebebiyle belalardan selamette oldunuz. Dünya yurdunun sonucu (olan cennet) ne güzeldir.
e gli angeli li saluteranno ogni volta che li incontreranno, dicendo loro: "Pace a voi", che vuol dire: "Vi siete salvati dagli eventi grazie alla vostra persistenza nell'obbedienza ad Allāh e per aver sopportato le difficoltà dei Suoi decreti e per la vostra fermezza nel tenervi lontani dalla Sua disobbedienza. Che eccellente trionfo il vostro destino!"
The angels will greet them whenever they come to visit them saying: Peace be on you, i.e.: You are safe from calamities because of your being steadfast in following Allah and in difficult times and being firm in not going against Him. What a wonderful final home is your outcome!
Chaque fois que les anges entreront auprès d’eux, ils les salueront en disant « Paix sur vous (salâmun ‘alaykum) », ce qui signifie: Vous avez échappé (du verbe salima/yaslamu) aux malheurs grâce à la patience qui a été la vôtre en obéissant à Allah, en acceptant Ses décrets défavorables et en refusant de Lui désobéir. Comme votre sort est donc enviable !
Babati sa kanila ang mga anghel tuwing pumapasok ang mga ito sa kanila sa pamamagitan ng pagsabi ng mga ito: "Kapayapaan ay sumainyo!" Nangangahulugan ito: "Naligtas kayo sa mga mapanira dahilan sa pagtitiis ninyo sa pagtalima kay Allāh at sa pait ng mga itinakda niya at sa pagtitiis ninyo sa [pag-iwas sa] pagsuway sa Kanya. Kaya kay inam ang kahihinatnan sa tahanan na naging kinahinatnan ninyo!"
God created man; He provided the best world for him to live in; at all times He looks after him. All these things bind a man with his Creator and Lord by a natural bond. This bond demands that man should not become arrogant but should accept the realities and bow down before God. Man’s life in this world is marked by different types of relationships and connections. It is a requirement of man’s subordination to God that he should develop relations with those liked by God and he should cut off relations as commanded by God. His realization of God’s Majesty should be so intense that he bows down before Him: a regular form of this obedience is prayer (salat). And he should give to others from his assets as God has given to him from His assets. If he is badly treated by somebody, he should for his part respond with good treatment in order that in the Hereafter God should overlook his evil side and treat him with Grace and Mercy. All this requires constant patience. It calls for the believer to hold out against the inducement of the self, to be steadfast in the face of loss of benefit, and to stand up to the pressure of his surroundings. For the sake of paradise the believer has to exercise patience in all such cases. Patience is the price of paradise. Nobody can attain eternal paradise without paying the price of patience.
Penghormatan para malaikat manakala mereka datang kepada penghuni-penghuni surga itu adalah ucapan: "salāmun 'alaikum", yakni kalian selamat dari malapetaka berkat kesabaran kalian di atas ketaatan kepada Allah, di atas takdir-Nya yang pahit dan dari kemaksiatan kepada-Nya. Sungguh sebaik-baik rumah tempat tinggal terakhir adalah rumah kalian.
Quant à ceux qui ne tiennent pas leur engagement avec Allah, bien qu’ils l’aient fermement conclu, et n’entretiennent pas les liens de parenté qu’Allah a ordonné d’entretenir, ils seront malheureux et honnis. En effet, Allah les exclura de Sa miséricorde et ils connaîtront le pire des sorts, puisqu’ils seront jetés en Enfer.
Những ai phá vỡ giáo ước của Allah sau khi đã xác nhận nó, cắt đứt quan hệ tình thâm mà Allah ra lệnh phải kết nối và hàn gắn, và tàn phá trái đất bằng việc làm thối tha bất tuân Allah Tối Cao, là những kẻ khốn khổ và bất hành vì họ bị trục xuất khỏi lòng thương xót của Allah, họ sẽ phải nhận một kết cuộc tồi tệ, đó là Hỏa Ngục.
Commentary
At the beginning of the section, human beings were divided into two kinds - those who are obedient to Allah Ta’ ala and those who are disobedient to Him. Then, enumerated there were some attributes and signs of the obedient servants of Allah and mention was made of the best of rewards for them in the Hereafter.
Now, in the present verses, stated there are the attributes and signs, and punishments, of the other kind of people. One trait of character these disobedient and contumacious people have been reported to have الَّذِينَ يَنقُضُونَ عَهْدَ اللَّـهِ مِن بَعْدِ مِيثَاقِهِ (And those who break [ their ] pledge with Allah after it has been made binding). Included here is the pledge out of the pledges given to Allah concerning His unshared Lordship and Oneness by all spirits created by Him. The disbelievers and polytheists broke this pledge when they came into this world and consequently took to hundreds and thousands of lords and objects of worship all joined up with the pristine divinity of Allah Ta` ala.
And also included here are all pledges faithfulness to which becomes binding on human beings as part of the great pledge of: لا إلہ إلا اللہ (There is no deity worthy of worship except Allah). The reason is that the Kalimah Tayyibah, that is: لا إلہ إلا اللہ محمد الرسول اللہ ( La' Ilaha Illallahu Muliammadur Rasulullah : There is no deity worthy of worship except Allah - Muhammad is the messenger of Allah) is, indeed, the symbol of a great pledge under which fall the obedience to all injunctions and rules of conduct taught by Allah Ta’ ala and His Messenger, and it also covers the pledge to abstain from things which have been prohibited. Therefore, when a human being deviates from any injunction made binding by Allah or deviates from the command given by His Messenger, he or she commits a breach of trust by breaking this pledge to have faith.
The second trait of these disobedient people has been identified as: وَيَقْطَعُونَ مَا أَمَرَ اللَّـهُ بِهِ أَن يُوصَلَ (and cut off relations Allah has commanded to be joined). Included here is the relationship human beings have with Allah Ta` a1a and His Messenger, may peace be upon him, and the blessings of Allah. The cutting of this relationship simply means the contravention of their commands. And, of course, included here are connections based on relationships the maintenance of which and the fulfillment of whose rights has been stressed upon time and again in the Holy Qur’ an.
Those who disobey Allah Ta` ala would not hesitate in sundering even these relations and rights built around them - for instance, they would not fulfill the rights of their mother, father, brother, sister, neighbour, and others in that category while they are rights which must be fulfilled by all human beings as commanded by Allah Ta` ala and His Messenger.
The third trait of such people has been stated as: (and make mischief on the earth). This third trait is actually the outcome of the first two, that is, they disregard pledges given, whether given to Allah or to His servants, just have no consideration of anyone's rights or relationships. It is obvious that such deeds of these people will cause pain and loss to others, even become the cause of mutual fighting and killing. This is the worst 'Fasad' or disorder or mischief they inflict on this earth.
After having described these three traits of the disobedient and contumacious people, the punishment identified for them is: أُولَـٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (those are the ones for whom there is the curse, and for them there is the evil abode). The word: اللَّعْنَةُ (al-la'nah: translated here as 'curse' ) means to be removed far away from the mercy of Allah, and become deprived of it. And it goes without saying that being far removed from His mercy is the most punishing of all punishments and certainly the hardest of all hardships.
Injunctions and Rules of Guidance
Special injunctions and rules of guidance concerning many departments of human life appear in the verses 20 to 24. Either explicit or implied, they are as follows:
1. From: الَّذِينَ يُوفُونَ بِعَهْدِ اللَّـهِ وَلَا يَنقُضُونَ الْمِيثَاقَ those who fulfill [ their ] pledge with Allah and do not break the covenant - 20) it stands established that abiding by a pledge given or contract made with someone is a binding obligation which must be fulfilled, and any contravention of which is حَرَام Haram (forbidden, unlawful) - whether that pledge be related to Allah and His Messenger ﷺ ، as the pledge of Faith and the pledge to maintain re-lationships with those created by Allah, or it may be a pledge related to any Muslim or Kafir. Pledge-Breaking is حَرَام Haram under all conditions.
2. From: وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّـهُ بِهِ أَن يُوصَلَ (and those who maintain the relations Allah has commanded to be maintained - 21) we learn that Islam does not teach abandonment of relationships in some monastic manner. Instead of that, maintaining necessary relations and fulfilling their due rights has been made necessary in Islam. As for the rights of parents, children, wife, sisters, brothers and the rights of other relatives and neighbours, these have been made obligatory by Allah Ta ala on every human being. They cannot be ignored in favour of voluntary acts of worship, not even to devote time for some religious service needed by the community. This is not permissible. How could it become permissible to forget them and get busy doing other things?
As for maintaining the bonds of family relationships, taking care of them, and fulfilling their due rights, these have been stressed upon in many verses of the Holy Qur an.
In a Hadith of Al-Bukhari and Muslim based on a narration of Sayyidna Anas ؓ ، it has been reported that the Holy Prophet ﷺ said: A person who hopes to have extended means of living and barakah in things done must maintain relations (Silatur-Rahim). It simply means that one should take care of those he is closely related with and help and support them within personal capability.
And Sayyidna Abu Ayyub al-Ansari ؓ says that a rustic Arab villager called upon the Holy Prophet ﷺ at his home and asked him: 'Just tell me what should I do to come closer to Paradise and stay away from Hell.' He said: 'Worship Allah. Take no partners with Him. Establish Salah. Give Zakah. And maintain relations.' (Al-Baghawi)
According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ appearing in the Sahih of al-Bukhari, the Holy Prophet ﷺ has been reported to have said: 'Silatur-Rahim' (maintaining relations) does not simply mean that you return the favour done by a relative, that is, if he has done a favour to you, you do a favour to him. Instead, real Silatur-Rahim (the ideal form of maintaining relations) is that even if your relative fails to maintain relations with you, yet you, on your part, only for the sake of Allah, maintain relations with him, and do favours to him.'
It was due to the importance of fulfilling the rights of relatives and maintaining relations with them that the Holy Prophet ﷺ said: 'Preserve your family trees through which you would preserve your family ties and you would be able to fulfill their rights.' Then he said: 'This rule of maintaining relations has its advantages. It generates mutual love, puts barakah in wealth which increases, and puts barakah in years of life too.' (Tirmidhi)
It appears in a IIadith of Sahih Muslim that the Holy Prophet ﷺ said: 'Most commendable is the act of maintaining relations when a person maintains the same relations with the friends of his dead father, as they were during his lifetime.
3. The statement: وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ (in order to seek the pleasure of their Lord - 22) makes us realize that the merits of Sabr (patience) which have appeared in the Qur’ an and Hadith and which tell us that the patient person has the good fortune of having Allah Ta’ a1a with him, and of His help and support, and that countless returns and rewards wait for him or her. But, all this happens only when one observes patience for the good pleasure of Allah Ta` ala - otherwise, everyone reaches a point in time when, sooner or later, one gets to become reconciled to his or her lot.
As explained earlier, the real meaning of Sabr (translated here as 'to observe patience' ) is to control one's self and remain steadfast which can take different forms. First of all, one should observe patience, not become upset under the stress of hardship and pain, not become disappointed, rather keep Allah Ta ala in sight and keep hoping. Secondly, one should observe patience in carrying out acts of obedience to Allah in a way that one remains sure of staying on that track steadfastly, even if the adherence to Divine injunctions appears to be hard on one's self. Thirdly, one should observe patience against what is evil and sinful - even if the desiring self demands that the road to evil be taken, but one should resist and refuse to take the road to evil because of the fear of Allah.
4. From: وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً (and spend from what We have given to them secretly and openly - 22), we learn that spending in the way of Allah secretly and openly is correct whichever way it is done. However, it is better that obligatory charities (wajib sadaqat) such as Zakh and Sadaqatul-Fitr etc., be paid openly so that other Muslim are also prompted to do the same. As for voluntary charities (nafl sadaqat) which are not obligatory should be paid secretly so that one can stay safe from scruples of hypocrisy and pulls of recognition.
5. The statement: يَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ (and repel evil with good) tells us that getting rid of evil is certainly a rational and physical imperative, but evil for evil is not the method practiced in Islam. Instead, the teaching of Islam is: Repel evil with good. Whoever has inflicted injustice upon you, on your part you deal with him justly. Whoever has not fulfilled your due right, on your part you fulfill his right. Whoever releases his anger on you, on your part you respond to him with forbearance and tolerance. The inevitable result of this pattern of response would be that enemies would turn into friends and the wicked into the righteous before you.
Another sense of this sentence is that one should make amends for a sin by performing an act of obedience, that is, if you ever get to commit some sin, repent immediately and then get busy with the ` Ibadah of Allah Ta` ala. This will cause your past sin to be forgiven.
As reported by Sayyidna Abu Dharr al-Ghifari ؓ ، the Holy Prophet ﷺ said: When a sin happens to have been committed by you, follow it up with a good deed. This will wash that sin off (narrated by Ahmad with sound authority, Mazhari). The condition attached to this good deed is that one must first repent from the past sin and then do the good deed.
Said in the next verse (23) is: جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ. It means that servants of Allah who are righteous and accepted will certainly have the honour of being in Jannah, and it will be in consideration of them that their parents, wives and children will also share the honour with them. However, the condition is that these people should be righteous, that is, believers and Muslims - not Kafir, though not at par with such pious elder in their good deeds. But, because of the barakah of this pious elder, Allah Ta’ ala shall make these people reach the same station in Paradise which is the station of this pious elder as said in another verse: أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ that is, 'We shall make the progeny of Our righteous servants be with them - 52:21'
This tells us that relationship with pious elders, whether of lineage, kinship or friendship, shall be of benefit in the Hereafter as well - of course, subject to the condition of 'Iman (Faith).
6. From verse 24: سَلَامٌ عَلَيْكُم بِمَا صَبَرْتُمْ ۚ فَنِعْمَ عُقْبَى الدَّارِ (Peace be upon you for the patience you observed. So, good is the ultimate abode) we find out that the salvation of the Hereafter and the high ranks of the Paradise are all the outcome of man's patient handling of the trials of life in this mortal world where he keeps insisting on fulfilling all rights of Allah Ta ala and His servants due on him or her and keeps compelling one's de-siring self to abstain from acting disobediently to Him.
Finally, if we consider the statement in verse 25, that is: أُولَـٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (those are the ones for whom there is the curse, and for them there is the evil abode), we would recall that verses previous to it told us about the reward of His obedient servants - that their home will be in Paradise, angels would greet them with Salam, and tell them that the eternal blessings of Paradise are the direct result of their patience, fortitude and obedience. Similarly, in the verse cited above, announced is the end of the disobedient and the contumacious - that they are under the curse of Allah, that is, they are far removed from His mercy and that they have waiting for them an evil abode in Hell. This helps us realize that the breaking of pledges given and the severance of the bonds of kinship is the cause of Divine curse and consignment to Hell. May Allah keep all of us protected from such a fate.
As for those who break their pledge with Allah after it has been made binding, and cut off the relationships that Allah has commanded to be joined, those are the unfortunate and wretched ones who will be distanced from Allah’s mercy, and they will have a dreadful home in the Fire.
A oni koji krše čvrsto obećanje dato Allahu, koji prekidaju rodbinske veze koje je Allah naredio da se spoje, te čine nered na Zemlji, griješeći prema Allahu, takvi su daleko od Njegove milosti i nesrećni su. Njih čeka ružna završnica, a to je vatra džehennemska.
En cuanto a aquellos que quebrantan su promesa con Al-lah y hayan roto los lazos familiares que Al-lah ha ordenado que se respeten, esos serán los desafortunados y desgraciados que serán distanciados de la misericordia de Al-lah, y tendrán una morada espantosa en el Fuego.
E coloro che infrangono il patto con Allāh, dopo averlo stipulato, e che rompono i legami di parentela che Allāh ha ordinato di tenere uniti, sono i licenziosi, coloro che verranno allontanati dalla Misericordia di Allāh, e il cui destino è infausto: Il Fuoco.
Allah'a sapasağlam söz verdikten sonra onu bozanlar ve Allah'ın birleştirilmesini istediği akrabalık bağını koparanlar ve Allah'a isyan ederek yeryüzünde fesat çıkaranlar var ya; işte onlar Allah'ın rahmetinden uzak bedbaht kimselerdir. Onlar için kötü son vardır, o da Cehennem'dir.
Adapun orang-orang yang melanggar perjanjian dengan Allah sesudah disepakati, memutuskan apa yang Allah perintahkan agar disambung, yaitu silaturahmi, serta melakukan kerusakan di muka bumi dengan berbagai maksiat kepada Allah maka mereka itulah orang-orang sengsara yang dijauhkan dari rahmat Allah dan bagi mereka akhir yang buruk yaitu api neraka.
Characteristics of the Wretched Ones which will lead to the Curse and the Evil Home
This is the destination of the Wretched ones and these are their characteristics. Allah mentioned their end in the Hereafter, to contrast the end that the believers earned, since their characteristics were to the opposite of the believer's qualities in this life. The latter used to keep Allah's covenant and join that which Allah has ordained on them to join. As for the former, they used to,
يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَـقِهِ وَيَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الاٌّرْضِ
(break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined, and work mischief in the land,) An authentic Hadith states that,
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»
(The signs of a hypocrite are three: Whenever he speaks, he tells a lie; whenever he promises, he always breaks it (his promise); if you entrust him, he proves to be dishonest.") In another narration, the Prophet said,
«وَإِذَا عَاهَدَ غَدَرَ وَإِذَا خَاصَمَ فَجَر»
(If he enters into a covenant, he betrays it; and if he disputes, he proves to be most quarrelsome.) This is why Allah said next,
أُوْلَـئِكَ لَهُمُ اللَّعْنَةُ
(on them is the curse,) they will be cast away from Allah's mercy,
وَلَهُمْ سُوءُ الدَّارِ
(and for them is the unhappy home. ) the evil end and destination,
وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ
(Their dwelling place will be Hell; and worst indeed is that place for rest.) 13:18
اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَآءُ وَيَقَدِرُ وَفَرِحُواْ بِالْحَيَوةِ الدُّنْيَا وَمَا الْحَيَوةُ الدُّنْيَا فِى الاٌّخِرَةِ إِلاَّ مَتَـعٌ
Ang mga lumalabag sa kasunduan kay Allāh nang matapos ng pagbibigay-diin dito, pumuputol sa ipinag-utos ni Allāh na pakikipag-ugnay sa mga kaanak, at nanggugulo sa lupa sa pamamagitan ng pagsuway kay Allāh – pagkataas-taas Siya – ang mga malayong malumbay na iyon ay ukol sa kanila ang pagtataboy mula sa awa ni Allāh at ukol sa kanila ang kasagwaan ng kahihinatnan: ang Apoy.
"Orang-orang yang merusak janji Allah setelah diikrarkan dengan teguh dan memutuskan apa-apa yang Allah perintahkan supaya dihubungkan dan mengadakan kerusakan di bumi, orang-orang itulah yang memperoleh kutukan, dan mereka mendapatkan tempat kediaman yang buruk (Jahanam)." (Ar-Ra'd: 25).
(25) Usai menceritakan mengenai sifat-sifat penduduk surga, Allah menyebutkan bahwa penduduk neraka berada dalam karak-ter yang berlawanan dengan sifat-sifat yang Allah ceritakan me-ngenai para penghuni surga. Allah berfirman tentang mereka, ﴾ وَٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَٰقِهِۦ ﴿ "Orang-orang yang merusak janji Allah se-telah diikrarkan dengan teguh,"sesudah ditekankan dan ditegaskan oleh Allah atas mereka melalui kehadiran para RasulNya, maka mereka tidak menyikapinya dengan kesetiaan dan penyerahan diri. Justru menghadapinya dengan sikap berpaling dan mencampakkan-nya.
﴾ وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ ﴿ "dan memutuskan apa-apa yang Allah perintahkan supaya dihubungkan," mereka itu tidak sudi menyambung hubungan antara mereka dengan Rabb mereka dengan keimanan dan amalan shalih, tidak juga menjalin hubungan dengan handai taulan, tidak melaksanakan hak-hak (orang-orang). Justru mela-kukan kerusakan di dunia dengan kekufuran, maksiat dan meng-halangi orang dari jalan Allah serta mengharapkannya (jalan itu) menjadi bengkok. ﴾ أُوْلَٰٓئِكَ لَهُمُ ٱللَّعۡنَةُ ﴿ "Orang-orang itulah yang memper-oleh kutukan" maksudnya pengusiran dan celaan dari Allah, para malaikat dan kaum Mukminin. ﴾ وَلَهُمۡ سُوٓءُ ٱلدَّارِ ﴿ "Dan mereka mendapatkan tempat kediaman yang buruk," yaitu Neraka Jahim dengan segala siksaan yang pedih di dalamnya.
25- Allah’a verdikleri sözü (yeminleriyle) pekiştirdikten sonra bozanlar, Allah’ın birleştirilmesini emrettiği şeyleri koparanlar ve yeryüzünde fesat çıkaranlara gelince işte onlar için lanet vardır ve yurdun kötüsü de onlarındır.
25. Allah, cennetliklerin durumunu söz konusu ettikten sonra cehennemliklerin durumunun da onların niteliklerinin aksi olduğunu söz konusu ederek şöyle buyurmaktadır:“Allah’a verdikleri sözü (yeminleriyle) pekiştirdikten sonra bozanlar” Yani Yüce Allah, onların bu sözlerini peygamberler aracılığı ile pekiştirdikten, yeminlerle sağlamlaştırdıktan sonra bu sözlere bağlı kalmak ve teslimiyet göstermekle karşılık vermeyip aksine yüz çevirmekle ve ahdi bozmakla karşılık verenler; “Allah’ın birleştirilmesini emrettiği şeyleri koparanlar” böylelikle kendileri ile Rableri arasında iman ve salih amel ile korunması gereken bağı kurmayanlar, akrabalık bağını gözetmeyenler, üzerlerindeki hakları eda etmeyenler aksine küfür ve masiyetler işleyerek, Allah yolundan alıkoyarak, bu yolu eğriltmeye çalışarak “yeryüzünde fesat çıkaranlara gelince işte onlar için lanet” yani Allah’tan, meleklerinden ve mü’min kullar tarafından ilahi rahmetten uzak kalmalarının dilenmesi ve kınanma “vardır ve yurdun kötüsü” yani ihtiva ettiği can yakıcı bütün azaplarla birlikte cehennem “de onlarındır.”
Allah expands provision for anyone He wills and restricts it for any of His servants that He wills. Being given abundant provision is not a sign of being fortunate or of having attained Allah’s love. Similarly, restriction of provision is not a sign of being wretched. The disbelievers rejoiced in the life of this world and inclined to it becoming comfortable therein. Yet the life of this world, compared to the Hearafter, is only a brief enjoyment that will soon pass.
Allāh estende il sostentamento a chi vuole, e lo toglie a chi vuole dei Suoi sudditi; e il fatto che il sostentamento venga esteso non è motivo di felicità, né un segno dell'amore di Allāh, né il fatto che il sostentamento venga diminuito è segno di licenziosità; e i miscredenti sono compiaciuti della vita mondana e ne sono rasserenati; tuttavia, la vita mondana, rispetto all'Aldilà, non è che misera ed effimera.
Yüce Allah dilediği kuluna rızkını genişletir ve dilediği kulu için de daraltır. Rızkın genişletilmesi Allah'ın sevgisinin ve mutluluğun alameti değildir. Rızkın daraltılması da bedbahtlığın alameti değildir. Kâfirler dünya hayatına bağımlı olup mutlu olmuş ve rahatlamışlardır. Hâlbuki, dünya hayatı ahiretin yanında geçici az bir metadan başka bir şey değildir.
Allah melapangkan rezeki bagi siapa yang Dia kehendaki dan menyempitkannya atas siapa yang Dia kehendaki dari hamba-hamba-Nya. Rezeki yang lapang bukan berarti kebahagiaan dan bukan bukti bahwa Allah mencintainya. Begitu pula sempitnya rezeki bukan tanda kesengsaraan. Orang-orang kafir berbahagia dengan kehidupan dunia ini, sehingga mereka cenderung dan merasa tenteram kepadanya, padahal kehidupan dunia ini dibandingkan dengan kehidupan akhirat hanyalah kesenangan yang sementara dan sedikit.
Allah gia tăng bổng lộc cho những ai Ngài muốn, và thu hẹp nó lại với những ai Ngài muốn, và không phải ai được cho nhiều bổng lộc là dấu hiệu của sự hạnh phúc hoặc Allah yêu thương người đó, cũng không phải người được ít bổng lộc thì sẽ bị đau khổ, chỉ những kẻ bất tin mới vui vẻ với đời sống trần tục, họ phụ thuộc và yên tâm với nó, nhưng cuộc sống trần tục không phải nơi cuối cùng mà nó chỉ là sự tạm bợ, ngắn ngủi, nhanh chóng biến mất
Allah accorde une large subsistance à qui Il veut parmi Ses serviteurs et en prive certains autres, sachant qu’une large subsistance n’est pas une preuve de bonheur ou une preuve qu’Allah aime celui qui en bénéficie, ni qu’une subsistance restreinte n’est une preuve de malédiction. Les mécréants se réjouissent du bas monde et s’y abandonnent alors que comparée à l’au-delà, la vie ici-bas n’est qu’une jouissance dérisoire et passagère.
Al-lah aumenta el sustento a quien Él quiera y lo restringe a quien Él quiera. Recibir abundante sustento no es señal de ser afortunado o de haber alcanzado el amor de Al-lah. Del mismo modo, la restricción del sustento no es signo de ser miserable o estar bajo la ira de Al-lah. Los incrédulos se regocijan en la vida de este mundo y se sienten cómodos en él. Sin embargo, la vida de este mundo, en comparación con la vida en el Más Allá, es solo un goce ilusorio que pronto pasará.
"Allah meluaskan rizki dan menyempitkannya bagi siapa yang Dia kehendaki. Mereka bergembira dengan kehidupan di dunia, padahal kehidupan dunia itu (dibanding dengan) kehidupan akhirat, hanyalah kesenangan (yang sedikit)." (Ar-Ra'd: 26).
(26) Allah semata-lah yang meluaskan dan melapangkan rizki bagi orang-orang yang dikehendakiNya dan menentukan ta-karannya, menyusahkan dan mempersempitnya bagi orang yang dikehendakiNya. ﴾ وَفَرِحُواْ ﴿ "Mereka bergembira," yakni orang-orang kafir ﴾ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا ﴿ "dengan kehidupan dunia," dengan kegembiraan yang menyebabkan mereka merasa nyaman dengannya dan melalaikan akhirat. Hal itu sebabnya adalah kekurangan akal pada mereka, ﴾ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِي ٱلۡأٓخِرَةِ إِلَّا مَتَٰعٞ ﴿ "padahal kehidupan dunia itu (dibanding dengan) kehidupan akhirat, hanyalah kesenangan (yang sedikit)," merupakan sesuatu yang hina, dinikmati dalam waktu sekejap, kemudian ber-pisah dari pemiliknya dan orang-orang yang menggenggamnya, dan akhirnya akan melahirkan banyak kesulitan bagi mereka.
26- Allah rızkı dilediğine genişletir ve daraltır. Onlar ise dünya hayatı dolayısı ile şımardılar. Halbuki dünya hayatı âhirete nispetle sadece bir geçimliktir.
26. Yani dilediği kimseye rızkı genişletip bollaştıran ve dilediği kimsenin de rızkını daraltıp kısan yalnızca O’dur. “Onlar” kâfirler “ise dünya hayatı dolayısı ile şımardılar.” Onların bu şımarıklıkları da dünya hayatına gönül huzur ile meyledip âhiretten gafil kalmalarına sebep oldu. Bu ise onların akıllarının eksikliğindendir. Çünkü “dünya hayatı âhirete nispetle sadece bir geçimliktir.” Kısa bir süre kendisinden yararlanılan daha sonra ise sahiplerinden ve arkadaşlarından uzak düşen, arkasından da oldukça uzun sürecek bir bedbahtlık getirecek olan önemsiz ve değersiz bir şeydir.
Si Allāh ay nagpapalawak sa panustos sa sinumang niloloob Niya at nagpapasikip sa sinumang niloloob Niya kabilang sa mga lingkod Niya. Ang pagpapalawak sa panustos ay hindi isang palatandaan ng kaligayahan ni ng pag-ibig ni Allāh ni ang pagsikip nito ay isang palatandaan ng kalumbayan. Natuwa ang mga tagatangging sumampalataya sa buhay na pangmundo kaya sumandal sila at napanatag sila rito gayong walang iba ang buhay Mundo sa paghahambing sa Kabilang-buhay kundi isang natatamasang kaunti na lilisan.
Allah daje obilnu opskrbu kome On hoće, a umanjuje je onome kome On hoće, i obilna opskrba nekoga nije znak da je on srećnik niti da ga Allah voli, niti je mala opskrba znak da je neko nesrećnik. Nevjernici se raduju životu na ovom svijetu i njemu su se predali, iako je dunjalučki život samo neznatno, prolazno naslađivanje.
Those who disbelieved in Allah and His verses say: If only a physical sign was sent down to Muhammad from his Lord proving his truthfulness and then we will believe. Say, O Messenger, to those who suggest this: Allah, through His justice, leaves whoever He will to stray, and through His grace He guides to Himself those who turn towards Him in repentance. Guidance is not in their hands so that they could link it to the sending down of signs.
Oni koji ne vjeruju u Allaha i Njegove ajete kažu: "Zašto Muhammedu nije dato osjetilno čudo od njegovog Gospodara koje je dokaz njegove iskrenosti?" Reci tim predlagačima, o Poslaniče: "Doista Allah u zabludu pravedno odvodi koga On hoće, a uputu daje onome ko Mu se vrati pokajanjem, iz Svoje milosti. Uputa nije u njihovim rukama pa da je povezuju sa davanjem čuda."
E coloro che rinnegarono Allāh e i Suoi Segni dicono: “Non viene rivelato a Muħammed un Segno concreto da parte del Suo Dio a conferma della Sua sincerità, che ci porti a credere?!” Di' a costoro che presentano queste proposte: “In verità, Allāh svia chi vuole per Sua Giustizia, e guida a Lui colui che torna pentito per Sua Grazia". La buona Guida non è nelle loro mani, così che possano associarla ai Segni rivelati.
Allah'ı ve ayetlerini inkâr edenler şöyle diyorlar: Muhammed'in doğruluğuna Rabbi katından somut mucizeler indirilseydi de ona iman etseydik ya! -Ey Resul!- Bu öneride bulunanlara şöyle de: Şüphesiz Allah adaleti ile dilediğini saptırır ve lütfu ile kendisine tövbe ederek dönen kimseye de hidayet eder. Mucize indirilmesi ile bağlantı kurdukları hidayet onların elinde değildir.
Orang-orang yang kafir kepada Allah dan ayat-ayat-Nya berkata, “Mengapa tidak diturunkan kepada Muhammad suatu mukjizat nyata yang menunjukkan kebenarannya sehingga kami beriman kepadanya?” Katakanlah -wahai Rasul- kepada orang-orang yang mengusulkan tersebut, “Sesungguhnya Allah menyesatkan siapa yang Dia kehendaki dengan keadilan-Nya dan Dia membimbing siapa yang kembali kepada-Nya dengan tobat dengan karunia-Nya." Adapun urusan hidayah maka bukan berada di tangan mereka sehingga mereka bisa mengaitkannya dengan turunnya mukjizat.
Rồi những kẻ phủ nhận Allah và những dấu hiệu của Ngài lên tiếng: Tại sao Thượng Đế không ban xuống cho Muhammad dấu hiệu rõ ràng để chứng minh sự thật về Y để bọn ta tin tưởng vậy? Ngươi - hỡi Thiên Sứ - hãy đáp lại họ: Quả thật, Allah làm lạc lối những ai Ngài muốn bằng sự công minh của Ngài, và hướng dẫn những ai biết quay về sám hối bằng hồng phúc của Ngài, và sự hướng dẫn chắc rằng không nằm trong tầm tay của họ cho để họ đưa ra yêu sách ban xuống một dấu hiệu lạ.
27- Kâfir olanlar:“Ona Rabbinden bir mucize indirilmeli değil miydi?” derler. De ki:“Şüphesiz Allah dilediğini saptırır ve kendisine yönelenleri de doğru yola iletir.”
28- (Kendisine yönelen) bu kimseler, iman eden ve gönülleri Allah’ın zikri ile huzura kavuşanlardır. Haberiniz olsun ki kalpler, ancak Allah’ın zikriyle huzur bulur.
29- İman edip salih amel işleyenlere ne mutlu! Güzel bir dönüş yeri de onlarındır.
27. Yüce Allah, Allah’ın âyetlerini inkâr edenlerin, Allah Rasûlüne karşı inatlaşarak birtakım mucize taleplerinde bulunup şöyle dediklerini haber vermektedir:“Ona Rabbinden bir mucize indirilmeli değil miydi?” Onlar böyle bir mucize görecek olursa iman edeceklerini iddia ediyorlardı. Yüce Allah da onlara şöylece cevap vermektedir:“De ki: Şüphesiz Allah dilediğini saptırır ve kendisine yönelenleri” O’nun rızasını isteyenleri “de doğru yola iletir.” Hidâyet bulmak ve sapıklık, kulların ellerinde değildir, o halde nasıl onlar bunu, gösterilmesini istedikleri mucizelere bağlı kabul ediyorlar? Bununla birlikte onlar, bu iddialarında da yalancıdırlar. Zira “Eğer biz (istedikleri gibi) onlara melekleri indirseydik, ölüler de onlarla konuşsaydı ve her şeyi karşılarına toplasaydık onlar yine de -Allah dilemedikçe- iman etmezlerdi. Fakat onların çoğu bilmezler.”(el-Enâm, 6/111)
Diğer taraftan Allah Rasûlünün de onların teklif ettikleri mucizeleri getirme yükümlülüğü yoktur. Aksine onlara herhangi bir mucize getirip de getirdiği dinin hak olduğu açıkça ortaya çıkacak olursa bu kadarı yeterlidir ve bununla maksat hasıl olur. Üstelik bu, onların tayin ederek mucize istemelerinden onlar için daha faydalıdır. Çünkü teklif ettikleri şekilde mucize gelecek olur da ona inanmazlarsa bu sefer azap derhal gelip onları bulur.
28. Daha sonra Yüce Allah, iman edenlerin alametini söz konusu ederek şöyle buyurmaktadır:“(Kendisine yönelen) bu kimseler, iman eden ve gönülleri Allah’ın zikri ile huzura kavuşanlardır.” Kalplerinden huzursuzluğun, rahatsızlığın ve ızdırabın kaybolduğu, onların yerini sevinç ve neşenin aldığı kimselerdir. “Haberiniz olsun ki kalpler, ancak Allah’ın zikri ile huzur bulur.” Allah’ı anmanın dışında herhangi bir şey ile huzur bulmaması da hakkıdır, öyle olmalıdır. Çünkü kalpler için yaratıcılarını sevmekten, O’nunla huzur bulmaktan, O’nu bilmekten daha daha tatlı bir şey yoktur. Kalpler, Allah’ı tanımaları ve O’nu sevmeleri oranında Allah’ı anarlar. Bu açıklama, “Allah’ın zikri”nin, kulun Rabbini tesbih, tehlil, tekbir ve buna benzer şekillerde anmak olduğu görüşüne göredir. “Allah’ın zikri”, O’nun mü’minlere bir hatırlatma ve öğüt olmak üzere indirmiş olduğu Kitabıdır, diye de açıklanmıştır. Buna göre ise kalplerin Allah’ın zikri ile huzura kavuşması şu anlama gelir: Kalpler, Kur’an-ı Kerim’in anlamlarını ve hükümlerini bildiği zaman bunlarda huzur bulur. Çünkü bu hüküm ve anlamlar, delil ve belgelerle desteklenmiş apaçık hakkı gösterir. Böylelikle kalpler de huzur bulur. Çünkü kalpler, ancak yakîn ve ilim ile huzur bulur. Bu ise Allah’ın Kitabında en mükemmel şekli ile ve en üstün hali ile bulunmaktadır. Bu kitabı esas almayan diğer kitaplara gelince kalpler, onlarla huzur bulmaz. Aksine delillerin çatışması ve hükümlerin çelişmesinden ötürü sürekli huzursuzluk içerisinde bulunurlar:“Eğer o, Allah’tan başkasından gelseydi elbette içinde birbirini tutmayan birçok şeyler bulurlardı.”(en-Nisâ, 4/82) Bu gerçeği hem Allah’ın Kitabını inceleyip onun üzerinde düşünen, hem de onun dışındaki diğer çeşitli ilimler üzerinde düşünen kimseler anlar. İşte kul bu şekilde düşündü mü Allah’ın Kitabı ve bu kitabı esas alanlar ile diğer kitaplar arasında çok büyük bir fark görecektir.
29. Daha sonra Yüce Allah şöyle buyurmaktadır:“İman edip salih amel işleyenlere” Yani kalpleri ile Allah’a, meleklerine, kitaplarına, peygamberlerine, âhiret gününe iman edip bu imanı salih amellerle; yani hem de Allah’ı sevmek, Allah’tan korkmak, O’nun mükâfatını ve O’na kavuşmayı ummak gibi kalbi amellerle hem de namaz gibi azaların amelleri ile tasdik edenlere “ne mutlu! Güzel bir dönüş yeri de onlarındır.” Onlar için hem güzel bir hal, hem de güzel bir dönüş söz konusudur. Bu ise onların, dünya ve âhirette Allah’ın rızasına ve lütuflarına nail olmaları, mükemmel derecedeki rahat ve huzura kavuşmaları ile olur. Cennette bulunan ve -sahih hadislerde varid olduğu üzere- binekli kimsenin gölgesinde yüz yıl yürüdüğü halde katedemeyeceği Tûbâ ağacı[36] da bu nimetler arasındadır.
Disbelievers ask for Miracles, Allah's Response to Them
Allah says that the idolators said,
لَوْلاَ
(Why is not), meaning, there should be,
أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِ
(a sign sent down to him from his Lord) The idolators also said,
فَلْيَأْتِنَا بِـَايَةٍ كَمَآ أُرْسِلَ الاٌّوَّلُونَ
(Let him then bring us an Ayah like the ones (Prophets) that were sent before (with signs)!) 21:5 We mentioned this subject several times before and stated that Allah is able to bring them what they wanted. There is a Hadith which mentions that the idolators asked the Prophet to turn Mount As-Safa into gold and, they also asked him for a spring to gush forth for them and to remove the mountains from around Makkah and replace them with green fields and gardens. Allah revealed to His Messenger : "If You wish, O Muhammad, I will give them what they asked for. However, if they disbelieve thereafter, I will punish them with a punishment that I did not punish any among the `Alamin (mankind and the Jinns). Or, if you wish, I will open for them the door to repentance and mercy." The Prophet said,
«بَلْ تَفْتَحُ لَهُمْ بَابَ التَّوبَةِ وَالرَّحْمَة»
(Rather, open for them the door to repentance and mercy.) This is why Allah said to His Messenger next,
قُلْ إِنَّ اللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِى إِلَيْهِ مَنْ أَنَابَ
(Say: "Verily, Allah sends astray whom He wills and guides unto Himself those who turn to Him in repentance.") Allah states that He brings misguidance or guidance whether the Messenger ﷺ was given a sign (a miracle) according to their asking or not. Verily, earning the misguidance or the guidance are not connected to the miracles or the lack of them. Allah said in other Ayat, f
وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ
(But neither Ayat nor warners benefit those who believe not.) 10:101
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.)10:96-97, and,
وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ الْمَلَـئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلاً مَّا كَانُواْ لِيُؤْمِنُواْ إِلاَّ أَن يَشَآءَ اللَّهُ وَلَـكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ
(And even if We had sent down unto them angels, and the dead had spoken unto them, and We had gathered together all things before their very eyes, they would not have believed, unless Allah willed, but most of them behave ignorantly.) 6:111 Allah said here,
قُلْ إِنَّ اللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِى إِلَيْهِ مَنْ أَنَابَ
(Say: "Verily, Allah sends astray whom He wills and guides unto Himself those who turn to Him in repentance.") meaning, He guides to Him those who repent, turn to Him, beg Him, seek His help and humbly submit to Him.
The Believer's Heart finds Comfort in the Remembrance of Allah
Allah said,
الَّذِينَ ءَامَنُواْ وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ
(Those who believed, and whose hearts find rest in the remembrance of Allah.) for their hearts find comfort on the side of Allah, become tranquil when He is remembered and pleased to have Him as their Protector and Supporter. So Allah said,
أَلاَ بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
(Verily, in the remembrance of Allah do hearts find rest.) and surely, He is worthy of it.
The Meaning of Tuba
Allah said,
الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ طُوبَى لَهُمْ وَحُسْنُ مَـَابٍ
(Those who believed, and work righteousness, Tuba is for them and a beautiful place of (final) return.) `Ali bin Abi Talhah reported that Ibn `Abbas said that Tuba means, "Happiness and comfort or refreshment of the eye." `Ikrimah said that Tuba means, "How excellent is what they earned," while Ad-Dahhak said, "A joy for them." Furthermore, Ibrahim An-Nakh`i said that Tuba means, "Better for them," while Qatadah said that it is an Arabic word that means, `you have earned a good thing.' In another narration, Qatadah said that `Tuba for them' means, "It is excellent for them,"
وَحُسْنُ مَـَابٍ
(and a beautiful place of return.) and final destination. These meanings for Tuba are all synonymous and they do not contradict one another. Imam Ahmad recorded that Abu Sa'id Al-Khudri said that a man asked, "O Allah's Messenger! Tuba for those who saw you and believed in you!" The Prophet said,
«طُوبَى لِمَنْ رَآنِي وَآمَنَ بِي، وَطُوبَى ثُمَّ طُوبَى ثُمَّ طُوبَى لِمَنْ آمَنَ بِي وَلَمْ يَرَنِي»
(Tuba is for he who saw me and believed in me. Tuba, and another Tuba, and another Tuba for he who believed in me, but did not see me.) A man asked, "What is Tuba" The Prophet said,
«شَجَرَةٌ فِي الْجَنَّةِ مَسِيرَتُهَا مِائَةُ عَامٍ ثِيَابُ أَهْلِ الْجَنَّةِ تَخْرُجُ مِنْ أَكْمَامِهَا»
(A tree in Paradise whose width is a hundred years, and the clothes of the people of Paradise are taken from its bark.) Al-Bukhari and Muslim recorded that Sahl bin Sa`d said that the Messenger of Allah ﷺ said,
«إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا»
(There is a tree in Paradise, if a rider travels in its shade for one hundred years, he would not be able to cross it.) An-Nu`man bin Abi `Ayyash Az-Zuraqi added, "Abu Sa`id Al-Khudri narrated to me that the Prophet said,
«إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ الْجَوَادَ الْمُضَمَّرَ السَّرِيعَ مِائَةَ عَامٍ مَا يَقْطَعُهَا»
(There is a tree in Paradise, if a rider travels in its shade on a fast, sleek horse for one hundred years, he would not be able to cross it.)" In his Sahih, Imam Muslim recorded that Abu Dharr narrated that the Messenger of Allah ﷺ said that Allah the Exalted and Most Honored said,
«يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي فَأَعْطَيْتُ كُلَّ إِنْسَانٍ مَسْأَلَتَهُ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا إِلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إِذَا أُدْخِلَ فِي الْبَحْر»
(O My slaves! If the first and the last among you, mankind and Jinns among you, stood in one spot and asked Me and I gave each person what he asked, it will not decrease from My dominion, except what the needle decreases (or carries) when entered into the sea.) Khalid bin Ma`ddan said, "There is a tree in Paradise called Tuba, that has breasts that nurse the children of the people of Paradise. Verily, the miscarriage of a woman will be swimming in one of the rivers of Paradise until the Day of Resurrection commences, when he will be gathered with people while forty years of age." Ibn Abi Hatim collected this statement.
كَذَلِكَ أَرْسَلْنَاكَ فِى أُمَّةٍ قَدْ خَلَتْ مِن قَبْلِهَآ أُمَمٌ لِّتَتْلُوَ عَلَيْهِمُ الَّذِى أَوْحَيْنَآ إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَـنِ قُلْ هُوَ رَبِّى لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ
Ceux qui mécroient en Allah et en Ses signes disent: Pourquoi Muħammad n’accomplit-il pas un miracle, que nos sens peuvent percevoir, qui démontre sa véracité et qui nous conduira à croire en lui? Ô Messager, dis aux auteurs de cette suggestion: Allah égare qui Il veut par Sa justice et guide celui qui se repent à Lui par Sa grâce. En effet, la guidée ne dépend pas d’eux pour qu’ils posent comme condition à leur acceptation l’accomplissement d’un miracle.
Nagsasabi ang mga tumangging sumampalataya kay Allāh at sa mga tanda Niya: "Bakit kaya hindi nagbaba kay Muḥammad ng isang tandang pisikal mula sa Panginoon niya na nagpapatunay sa katapatan niya para sumampalataya kami sa kanya?" Sabihin mo, O Sugo, sa mga tagapagmungkahing ito: "Tunay na si Allāh ay nagliligaw sa sinumang niloloob Niya ayon sa katarungan Niya at nagpapatnubay tungo sa Kanya sa sinumang bumalik sa Kanya sa pamamagitan ng pagbabalik-loob ayon sa kagandahang-loob Niya. Ang kapatnubayan ay hindi nasa mga kamay nila upang itali nila ito sa pagpapababa ng mga tanda."
Los que no creen en Al-lah y en Sus aleyas dicen: “¿Por qué no se le concede a Mujámmad un milagro de su Señor para probar su veracidad, que así creeremos?” Mensajero, diles a los que sugieren esto: “Al-lah, mediante Su justicia, deja a quien Él quiera que se desvíe, y mediante Su gracia dirige hacia Él a aquellos que se vuelven a Él en arrepentimiento. La guía no está en las manos de tales personas, de modo que puedan exigir envío de milagros”.
"Orang-orang kafir berkata, 'Mengapa tidak diturunkan ke-padanya (Muhammad) tanda (mukjizat) dari Rabbnya?' Katakan-lah, 'Sesungguhnya Allah menyesatkan siapa yang Dia kehendaki dan menunjuki orang-orang yang bertaubat kepadaNya.' (Yaitu) orang-orang yang beriman dan hati mereka menjadi tentram dengan mengingat Allah. Ingatlah, hanya dengan mengingati Allah-lah hati menjadi tentram. Orang-orang yang beriman dan beramal shalih, mereka mendapatkan kebahagiaan dan tempat kembali yang baik." (Ar-Ra'd: 27-29).
(27) Allah تعالى memberitahukan bahwa orang-orang yang men-dustakan ayat-ayat Allah, mereka bersikap keras kepala kepada Ra-sulullah dan melontarkan usulan dengan berkata, ﴾ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۚ ﴿ "Mengapa tidak diturunkan kepadanya (Muhammad) tanda (mukjizat) dari Rabbnya?" Klaim mereka bahwa, bila datang sebuah ayat (bukti kekuasaan Allah), niscaya mereka akan beriman. Maka Allah men-jawab pernyataan mereka dengan berfirman, ﴾ قُلۡ إِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهۡدِيٓ إِلَيۡهِ مَنۡ أَنَابَ ﴿ "Katakanlah, 'Sesungguhnya Allah menyesatkan siapa yang Dia kehendaki dan menunjuki orang-orang yang bertaubat kepadaNya'," yaitu orang yang mencari keridhaanNya. Hidayah dan kesesatan bukan berada di tangan mereka hingga mereka bisa menjadikan (keputus-an keimanan mereka) itu tergantung dengan kemunculan tanda (mukjizat) Allah. Kendatipun demikian, mereka sebenarnya berdusta,
﴾ وَلَوۡ أَنَّنَا نَزَّلۡنَآ إِلَيۡهِمُ ٱلۡمَلَٰٓئِكَةَ وَكَلَّمَهُمُ ٱلۡمَوۡتَىٰ وَحَشَرۡنَا عَلَيۡهِمۡ كُلَّ شَيۡءٖ قُبُلٗا مَّا كَانُواْ لِيُؤۡمِنُوٓاْ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَٰكِنَّ أَكۡثَرَهُمۡ يَجۡهَلُونَ 111 ﴿
"Kalau sekiranya, Kami menurunkan malaikat kepada mereka, dan orang-orang yang telah mati berbicara dengan mereka, dan Kami kumpul-kan (pula) segala sesuatu ke hadapan mereka, niscaya mereka tidak (juga) akan beriman, kecuali jika Allah menghendaki, tetapi kebanyakan mereka tidak mengetahui." (Al An'am: 111).
Rasulullah ﷺ tidak terikat suatu kelaziman untuk mendatang-kan ayat (bukti kebesaran Allah) yang sudah mereka tentukan dan usulkan. Tetapi, bila beliau mendatangi mereka dengan (hanya) membawa sebuah ayat pun yang menjelaskan kebenaran yang beliau emban, itu sudah cukup dan telah merealisasikan tujuan. Demikian ini lebih bermanfaat bagi mereka daripada mereka menuntut di-hadirkannya ayat-ayat yang mereka inginkan. Seandainya ayat-ayat itu datang menghampiri mereka sesuai dengan apa yang mereka usulkan, maka pasti mereka tetap saja tidak beriman, lalu Allah akan menimpakan siksa pada mereka dengan segera.
(28) Berikutnya, Allah تعالى menyebutkan tanda kaum Muk-minin. Allah berfirman, ﴾ ٱلَّذِينَ ءَامَنُواْ وَتَطۡمَئِنُّ قُلُوبُهُم بِذِكۡرِ ٱللَّهِۗ ﴿ "(Yaitu) orang-orang yang beriman dan hati mereka menjadi tentram dengan mengingat Allah," maksudnya, kegundahan dan kegelisahannya (hati mereka) lenyap dan berganti dengan kebahagiaan hati dan kenikmatan-kenikmatannya.
﴾ أَلَا بِذِكۡرِ ٱللَّهِ تَطۡمَئِنُّ ٱلۡقُلُوبُ ﴿ "Ingatlah, hanya dengan mengingati Allah-lah hati menjadi tentram," maksudnya semestinya dan sudah seyogyanya, kalbu-kalbu itu tidak menjadi tenang dengan sesuatu selain dengan mengingatNya. Karena tidak ada sesuatu pun yang lebih nikmat, lebih memikat dan lebih manis bagi kalbu ketimbang (kenikmatan dalam) mencintai Penciptanya, berdekatan dan me-ngenalNya. Berdasarkan tingkat ma'rifah (pengenalan)nya dan ke-cintaannya kepada Allah-lah tingkat intensitas dzikirnya kepada Allah. Demikian ini, merujuk keterangan bahwa dzikrullah yang dimaksud adalah seorang hamba yang mengingat Allah dengan lantunan tasbih, tahlil, takbir dan lain-lain. Ada yang menafsirkan bahwa 'dzikrullah' maksudnya kitabNya yang diturunkan sebagai dzikra (peringatan) bagi kaum Mukminin. Atas dasar ini, maka thuma`ninah al-Qalbi (ketenangan hati) dengan dzikrullah yakni ketika mengenal makna-makna al-Qur`an dan hukum-hukumnya, hati menjadi tenang dengannya. Sebab, hal-hal itu akan menunjukkan-nya kepada kebenaran yang nyata yang didukung oleh dalil-dalil dan bukti-bukti.
Dengan itu, hati akan menjadi tentram. Sungguh, hati tidak akan tenang kecuali dengan sebuah keyakinan dan ilmu. Hal ini sudah dijamin dalam Kitabullah dengan jaminan dalam bentuk yang paling sempurna dan paripurna. Sedangkan kitab-kitab lain-nya yang tidak mengacu kepada dzikir, maka hati tidak merasa-kan ketentraman dengannya. Bahkan akan senantiasa dilanda ke-bingungan karena adanya kontradiksi antar dalil dan unsur per-tentangan antar hukum yang ada.
﴾ وَلَوۡ كَانَ مِنۡ عِندِ غَيۡرِ ٱللَّهِ لَوَجَدُواْ فِيهِ ٱخۡتِلَٰفٗا كَثِيرٗا 82 ﴿
"Kalau sekiranya al-Qur`an itu bukan dari sisi Allah, tentulah me-reka menjumpai pertentangan yang banyak di dalamnya." (An-Nisa`: 82).
Masalah ini hanya diketahui oleh orang-orang yang menguasai seluk-beluk Kitabullah, menghayatinya dan mencermati kitab-kitab lainnya yang mengandung berbagai jenis ilmu (untuk memper-bandingkannya), niscaya dia akan menjumpai perbedaan tajam antara al-Qur`an dan kitab-kitab lainnya.
(29) Kemudian Allah berfirman, ﴾ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "Orang-orang yang beriman dan beramal shalih," yaitu orang-orang yang beriman dengan sepenuh hati mereka kepada Allah, para malaikatNya, kitab-kitabNya, para RasulNya dan Hari Akhir, mem-buktikan keimanannya dengan amalan-amalan shalih; berupa amalan-amalan hati seperti cinta Allah, rasa takut dan pengharapan kepadaNya dan amalan-amalan anggota tubuh seperti shalat dan lainnya.
﴾ طُوبَىٰ لَهُمۡ وَحُسۡنُ مَـَٔابٖ ﴿ "Mereka mendapatkan kebahagiaan dan tempat kembali yang baik," mereka mendapatkan kondisi yang baik dan tempat kembali yang bagus. Balasan demikian itu, lantaran mereka mendapatkan keridhaan Allah dan kemuliaan dariNya di dunia dan akhirat. Mereka juga memperoleh kesempurnaan dalam menik-mati kenyamanan istirahat dan ketentraman yang utuh. Termasuk hal itu adalah, pohon Thuba yang berada di surga, yang mana na-ungannya yang panjang tidak bisa ditempuh oleh seseorang yang berkendaraan di bawahnya selama seratus tahun lamanya, sebagai-mana keterangannya tertuang dalam hadits-hadits shahih.[9]
Những người được Allah hướng dẫn là những người đã tin tưởng, trái tim của họ cảm thấy bình thản khi tụng niệm Allah bằng các lời Tasbih, Tahmid, xướng đọc và nghe Qur'an cũng như các lời tụng niệm khác. Há chẳng phải với việc tụng niệm Allah duy nhất làm cho tấm lòng được thanh thản, nhẹ nhàng đó sao!
These people whom Allah guides are those who have faith and whose hearts find comfort in the remembrance of Allah and in His glorification and praise and by reciting and listening to His book. Truly it is only natural that in the remembrance of Allah hearts find comfort.
Ces gens qu’Allah guide sont les croyants dont les cœurs s’apaisent en évoquant Allah, quand ils proclament Sa louange et Sa gloire et récitent ou écoutent la récitation de Son Livre. C’est par l’évocation d’Allah seule que les cœurs s’apaisent et c'est d'ailleurs par elle seule qu’ils doivent s’apaiser.
Man is bound to God by the bond of nature and to his fellow beings by the bond of humanity. Breaking both bonds leads to creating mischief on God’s earth. Living a peaceful life on God’s earth means making his life subject to the above-mentioned bonds. In liberating himself from these bonds – caring nothing for the rights of God or men—he only creates mischief. Those who act thus incur the curse of God. Such as these will not share in the Grace of God. They have fouled God’s earth, so they deserve to be pushed into the foulest of places—Hell. In this world one receives less and another receives more. The one who receives more develops a superiority complex, while the one who receives less suffers from an inferiority complex. But, in the eyes of God, neither attitude is correct. The correct reaction is that if one receives more, he should become grateful to God; one who receives less, should strive to remain patient and be contented with what he has. Worldly-oriented people invariably ignore the preacher of Truth. The reason for this is that a worldly person recognizes only worldly glories. As the preacher is in possession of only sublime truths, he is not recognized and is ignored as an unimportant person. But, when the veil over reality is torn asunder, man will come to know at that time that the apparent glory which he considered everything, was absolutely valueless. The truly valuable thing was reality which, because it was unseen, could not claim his attention.
Las personas guiadas por Al-lah son aquellas que creen y cuyos corazones encuentran consuelo en el recuerdo de Al-lah y en Su glorificación y alabanza, y al recitar y escuchar las palabras de Su libro. Nada es más natural que los corazones encuentren consuelo en el recuerdo de Al-lah.
Costoro che vengono guidati da Allāh sono coloro che hanno creduto e i cui cuori si rasserenano menzionando Allāh, glorificandoLo, lodandoLo, recitando il Suo Libro e ascoltando la sua recitazione. Non è forse con la menzione di Allāh solo che i cuori dei meritevoli si rasserenano?!
Orang-orang yang Allah beri petunjuk itu adalah orang-orang yang beriman dan hati mereka merasa tenang dengan mengingat Allah dan berzikir kepada-Nya, baik dengan bertasbih dan bertahmid kepada-Nya, membaca Kitab-Nya dan mendengarkan bacaannya, ataupun dengan jenis-jenis zikir lainnya. Ingatlah bahwa hanya dengan berzikir kepada Allah hati akan menjadi tenang dan tenteram, dan hati memang pantas menjadi tenang dengannya.
Yaong mga pinatnubayan ni Allāh ay ang mga sumampalataya at napapalagay ang mga puso nila sa pag-aalaala kay Allāh sa pamamagitan ng pagluluwalhati sa Kanya at pagpupuri-puri sa Kanya, sa pamamagitan ng pagbigkas sa Aklat Niya at pakikinig dito, at sa pamamagitan ng iba pa roon. Pansinin, sa pag-aalaala kay Allāh lamang napapalagay ang mga puso at bagay sa mga ito iyon.
Allah posebno upućuje vjernike čija srca nalaze smiraj u spominjanju Allaha, u Njegovom slavljenju i veličanju, i u učenju i slušanju Njegovog govora. Doista se uz spominjanje Allaha srca smiruju, i ona to i zaslužuju.
Yüce Allah'ın hidayet ettiği kimseler iman eden ve kalpleri tesbih, tahmid ile Allah'ı zikreden, kitabını okuyup dinleyerek ve bunun dışındaki zikir çeşitleri ile huzur bulanlardır. Dikkat edin, kalpler yalnızca Allah'ı zikretmekle huzur bulur.
Ces gens qui croient en Allah et accomplissent des œuvres qui les rapprochent de Lui, connaîtront une vie agréable dans l’au-delà et un sort enviable: l’entrée au Paradis.
Las personas que creen en Al-lah y realizan buenas obras que las acercan a Al-lah, tendrán una vida agradable en la vida futura y un destino hermoso en el Paraíso.
Orang-orang yang beriman kepada Allah dan melakukan amal-amal saleh yang mendekatkan mereka kepada Allah itu, mereka berada di dalam kehidupan yang baik di alam akhirat dan bagi mereka akhir yang baik, yaitu surga.
Coloro che hanno creduto in Allāh e hanno compiuto opere buone che li hanno avvicinati ad Allāh, otterranno una buona esistenza nell'Aldilà e un buon destino, il Paradiso.
These people who have faith in Allah and do good actions that bring them close to Allah, will have a pleasant life in the afterlife and will have a beautiful outcome in Paradise.
Ovi ljudi koji vjeruju u Allaha i čine dobra djela koja ih Njemu približavaju imat će lijep život na Ahiretu i lijepu završnicu, a to je: Džennet.
Itong mga sumampalataya kay Allāh at gumawa ng mga gawang maayos na nagpapalapit sa kanila kay Allāh, ukol sa kanila ay isang pamumuhay na kaaya-aya sa Kabilang-buhay at ukol sa kanila ay ang kahihinatnang maganda, ang Paraiso.
Allah'a iman eden ve Yüce Allah'a kendilerini yakınlaştıran salih amelleri işleyenler için ahirette güzel bir hayat vardır. Güzel son olan cennet onlar içindir.
The reason for the rejection of the preacher of truth is generally that the people do not find any tangible glories around this person. But this amounts to being unsuccessful at the very point where a man has to prove successful. God wants man to recognize the truth in its absolute shape and to surrender himself to that truth. Now, one who insists that he will not accept the Truth without tangible feats will be fated in this world never to find the truth according to the law of God and he will always be deprived of God’s guidance. This world is a testing ground. Here man can find God at the level of remembrance; he cannot find God at the level of ‘observation’. Those who agree with this godly plan will find God and those who do not will be unsuccessful in finding Him, just as one who insists on seeing the sun with his naked eyes will be unsuccessful in doing so. In this world only that person succeeds who accepts God’s plan and who moulds his life according to it, because it is God who is the Creator of this world and not man.
Những ai tin tưởng vào Allah và làm những điều tốt kéo họ được gần Allah hơn thì họ có cuộc sống tốt đẹp vào Ngày Sau, và có kết quả mỹ mãn đó là Thiên Đàng
Giốn như việc Ta đã cử những vị Sứ Giả đến với cộng đồng của họ trước đây, y như việc Ta cử Ngươi - hỡi Thiên Sứ - đến với cộng đồng Ngươi. Để Ngươi xướng đọc nhắc nhở họ về Qur'an mà Ta mặc khải cho Ngươi, vì Qur'an đầy đủ bằng chứng chứng tỏ sự chân thật của Ngươi, nhưng cộng đồng của Ngươi quả thật họ đang chối bỏ các dấu hiệu đó. Bởi vì họ phủ nhận Đấng Rất Mực Độ Lượng khi họ tổ hợp Ngài với các thần linh khác. Ngươi hãy bảo họ - hỡi Thiên Sứ - Đấng Rất Mực Độ Lượng mà các ngươi tổ hợp với thần linh khác, Ngài chính là Thượng Đế của Ta không thần linh nào xứng đáng thờ phượng ngoài Ngài, chỉ riêng Ngài Ta phó thác tất cả mọi việc, và Ta quay về xám hối
Geçmişte peygamberleri ümmetlerine gönderdiğimiz gibi seni de bir elçi olarak gönderdik. Böylece sana vahyetmiş olduğumuz Kur'an'ı Kerim'i onlara oku. O (Kur'an) senin doğruluğuna tek başına yeter. Ancak kavmin bu ayetleri inkâr ediyor. Çünkü onlar başkalarını Rahman'a ortak koşarak, O'nu inkâr ediyorlar. Ey Resul!- Onlara de ki: Başkalarını kendisine şirk koştuğunuz Rahman, O'ndan başka ibadet edilecek hak ilah olmayan Rabbimdir. Bütün işlerimde O'na dayanıp güvendim. Benim tövbem de ancak O'nadır.
Ô Messager, Nous t’avons envoyé transmettre le même Message que les précédents messagers ont transmis à leurs peuples. Nous t’avons en effet envoyé réciter aux tiens le Coran que Nous t’avons révélé et ce Livre suffit à prouver la véracité de ce que tu dis, mais ton peuple la rejette car ils mécroient au Tout Miséricordieux et Lui associent des divinités. Ô Messager, dis-leur: Le Tout Miséricordieux, auquel vous associez des divinités, est mon Seigneur l’Unique en dehors duquel il n’existe pas de divinité méritant d’être adorée. C’est à Lui que je m’en remets dans toutes mes affaires et c’est à lui que je me repens.
Tulad ng pagsusugong ito na nagsugo Kami sa pamamagitan nito ng mga naunang sugo sa mga kalipunan nila, nagsugo Kami sa iyo, O Sugo, sa kalipunan mo upang bigkasin mo sa kanila ang Qur'ān na ikinasi Namin sa iyo sapagkat ito ay nakasasapat sa pagpapatunay sa katapatan mo, subalit ang kalagayan ng mga tao mo ay na sila ay nagkakaila sa tandang ito dahil sila ay tumatangging sumampalataya sa Napakamaawain yayamang nagtatambal sila kasama sa Kanya ng iba pa sa Kanya. Sabihin mo sa kanila, O Sugo: "Ang Napakamaawain na tinatambalan ninyo ng iba pa sa Kanya ay ang Panginoon ko; walang sinasamba ayon sa karapatan bukod pa sa Kanya. Sa Kanya ako nanalig sa lahat ng mga nauukol sa akin at sa Kanya ang pagbabalik-loob ko."
Un esempio di questa rivelazione che abbiamo concesso ai Nostri Messaggeri precedenti, inviati ai loro popoli, è che ti abbiamo inviato al tuo popolo affinché reciti loro il Corano che ti abbiamo rivelato; ed esso è sufficiente come prova della tua veridicità; tuttavia, il tuo popolo rinnega questi Segni poiché rinnegano il Misericordioso, così da associare altri a Lui. Di' loro, o Messaggero: “Il Misericordioso a cui associate altre divinità è il mio Dio, Colui che non ha soci nell'adorazione. Mi affido a Lui in tutte le mie cose e a Lui è rivolto il mio pentimento”
Sebagaimana Kami telah mengutus rasul-rasul terdahulu kepada umat-umat mereka, Kami juga mengutusmu -wahai Rasul- kepada umatmu agar kamu membacakan Al-Qur`ān yang Kami wahyukan padamu kepada mereka. Ia sudah cukup sebagai bukti bahwa kamu benar, namun reaksi kaummu adalah pengingkaran terhadap mukjizat ini karena mereka kafir kepada ar-Raḥmān, yaitu mereka menyekutukan-Nya dengan selain-Nya. Katakanlah -wahai Rasul- kepada mereka, “Ar-Raḥmān yang kalian sekutukan dengan selain-Nya adalah Tuhanku yang tidak ada sesembahan yang hak kecuali Dia, hanya kepada-Nya aku bertawakal dalam segala urusanku dan hanya kepada-Nya aku bertobat.”
Signs having been shown to those who asked for them, a final verdict should be pronounced upon them. Now, if at the instance of human beings, God did show any tangible signs and if, even after that, they did not accept Him, they would deserve immediate destruction. But God, ignoring human demands for tangible signs, goes on, in His special Grace and Mercy, conveying the Truth through His messengers in the language of advice and reasoning. In this way people have a longer period in which to reform themselves and become entitled to God’s Grace. In view of this, it is necessary for the missionary not to be disturbed by the foolish demands of his addressees. He himself should be agreeable to God’s plan and should continue to call upon them to accept it likewise.
Just as we sent previous messengers to their communities, We sent you, O Messenger, to your community so that you may recite to them the Qur’ān that We revealed to you, for it is sufficient evidence of your truthfulness. Yet the condition of your people is that they reject this miracle because they deny the Benevolent One as they associate others with Him as partners. Say, O Messenger, : The Benevolent One, with whom you associate others as partners, He is my Lord; there is no one deserving of being worshipped but He; in Him I put my trust for all my affairs, and to Him I turn in repentance.
Kao što smo prijašnjim narodima slali poslanike tako smo i tebe, o Poslaniče, poslali tvom narodu, da im učiš Kur'an kojeg smo ti objavili. Kur'an je dovoljan dokaz tvoje iskrenosti, ali tvoj narod poriče taj dokaz jer su nevjernici u Svemilosnog Kojem pridružuju sudruga. Reci im: "Svemilosni Kome sudruga pridružujete je moj Gospodar, i niko mimo Njega nema pravo biti obožavan. Na njega se oslanjam u svim svojim poslovima i Njemu se vraćam i kajem."
Así como enviamos mensajeros anteriores a sus comunidades, te enviamos a ti, Mensajero, a tu comunidad, para que puedas recitarles el Corán que te revelamos, porque es suficiente evidencia de tu veracidad. Sin embargo, tu pueblo rechazó este milagro porque negaron al Compasivo, ya que atribuyen socios junto con Él. Diles, Mensajero: “El Compasivo, a Quien Le atribuyen socios, es mi Señor; no hay nadie que merezca ser adorado sino Él, en Él pongo mi confianza en todos mis asuntos, y a Él me vuelvo en arrepentimiento.
"Demikianlah, Kami telah mengutus kamu pada suatu umat yang sungguh telah berlalu beberapa umat sebelumnya, supaya kamu membacakan kepada mereka (al-Qur`an) yang Kami wahyu-kan kepadamu, padahal mereka kafir kepada Rabb Yang Maha Pemurah. Katakanlah, 'Dia-lah Rabbku, tidak ada tuhan (yang berhak disembah) kecuali Dia; hanya kepadaNya aku bertawakal dan hanya kepadaNya aku bertaubat'." (Ar-Ra'd: 30).
(30) Allah تعالى berfirman kepada NabiNya, Muhammad, ﴾ كَذَٰلِكَ أَرۡسَلۡنَٰكَ ﴿ "Demikianlah, Kami telah mengutus kamu," kepada kaum-mu, untuk menyeru mereka kepada hidayah ﴾ فِيٓ أُمَّةٖ قَدۡ خَلَتۡ مِن قَبۡلِهَآ أُمَمٞ ﴿ "pada suatu umat yang sungguh telah berlalu beberapa umat sebelumnya," Kami telah mengutus kepada mereka para rasul Kami. Engkau bukanlah seorang rasul yang pertama dari para rasul yang ada, hingga mereka merasa perlu mengingkari risalahmu. Dan engkau pun tidak mengatakan sesuatu dari dirimu sendiri. Bahkan engkau itu membacakan ayat-ayat Allah kepada mereka yang Allah wahyu-kan kepadamu, yang akan membersihkan hati dan menyucikan jiwa.
Dan sebenarnya, kaummu itu mengingkari ar-Rahman. Mereka tidak membalas rahmat dan kebaikanNya –yang paling besar ada-lah, Kami mengutus dirimu kepada mereka sebagai rasul dan me-nurunkan kitab kepadamu– dengan sambutan dan rasa syukur. Justru mereka menyikapinya dengan pengingkaran dan penolakan. Tidakkah mereka mengambil pelajaran dengan orang-orang yang telah berlalu dari umat-umat yang telah mendustakan, bagaimana Allah menyiksa mereka lantaran dosa-dosa mereka? ﴾ قُلۡ هُوَ رَبِّي لَآ إِلَٰهَ إِلَّا هُوَ ﴿ "Katakanlah, 'Dia-lah Rabbku, tidak ada tuhan (yang berhak disembah) kecuali Dia," ayat ini mengandung [dua bentuk tauhid]: tauhid ulu-hiyah dan tauhid rububiyah. Dia adalah Rabbku yang telah mendi-dikku dan memeliharaku dengan berbagai nikmatNya semenjak Dia menciptakanku. Dia-lah Ilahku (sesembahanku) yang ﴾ عَلَيۡهِ تَوَكَّلۡتُ ﴿ "hanya kepadaNya aku bertawakal," di seluruh urusanku, dan kepada-Nya-lah aku berinabah[10] maksudnya aku kembali kepadaNya dalam ibadahku dan kebutuhan-kebutuhanku.
30- İşte seni de kendilerinden önce nice ümmetler gelip geçmiş olan bir ümmete, sana vahyettiğimizi kendilerine okuman için gönderdik. Ne var ki onlar Rahmân’ı inkar etmektedirler. De ki:“O (Rahman), benim Rabbimdir. O’ndan başka hiçbir (hak) ilah yoktur. Ben, yalnız O’na güvenip dayandım, dönüşüm de yalnız O’nadır.”
30. Allah Peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“İşte seni de” kavmini hidâyete davet etmek üzere “kendilerinden önce” peyamberlerimizi onlara göndermiş olduğumuz “nice ümmetler gelip geçmiş olan bir ümmete, sana vahyettiğimizi kendilerine okuman için gönderdik.” Bu yüzden sen, daha önce benzeri görülmedik bir peygamber değilsin ki kavmin peygamberliğini red ve inkâr etsinler. Hem sen, kendiliğinden de bir şey söylemiyorsun. Aksine Allah’ın sana vahyetmiş olduğu, kalpleri temizleyen ve nefisleri arındıran Allah’ın âyetlerini okumaktasın. Senin kavmin ise “Rahmân’ı inkar etmektedirler.” Onun rahmet ve ihsanına -ki bunun en büyüğü bizim seni onlara peygamber olarak gönderip sana kitap indirişimizdir- kabul ve şükür ile karşılayacakları yerde ona nankörlük ile karşılık verdiler. Kendilerinden önce geçip de peygamberlerini yalanlamış olan kavimleri, günahları sebebi ile Allah’ın nasıl yakalamış olduğundan da mı ibret almıyorlar? “De ki: O (Rahman), benim Rabbimdir. O’ndan başka hiçbir (hak) ilah yoktur.” Bu buyruk, hem ulûhiyetin tevhidini hem de rububiyetin tevhidini içermektedir: O, beni var ettiği günden beri nimetleri ile beni terbiye edip yetiştiren Rabbim’dir. Hem de bütün işlerimde “yalnız O’na güvenip” dayandığım ilahımdır ve “dönüşüm de yalnız O’nadır.” Bütün ibadetlerimi O’na yaparım, bütün ihtiyaçlarımı O’na arzederim.
Our Prophet was sent to recite and call to Allah's Revelation
Allah says, `Just as We sent you, O Muhammad, to your Ummah,
لِّتَتْلُوَ عَلَيْهِمُ الَّذِى أَوْحَيْنَآ إِلَيْكَ
(..in order that you might recite unto them what We have revealed to you,) so that you deliver to them Allah's Message. Likewise, We sent others to earlier nations that disbelieved in Allah. The Messengers whom We sent before you, were also denied and rejected, so you have an example in what they faced. And since We sent Our torment and revenge on those people, then let these people fear what will strike them, for their denial of you is harsher than the denial that the previous Messengers faced,'
تَاللَّهِ لَقَدْ أَرْسَلْنَآ إِلَى أُمَمٍ مِّن قَبْلِكَ
(By Allah, We indeed sent (Messengers) to the nations before you.)16-63 Allah said in another Ayah,
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ حَتَّى أَتَـهُمْ نَصْرُنَا وَلاَ مُبَدِّلَ لِكَلِمَـتِ اللَّهِ وَلَقدْ جَآءَكَ مِن نَّبَإِ الْمُرْسَلِينَ
(Verily, many Messengers were denied before you, with patience they bore the denial and suffering until; till Our help reached them, and none can alter the Words (decree) of Allah. Surely, there has reached you the information (news) about the Messengers (before you).)6-34, meaning, `How We gave them victory and granted the best end for them and their followers in this life and the Hereafter. ' Allah said next,
وَهُمْ يَكْفُرُونَ بِالرَّحْمَـنِ
(while they disbelieve in the Most Gracious (Allah).) Allah says, `These people, that We sent you to, disbelieve in the Most Gracious and deny Him, because they dislike describing Allah by Ar-Rahman Ar-Rahim the Most Gracious, Most Merciful.' This is why on the day of Al-Hudaybiyyah, as Al-Bukhari narrated, they refused to write, "In the Name of Allah, Ar-Rahman Ar-Rahim," saying, "We do not know Ar-Rahman Ar-Rahim!" Qatadah narrated this words. Allah the Exalted said,
قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَآءَ الْحُسْنَى
(Say: "Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him, for to Him belong the Best Names.) 17:110 In his Sahih, Imam Muslim recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said,
«إِنَّ أَحَبَّ الْأَسْمَاءِ إِلَى اللهِ تَعَالَى عَبْدُاللهِ وَعَبْدُ الرَّحْمَن»
(The most beloved names to Allah the Exalted are: `Abdullah and `Abdur-Rahman.)Allah said next,
قُلْ هُوَ رَبِّى لا إِلَـهَ إِلاَّ هُوَ
(Say: "He is my Lord! None has the right to be worshipped but He!") meaning: for I believe in Allah in Whom you disbelieve and affirm His Divinity and Lordship. He is my Lord, there is no deity worthy of worship except Him,
عَلَيْهِ تَوَكَّلْتُ
(In Him is my trust,) in all of my affairs,
وَإِلَيْهِ مَتَابِ
(and to Him I turn.) meaning: to Him I return and repent, for He alone is worthy of all this and none else besides Him.
وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الاٌّرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَى بَل للَّهِ الاٌّمْرُ جَمِيعًا أَفَلَمْ يَاْيْـَسِ الَّذِينَ ءَامَنُواْ أَن لَّوْ يَشَآءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا وَلاَ يَزَالُ الَّذِينَ كَفَرُواْ تُصِيبُهُم بِمَا صَنَعُواْ قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ حَتَّى يَأْتِىَ وَعْدُ اللَّهِ إِنَّ اللَّهَ لاَ يُخْلِفُ الْمِيعَادَ
Si un livre révélé par Allah devait avoir comme particularités de déplacer les montagnes, de fendre la terre pour en faire jaillir des rivières et des sources et de faire revivre les morts par sa simple récitation, ce serait certainement ce Coran qui t’a été révélé, ô Messager, puisqu’il est d’une clarté éclatante et aurait eu sur eux un effet immense si leurs cœurs étaient pieux. Seulement, ils l’ont rejeté. C’est à Allah Seul qu’il appartient de décider l’envoi de miracles et d’autres signes. Ceux qui croient en Allah ne savent-ils donc pas que si Allah voulait guider tous les gens sans leur envoyer de miracle, Il les aurait guidés? Le fait est qu’Il ne le voulut pas. Des malheurs ne cessent de s’abattre sur ceux qui mécroient en Allah ou de s’abattre près de leurs demeures jusqu’à ce que se réalisera la promesse d’Allah de les soumettre à un supplice ininterrompu. Allah ne rechigne pas à exécuter en temps et en heure ce qu’Il a promis d’exécuter.
Si alguna de las Escrituras divinas tuviera la cualidad de poder hacer que las montañas se movieran de sus lugares o la tierra se abriera y surgieran ríos y manantiales, o dijera a los muertos que luego cobrarían vida, habría sido este Corán que te fue revelado, Mensajero, porque su evidencia es clara y su efecto es profundo, si tan solo sus corazones estuvieran atentos; pero lo rechazan. En cambio, enviar milagros está completamente bajo el control de Al-lah. ¿Aquellos que creen en Al-lah no saben que si Al-lah quisiera guiar a todas las personas en conjunto, sin enviar ningún milagro, lo habría hecho? Pero Él no lo quiso así. Aquellos que rechazan a Al-lah recibirán una señal que los sacuda, porque la promesa de Al-lah del castigo se cumplirá. Al-lah no quebranta Sus promesas cuando llega el momento especificado.
Seandainya di antara ciri khas suatu kitab dari kitab-kitab ilahiah adalah menyingkirkan gunung-gunung dari tempatnya atau membelah bumi sehingga ia berubah menjadi sungai-sungai dan mata air-mata air atau dibacakan kepada orang-orang mati sehingga mereka bangkit hidup kembali, niscaya kitab tersebut adalah Al-Qur`ān yang diturunkan kepadamu -wahai Rasul-. Kitab ini jelas buktinya, besar efeknya seandainya mereka adalah orang-orang yang berhati bersih, sayangnya mereka adalah orang-orang yang mengingkari. Akan tetapi, segala urusan terkait menurunkan mukjizat atau lainnya kembali kepada Allah. Apakah orang-orang yang beriman kepada Allah belum mengetahui bahwa seandainya Allah berkehendak memberi hidayah kepada manusia semuanya tanpa menurunkan mukjizat niscaya Allah melakukannya? Tetapi, Allah tidak berkehendak demikian. Adapun orang-orang yang kafir kepada Allah maka akan senantiasa ditimpa musibah berat yang mengetuk hati mereka dengan keras karena apa yang mereka lakukan berupa kekufuran dan kemaksiatan, atau malapetaka itu turun di dekat negeri mereka sehingga terwujud janji Allah tentang turunnya azab yang terus-menerus. Sesungguhnya Allah tidak melalaikan janji yang Dia janjikan manakala waktunya sudah tiba.
Se vi fosse un Libro, tra questi libri divini, che avesse la capacità di spostare le montagne o sgretolare la terra, così che ne sgorgano fiumi e ruscelli, o di riportare i morti in vita recitandolo, sarebbe stato questo Corano a te rilevato, o Messaggero. Il suo contenuto è chiaro e persuasivo, se solo avessero cuori puri; tuttavia, essi sono rinnegatori; ma il decreto spetta ad Allāh per quanto riguarda la rivelazione dei miracoli ed altro. Non sanno forse i credenti in Allāh che, in verità, se Allāh avesse voluto guidare tutta la gente senza rivelare Segni lo avrebbe fatto?! Tuttavia, Egli non ha deciso in questo modo e coloro che rinnegano Allāh saranno afflitti da una grave disgrazia, a causa della miscredenza e della disobbedienza che hanno perpetrato; oppure quella disgrazia colpirà luoghi prossimi alle loro case finché non si realizzerà l'avvertimento di Allāh, colpendoli con una punizione incessante. In verità, Allāh non manca di realizzare ciò che ha promesso quando giunge il suo termine prestabilito
Commentary
Clear proofs of Islam being the true religion and the Holy Prophet ﷺ being the true prophet were there before the disbelievers of Makkah. They could see the signs from every department of his life, and from his many miracles, openly and comprehensively. The chief of the disbelievers, Abu Jahl had already declared that they stood in competition with the tribe of Banu Hashim. How could they ever accept their superiority in a matter so crucial - that the Messenger of Allah had to rise from among them? So, let them say what they have to say, and let them show whatever signs they must show. As for them, they were not going to believe in him under any condition whatsoever. Therefore, bent on confron-tation, they lost no opportunity to display their obstinacy asking absurd questions and making unreasonable demands. The present verses too have been revealed in response to a question asked by Abu Jahl and his accomplices.
According to Tafsir al-Baghawi, once the disbelievers of Makkah, Abu Jahl ibn Hisham and ` Abdullah ibn Umaiyyah among them, came to the Baytullah and sat down on its rear side. They sent the later to the Holy Prophet ﷺ with some demands. He said to him: If you want that your people and all of us accept you as a Messenger of Allah and follow you, then we have some demands. Fulfill them through your Qur’ an and we all shall embrace Islam.
One of the demands was that the land of Makkah was too short on space. at they have is a long stretch of land surrounded by mountains on all sides in which there is no room for cultivation and farming and no place to grow fruits or provide other needs. So, they asked him: You move these mountains farther away through your miracle so that the land area of Makkah becomes more extensive. Reminding him of his own saying they said that mountains were subjugated for Sayyidna Dawud (علیہ السلام) - when he recited the praises of Allah, the mountains did the same with him. And they reminded him again that he was no less a person than Sayyidna Dawud (علیہ السلام) in the sight of Allah.
The second demand they put forward was that the way Allah Ta` ala had subjugated the wind for Sayyidna Sulayman (علیہ السلام) - as he himself had told them - and had thereby reduced great distances on the earth into brief spans, so, they demanded that he too should do the same for them so that their travels to Syria and Yaman become easy on them.
Their third demand was that the way Sayyidna ` Isa (علیہ السلام) made the dead come alive, he too should do that for them. Since he was for them no less than him, let him bring their forefather, Qusayy, back to life so that they could ask him whether or not this religion brought by the Arab prophet was true. (Mazhari with reference to al-Baghawi and Ibn Abi Uatim and Ibn Marduwayh)
The hostile demands mentioned in the verses cited above were answered in the following words:
وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَىٰ ۗ بَل لِّلَّـهِ الْأَمْرُ جَمِيعًا
And even if there were a Qur'an wherewith mountains could be moved, or the earth could be split apart, or wherewith the dead are spoken to (they would not believe). But all the judgments are of Allah - 31.
Lexically, the expression: سُيِّرَتْ بِهِ الْجِبَالُ refers to the moving of mountains from their place, and: قُطِّعَتْ بِهِ الْأَرْضُ signifies the traversing of long distances in a short time, and: كُلِّمَ بِهِ الْمَوْتَىٰ denotes talking to the dead after they have been brought back to life. As for the principal clause of the conditional clause beginning with the word لَو (if), it stands understood under the necessity of the textual situation, that is: لَمَا آمَنُوا (they would not believe). The nature of this complement is the same as specifically mentioned at another place in the Holy Qur’ an while dealing with a similar subject. There it was said: وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَىٰ وَحَشَرْ نَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا مَّا كَانُوا لِيُؤْمِنُوا 6:111).
It means that, even if these demands were to be met through the Qur’ an, as a miracle, they were still not going to believe because they have already seen such miracles before their present demands, miracles which are far more impressive than what they want now. The splitting of the moon in two at the hands of the Holy Prophet is far more miraculous than mountains moving away from their place, or the subjugation of the wind. Similarly, the talking of inert pebbles in his blessed hands and their recitation of praises for Allah is certainly far greater a miracle than the talking of a dead person brought back to life. During the Night of the Ascent (al-Mi` raj), the journey to al-Masjid al-Aqsa (Jerusalem), and then onwards from there, the journey through the heavens, and then the return back to Makkah in a very short span of time is indeed far more striking than the miraculous subjugation of the wind and the throne of Sulaymn (علیہ السلام) . But these arrogant people, despite having seen all this with their own eyes, did not believe. And when they acted in that unreasonable manner, it is obvious that their demands tell on their intention which is no more than a device to gain time. They have to accept nothing and they have to do nothing. Since the objective behind these demands made by the disbelievers was to reach a stage when their demands will not be fulfilled whereupon they will have a good occasion to say that, Ma’ adh Allah, these are things Allah Ta ala Himself has no control over. Or, may be the request made by the Holy Prophet has no effect and that it is either not heard by Allah or is not accepted by Him - which gives the impression that he is no Messenger of Allah. After that, it was said: بَل لِّلَّـهِ الْأَمْرُ جَمِيعًا (But all the judgments are of Allah). It means that power, choice and control, all of it, belongs to Allah which strongly suggests that not fulfilling the demands made is not because they are beyond the power and control of Allah Ta ala. Instead, the truth of the matter is that He alone is the One who knows the considerations and ex-pediencies which go into the working of this universe. It was in His ultimate wisdom that He did not consider it appropriate to fulfill these demands - because He knows the doggedness and ill-intention of the makers of the demands. He knows that, should all demands made by them were to be fulfilled, they would still not believe.
Now said in the third sentence of verse 31 was: أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا أَن لَّوْ يَشَاءُ اللَّـهُ لَهَدَى النَّاسَ جَمِيعًا (Are the believers not aware that if Allah wills, He would bring all the people to the right Path?).
Commenting on this statement, Imam al-Baghawi has reported that the noble Sahabah ؓ ، when they heard these demands of the disbelievers, started nursing the thought that it would be better if these demands were fulfilled for, by doing so, all Makkans will become Muslims and Islam itself would move to a position of greater strength. Thereupon, the present verse was revealed. It means: Is it that believing Muslims, despite seeing and knowing the habit of excuse-seeking and hostile argumentations practiced by the disbelievers, have not yet lost hope in their potential to enter the fold of faith? If not, why would they start indulging in such wishes and hopes while they also know that, had Allah Ta’ ala so willed, He would have Himself given to all human beings such guidance as would have left for them no choice but to become Muslims. But, His wisdom did not stipulate that everyone should be compelled to enter the fold of Islam and 'Iman (faith). In fact, the very wisdom was to let everyone have his or her choice, and opt for Islam or Kufr (disbelief) on the basis of that personal choice.
Said in the fourth sentence of verse 31 was: وَلَا يَزَالُ الَّذِينَ كَفَرُوا تُصِيبُهُم بِمَا صَنَعُوا قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ (And the disbelievers shall keep receiving disaster for what they did, or it will visit somewhere close to their homes). According to Sayyidna Ibn ` Abbas ؓ ، the word: قَارِعَةٌ (Qari'ah) means disaster, hardship or calamity. The sense of the verse is that the demands of these disbelievers were not acceded to as their ill-intention and doggedness were already known, that is, even if these demands were fulfilled, they would still not believe. In the sight of Allah, these people de-serve nothing less than that disasters keep coming upon them in this mortal world as well, as it happened with the people of Makkah who were either hit by famine, or had the misfortune of being killed or caught during the Islamic battles of Badr and Uhud, or had someone struck by lightening, or yet another became a victim of some calamity. Then, the statement أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ (or it will visit somewhere close to their homes) means that there will be times and occasions when the disaster will not hit them directly. Rather, it would come upon habitations close to them. The purpose would be to teach them a lesson and help them see their own evil end in the backdrop of a vicinity close by.
Verse 31 concludes with the statement: حَتَّىٰ يَأْتِيَ وَعْدُ اللَّـهِ ۚ إِنَّ اللَّـهَ لَا يُخْلِفُ الْمِيعَادَ (until Allah's promise comes to pass. Surely, Allah does not back out on His promise). It means that this cycle of disasters will continue until such time that the promise of Allah stands fulfilled, because the promise of Allah can never go unfulfilled. The promise referred to here is the promise of the conquest of Makkah. The sense is that different kinds of disasters will keep visiting these people until comes the time when Makkah al-Mukarramah will be finally conquered and all antagonists will stand subdued.
Before we part with the subject, let us go back to the statement: أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ (or it will visit somewhere close to their homes - 31) which tells us that a disaster or calamity or punishment which visits the environs of a people has a concealed wise consideration of Allah Ta ala behind it. The message it delivers is that people living nearby should stand warned, learn from what happened to others and thereby correct their own doings. If taken seriously, what came as punishment for others could become a message of mercy for them. Otherwise, a day will come when they too will end up the way others did under their eyes.
Today, in our countries and in areas close to them, we keep hearing of different kinds of calamities hitting some community or locality almost every day. There are floods, cyclones, earthquakes or some other punishing disasters. According to this statement of the Qur'an, these are not simply punishments meted out to such localities and communities, in fact they also serve as warnings to people living in surrounding areas. In old days, though awareness through the arts and sciences was not so spick and span, but people did have the fear of Allah in their hearts. If some disaster of this nature struck a place, the people who lived there and even those who lived in adjoining areas would get alarmed and frightened. In that state, they would turn to Allah Ta’ ala, repent from their sins, seek forgiveness from Him and take the giving of charity (sadaqah) at a time like this a source of salvation. And they could see with their own eyes that their difficulties stood removed very easily by doing so. Here we are in our day, so heedless that, even at a time so terrible, we seem to remember everything except Allah. When we do that, we become very much like the general run of non-Muslims - our eyes get fixed on material means only. Turning for help to the Causer of all Causes (the Musabbibul-Asbab), even at such a crucial time, is something very few people have the Tauf` iq of doing. It is the direct result of this failing that the world always keeps experiencing unwelcome happenings of this nature.
Given below are some additional comments on the last sentence of verse 31, explained a little earlier. There it was said: حَتَّىٰ يَأْتِيَ وَعْدُ اللَّـهِ ۚ إِنَّ اللَّـهَ لَا يُخْلِفُ الْمِيعَادَ (until Allah's promise comes to pass. Surely, Allah does not back out on His promise).
As explained earlier, 'wa` dah' or 'promise' at this place means the Conquest of Makkah, a promise Allah Ta’ ala had made to the Holy Prophet ﷺ . The sense of the verse thus comes to be that Makkah will be conquered ultimately, and the disbelievers will be destroyed, subdued and overpowered. Now before that comes to be, let them taste a little punishment as well for their crimes before that happens. And it is also possible that the expression: وَعْدُ اللَّـهِ (the promise of Allah) refers to the day of Judgment at this place, a promise which has been made to all prophets and has been made since ever. So, on that day particularly, every disbelieving criminal will receive the full punishment for his or her doings.
The hostile questions asked by the disbelievers and the obstinacy shown by them as described in the event mentioned above posed the problem that these may cause pain to the Holy Prophet ﷺ ، therefore, in the next verse,
Kung sakaling nangyaring bahagi ng mga katangian ng isang aklat kabilang sa mga aklat na makadiyos ay na maalis sa pamamagitan nito ang mga bundok buhat sa mga lugar ng mga ito o magkabitak-bitak ang lupa para maging mga ilog at mga bukal o mabigkas ito sa mga patay para sila ay maging mga buhay, talagang iyon ay itong Qur’ān na ibinaba sa iyo, O Sugo, sapagkat ito ay maliwanag ang patotoo at dakila ang epekto kung sakaling sila ay naging mga mapangilag sa pagkakasala ang mga puso subalit sila ay mga nagkakaila. Bagkus sa kay Allāh ang pag-uutos sa kabuuan nito sa pagpapababa sa mga himala at iba pa sa mga ito. Kaya hindi ba nakaaalam ang mga mananampalataya hinggil kay Allāh na kung sakaling niloloob ni Allāh ang kapatnubayan sa mga tao sa kalahatan nang walang pagpapababa ng mga tanda ay talaga sanang nagpatnubay Siya sa kanila sa kalahatan nang wala ng mga ito? Subalit Siya ay hindi lumuob niyon. Hindi natitigil ang mga tumangging sumampalataya kay Allāh na tinatamaan ng anumang ginawa nila na kawalang-pananampalataya at mga pagsuway bilang kasawiang matindi na dumadagok sa kanila o bumababa ang kasawiang iyon malapit sa tahanan nila hanggang sa dumating ang pangako ni Allāh sa pagbaba ng pagdurusang nagpapatuloy. Tunay na si Allāh ay hindi nag-iiwan sa pagsasakatuparan ng naipangako Niya kapag dumating ang oras nitong tinakdaan para rito.
Eğer ilahi kitaplardan birisinin kendisi ile dağların yerinden yürütüleceği ya da yeryüzünün yarılıp nehirlere ve pınarlara dönüşeceği yahut ölülere okunup dirilecekleri bir özelliği olsaydı - Bu sana indirilen Kur'an olurdu- Ey Resul!- O apaçık delildir. Eğer sizin kalpleriniz takvalı olsaydı tesiri çok azametli olurdu. Ancak onlar inkâr ettiler. Bilakis mucizelerin indirilmesinde ve diğer hususlardaki bütün emir yalnızca Allah'ındır. Allah'a iman eden Müminler bilmiyorlar mı ki, şüphesiz Allah ayetler indirmeden bütün insanların hidayetini isteseydi onların hepsine hidayet ederdi. Ancak O, bunu dilemedi. Allah'ın kesintisiz azap vaadi gerçekleşene kadar, Allah'ı inkâr edenlerin başlarına ya da diyarlarının yakınlarına, içinde bulundukları küfür ve günahlar sebebiyle bir felaket isabet etmeye devam edecektir. Şüphesiz ki Allah, vaadi için belirlenen vakit geldiğinde onu uygulamayı terk etmez.
If any of the divine scriptures had the quality of being able to make the mountains move from their places or the earth split and turn into rivers and springs, or be recited to the dead who would then come to life, it would have been this Qur’ān that is revealed to you, O Messenger, for its evidence is clear and its effect is profound, if only their hearts were mindful - but they reject it. Instead, the matter of sending down miracles and other matters are entirely in Allah’s control. Do those who have faith in Allah not know that if Allah willed to guide all the people together without sending down any miracles He would have done so? But He did not will that. Those who reject Allah continue to be struck with a severe disaster that shakes them, or such disaster falls close to their homes until Allah’s promise of the continuous punishment comes to pass. Allah does not fail to accomplish what He promised when the time specified for it comes.
Và nếu một trong những thuộc tính của các Kinh Sáng được mặc khải từ Allah xuống có thể thay đổi vị trí của các ngọn núi, hoặc có thể chẻ mặt đất ra thành sông và suối, hay đọc Nó lên cho người chết sống lại - thì đó chính là Qur'an đã ban xuống cho Ngươi - hỡi Thiên Sứ - Nó là bằng chứng rõ rãng, là sự tác động lớn nếu như họ thực sự biết kính sợ nhưng họ lại chối bỏ. Không, mọi công việc điều do Allah chỉ thị kể cả việc ban xuống các phép màu hay những điều dường như không thể xảy ra và những điều khác nữa, chẳng lẻ những người có đức tin không biết rằng, quả thực nếu Allah muốn dẫn dắt con người mà không cần phải mặc khải các dấu hiệu để chỉ dẫn họ mọi thứ hay sao? Nhưng Ngài không muốn như vậy, và những kẻ không tin tưởng vào Allah không ngừng gặp tai họa với những gì họ đã làm và tai họa nặng nề giáng xuống cho họ, hoặc tai họa đó giáng xuống gần nhà của họ, cho đến khi lời hứa về hình phạt của Allah đến với họ. Quả thật Allah không bỏ qua bất cứ những gì mà Ngài đã hứa, điều đó sẽ đến khi thời thời gian của nó đến
31- Eğer kendisi ile dağların yürütüldüğü veya yerin parça parça edildiği yahut ölülerin konuşturulduğu bir Kur’an olsaydı (o, bu olurdu). Fakat bütün emir (ve idare) yalnız Allah’ındır. İman edenler hâlâ şu gerçeği anlamadılar mı ki Allah dileseydi elbette insanların tümünü hidâyete erdirirdi! Allah’ın vaadi gelinceye kadar kâfirlerin başına işledikleri yüzünden sürekli ani bir musibet gelip çatacak yahut da yurtlarının yakınına çökecektir. Şüphesiz Allah vaadinden dönmez.
31. Yüce Allah, Kur’an-ı Kerim’in indirilmiş diğer kitaplara üstünlüğünü beyan etmek üzere şöyle buyurmaktadır:“Eğer kendisi ile dağların” yerlerinden kopartılıp “yürütüldüğü veya yerin” bahçelerle ve ırmaklarla “parça parça edildiği yahut ölülerin konuşturulduğu” ilâhi kitaplar arasından “bir Kur’an olsaydı” elbetteki o, bu Kur’an olurdu. “Fakat bütün emir (ve idare) yalnız Allah’ındır.”O nedenle hikmetinin gerektirdiği mucizeleri O gönderir. O halde yalanlayıcılara ne oluyor ki onlar bu gibi mucizelerin indirilmesini kendileri talep ediyorlar? Onların da başkalarının da emir ve idareden herhangi bir payları var mıdır?“İman edenler hâlâ şu gerçeği anlamadılar mı ki Allah dileseydi elbette insanların tümünü hidâyete erdirirdi!” Bilsinler ki O, onların tümünü hidâyete erdirmeye kadirdir. Ancak böyle bir şeyi dilememektedir. Aksine O, dilediğini hidâyete erdirir, dilediğini de sapıklıkta bırakır. “Allah’ın” kendilerine kaldırılmasına imkân bulunmayan kesintisiz azabın ineceğine dair “vaadi gelinceye kadar kâfirlerin başına işledikleri yüzünden sürekli ani bir musibet gelip çatacak yahut da yurtlarının yakınına çökecektir.” Buna kadar da kâfirler böylece küfürleri üzerine kalacaklar, bir türlü ibret ve öğüt almayacaklardır. Allah, onlara ardı arkasına yurtlarında olsun, yurtlarına yakın bir yerde olsun türlü musibetleri başlarına getirmekle birlikte yine de Allah’ın azabı kendilerine gelinceye kadar küfürleri üzerinde ısrar edeceklerdir. “Şüphesiz Allah vaadinden dönmez.” Bu, Allah’ın küfür, inat ve zulümlerine karşılık onları tehdit etmiş olduğu azabın ineceğine dair bir korkutma ve tehdit mahiyetindedir.
Kada bi od osobina Božijih knjiga bilo to da pomjeraju planine, cijepaju zemlju i čine da izvori i rijeke poteku, i da oživljavaju mrtve kada im se uče - onda bi ovaj Kur'an bio najpreči tim osobinama, o Poslaniče, jer on je jasni dokaz koji bi na njihova srca uticao kada bi bila bogobojazna. Međutim, oni su poricatelji! Allah je Taj Koji odlučuje kada će se koje čudo desiti, i kada će se bilo šta desiti. Zar vjernici ne znaju da - ako bi Allah htio - sve bi ljude uputio bez pokazivanja ikakvih čuda? Međutim, On to neće! I nevjernike će neprestano pogađati nedaće zbog njihovog nevjerstva i njihovih grijeha ili će u blizini mjesta njihovog doći sve dok Allah ne pošalje konačnu kaznu. Doista, Allah ne krši Svoje obećanje kada dođe vrijeme njegovog ispunjenja.
Virtues of the Qur'an and the Denial of Disbelievers
Allah praises the Qur'an which He has revealed to Muhammad ﷺ and prefers it to all other divinely revealed Books before it,
وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ
(And if there had been a Qur'an with which mountains could be moved,) Allah says, `If there were a Book among the previous Divine Books with which the mountains could be moved from their places, or the earth could be cleaved asunder, or the dead speak in their graves, it would have been this Qur'an and none else.' Or, this Qur'an is more worthy to cause all this, because of its marvelous eloquence that defies the ability of mankind and the Jinns, even if all of them gather their forces together to invent something like it or even a Surah like it. Yet, these idolators disbelieve in the Qur'an and reject it. Allah said,
بَل للَّهِ الاٌّمْرُ جَمِيعًا
(But the decision of all things is certainly with Allah.) The decision over all affairs is with Allah Alone, whatever He wills, occurs and whatever He does not will, never occurs. Certainly, he whom Allah misguides, will never find enlightenment and he whom Allah guides, will never be misled. We should state here that it is possible to call other Divine Books, `Qur'an', since this Qur'an is based on all of them. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«خُفِّفَتْ عَلَى دَاوُدَ الْقِرَاءَةُ فَكَانَ يَأْمُرُ بِدَابَّتِهِ أَنْ تُسْرَجَ، فَكَانَ يَقْرَأُ الْقُرْآنَ مِنْ قَبْلِ أَنْ تُسْرَجَ دَابَّتُهُ، وَكَانَ لَا يَأْكُلُ إِلَّا مِنْ عَمَلِ يَدَيْه»
(Reciting was made easy for (Prophet) Dawud (David) in that he used to order that his animal be prepared for him to ride and in the meantime he would read the entire Qur'an. He used to eat only from what his hand made.) Al-Bukhari collected this Hadith. The Qur'an mentioned here is refers to the Zabur. Allah said next,
أَفَلَمْ يَاْيْـَسِ الَّذِينَ ءَامَنُواْ
(Have not then those who believed yet known) that not all people would believe and understand and that,
أَن لَّوْ يَشَآءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا
(had Allah willed, He could have guided all mankind) Surely, there is not a miracle or evidence more eloquent or effective on the heart and mind than this Qur'an. Had Allah revealed it to a mountain, you would see the mountain shake and humbled from fear of Allah. The Sahih recorded that the Messenger of Allah ﷺ said,
«مَا مِنْ نَبِيَ إِلَّا وَقَدْ أُوتِيَ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة»
(Every Prophet was given (a miracle) the type of which would make (some) people believe. What I was given, however, is a revelation from Allah to me, and I hope that I will have the most following among them (Prophets) on the Day of Resurrection.) This Hadith indicates that every Prophet's miracle disappeared upon his death, but this Qur'an will remain as evidence for all times. Verily, the miracle of the Qur'an will never end, nor will it become old the more it is read, nor will scholars ever have enough of it. The Qur'an is serious and is not meant for jest; any tyrant that abandons it, Allah will destroy him; he who seeks guidance in other than the Qur'an, then Allah will misguide him. Allah said next,
بَل للَّهِ الاٌّمْرُ جَمِيعًا
(But the decision of all things is certainly with Allah.) Ibn `Abbas commented, "He will only do what He wills and He decided that He will not do that." Ibn Ishaq reported a chain for this, and Ibn Jarir At-Tabari agreed with it. Allah said next,
وَلاَ يَزَالُ الَّذِينَ كَفَرُواْ تُصِيبُهُم بِمَا صَنَعُواْ قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ
(And a disaster will not cease to strike those who disbelieved because of their (evil) deeds or it settles close to their homes,) because of their denial, disasters will still strike them in this life or strike those all around them, as a lesson and example for them. Allah said in other Ayat,
وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِّنَ الْقُرَى وَصَرَّفْنَا الاٌّيَـتِ لَعَلَّهُمْ يَرْجِعُونَ
(And indeed We have destroyed towns round about you, and We have shown (them) the Ayat in various ways that they might return (to the truth).)46-27, and,
أَفَلاَ يَرَوْنَ أَنَّا نَأْتِى الاٌّرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ أَفَهُمُ الْغَـلِبُونَ
(See they not that We gradually reduce the land (in their control) from its outlying borders Is it then they who will overcome) 21:44 Qatadah narrated that Al-Hasan commented on Allah's statement,
أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ
(or it settles close to their homes,) "It is in reference to the disaster." This is the apparent meaning here. Al-`Awfi reported that bin `Abbas said about,
تُصِيبُهُم بِمَا صَنَعُواْ قَارِعَةٌ
(And a Qari`ah (disaster) strikes them because of their (evil) deeds) "A torment that descends on them from heaven,
أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ
(or it settles close to their homes,) when the Messenger of Allah ﷺ camps near their area and fights them." Similar was reported from Mujahid and Qatadah. `Ikrimah said in another narration he reported from Ibn `Abbas that,
قَارِعَةٌ
(Qari'ah) means affliction. These scholars also said that,
حَتَّى يَأْتِىَ وَعْدُ اللَّهِ
(until the promise of Allah comes to pass.) refers to the conquering of Makkah. Al-Hasan Al-Basri said that it refers to the Day of Resurrection. Allah said next,
إِنَّ اللَّهَ لاَ يُخْلِفُ الْمِيعَادَ
(Certainly, Allah breaks not His promise.) to His Messengers to aid them and their followers in this life and the Hereafter,
فَلاَ تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ إِنَّ اللَّهَ عَزِيزٌ ذُو انتِقَامٍ
(So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is All-Mighty, All-Able of Retribution.)14:47
وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُواْ ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابِ
"Dan sekiranya ada suatu bacaan (kitab suci) yang dengan bacaan itu gunung-gunung dapat digoncangkan atau bumi jadi ter-belah atau oleh karenanya orang-orang yang sudah mati dapat berbicara, (tentulah al-Qur`an itulah ia). Sebenarnya segala urusan itu adalah kepunyaan Allah. Maka tidakkah orang-orang yang beriman itu mengetahui bahwa seandainya Allah menghendaki (semua manusia beriman), tentu Allah memberi petunjuk kepada manusia semuanya? Dan orang-orang yang kafir senantiasa di-timpa bencana disebabkan perbuatan mereka sendiri atau bencana itu terjadi dekat tempat kediaman mereka, sehingga datanglah janji Allah. Sesungguhnya Allah tidak menyalahi janji. " (Ar-Ra'd: 31).
(31) Allah تعالى berfirman untuk menjelaskan keutamaan al-Qur`an al-Karim atas seluruh kitab yang diturunkan. ﴾ وَلَوۡ أَنَّ قُرۡءَانٗا ﴿ "Dan sekiranya ada suatu bacaan (kitab suci)," dari kitab-kitab Allah ﴾ سُيِّرَتۡ بِهِ ٱلۡجِبَالُ ﴿ "yang dengan itu gunung-gunung dapat digoncangkan," dari tempat-tempatnya dan ﴾ قُطِّعَتۡ بِهِ ٱلۡأَرۡضُ ﴿ "dan bumi jadi terbelah," menjadi bentuk kebun-kebun dan sungai-sungai, dan ﴾ كُلِّمَ بِهِ ٱلۡمَوۡتَىٰۗ ﴿ "karenanya orang-orang yang sudah mati dapat berbicara," maka kitab itu tentulah al-Qur`an. ﴾ بَل لِّلَّهِ ٱلۡأَمۡرُ جَمِيعًاۗ ﴿ "Sebenarnya segala urusan itu adalah kepunyaan Allah," Dia membawakan ayat-ayat yang dituntut oleh hikmahNya. Mengapa orang-orang yang mendustakan saling mengusulkan ayat-ayat (yang mesti diturunkan)? Apakah mereka dan orang lain mempunyai hak pengaturan?
﴾ أَفَلَمۡ يَاْيۡـَٔسِ ٱلَّذِينَ ءَامَنُوٓاْ أَن لَّوۡ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعٗاۗ ﴿ "Maka tidakkah orang-orang yang beriman itu mengetahui bahwa seandainya Allah menghendaki (semua manusia beriman), tentu Allah memberi petunjuk kepada manusia semuanya," sehingga mereka mengetahui bahwa Allah Mahakuasa untuk memberikan hidayah kepada mereka semua? Akan tetapi Dia tidak menghendakinya. Allah mencurahkan hidayah kepada orang yang dikehendakiNya dan menyesatkan orang yang dikehen-dakiNya.
﴾ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُواْ ﴿ "dan orang-orang yang kafir senantiasa," berada dalam kekufuran mereka, tidak sudi mengambil 'ibrah (pelajaran) dan tidak menyambut nasihat. Allah تعالى akan menuangkan bahaya besar dengan bertubi-tubi yang akan menimpa mereka di kampung-kampung mereka atau muncul di dekatnya, dalam keadaan mereka tetap bersikeras berpegang teguh pada kekufuran, ﴾ حَتَّىٰ يَأۡتِيَ وَعۡدُ ٱللَّهِۚ ﴿ "sehingga datanglah janji Allah," yang mana Allah menjanjikan mereka dengannya, untuk menurunkan siksaan yang berkelanjutan yang tidak mungkin diberhentikan. ﴾ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ ﴿ "Sesungguhnya Allah tidak menyalahi janji." Ini merupakan ancaman dan peringatan yang menakutkan bagi mereka, dalam bentuk turunnya sesuatu yang telah Allah janjikan sebagai balasan kekufuran dan penentangan serta tindak kezhaliman mereka.
" Dan se-sungguhnya telah diperolok-olokkan beberapa rasul sebelum kamu, maka Aku beri tangguh kepada orang-orang kafir itu, kemudian Aku binasakan mereka. Alangkah hebatnya siksaanKu itu!" (Ar-Ra'd: 32).
(32) Allah تعالى berfirman kepada RasulNya untuk meneguhkan hati dan menghiburnya, ﴾ وَلَقَدِ ٱسۡتُهۡزِئَ بِرُسُلٖ مِّن قَبۡلِكَ ﴿ "Dan sesungguhnya telah diperolok-olokkan beberapa rasul sebelum kamu," engkau bukan-lah rasul pertama yang didustakan dan disakiti ﴾ فَأَمۡلَيۡتُ لِلَّذِينَ كَفَرُواْ ﴿ "maka Aku beri tangguh kepada orang-orang kafir itu," (yang mengingkari) rasul-rasul yang diutus kepada mereka. Maksudnya, Aku memberi-kan penangguhan tempo bagi mereka sampai mereka mengira tidak akan disiksa.
﴾ ثُمَّ أَخَذۡتُهُمۡۖ ﴿ "Kemudian Aku binasakan mereka," dengan berbagai macam siksaan. ﴾ فَكَيۡفَ كَانَ عِقَابِ ﴿ "Alangkah hebatnya siksaanKu itu," hal ini merupakan hukuman yang keras dan siksaan yang menyakit-kan, maka jangan sampai orang-orang yang mendustakan dan mem-perolokmu itu tertipu daya dengan penangguhan siksaan dari Kami. Mereka mempunyai cermin pada (kisah) orang-orang yang telah berlalu. Hendaknya mereka berhati-hati, jangan sampai hal itu di-wujudkan kepada mereka sebagaimana telah ditimpakan kepada mereka (yang terdahulu kisahnya).
Non sei il primo Messaggero che il proprio popolo smentì e derise; popoli precedenti derisero, o Messaggero, i loro messaggeri e li smentirono. Ho concesso tregua a coloro che rinnegarono i messaggeri, finché non pensarono che non li avremmo distrutti; dopodiché, trascorsa la tregua, li colpii con varie punizioni. Che ne pensi della Mia punizione nei loro confronti? Essa fu una dura punizione.
it was said to comfort him: وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ (And Messengers have been mocked at before you, so I let the disbelievers go on for a while. Then I seized them. So, how was My punishment?) In other words, it means that conditions faced by the Holy Prophet were not faced by him alone. There were prophets before him who had been facing similar conditions when their deniers were not seized immediately upon the commitment of their crime and they continued to make fun of the prophets. When they reached the limit, they were seized by Divine punishment and what a seizure that was which left none of them active enough to go on with their confrontation.
Kamu bukan rasul pertama yang didustakan dan dilecehkan oleh kaumnya. Umat-umat sebelumnya -wahai Rasul- telah melecehkan dan mendustakan rasul-rasul mereka, lalu Aku menangguhkan orang-orang yang kafir kepada rasul-rasul mereka itu sehingga mereka menyangka bahwa Aku tidak akan membinasakan mereka, kemudian Aku mengazab mereka sesudah penangguhan tersebut dengan berbagai bentuk azab. Jadi, bagaimana kamu melihat hukuman-Ku atas mereka? Sungguh ia adalah azab yang sangat berat.
The real reason for denial of the truth is not any shortcoming in reasoning. It is due rather to man having been given the freedom to accept it or not. As long as a man has the freedom to reject, he can seek an excuse to reject anything. If an argument is presented to him using a particular mode of expression, he will find some other mode of expression to reject it. If reference is made to some signs of the universe, he will produce some explanation of his own devising to contradict it, so much so that if mountains were made to move on the surface of the earth, or dead bodies were brought to life, even then nothing could prevent him from saying that this was all magic. Sometimes it happens that a rejecter apparently demands an explanation, but in actual fact he is indulging in ridicule; he wants to show that whatever the missionary is presenting is not the truth. Had his message really been true, the missionary would have had an argument with him which everyone would have been compelled to accept. God has given mankind a period of respite, due to which people have become fearless, but when this period ends and God catches hold of people, then man will see that he had all along been powerless, though he had supposed himself to be powerful.
No eres el primer mensajero que ha sido rechazado y burlado por su pueblo. Mensajero, las comunidades que te precedieron se burlaron de sus mensajeros y los rechazaron. Pero les di un plazo de tiempo a quienes rechazaron a sus mensajeros, hasta que llegaron a pensar que se saldrían con la suya. Luego los sorprendí con diversas formas de castigo. ¿Qué opinas de Mi castigo hacia ellos? ¡Realmente fue un castigo severo!
Kavminin yalanladığı ve alaya aldığı ilk resul sen değilsin. -Ey Resul!- Senden önce nice kavimler resulleri ile alay edip onları yalanladılar. Resullerini inkâr edenlere mühlet verdim. Benim onları helak etmeyeceğimi zannettiler. Bu müddet tamamlandıktan sonra çeşitli azaplarla onları yakalayıverdim. Onları cezalandırmamı nasıl buldun? O çok şiddetli bir cezalandırma oldu.
Tu n’es pas le premier messager à être démenti et raillé par son peuple, dans le passé, des peuples ont raillé et démenti leurs messagers. J’ai alors accordé un répit à ceux qui ont mécru en leurs messagers puis lorsqu’ils acquirent la certitude que Je n’allais pas les anéantir, Je leur ai fait subir nombre de supplices. Selon toi, comment fut le châtiment qui s’est abattu sur eux? Il fut assurément terrible.
Nisi prvi poslanik koji je utjerivan u laž od svog naroda i sa kojim su se ismijavali, već se to dešavalo i sa prijašnjim narodima i poslanicima koje su u laž utjerivali, pa sam davao vremena nevjernicima toliko da bi pomislili kako neće biti uništeni, a zatim sam ih na razne načine kažnjavao, pa šta misliš kakva je bila kazna Moja? Doista je to bila žestoka kazna.
Ikaw ay hindi unang sugong pinasinungalingan ng mga tao nito at tinuya nila sapagkat may nangutya nga na mga kalipunan bago mo pa, O Sugo, sa mga sugo sa mga iyon at nagpasinungaling ang mga iyon sa mga ito, ngunit nagpalugit Ako sa mga tumangging sumampalataya sa mga sugo sa kanila hanggang sa nagpalagay sila na Ako ay hindi magpapahamak sa kanila. Pagkatapos dumaklot Ako sa kanila matapos ng pagpapalugit sa pamamagitan ng mga uri ng pagdurusa, kaya papaano naging ang parusa Ko sa kanila? Talaga ngang ito ay naging isang parusang matindi.
Và Ngươi không phải là vị Sứ Giả đầu tiên bị cộng đồng mình phủ nhận và cười nhạo, quả thật các vị Sứ Giả trước Ngươi - hỡi Thiên Sứ - cũng bị cộng đồng của họ chế giễu và phủ nhận những điều mặc khải cho họ, rồi Ta đã hoãn lại việc trừng phạt bọn chúng để chúng nghĩ rằng Ta sẽ không tiêu diệt chúng được, rồi sau thời gian trì hoãn Ta đã trừng phạt chúng, vậy đấy, Ngươi đã thấy sự trừng phạt của Ta dành cho chúng? Quả thật, hình phạt của Ta rất đau đớn
32- Andolsun senden önceki peygamberlerle de alay edilmişti. Ben de o kâfirlere mühlet verdim, sonra da onları yakalayıverdim. Benim cezalandırmam nasılmış?
32. Allah, Rasûlüne sebat vermek ve onu teselli etmek amacıyla şöyle buyurmaktadır:“Andolsun senden önceki peygamberlerle de alay edilmişti.” Yalanlanan ve kendisine eziyet edilen ilk peygamber sen değilsin. “Ben de o kâfirlere” peygamberlerini inkâr edenlere “mühlet verdim.” Onlara bir süre tanıdım. Öyle ki azaba uğratılmayacaklarını sandılar. “Sonra da onları” çeşitli azaplar ile “yakalayıverdim. Benim cezalandırmam nasılmış?” Elbette ki oldukça şiddetli bir ceza ve can yakıcı bir azap idi. Bu yüzden seni yalanlayan ve seninle alay eden bu kimseler, bizim kendilerine mühlet verişimize sakın aldanmasınlar. Çünkü önceki ümmetler arasında da benzeri durumda olanlar vardı. O halde bunlar da kendilerine geçmişlerine yapıldığı gibi yapılmasından sakınmalıdırlar.
You are not the first messenger to be rejected and mocked at by his people. The communities before you, O Messenger, mocked at their messengers and rejected them. But I gave respite to those who rejected their messengers until they thought I would not destroy them. Then I seized them after that respite, with various forms of punishment. What do you think of My punishment of them? It was really a severe punishment!
Bütün mahlukatın rızıklarını koruma görevini, bütün nefislerin işlediği amelleri gözetlemeyi üstlenen ve amellerine göre karşılığını verecek olan mı ibadet edilmeye daha layıktır yoksa ibadet edilmeyi hak etmeyen bu putlar mı? Kâfirler zulüm ve yalan ile Allah'a ortaklar koştular. -Ey Resul!- Onlara de ki: Eğer iddianızda sadık kimseler iseniz Allah ile birlikte kendilerine ibadet ettiğiniz ortakların adlarını söyleyin bakalım. Yoksa siz yeryüzünde Allah'a bilmediği bir şeyi mi haber veriyorsunuz? Yahut hakikati olmayan boş sözler mi söylüyorsunuz? Bilakis şeytan kâfirlerin kötü planlarını onlara iyi gösterdi ve bunun akabinde Allah'ı inkâr ettiler ve onları hidayet ve doğru yoldan uzaklaştırdı. Yüce Allah kimi doğru yoldan saptırırsa onu doğru yola iletecek kimse yoktur.
Da li je preči da se obožava Onaj Koji opskrbljuje sva stvorenja i Koji bdije nad onim što rade, a zatim ih za to nagrađuje ili kažnjava, ili ovi kipovi koja ni na koji način ne zaslužuju obožavanje? Nevjernici su ih učinili sudruzima Allahu, nepravedno, a ti im reci, o Poslaniče: 'Imenujte ta božanstva koja obožavate mimo Allaha, ako istinu govorite, ili vi Allaha obavještavate o nečemu što ne zna na nebesima i na Zemlji? Ili Ga obavješavate o praznom i bezvrijednom govoru? Nevjernicima je šejtan uljepšao zlo koje čine pa su uznevjerovali u Allaha, i odvratio ih je od upute i pravog puta. A koga Allah ostavi u zabludi - niko ga uputiti ne može.
33- Her bir nefsin işlediklerini görüp gözetleyen (Allah, hiç böyle olmayanla bir) midir?! Buna rağmen onlar, Allah’a ortaklar koştular. De ki:“Onların adlarını söyleyin bakalım (kimmiş onlar?) Siz O’na yeryüzünde bilmediği bir şeyi mi haber veriyorsunuz yoksa üstünkörü bir söz mü söylüyorsunuz?” Hayır, bilakis o kâfirlere kendi tuzakları süslü gösterildi ve onlar doğru yoldan alıkondular. Allah kimi saptırırsa artık ona hidâyet verecek hiç kimse yoktur.
34- Onlar için dünya hayatında bir azap vardır. Âhiret azabı ise elbette daha zorludur. Onları Allah’a karşı koruyacak kimseleri de yoktur.
33. “Her bir nefsin işlediklerini görüp gözetleyen” ve böylelikle gerek dünyada hemen, gerekse âhirette karşılığını tam bir adaletle verecek olan şanı Yüce Allah, hiç böyle olmayan gibi midir? “Buna rağmen onlar Allah’a ortaklar koştular.” Halbuki Allah tektir, hiçbir ortağı, dengi ve benzeri bulunmayan Sameddir. Sen onlara eğer iddialarında doğru iseler “de ki: Onların adlarını söyleyin” de onların durumlarının ne olduğunu bilelim. “Siz O’na yeryüzünde bilmediği bir şeyi mi haber veriyorsunuz” O, gizli ve açık her şeyi bildiğine bununla beraber ortağının bulunmadığını söylediğine göre O’nun ortağı olduğu iddiasının batıl olduğu ve sizin de Allah’a ortağı olmadığı halde olduğunu haber vermeye kalkışan küstah kimseler durumunda olduğunuz ortaya çıkmaktadır. Bu ise ileri sürülebilecek en çürük iddiadır. Bu yüzden:“Yoksa üstünkörü bir söz mü söylüyorsunuz?” Yani Yüce Allah’ın bir ortağı bulunduğu şeklindeki iddianızın varabileceği en nihai nokta, bunun üstünkörü söylenmiş, aslı astarı olmayan bir söz olmasıdır. Gerçekte ise Allah’tan başka hiçbir hak ilah yoktur. Yaratılmışlar arasında ibadetin en ufak bir bölümünü dahi hak eden hiçbir varlık yoktur. “Hayır, bilakis o kâfirlere” uydurup düzdükleri “kendi tuzakları süslü gösterildi” Bu ise onların küfürleri, şirkleri ve Allah’ın âyetlerini yalanlamalarıdır. “Ve onlar doğru yoldan” Yüce Allah’a, O’nun lütuf ve ihsan yurduna ulaştıran dosdoğru yoldan “alıkondular. Allah kimi saptırırsa artık ona hidâyet verecek hiç kimse yoktur.” Çünkü O’nun dışında hiçbir kimsenin bu konuda en ufak bir hakkı ve yetkisi yoktur.
34. “Onlar için dünya hayatında bir azap vardır. Âhiret azabı ise” ağırlığı ve sürekliliği dolayısı ile dünya azabından “elbette daha zorludur. Onları Allah’a karşı koruyacak” Allah’ın azabına karşı himaye edecek “kimseleri de yoktur.” Çünkü O’nun azabı gönderilecek olursa, O’na karşı hiçbir kimse ve hiçbir güç koruyamaz.
Kaya ba ang sinumang siya ay isang tagapagpanatili sa pangangalaga sa mga panustos ng lahat ng nilikha, na mapagmasid sa bawat kaluluwa sa anumang nakamit nito na gawa para gumanti siya rito sa mga gawa nito ay higit na karapat-dapat sambahin o ang mga anitong ito na walang karapatang ukol sa mga ito na sambahin? Gumawa nga sa mga ito ang mga tagatangging sumampalataya bilang mga katambal para kay Allāh dala ng kawalang-katarungan at kabulaanan. Sabihin mo sa kanila, O Sugo: "Pangalanan ninyo sa amin ang mga katambal na sinamba ninyo kasama kay Allāh kung kayo ay naging mga tapat sa pag-aangkin ninyo. O nagpapabatid ba kayo kay Allāh hinggil sa hindi Niya nalalaman sa lupa na mga katambal o nagpapabatid kayo hinggil sa hayag mula sa sinabi, na walang reyalidad dito?" Bagkus pinaganda ng demonyo para sa mga tumangging sumampalataya ang pagpaplano nilang masagwa. Kaya tumanggi silang sumampalataya kay Allāh at naglihis Siya sa kanila palayo sa daan ng katinuan at kapatnubayan. Ang sinumang ililigaw ni Allāh palayo sa landas ng katinuan ay walang ukol sa kanya na anumang tagapagpatnubay na papatnubay sa kanya.
Colui che preserva il sostentamento di tutto il creato e che veglia su ciò che compie ogni anima, retribuendola per le sue azioni, è forse più meritevole di essere adorato oppure questi idoli che non meritano adorazione e che questi miscredenti hanno reso soci di Allāh, ingiustamente e falsamente?! Di' loro, o Messaggero:” Forniteci i nomi dei soci che adorate assieme ad Allāh se siete sinceri nelle vostre affermazioni; oppure volete informare Allāh di soci che Egli non possiede in terra; oppure volete informarLo di parole che non hanno alcun riscontro? Piuttosto, Satana abbellì ai rinnegatori le loro trame; rinnegarono Allāh ed Egli li sviò dal trionfo e dalla Retta Via; e chi Allāh svia dalla Via del Trionfo non avrà guida che possa guidarlo.
¿Es, acaso, Aquel que vigila las acciones de cada alma y Quien las recompensa por sus obras, El que más merece ser adorado, o lo son estos ídolos que no tienen ningún derecho a ser adorados? Sin embargo, los incrédulos han hecho de forma injusta y falsa socios de Al-lah. Diles, Mensajero: “Mencionen a socios de Al-lah que adoran, si son veraces en su afirmación. ¿O es que Le informan a Al-lah de Sus compañeros en la Tierra que Él no conoce? ¿O hablan de algo que no tiene sentido?” Más bien, el demonio ha hecho que las malas decisiones de los incrédulos les parezcan buenas. Así rechazaron a Al-lah y Él los apartó del camino de la justicia y la buena guía.
Apakah Allah yang menjaga rezeki semua makhluk dan mengawasi setiap jiwa dengan amal perbuatan yang dilakukannya lalu membalasnya atas amal tersebut lebih layak untuk disembah ataukah berhala-berhala ini yang tidak berhak untuk disembah? Orang-orang kafir menjadikannya sebagai sekutu-sekutu bagi Allah secara zalim dan dusta. Katakanlah kepada mereka -wahai Rasul-, "Tunjukkanlah kepada kami sekutu-sekutu yang kalian sembah bersama Allah bila kalian adalah orang-orang yang benar dalam klaim kalian, ataukah kalian memberitahu Allah tentang sekutu-sekutu yang tidak Dia ketahui di bumi, atau kalian memberitahu Allah tentang perkataan palsu yang tidak ada hakikatnya?" Setanlah yang menjadikan makar jahat orang-orang kafir kelihatan baik di depan mata mereka sehingga mereka kafir kepada Allah dan setan juga yang memalingkan mereka dari jalan hidayah dan jalan yang lurus. Barang siapa yang Allah sesatkan dari jalan lurus maka tidak ada seorang pun yang memberinya hidayah.
Qui mérite le plus d’être adoré: Celui qui se charge de pourvoir toutes les créatures et observe les agissements de chaque créature pour ensuite la rétribuer ou ces idoles indignes d’être adorées qui ont injustement été associées à Allah par les mécréants? Ô Messager, dis-leur: Nommez les associés que vous adorez avec Allah si vous êtes véridiques dans vos prétentions. Apprenez-vous à Allah qu’Il a des associés sur Terre qu’Il ne connaît pas ou Lui donnez-vous de simples noms qui n’ont aucune réalité? C’est plutôt Satan qui leur a embelli leur méfait, qui les a détournés de la droiture et de la guidée et ils se sont alors mis à mécroire en Allah. Or lorsqu’Allah égare quelqu’un de la voie de la droiture, personne ne peut le guider.
There is no Similarity between Allah and False Deities in any Respect
Allah said,
أَفَمَنْ هُوَ قَآئِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ
(Is then He (Allah) Who takes charge of every person and knows all that he has earned) Allah is the guard and watcher over every living soul and knows what everyone does, whether good or evil, and nothing ever escapes His perfect observation. Allah said in other Ayat,
وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ
(Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but we are witness thereof, when you are doing it.) 10:61 and Allah said,
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا
(Not a leaf falls, but He knows it.) 6:59
وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
(And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposits. All is in a Clear Book.)11:6,
سَوَآءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِالَّيْلِ وَسَارِبٌ بِالنَّهَارِ
(It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day.) 13:10
يَعْلَمُ السِّرَّ وَأَخْفَى
(He knows the secret and that which is yet more hidden.) 20:7 and,
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
(And He is with you wherever you may be. And Allah is the All-Seer of what you do.) 57:4 Is He Who is like this similar to the idols, that the polytheists worship, which can neither hear nor see nor do they have a mind nor able to bring good to themselves or to their worshippers nor prevent harm from themselves or their worshippers The answer to the question in the Ayah was omitted, because it is implied, for Allah said next,
وَجَعَلُواْ للَّهِ شُرَكَآءَ
(Yet, they ascribe partners to Allah.) which they worshipped besides Him, such as idols, rivals and false deities,
قُلْ سَمُّوهُمْ
(Say: "Name them!") make them known to us and uncover them so that they are known, for surely, they do not exist at all! So Allah said,
أَمْ تُنَبِّئُونَهُ بِمَا لاَ يَعْلَمُ فِى الاٌّرْضِ
(Is it that you will inform Him of something He knows not in the earth) for had that thing existed in or on the earth, Allah would have known about it because nothing ever escapes His knowledge,
أَم بِظَـهِرٍ مِّنَ الْقَوْلِ
(or is it (just) a show of words) or doubts expressed in words, according to Mujahid, while Ad-Dahhak and Qatadah said, false words. Allah says, you (polytheists) worshipped the idols because you thought that they had power to bring benefit or harm, and this is why you called them gods,
إِنْ هِىَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَمَا تَهْوَى الاٌّنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ الْهُدَى
(They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!)53:23 Allah said next,
بَلْ زُيِّنَ لِلَّذِينَ كَفَرُواْ مَكْرُهُمْ
(Nay! To those who disbelieved, their plotting is made fair seeming,) or their words, according to Mujahid. This Ayah refers to the misguidance of the polytheists and their propagation night and day. Allah said in another Ayah,
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم
(And We have assigned for them (devils) intimate companions, who have made fair-seeming to them.) Allah said next,
وَصُدُّواْ عَنِ السَّبِيلِ
(and they have been hindered from the right path;) Some read with Fatha over the Sad (i.e. wa Saddu), which would mean, `and they hindered from the right path, feeling fond of the misguidance they are in, thinking that it is correct, they called to it and thus hindered the people from following the path of the Messengers.' Others read it with Damma over the Sad (i.e. wa Suddu), which would mean, `and they have been hindered from the right path,' explained it this way: because they thought that their way looked fair or correct, they were hindered by it from the right path, so Allah said,
وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
(and whom Allah sends astray, for him there is no guide.) Allah said in similar instances,
وَمَن يُرِدِ اللَّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئاً
(And whomsoever Allah wants to suffer a trial, you can do nothing for him against Allah.) 5:41, and,
إِن تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لاَ يَهْدِى مَن يُضِلُّ وَمَا لَهُمْ مِّن نَّـصِرِينَ
(If you covet for their guidance, then verily, Allah guides not those whom He makes to go astray. And they will have no helpers.)16:37
"Maka apakah Rabb yang menjaga setiap jiwa terhadap apa yang diperbuatnya (sama dengan yang tidak demikian sifatnya)? Mereka menjadikan beberapa sekutu bagi Allah. Katakanlah, 'Sebutkanlah sifat-sifat mereka itu.' Atau apakah kamu hendak memberitakan kepada Allah apa yang tidak diketahuiNya di bumi, atau kamu mengatakan (tentang hal itu) sekedar perkataan pada lahirnya saja. Sebenarnya orang-orang kafir itu dijadikan (oleh setan) memandang baik tipu daya mereka dan dihalanginya dari jalan (yang benar). Dan barangsiapa yang disesatkan Allah, maka tak ada seorang pun yang akan memberinya petunjuk. Mereka men-dapatkan azab dalam kehidupan dunia, dan sesungguhnya azab akhirat adalah lebih keras, dan tak ada bagi mereka seorang pe-lindung pun dari (azab) Allah." (Ar-Ra'd: 33-34)
(33) Allah تعالى berfirman, ﴾ أَفَمَنۡ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفۡسِۭ بِمَا كَسَبَتۡۗ ﴿ "Maka apakah Rabb yang menjaga setiap jiwa terhadap apa yang diperbuatnya (sama dengan yang tidak demikian sifatnya)?" Dengan balasan cepat dan balasan yang ditunda dengan pertimbangan keadilan dan ke-seimbangan. Dan Dia-lah Allah Yang Mahasuci dan Mahatinggi, (apakah) sama dengan Dzat yang tidak melakukan demikian. Oleh karenanya, Allah berfirman, ﴾ وَجَعَلُواْ لِلَّهِ شُرَكَآءَ ﴿ "Mereka menjadikan be-berapa sekutu bagi Allah," Dia-lah Allah Yang Mahasatu lagi Esa dan ash-Shamad (menjadi tempat bergantung (segala sesuatu)), yang tidak ada sekutu bagiNya, juga tidak ada tandingan dan padanan bagiNya.
﴾ قُلۡ ﴿ "Katakanlah," kepada mereka jika mereka mau jujur ﴾ سَمُّوهُمۡۚ ﴿ "Sebutkanlah sifat-sifat mereka itu," agar engkau mengetahui kondisi-kondisi mereka (sekutu-sekutu) ﴾ أَمۡ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعۡلَمُ فِي ٱلۡأَرۡضِ ﴿ "atau apakah kamu hendak memberitahukan kepada Allah apa yang tidak diketahuiNya di bumi," apabila Allah Maha mengetahui yang ghaib dan yang nyata namun Dia tidak mengetahui adanya sekutu bagi-Nya, maka dapat diketahui batilnya klaim adanya sekutu bagiNya, dan kalian laksana orang yang memberitahukan kepada Allah bahwa Dia mempunyai sekutu yang tidak diketahui olehNya. Ini merupakan kebatilan yang tiada taranya!
Karenanya, Allah berfirman, ﴾ أَم بِظَٰهِرٖ مِّنَ ٱلۡقَوۡلِۗ ﴿ "Atau kamu menga-takan (tentang hal itu) sekadar perkataan pada lahirnya saja". Maksudnya, kemungkinan maksimal dari klaim keberadaan sekutu bagi Allah bahwa ia adalah sekedar perkataan pada lahirnya saja. Adapun faktanya, maka tidak ada ilah (sesembahan) yang berhak disembah kecuali Allah, tidak ada seorang makhluk pun yang berhak untuk disembah. Tetapi, ﴾ زُيِّنَ لِلَّذِينَ كَفَرُواْمَكۡرُهُمۡ ﴿ "(Sebenarnya) orang-orang kafir itu dijadikan (oleh setan) memandang baik tipu daya mereka" yang telah mereka rencanakan, yaitu kekufuran, kesyirikan, dan kedustaan mereka kepada ayat-ayat Allah ﴾ وَصُدُّواْ عَنِ ٱلسَّبِيلِۗ ﴿ "dan dihalanginya dari jalan (yang benar)," yakni dari jalan lurus yang menghubungkan kepada Allah dan ke tempat kemuliaanNya ﴾ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٖ ﴿ "Dan barangsiapa yang disesatkan Allah, maka tak ada seorang pun yang akan memberinya petunjuk," sebab, tidak ada seorang makhluk pun yang memegang kendali pengaturan.
(34) ﴾ لَّهُمۡ عَذَابٞ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَلَعَذَابُ ٱلۡأٓخِرَةِ أَشَقُّۖ ﴿ "Mereka mendapatkan azab dalam kehidupan dunia, dan sesungguhnya azab akhirat adalah lebih keras," daripada siksaan dunia karena kedahsyatan dan kontinyui-tasnya ﴾ وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٖ ﴿ "dan tak ada bagi mereka seorang pelindung pun dari (azab) Allah," yang akan melindungi mereka dari siksa [Allah]. SiksaNya bila sudah diarahkan kepada mereka, maka tidak ada seorang pun yang mampu menghalanginya.
Thế thì ai là Đấng trông coi bổng lộc của tất cả tạo vật, giám sát mọi linh hồn về những gì họ đã làm để thưởng phạt về điều họ đã làm. Lẽ nào Đấng đó lại bị xa lánh hơn những bức tượng vô năng không xứng đáng được thờ phượng hay sao? Vậy mà những kẻ không có đức tin đã cố đặt điều rằng những bức tượng đó lại là cộng sự với Allah một cách bất công và sai lầm. Ngươi hãy bảo họ - hỡi Thiên Sứ -: Đâu các ngươi hãy gọi tên những cộng sự mà các ngươi gán ghép với Allah trong việc thờ phượng, nếu những gì các ngươi nói là sự thật. Hay là các ngươi muốn chỉ bảo Allah về những cộng sự của Ngài trên mặt đất bằng lời nói xảo ngôn vô căn cứ hay sao? Không! Shaytan đã cám dỗ những kẻ không có đức tin làm nên những điều sai quấy, rồi họ phủ nhận Allah, và họ đã chuyển hướng lệch lạc khỏi con đường được dẫn dắt và chỉ đạo, khi người nào đã bị Allah làm lạc hướng thì người đó sẽ không có người dẫn dắt cho y
In the verse: أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ (Is then He, who is watchful over everyone ... 33), the ignorance and irrationality of the disbelievers has been exposed by saying that these people are certainly short on sense when they equate inert idols with His pure Being, a Being that watches everyone and is the ultimate reckoner of everyone's deeds. Then, it was said that the real reason behind their unreasonable attitude is that shaitan has made their very ignorance look good in their sight and, therefore, this they take to be 'achievement' and 'success.'
Is the One who watches over the actions of every soul and who recompenses it for its actions more deserving of being worshipped, or these idols who do not have any right to be worshipped? Yet the disbelievers have unjustly and falsely made them partners to Allah. Say to them, O Messenger, : Tell us the names of the partners that you worship together with Allah if you are true in your claim. Or is it that you are informing Allah of partners on earth that He does not know of? Or are you informing Him with a show of words that have no reality? Rather, Satan has made the evil designs of the disbelievers seem good to them. Thus they rejected Allah and He turned them away from the path of righteousness and guidance.
Research shows that there is a system of recording in this universe. Whatever a man says or whatever a man does is immediately recorded by a universal arrangement. In view of this, only such a Being can be treated as God of this universe who possesses the powers of Hearing and Observing. But the so-called partners of God, presumed to be such by human beings, are all such as possess no power of hearing or power of observing. In view of this, how can they be the Creator and Lord of a world like the present universe? How can one who is not capable of hearing create the capacity to hear in his creations, and how can he make other things capable of observing, when he himself is not capable of observing? There is so much uniformity in this universe that it leaves no scope for the idea of partnership. The universe rejects any kind of partnership in godhead. ‘Indeed, their devices, seem fair to the unbelievers’ — here ‘devices’ means their utterances. Whenever a man rejects the truth, his mind invents something to justify his rejection, though what he says may be a combination of pointless words, but, those who are not serious in the matter of truth, are prone to utter empty words and think that they have justified their rejection, irrespective of the fact that the words uttered by them may not have any value outside their own minds. Such false words can give solace or satisfaction to a man only in the present world. In the Hereafter, when the reality of everything will be made plain, these beautiful words will carry so little weight that a man will be ashamed of repeating them.
Njima pripada kazna na ovom svijetu u vidu pogibije i zarobljavanja koje ih zadesi kada ratuju protiv vjernika, a ahiretska kazna je žešća od dunjalučke, zbog njene težine i neprekidnosti. Oni na Sudnjem danu neće imati zaštitnika.
Onlar için dünya hayatında Müslümanlar tarafından öldürülmek ve esir alınmak ile gerçekleşecek bir azap vardır. Ahirette onları bekleyen azap kesintiye uğramadan devamlı ve şiddet bakımından dünya azabından daha şiddetli ve ağırdır. Kıyamet günü onları Yüce Allah'ın azabından koruyacak hiçbir şey yoktur.
Mereka mendapatkan azab di kehidupan dunia ini melalui pembunuhan dan penawanan di tangan orang-orang mukmin. Adapun azab alam akhirat yang menanti mereka maka lebih berat bagi mereka dan lebih besar daripada azab dunia karena di samping ia berat, ia juga abadi dan tidak terputus. Mereka juga tidak memiliki pelindung yang melindungi mereka dari azab Allah pada hari Kiamat.
Ils subiront dans le bas monde un châtiment, la mort et la captivité que leur infligeront les croyants, tandis que le châtiment de l’au-delà sera plus dur et plus terrible que celui du bas monde puisqu’il sera plus sévère et plus durable. De plus, personne ne pourra leur éviter le châtiment d’Allah le Jour de la Résurrection.
Punishment of the Disbelievers and Reward of the Pious Believers
Here, Allah mentions the punishment of the disbelievers and the reward of the righteous believers, after describing the Kufr and Shirk that the disbelievers indulge in,
لَّهُمْ عَذَابٌ فِى الْحَيَوةِ الدُّنْيَا
(For them is a torment in the life of this world,) by the hands of the believers, killing and capturing them,
وَلَعَذَابُ الاٌّخِرَةِ
(and certainly, the torment of the Hereafter.) which will come after they suffer humiliation in this life,
أَشُقَّ
(is harder) many times harder. The Messenger of Allah ﷺ said to those who agreed to Mula`anah,
«إِنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَة»
(Surely, the torment of this life, is easier than the torment of the Hereafter.) Indeed, and just as the Messenger of Allah ﷺ stated, the torment of this life ends but the torment of the Hereafter is everlasting in a Fire that is seventy times hot than our fire, where there are chains whose thickness and hardness are unimaginable. Allah said in other Ayat,
فَيَوْمَئِذٍ لاَّ يُعَذِّبُ عَذَابَهُ أَحَدٌ - وَلاَ يُوثِقُ وَثَاقَهُ أَحَدٌ
(So on that Day none will punish as He will punish. And none will bind as He will bind.)89:25-26, and,
بَلْ كَذَّبُواْ بِالسَّاعَةِ وَأَعْتَدْنَا لِمَن كَذَّبَ بِالسَّاعَةِ سَعِيراً - إِذَا رَأَتْهُمْ مِّن مَّكَانٍ بَعِيدٍ سَمِعُواْ لَهَا تَغَيُّظاً وَزَفِيراً - وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً - لاَّ تَدْعُواْ الْيَوْمَ ثُبُوراً وَحِداً وَادْعُواْ ثُبُوراً كَثِيراً - قُلْ أَذَلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِى وَعِدَ الْمُتَّقُونَ كَانَتْ لَهُمْ جَزَآءً وَمَصِيراً
(And for those who deny the Hour, We have prepared a flaming Fire. When it (Hell) sees them from a far place, they will hear its raging and its roaring. And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction. Exclaim not today for one destruction, but exclaim for many destructions. Say: "Is that (torment) better, or the Paradise of Eternity promised for those who have Taqwa" It will be theirs as a reward and as a final destination.) 25:11-15 Similarly He said;
مَّثَلُ الْجَنَّةِ الَّتِى وُعِدَ الْمُتَّقُونَ
(The description of the Paradise which those who have Taqwa have been promised) meaning its description and qualities;
تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ
(Underneath it rivers flow,) these rivers flow in the various parts and grades of Paradise and wherever its people wish they flow and gush forth for them. Allah also said,
مَّثَلُ الْجَنَّةِ الَّتِى وُعِدَ الْمُتَّقُونَ فِيهَآ أَنْهَارٌ مِّن مَّآءٍ غَيْرِ ءَاسِنٍ وَأَنْهَارٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَـرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّـرِبِينَ وَأَنْهَـرٌ مِّنْ عَسَلٍ مُّصَفًّى وَلَهُمْ فِيهَا مِن كُلِّ الثَّمَرَتِ وَمَغْفِرَةٌ
(The description of Paradise which those who have Taqwa have been promised (is that) in it are rivers of water the taste and smell of which are not changed, rivers of wine delicious to those who drink, and rivers of clarified honey, therein for them is every kind of fruit, and forgiveness.) 47:15 Allah said next,
أُكُلُهَا دَآئِمٌ وِظِلُّهَا
(its provision is eternal and so is its shade) for Paradise has foods, fruits and drinks that never end or finish. It is recorded in the Two Sahihs that Ibn `Abbas narrated in the Hadith about the Eclipse prayer that the Companions said, "O Allah's Messenger! While you were standing in prayer, we saw you reach for something with your hand and then you brought it back." The Messenger ﷺ said,
«إِنِّي رَأَيْتُ الْجَنَّةَ أَوْ أُرِيتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا»
(I saw Paradise - or was shown Paradise - and reached for a cluster (of grapes or other fruit), and had I kept it, you would have eaten from it as long as this life remains.) iImam Muslim recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«يَأْكُلُ أَهْلُ الْجَنَّةِ وَيَشْرَبُونَ، وَلَا يَتَمَخَّطُونَ وَلَا يَتَغَوَّطُونَ، وَلَا يَبُولُونَ، طَعَامُهُمْ جُشَاءٌ كَرِيحِ الْمِسْكِ، وَيُلْهَمُونَ التَّسْبِيحَ وَالتَّقْدِيسَ كَمَا يُلْهَمُونَ النَّفَس»
(The people of Paradise eat and drink, and they do not need to blow their noses, or answer the call of nature, or urinate, for they pass the food excrements in belches, which smell like musk. They will be inspired to praise and glorify (Allah) as spontaneously as they breathe.) Imams Ahmad and An-Nasa'i recorded that Thumamah bin `Uqbah said that he heard Zayd bin Arqam say, "A man from the People of the Scriptures came and said to the Prophet , `O Abul-Qasim! You claim that the people of Paradise eat and drink' The Prophet ﷺ said,
«نَعَمْ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، إِنَّ الرَّجُلَ مِنْهُمْ لَيُعطَى قُوَّةَ مِائَةِ رَجُلٍ فِي الْأَكْلِ وَالشُّرْبِ وَالْجِمَاعِ وَالشَّهْوَة»
(Yes. By He in Whose Hand is Muhammad's life, a man among them will be given the strength of a hundred men in eating, drinking, sexual intercourse and appetite.) That man asked, `He who eats and drinks needs to relieve the call of nature, but Paradise is pure from feces and urine' The Prophet said,
«تَكُونُ حَاجَةُ أَحَدِهِمْ رَشْحًا يَفِيضُ مِنْ جُلُودِهِمْ كَرِيحِ الْمِسْكِ فَيَضْمُرُ بَطْنُه»
(One of them (residents of Paradise) relieves the call of nature through a sweat that emanates from the skin, with the scent of musk, and the stomach becomes empty again.) Imam Ahmad and An-Nasa'i collected this Hadith. Allah said in other Ayat,
وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ
(And fruit in plenty, whose supply is not cut off nor are they out of reach.)56:32-33, and,
وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً
(And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach.)76:14 The shade of Paradise is everlasting and never shrinks, just as Allah said,
وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ سَنُدْخِلُهُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً لَّهُمْ فِيهَآ أَزْوَجٌ مُّطَهَّرَةٌ وَنُدْخِلُهُمْ ظِـلاًّ ظَلِيلاً
(But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow, abiding therein forever. Therein they shall have pure mates, and We shall admit them to shades wide and ever deepening.)4:57 Allah often mentions the description of Paradise and the description of the Fire together, to make Paradise appealing and warn against the Fire. This is why, after Allah mentioned the description of Paradise here, He next said,
تِلْكَ عُقْبَى الَّذِينَ اتَّقَواْ وَّعُقْبَى الْكَـفِرِينَ النَّارُ
(this is the end (final destination) of those who have Taqwa, and the end (final destination) of the disbelievers is Fire.) Allah said in another Ayah ,
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
There is a punishment for them in this world in the form of being killed and imprisoned at the hands of the believers, but the punishment of the Hereafter that awaits them will be more severe and more difficult than the punishment of this world because of its never-ending severity and continuity. They will have no one to protect them from Allah’s punishment on the Day of Judgement.
Hay un castigo para ellos en este mundo, pero el castigo del Más Allá que les espera será más severo y más difícil que el castigo de este mundo, debido a su interminable severidad y continuidad. No tendrán a nadie que los proteja del castigo de Al-lah en el Día del Juicio.
Otterranno una punizione in vita tramite l'uccisione e la prigionia per mano dei credenti; e la punizione dell'Aldilà che li attende sarà molto più severa e gravosa della punizione in vita, tale sarà la sua severità; e non avranno un custode che potrà proteggerli dalla punizione di Allāh, nel Giorno del Giudizio.
Ukol sa kanila ay isang pagdurusa sa buhay na pangmundo sa pamamagitan ng sumasapit sa kanila na pagkapatay at pagkabihag sa mga kamay ng mga mananampalataya. Talagang ang pagdurusa sa Kabilang-buhay na naghihintay sa kanila ay higit na matindi at higit na mabigat kaysa sa pagdurusa sa Mundo dahil sa taglay nito na katindihan at pamamalaging hindi napuputol. Walang ukol sa kanila na tagapigil na magsasanggalang sa kanila laban sa pagdurusang dulot ni Allāh sa Araw ng Pagbangon.
Họ sẽ bị trừng phạt ở đời này bằng chính đôi tay của những người có đức tin bằng các hình thức giết chóc và tù đày. Nhưng chắc chắn rằng hình phạt đau đớn hơn và nặng nề hơn đang chờ đợi họ ở Đời Sau, và nó vô cùng tàn khóc và vĩnh viễn không bao giờ dừng lại. Rồi họ sẽ không có ai che chở để giải thoát họ khỏi hình phạt của Allah vào Ngày Sau
"Perumpamaan surga yang dijanjikan kepada orang-orang yang bertakwa ialah (seperti taman) yang mengalir sungai-sungai di bawahnya; buahnya tak henti-henti, dan naungannya (demikian pula). Itulah tempat kesudahan bagi orang-orang yang bertakwa; sedang tempat kesudahan bagi orang-orang kafir ialah neraka." (Ar-Ra'd: 35).
(35) Allah تعالى mengatakan, ﴾ مَّثَلُ ٱلۡجَنَّةِ ٱلَّتِي وُعِدَ ٱلۡمُتَّقُونَۖ ﴿ "Perumpa-maan surga yang dijanjikan kepada orang-orang yang bertakwa," orang-orang yang meninggalkan apa yang dilarang oleh Allah, tidak me-nyepelekan perintah-perintahNya; maksudnya sifat dan hakikat surga itu ﴾ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ ﴿ "ialah (seperti taman yang) mengalir sungai-sungai di bawahnya," yakni, sungai-sungai madu, sungai-sungai khamar, sungai-sungai susu, dan sungai-sungai air tawar yang mengalir pada selain parit, mengairi kebun-kebun dan pepohonan, sehingga menjadi sarat dengan berbagai macam buah-buahan. ﴾ أُكُلُهَا دَآئِمٞ وَظِلُّهَاۚ ﴿ "Buahnya tak henti-henti, dan naungannya (demikian pula)," yakni, juga abadi.
﴾ تِلۡكَ عُقۡبَى ٱلَّذِينَ ٱتَّقَواْۚ ﴿ "Itulah tempat kesudahan bagi orang-orang yang bertakwa," yaitu tempat kesudahan dan tempat kembali yang mana mereka menuju kepadanya. ﴾ وَّعُقۡبَى ٱلۡكَٰفِرِينَ ٱلنَّارُ ﴿ "Sedang tempat ke-sudahan bagi orang-orang kafir ialah neraka," betapa besar perbedaan antara dua golongan tersebut!
The price of paradise is the fear of God, that is, such an intense realization of God’s Majesty that it turns into awe and permeates the human heart. Those who are God-fearing in this world will be the ones who will be lodged in the abodes of the Hereafter where man will have nothing to fear and around which there will be gardens that will enhance their beauty. The condition of the people who were without fear of God in this world will be just the opposite. In the Hereafter, they will find themselves surrounded by the fire of hell.
Džennet kojeg je Allah obećao onima koji se Njega boje činjenjem naređenog i klonjenjem zabranjenog je takav da ispod njegovih dvoraca i drveća rijeke teku, plodovi nikada ne nestaju, za razliku od plodova na dunjaluku, a i zaštita od vrućine u Džennetu ne prolazi niti se smanjuje. To je Džennet u kojem će završiti oni koji su se Allahove kazne čuvali činjenjem onoga što im je On naredio i kloneći se onoga što im je On zabranio, dok će nevjernici skončati u Džehennemu u kojem će vječno boraviti.
Miêu tả về Thiên Đàng mà Allah đã hứa hẹn dành cho những ai biết kính sợ Ngài bằng việc làm theo những gì Ngài ra lệnh và tránh xa những gì Ngài cấm. Quả thật bên dưới những tòa lâu đài có các dòng sông chảy dài và những hàng cây lúc nào cũng ra trái không bao giờ ngưng, hoàn toàn trái ngược với trái cây trên trần gian. Và bóng mát của nó là vĩnh cửu không bao giờ tắt và bị thu hẹp. Đó là kết quả của những ai kính sợ Allah bằng việc thực hiện những gì Ngài ra lệnh và tránh xa những gì Ngài cấm, và hậu quả của những kẻ không có đức tin là Hỏa Ngục họ sẽ phải ở đó mãi mãi
Emirlerine itaat ederek ve yasaklarından kaçınarak yüce Allah'a karşı takvalı olan kimselere Allah'ın vadettiği cennetin özellikleri şöyledir: Saraylarının ve ağaçlarının altından ırmaklar akar, dünya meyvelerinin aksine meyveleri devamlıdır kesintiye uğramaz. Gölgesi devamlıdır, yok olmaz ve kısalmaz. İşte bu güzel son, emirlerine itaat ederek ve yasaklarından kaçınarak Allah'a karşı takvalı olan kimseler içindir. Kâfirlerin sonu ise içinde ebedî kalacakları cehennemdir.
35- Takva sahiplerine vaat edilen cennetin durumu şöyledir: Altlarından ırmaklar akar, yiyecekleri de gölgeleri de devamlıdır. Takvâ sahiplerinin âkıbeti işte budur. Kâfirlerin âkıbeti ise ateştir.
35. Allah’ın kendilerine yasakladığı şeyleri terk eden ve verdiği emirlerde de herhangi bir kusur etmeyen “takvâ sahiplerine vaat edilen cennetin durumu” nitelikleri ve gerçek mahiyeti “şöyledir: Altlarından” belli yatakları olmaksızın akan, baldan, şaraptan, sütten ve sudan “ırmaklar akar” ve bu ırmaklar o bahçeleri, ağaçları sulayıp durur ve bunlar da çeşitli meyveler verirler. “yiyecekleri de gölgeleri de devamlıdır. Takvâ sahiplerinin âkıbeti” yani sonunda varacakları yerleri “işte budur. Kâfirlerin âkıbeti ise ateştir.” Her iki kesim arasındaki apaçık fark ne kadar da büyüktür!
The description of Paradise that those mindful of Allah, by fulfilling His instructions and avoiding His prohibitions, have been promised is that rivers flow below its palaces, its fruits are perpetual and do not ever end unlike the fruit of the world, and its shade is everlasting without ever retracting. That is the outcome that awaits those who are mindful of Allah, by fulfilling His instructions and avoiding His prohibitions. The outcome of the disbelievers is the Fire, which they will enter to remain there forever.
La descripción del Paraíso que se les ha prometido a aquellos que tienen temor de Al-lah, cumpliendo Sus órdenes y absteniéndose de lo que Él prohíbe, consiste en que los ríos fluirán por debajo de sus palacios, sus frutos serán perpetuos y nunca se agotarán a diferencia de los frutos de este mundo, y su sombra será eterna, no se retraerá jamás. Ese es el resultado que les espera a aquellos que son temerosos de Al-lah. Sin embargo, el destino de los incrédulos es el Infierno, al cual entrarán para permanecer allí para siempre.
Ang katangian ng Paraiso na ipinangako ni Allāh sa mga tagapangilag magkasala sa Kanya sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya ay na ito ay dinadaluyan ng mga ilog mula sa ilalim ng mga palasyo nito at mga puno nito. Ang mga bunga nito ay namamalagi, hindi nauubos, na salungat sa mga bunga sa Mundo. Ang lilim nito ay namamalagi, hindi naglalaho at hindi umuurong. Iyon ay ang kahihinatnan ng mga nangilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Ang kahihinatnan naman ng mga tagatangging sumampalataya ay ang Apoy. Papasukin nila iyon bilang mga mamamalagi roon magpakailanman.
Le caratteristiche del Paradiso che Allāh ha promesso a coloro che Gli sono devoti, obbedendo ai Suoi ordini e rispettando i Suoi divieti, sono che in verità scorrano fiumi sotto i suoi palazzi e alberi, e che i suoi frutti siano eterni, al contrario dei frutti della vita terrena, e che anche le sue ombre siano eterne e non si restringano. Tale è il destino di coloro che hanno temuto Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti; mentre il destino dei miscredenti è il Fuoco, in cui resteranno per l'eternità.
Kriteria surga yang Allah janjikan untuk orang-orang yang bertakwa kepada-Nya dengan melaksanakan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya adalah bahwa di bawah istana-istana dan pepohonannya mengalir sungai-sungai, buah-buahannya langgeng tidak terputus, berbeda dengan buah-buahan di dunia. Naungannya langgeng, tidak terputus dan tidak menghilang. Itu adalah balasan bagi orang-orang yang bertakwa kepada Allah dengan melaksanakan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya. Sebaliknya, balasan bagi orang-orang kafir adalah api neraka yang akan mereka masuki untuk tinggal selama-lamanya di sana.
Le Paradis qu’Allah a promis aux pieux qui se conforment à Ses commandements et délaissent Ses interdits, contient des palais et des jardins sous lesquels coulent des rivières et produit des fruits à longueur de temps sans interruption, contrairement aux fruits du bas monde. De même, l’ombrage de ses arbres est éternel et ne rétrécit pas. Ceci est le sort que connaîtront ceux qui craignent Allah, se conforment à Ses commandements et délaissent Ses interdits. Quant aux mécréants, leur sort sera d’être jeté en Enfer où ils demeureront éternellement.
Ang mga binigyan Namin ng Torah kabilang sa mga Hudyo at ang mga binigyan Namin ng Ebanghelyo kabilang sa mga Kristiyano ay natutuwa sa pinababa sa iyo, O Sugo, dahil sa pagkasang-ayon nito sa ilan sa pinababa sa kanila. Mayroon sa mga pangkatin ng mga Hudyo at mga Kristiyano na nagkakaila sa ilan sa pinababa sa iyo na hindi umaayon sa mga pithaya nila o naglalarawan sa kanila ng pagpapalit at pagpilipit [ng kasulatan]. Sabihin mo sa kanila, O Sugo: "Nag-utos lamang sa akin si Allāh na sumamba ako sa Kanya lamang at huwag akong magtambal sa Kanya ng iba pa sa Kanya. Sa Kanya lamang ako dumadalangin at hindi ako dumadalangin sa iba pa sa Kanya at tungo sa Kanya lamang ang babalikan ko. Naghatid ng ganito ang Torah at ang Ebanghelyo."
The Truthful Ones from among the People of the Scriptures rejoice at what Allah has revealed to Muhammad ﷺ
Allah said,
وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ
(Those to whom We have given the Book,) and they adhere by it,
يَفْرَحُونَ بِمَآ أُنزِلَ إِلَيْكَ
(rejoice at what has been revealed unto you,) i.e. the Qur'an, because they have evidence in their Books affirming the truth of the Qur'an and conveying the good news of its imminent revelation, just as Allah said in another Ayah,
الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَتْلُونَهُ حَقَّ تِلاَوَتِهِ
(Those to whom We gave the Book recite it as it should be recited.) 2:121 Allah said,
قُلْ ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ
(Say: "Believe in it (the Qur'an) or do not believe.") 17:107, until,
إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً
(Truly, the promise of our Lord must be fulfilled.) 17:109 meaning, Allah's promise to us in our Books to send Muhammad ﷺ is true. It is certain and will surely come to pass and be fulfilled, so all praise to our Lord, how truthful is His promise, all the thanks are due to Him,
وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا
(And they fall down on their faces weeping and it increases their humility.) 17:109 Allah said next,
وَمِنَ الاٌّحْزَابِ مَن يُنكِرُ بَعْضَهُ
(but there are among the Ahzab (Confederates) those who reject a part thereof.) meaning, `There are those among the sects who disbelieve in some of what was revealed to you (O Muhammad).' Mujahid said that,
وَمِنَ الاٌّحْزَابِ
(but there are among the Ahzab (Confederates)), refers to Jews and Christians,
مَن يُنكِرُ بَعْضَهُ
(those who reject a part thereof), meaning, `They reject a part of the truth that came down to you - O Muhammad.' Similar was reported from Qatadah and `Abdur-Rahman bin Zayd bin Aslam. Allah said in similar Ayat,
وَإِنَّ مِنْ أَهْلِ الْكِتَـبِ لَمَن يُؤْمِنُ بِاللَّهِ
(And there are, certainly, among the People of the Scripture, those who believe in Allah.) 3:199 Allah said next,
قُلْ إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَلا أُشْرِكَ بِهِ
(Say: "I am commanded only to worship Allah and not to join partners with Him...") meaning, `I (Muhammad) was sent with the religion of worshipping Allah alone without partners, just as the Messengers before me,
إِلَيْهِ أَدْعُو
(To Him (alone) I call), I call the people to His path,
وَإِلَيْهِ مَآبِ
(and to Him is my return.) final destination and destiny.' Allah said,
وَكَذلِكَ أَنزَلْنَاهُ حُكْمًا عَرَبِيًّا
(And thus have We sent it (the Qur'an) down to be a judgement of authority in Arabic.) Allah says, `Just as We sent Messengers before you and revealed to them Divine Books from heaven, We sent down to you the Qur'an, a judgement of authority in Arabic, as an honor for you, and We preferred you among all people with this clear, plain and unequivocal Book that,
لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
(Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)' 41:42 Allah's statement,
وَلَئِنِ اتَّبَعْتَ أَهْوَآءَهُم
(Were you to follow their (vain) desires), means, their opinions,
بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ
(after the knowledge which has come to you) from Allah, all praise to Him,
مَا لَكَ مِنَ اللَّهِ مِن وَلِىٍّ وَلاَ وَاقٍ
(then you will not have any Wali (protector) or defender against Allah.) This part of the Ayah warns people of know- ledge against following the paths of misguid- ance after they had gained knowledge in (and abided by) the Prophetic Sunnah and the path of Muhammad ﷺ, may Allah's best peace and blessings be on him.
E gli Ebrei a cui abbiamo concesso la Torāh التّوراه e i Nazareni a cui abbiamo concesso il Vangelo sono gioiosi di ciò che ti è stato rivelato, o Messaggero, poiché esso è in accordo con ciò che è stato loro rivelato. E vi sono fazioni tra gli Ebrei اليهود e i Nazareni النّصارى che rinnegano parte di ciò che ti è stato rivelato poiché non è concorde con i loro desideri, oppure perché li accusa di aver manipolato e modificato. Di' loro, o Messaggero: “In verità, Allāh mi ha ordinato di adorare Lui solo e di non associarGli nessuno. Invoco Lui solo e non invoco nessuno all'infuori di Lui; il mio ritorno è a Lui solo e tutto ciò è contenuto nella Torāh e nel Vangelo”الإنجيل.
Jevreji, kojima dadosmo Tevrat, i kršćani, kojima dadosmo Indžil, raduju se onome što je tebi objavljeno, o Poslaniče, jer se poklapa sa dijelom onoga što je njima objavljeno, ali neki od njih poriču dio onoga što je tebi objavljeno, a što se suprotstavlja njihovim prohtjevima, ili otkriva njihovo iskrivljavanje objavljenih knjiga. Reci im, Poslaniče: "Meni je Allah naredio da samo Njega obožavam, samo Njemu pozivam i samo ću se Njemu vratiti." Sa tim su objavljeni i Tevrat i Indžil.
"Orang-orang yang telah Kami berikan kitab kepada mereka bergembira dengan kitab yang diturunkan kepadamu, dan di antara golongan-golongan (Yahudi dan Nasrani) yang bersekutu, ada yang mengingkari sebagiannya. Katakanlah, 'Sesungguhnya aku hanya diperintah untuk menyembah Allah dan tidak mempersekutukan sesuatu pun dengan Dia. Hanya kepadaNya aku menyeru (manusia), dan hanya kepadaNya aku kembali." (Ar-Ra'd: 36)
(36) Allah تعالى berfirman, ﴾ وَٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ ﴿ "Orang-orang yang telah Kami berikan kitab kepada mereka," yang Kami berikan ke-nikmatan dengannya disertai penguasaan pengetahuan tentangnya, ﴾ يَفۡرَحُونَ بِمَآ أُنزِلَ إِلَيۡكَۖ ﴿ "bergembira dengan kitab yang diturunkan kepadamu," sehingga mereka beriman dengannya, dan membenarkannya serta bergembira dengan adanya sinkronisasi antara satu kitab dengan kitab lainnya. Demikian ini adalah kondisi orang-orang yang ber-iman dari kalangan ahli kitab.
﴾ وَمِنَ ٱلۡأَحۡزَابِ مَن يُنكِرُ بَعۡضَهُۥۚ ﴿ "dan di antara golongan-golongan (Yahudi dan Nasrani) yang bersekutu ada yang mengingkari sebagiannya," mak-sudnya dan di antara golongan orang kafir yang memusuhi kebe-naran, ada yang mengingkari sebagian al-Qur`an dan tidak mem-benarkannya. Barangsiapa mendapatkan hidayah, maka (manfaat) itu adalah bagi dirinya sendiri. Dan barangsiapa yang tersesat, maka dia menyesatkan dirinya atas hal itu. Engkau, sesungguhnya wahai Muhammad hanyalah seorang pemberi peringatan yang menyeru kepada Allah.
﴾ قُلۡ إِنَّمَآ أُمِرۡتُ أَنۡ أَعۡبُدَ ٱللَّهَ وَلَآ أُشۡرِكَ بِهِۦٓۚ ﴿ "Katakanlah, 'Sesungguhnya aku hanya diperintah untuk menyembah Allah dan tidak mempersekutukan sesuatu pun dengan Dia," yaitu dengan memurnikan agama bagi Allah semata, ﴾ إِلَيۡهِ أَدۡعُواْ وَإِلَيۡهِ مَـَٔابِ ﴿ "hanya kepadaNya aku menyeru (manusia), dan hanya kepadaNya aku kembali," tempat kembaliku yang mana aku akan menuju kepadaNya melaluinya. Maka, Allah akan membalasku dengan apa yang telah aku kerjakan, berupa dakwah untuk menyeru kepada agamaNya dan melaksanakan perintah-perintahNya.
Và những ai được Ta ban cho Tawrah (Kinh Cựu Ước) thuộc người Do Thái, và ban cho Injin (Kinh Tân Ước) thuộc người Cơ Đốc, họ vui mừng về những gì được mặc khải cho Ngươi - hỡi Thiên Sứ - vì nó hoàn toàn phù hợp với mọi điều đã thiên khải cho họ, nhưng trong nhóm người Do Thái và Cơ Đốc vẫn có kẻ phủ nhận một số điều được mặc khải cho Ngươi vì nó không phù hợp với ham muốn của họ, hoặc vì đã miêu tả họ là tội đồ đã thay đổi và chỉnh sửa. Ngươi hãy nói với họ - hỡi Thiên Sứ -: Quả thật, Ta được Allah ra lệnh chỉ được thờ phượng Ngài duy nhất, không được tổ hợp Ngài với bất cứ ai, chỉ Ngài duy nhất Ta cầu xin và Ta không cầu xin bất cứ ai, và chỉ Ngài duy nhất Ta quay về. Những điều đó điều này đều có trong Tawrah và Injil
Les juifs à qui Nous avons donné la Torah et les chrétiens à qui Nous avons donné l’Évangile se réjouissent de ce qui t’a été révélé, ô Muħammad, car il est conforme en partie à ce qui leur a été révélé. Certaines sectes juives et chrétiennes rejettent une partie de ce qui t’a été révélé car elle ne concorde pas avec leurs passions et considèrent cette partie comme ayant été modifiée et altérée. Ô Messager, dis-leur: Allah m’a seulement ordonné de L’adorer Seul et de ne rien Lui associer. C’est à Lui Seul que j’appelle et non à une autre divinité et c’est vers Lui que je retournerai. C’est cela qu’enseignent la Torah et l’Évangile.
Orang-orang yang telah Kami beri Taurat dari kalangan orang-orang Yahudi, serta orang-orang yang telah Kami beri Injil dari kalangan orang-orang Nasrani, mereka berbahagia dengan apa yang diturunkan kepadamu -wahai Rasul- karena ia sesuai dengan sebagian dari apa yang diturunkan kepada mereka. Di antara orang-orang Yahudi dan Nasrani ada orang-orang yang mengingkari sebagian dari apa yang diturunkan kepadamu yang tidak sesuai dengan keinginan hawa nafsu mereka atau mengingkari pernyataan bahwa mereka telah mengubah dan menyelewengkan kitab mereka. Katakanlah kepada mereka -wahai Rasul-, “Sesungguhnya Allah hanya memerintahkanku agar menyembah-Nya semata, tidak menyekutukan-Nya dengan sesuatu. Hanya kepada-Nya semata aku berdoa dan aku tidak berdoa kepada selain-Nya, serta hanya kepada-Nya semata aku akan kembali. Inilah pula ajaran yang dibawa oleh Taurat dan Injil."
-Ey Resul!- Yahudilerden kendilerine Tevrat verdiğimiz ve Hristiyanlardan kendilerine İncil verdiğimiz bazı kimseler kendilerine indirilenin bir kısmına muvafakat ettiği için sana indirilene sevinirler. Bazı Yahudi ve Hristiyan gruplar hevâlarına uymadığı ya da onları tahrif ve değiştirmekle nitelediği için sana indirilenin bazısını inkâr ederler. -Ey Resul!- Onlara de ki: Şüphesiz ki Allah bana yalnızca O'na ibadet etmemi emretti. O'na hiçbir şeyi şirk koşmam. Yalnızca O'na dua ederim, O'ndan başkasına yalvarmam. Benim dönüşüm yalnızca O'nadır. Tevrat ve İncil'de bunlarla gelmiştir.
36- Kendilerine Kitap verdiğimiz kimseler sana indirilenle sevinirler. Fakat (kafir) gruplar arasında onun bir kısmını inkâr eden kimseler de vardır. De ki:“Bana, ancak Allah’a ibadet etmem ve O’na ortak koşmamam emrediledi. Ben, yalnızca O’na davet ederim ve dönüşüm de yalnız O’nadır.”
36. “Kendilerine Kitap verdiğimiz kimseler” o Kitabı indirmekle ve onu öğretmekle lutüfta bulunduklarımız “sana indirilenle sevinirler.” O bakımdan ona iman eder, onu tasdik eder, ilâhi kitapların birbirlerine uygun düşüp birbirlerini tasdik etmelerinden de memnun kalırlar. Kitap ehlinden iman edenlerin hali işte budur. “Fakat (kafir) gruplar arasında” yani hakka savaş açan çeşitli kâfir grupların arasında “onun bir kısmını inkâr eden kimseler” Bu Kur’an-ı Kerim’in bir kısmını inkâr edip onu tasdik etmeyenler “de vardır.”“Kim doğru yolu bulursa ancak kendi lehine doğru yolu bulmuş olur, kim de sapıklığa düşerse o da ancak kendi aleyhine sapmış olur.”(el-İsrâ, 17/15)O bakımdan ey Muhammed, sen ancak Yüce Allah’ın yoluna davet eden bir uyarıcısın.“De ki: Bana, ancak Allah’a ibadet etmem ve O’na ortak koşmamam” dinimi yalnızca Allah’a halis kılmam “emrediledi. Ben yalnızca O’na davet ederim ve dönüşüm de yalnız O’nadır.” Ben O’na döneceğim, O da benim, dinine yaptığım davet ve O’nun emirlerini yerine getirmem dolayısıyla beni mükâfatlandıracaktır.
Aquellos judíos a quienes concedimos la Torá y aquellos cristianos a quienes concedimos el Evangelio, se regocijan al escuchar lo que te ha sido revelado, Mensajero, porque coincide con lo que encuentran en sus libros. Pero algunos judíos y cristianos niegan partes de lo que te ha sido revelado porque no se ajusta a sus deseos, o los describe como quienes han alterado o distorsionado su propia religión. Diles, Mensajero: “Al-lah me ha ordenado que Lo adore solo a Él y que no asocie a ningún compañero junto con Él. A Él solo me encomiendo y a nadie más. Solo ante Él compareceré”. Esto es lo que se encuentra en la Torá y el Evangelio.
Those Jews to whom We gave the Torah and those Christians to whom We gave the Gospel, rejoice in what has been revealed to you, O Messenger, because it conforms to some of what was revealed to them. Some factions of the Jews and Christians deny parts of what has been revealed to you because it does not conform to their desires, or it describes them as having altered or distorted their religion. Say to them, O Messenger, Allah has only instructed me to worship Him alone, and not to associate any partners with Him. To Him alone I invite and not to anyone else. To Him alone is my return. This is what the Torah and the Gospel taught.
Al igual que enviamos las escrituras anteriores en el idioma de su pueblo, te hemos enviado a ti, Mensajero, el Corán como una palabra fundamental que indica la verdad en idioma árabe. Si tú, Mensajero, sigues las pasiones de la Gente de la Escritura con respecto a su solicitud para que elimines lo que no se ajuste a sus deseos, después de que hayas recibido el conocimiento que Al-lah te ha revelado, entonces no tendrás a nadie que te contenga, te ayude contra tus enemigos ni te proteja del castigo de Al-lah.
Just as We sent down the previous scriptures in the language of their people, We have sent down to you, O Messenger, the Qur’ān as a decisive word indicating the truth in the Arabic language. If you, O Messenger, follow the desires of the People of the Scripture, in their request to you to delete what does not conform to their desires, after you have received the knowledge that Allah has taught you, then you will not have anyone to take charge of your affairs and to assist you against your enemies and you will not have anyone to protect you from Allah’s punishment.
" Dan demikianlah, Kami telah menurunkan al-Qur`an itu sebagai peraturan (yang benar) dalam Bahasa Arab. Dan seandainya kamu mengikuti hawa nafsu mereka setelah datang pengetahuan kepadamu, maka sekali-kali tidak ada pelindung dan pemelihara bagimu dari (siksa) Allah." (Ar-Ra'd: 37)
(37) Sungguh Kami telah menurunkan al-Qur`an dan al-Kitab ﴾ حُكۡمًا عَرَبِيّٗاۚ ﴿ "sebagai peraturan (yang benar) dalam Bahasa Arab," maksudnya yang menetapkan hukum dan sempurna dengan ung-kapan yang paling jelas dan bahasa yang paling fasih, agar tidak timbul keragu-raguan dan kesamaran serta untuk mendorong agar kitab itu (al-Qur`an) menjadi satu-satunya kitab yang diikuti, tidak ada unsur penipuan di dalamnya dan tidak mengikuti hal-hal yang bertentangan dan berlawanan dengannya seperti hawa nafsu orang-orang yang tidak berilmu. Oleh karena itu, Allah mengancam RasulNya –meskipun beliau seorang yang ma'shum– untuk mengo-kohkan beliau dengan menjaganya. Supaya umat Islam meniru beliau dalam hukum-hukum agama. Allah berfirman, ﴾ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ ﴿ "Dan seandainya kamu mengikuti hawa nafsu mereka setelah datang pengetahuan kepadamu," yang jelas yang melarangmu dari mengikuti hawa nafsu mereka ﴾ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِيّٖ ﴿ "maka sekali-kali tidak ada pelindung bagimu dari (siksa) Allah," yang akan memelihara dirimu sehingga hal-hal yang menyenangkan terwujud untukmu. ﴾ وَلَا وَاقٖ ﴿ "Dan pemelihara," yang melindungimu dari perkara yang tidak mengenakkan.
Tout comme Nous avons révélé les livres précédents dans les langues des peuples auxquels ils ont été révélés, Nous t’avons révélé, ô Messager, le Coran en langue arabe dont les mots tranchent et explicitent la vérité. Ô Messager, si tu suivais les passions des Gens du Livre qui négocient avec toi afin de supprimer ce qui ne concorde pas avec leurs passions, après que te soit parvenue la science que ton Seigneur t’a enseignée, tu n’aurais alors aucun autre allié en dehors d’Allah qui te prendrait sous son aile et te secourrait contre tes ennemis. Tu n’aurais pas non plus de protecteur qui te soustrairait à Son châtiment.
Sebagaimana Kami telah menurunkan kitab-kitab terdahulu dengan menggunakan bahasa kaum yang menjadi tempat turunnya, Kami juga menurunkan Al-Qur`ān kepadamu -wahai Rasul- sebagai perkataan yang tegas nan menjelaskan kebenaran dengan menggunakan bahasa Arab. Bila kamu -wahai Rasul- mengikuti hawa nafsu Ahli Kitab yang memintamu menghapus bagian yang tidak sejalan dengan keinginan mereka sesudah kamu menerima ilmu yang Allah sampaikan kepadamu, maka kamu tidak akan memiliki penolong di hadapan Allah yang mengurusi perkaramu, menolongmu atas musuh-musuhmu, serta kamu tidak mempunyai pelindung yang melindungimu dari azab-Nya.
Così come rivelammo Libri, in precedenza, nella lingua dei rispettivi popoli, ti rivelammo, o Messaggero, il Corano in lingua Araba chiara e trasparente che facesse risaltare la verità. O Messaggero, se assecondi i desideri della Gente del Libro contrattando con loro ed eliminando qualche parte che non è in accordo con i loro desideri, dopo che ti venne rivelata la Sapienza che Allāh ti trasmise, non avrai un tutore all'infuori di Allāh che si prenda cura dei tuoi affari e che ti sostenga contro i tuoi nemici; e non avrai nessuno che possa salvarti dalla Sua punizione.
Tulad ng pagpapababa Namin ng mga kasulatang nauna ayon sa mga wika ng mga taong pinatungkulan ng mga ito, nagpababa Kami sa iyo, O Muḥammad, ng Qur'ān bilang pananalitang pagpapasyang naglilinaw sa katotohanan sa [wikang] Arabe. Talagang kung sumunod ka, O Sugo, sa mga pithaya ng mga May Kasulatan sa pakikipagsumamo nila sa iyo hinggil sa pag-aalis ng hindi umaayon sa mga pithaya nila matapos na may dumating sa iyo na kaalamang itinuro sa iyo ni Allāh, walang ukol sa iyo laban kay Allāh na isang tagatangkilik na tatangkilik sa nauukol sa iyo at mag-aadya sa iyo laban sa mga kaaway mo at walang ukol sa iyo na tagapagtanggol na magtatanggol sa iyo laban sa pagdurusang dulot Niya.
-Ey Resul- Biz geçmiş kitapları kavimlerinin dilinde indirdiğimiz gibi sana da Kur'an'ı hakkı açıklayıp, apaçık hüküm veren Arapça bir kitap olarak indirdik. Ey Resul- Eğer Allah'ın sana öğrettiği ilim geldikten sonra onların hevâlarına uymayan şeyleri iptal etmen için seninle tartıştıklarında ehlikitabın hevâsına uyarsan, Allah tarafından senin işlerini üstlenen ne bir dost, düşmanlarına karşı sana yardım edecek ne bir yardımcı vardır. Allah'ın azabından seni koruyacak hiçbir engelde yoktur.
Như những quyển Kinh Sách trước đây Ta mặc khải bằng ngôn ngữ của các cộng đồng trước kia, Ta mặc khải cho Ngươi - hỡi Thiên Sứ - Qur'an là lời phán, là sự phân tích rõ ràng về chân lý bằng ngôn ngữ Ả Rập, và nếu như Ngươi - hỡi Thiên Sứ - làm theo mong muốn của người dân Kinh Sách trong việc đàm phán với họ rồi Ngươi xóa bỏ những gì họ không đồng ý theo ước muốn của họ sau khi Ngươi đã tiếp thu kiến thức mà Allah đã truyền đạt cho Ngươi, thì Ngươi sẽ không được Allah bảo hộ cho việc làm của Ngươi, không giúp đỡ Ngươi chiến thắng kẻ thù, và Ngươi sẽ không có người che chở giúp thoát khỏi hình phạt của Ngài
Kao što smo objavili knjige poslanicima na jezicima njihovih naroda, tako smo i tebi - o Poslaniče - objavili Kur'an, koji objašnjava jasnu istinu, na arapskom jeziku. O Poslaniče, kada bi ti slijedio prohtjeve jevreja i kršćana koji ti traže da izbrišeš ono što se ne slaže sa njihovim prohtjevima, nakon što ti je došlo znanje od Allaha, niko te od Allaha ne bi mogao zaštititi, niti te pomoći protiv tvojih neprijatelja i spasiti od Njegove kazne.
When the Quran was revealed, the Jews and the Christians were divided into two groups. Among these people, those who were God-fearing and who followed the true teachings of Moses and Jesus, treated the Quran as their inner voice and accepted it happily. But those who thought communal prejudice and groupism to be the real religion, could not recognize the truth appearing outside their familiar sphere and became its opponent. Their being without fear of God made them fearless of opposing the call of truth. One who becomes the opponent of truth solely on grounds of communal prejudice and groupism is, in fact, a follower of the desires of the self instead of God. As such he has turned away from the path of God. Making changes in the call of truth in consideration of such people is not permissible for one who preaches the word of God. It is necessary for him to be firm on pure truth in thought, word and deed. In the case of deniers, he has to be firm and persevering and not adopt the way of compromise. If a man continues to follow the dictates of his self in spite of the knowledge of truth being brought to him in his own understandable language, he incurs the risk of being completely deprived of God’s help.
37- İşte biz onu böylece Arapça bir hüküm olarak indirdik. Eğer sana gelen bunca ilimden sonra onların hevâ ve heveslerine uyarsan, senin Allah tarafından ne bir yardımcın ne de bir koruyucun olur.
37. Yani andolsun Biz sana bu Kur’an-ı Kerim’i, bu şerefli kitabı “Arapça bir hüküm” yani dillerin en açığı ve en fasihi olan Arapça ile oldukça sağlam ve muhkem bir kitap olarak indirdik. Tâ ki onun hakkında herhangi bir şüphe ve tereddüt meydana gelmesin. Yalnızca ona uyulsun ve bu konuda sağa sola kayılmasın. Cahillerin ona zıt ve onunla çelişen hevalarına tâbi olunmasın. Bundan dolayı Yüce Allah, Rasûlüne onun Allah tarafından korunmuş olduğu lütfunu hatırlatmak ve ahkâm hususunda ümmetine uyulacak bir örnek teşkil etmesi için -masum olmasına rağmen tehditvari bir üslupla- şöyle buyurmaktadır:“Eğer sana gelen” ve onların hevalârına uymanı yasaklayan bunca apaçık “ilimden sonra onların hevâ ve heveslerine uyarsan, senin Allah tarafından ne” senin işlerini üstlenecek ve böylelikle sevdiğin şeyleri gerçekleştirecek “bir yardımcın ne de” hoşuna gitmeyecek şeylere karşı seni koruyacak “bir koruyucun olur.”
"Dan sesungguhnya Kami telah mengutus beberapa Rasul sebelum kamu, dan Kami memberikan kepada mereka istri-istri dan keturunan. Dan tidak ada hak bagi seorang Rasul mendatang-kan suatu ayat (mukjizat) melainkan dengan izin Allah. Tiap-tiap masa memiliki Kitab (yang tertentu). Allah menghapuskan apa yang Dia kehendaki, dan menetapkan (apa yang Dia kehendaki), dan di sisiNya-lah terdapat Ummul-Kitab (Lauh mahfuzh)." (Ar-Ra'd: 38-39)
(38) Maksudnya, engkau bukan seorang rasul pertama yang diutus kepada umat manusia sehingga mereka pantas untuk merasa asing dengan risalahmu. Sungguh ﴾ أَرۡسَلۡنَا رُسُلٗا مِّن قَبۡلِكَ وَجَعَلۡنَا لَهُمۡ أَزۡوَٰجٗا وَذُرِّيَّةٗۚ ﴿ "Kami telah mengutus beberapa Rasul sebelum kamu, dan Kami mem-berikan kepada mereka istri-istri dan keturunan," maka jangan sampai musuh-musuhmu melancarkan celaan pada dirimu lantaran engkau memiliki istri-istri dan keturunan sebagaimana yang terjadi pada saudara-saudaramu, para rasul untuk tujuan mencelamu dengan itu, padahal mereka mengetahui bahwa sesungguhnya para rasul sebelumnya pun sama saja, selain (untuk mewujudkan) kepenti-ngan-kepentingan busuk dan dorongan hawa nafsu mereka saja. Apabila mereka menginginkan suatu ayat (tanda kebenaran) yang mereka usulkan, engkau tidak memiliki hak sedikit pun tentang itu.
Tidaklah ﴾ كَانَ لِرَسُولٍ أَن يَأۡتِيَ بِـَٔايَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ ﴿ "ada hak bagi seorang Rasul mendatangkan suatu ayat (mukjizat) melainkan dengan izin Allah," Allah tidak mengizinkan untuk mendatangkan suatu ayat kecuali pada waktunya yang telah ditentukan dan ditetapkanNya. ﴾ لِكُلِّ أَجَلٖ كِتَابٞ ﴿ "Tiap-tiap masa memiliki Kitab (yang tertentu)," tidak maju dan tidak mundur darinya. Tuntutan mereka untuk menyegerakan turunnya ayat-ayat (mukjizat) atau siksa tidak mengharuskan Allah untuk menyegerakan sesuatu yang telah Dia tetapkan agar diakhirkan, meskipun Allah تعالى Mahakuasa berbuat apa saja yang diinginkan-Nya.
(39) ﴾ يَمۡحُواْ ٱللَّهُ مَا يَشَآءُ ﴿ "Allah menghapuskan apa yang Dia kehen-daki," dari takdir-takdirNya ﴾ وَيُثۡبِتُۖ ﴿ "dan menetapkan," apa yang dikehendakiNya dari yang sudah ditetapkan. Penghapusan dan perubahan ini bukan pada hal-hal yang mana ilmu Allah telah men-dahului (bahwa akan terjadi dan Pena Allah telah menuliskan tak-dirnya). Sesungguhnya, hal itu tidak mengalami perubahan dan pergantian. Karena, menjadi suatu perkara yang mustahil bagi Allah jika terjadi suatu kekurangan dan kekeliruan pada ilmu Allah (ten-tang segala sesuatu yang akan terjadi).
Oleh karena itu, Allah berfirman ﴾ وَعِندَهُۥٓ أُمُّ ٱلۡكِتَٰبِ ﴿ "dan di sisiNya terdapat Ummul Kitab," yaitu Lauh Mahfuzh yang menjadi buku rujukan bagi segala sesuatu. Itu adalah intinya, ia mempunyai cabang dan sisi. Perubahan dan pergantian terjadi pada cabang dan sisinya. Misalnya, amalan pagi dan siang hari yang dicatat oleh malaikat, dan Allah menciptakan sebab kausalitas yang bisa me-netapkannya dan sebab-sebab yang bisa menghapuskannya. Sebab-sebab tersebut tidak akan melampaui batas dengan apa yang telah digariskan di Lauh Mahfuzh. Sebagaimana Allah menjadikan ke-baikan, silaturahim, dan perbuatan baik sebagai sebab kausalitas yang bisa memanjangkan usia dan meluaskan rizki. Sebagaimana Allah menjadikan maksiat-maksiat sebagai sebab yang menghilang-kan berkah rizki dan usia. Sebagaimana Allah menetapkan beberapa sebab kausalitas keselamatan dari berbagai kebinasaan dan kehan-curan sebagai jalan menuju keselamatan, dan menjadikan sebab kausalitas penghalang keselamatan sebagai penyebab kehancuran. Dia-lah yang mengatur segala urusan sesuai dengan kekuasaan dan kehendakNya. Hal-hal yang Allah atur tidak bertentangan dengan apa yang sudah diketahui Allah (akan terjadi) dan dituliskan di Lauh Mahfuzh.
Talaga ngang nagsugo Kami ng mga sugo bago mo pa, O Sugo, kabilang sa mga tao sapagkat ikaw ay hindi isang kauna-unahan sa mga sugo. Gumawa Kami para sa kanila ng mga maybahay at gumawa Kami para sa kanila ng mga anak gaya ng sa nalalabi sa mga tao. Hindi Kami gumawa sa kanila bilang mga anghel na hindi nagkakaasawa at hindi nagkakasupling. Ikaw ay kabilang sa mga sugong ito na mga taong nagkakaasawa at nagkakasupling. Kaya bakit nagtataka ang mga tagapagtambal sa iyong pagiging gayon? Hindi natutumpak ukol sa isang sugo na maghatid mula sa ganang kanya ng isang tanda maliban na magpahintulot si Allāh sa paghahatid niya niyon. Para sa bawat bagay na itinadhana ni Allāh ay may pagtatakdang bumanggit Siya rito niyon at may taning na hindi nauuna at hindi nahuhuli.
Enviamos mensajeros antes de ti, Mensajero, que eran seres humanos, de modo que no hay nada nuevo entre los mensajeros anteriores y tú. Les concedimos esposas e hijos como a los otros seres humanos. No los hicimos ángeles, que no se casan ni tienen hijos. Tú eres uno de estos mensajeros que se casan y tienen hijos. ¿Por qué entonces estos idólatras se sorprenden de ello? Ningún mensajero puede presentar un milagro, salvo que Al-lah le dé permiso para hacerlo. Para cada asunto decretado por Al-lah hay un Libro en el que se encuentra escrito, y un tiempo que no llegará antes ni después de lo decretado.
Ô Messager, Nous avons envoyé des messagers humains avant toi, qui étaient mariés et qui avaient des enfants à l’image des autres êtres humains. Nous n’avons donc pas envoyé d’anges qui ne se marient pas ni ne procréent. Sachant que tu fais partie de ces messagers humains qui se marient et procréent, pourquoi les polythéistes s’étonnent-ils de cela? En outre, un messager ne peut accomplir un miracle qu’avec la permission d’Allah. Toute chose décrétée par Allah est consignée par Lui dans un livre et son terme ne sera ni avancé ni reporté.
Mi smo prije tebe slali poslanike, od ljudi, i davali smo im da imaju supruge i potomke, kao i ostali ljudi. Mi nismo poslanike učinili melekima koji se ne žene i nemaju djecu. Ti si jedan od poslanika, koji su ljudska bića, koji se žene i imaju potomstvo, pa zašto se mnogobošci čude tome? Nijedan poslanik ne može svojom voljom učiniti neko čudo, već ako mu Allaha dozvoli. Svaka stvar koju je Allah odredio je zapisana u knjizi, jasno određena, ne dešava se ni prije ni poslije trenutka koji joj je zapisan.
38- Andolsun ki biz senden önce de peygamberler göndermiş ve onlara eşler ve evlâtlar vermişizdir. Allah’ın izni olmaksızın bir peygamberin herhangi bir mucize getirmesi mümkün değildir. Her vadenin (yazılmış olduğu) bir kitap vardır.
39- Allah dilediğini siler ve (dilediğini) sabit bırakır. Ana Kitap ise onun katındadır.
38. “Andolsun ki biz senden önce de peygamberler göndermiş” yani insanlara ilk gönderilen peygamber sen değilsin ki senin peygamberliğini garip karşılasınlar “ve onlara eşler ve evlâtlar vermişizdir.” O bakımdan düşmanların -senden önceki diğer peygamber kardeşlerinin eşleri ve zürriyetleri olduğu gibi- senin de olduğu için seni ayıplamasınlar. Onlar senden önceki peygamberlerin de bu durumda olduklarını bildikleri halde seni bundan dolayı ne diye ayıplıyorlar? Bunun tek sebebi, hevâlarına ve kötü maksatlarına uymalarıdır.
Eğer onlar, kendilerinin teklif ettikleri bir mucize göstermeyi senden isteyecek olurlarsa, şunu bilmeliler ki senin bu konuda hiçbir yetkin yoktur. Zira “Allah’ın izni olmaksızın bir peygamberin herhangi bir mucize getirmesi mümkün değildir.” Allah da böyle bir şeye ancak kader ve kazası ile tayin ettiği vakti gelince izin verir. “Her vadenin (yazılmış olduğu) bir kitap vardır.” Ne ondan önceye alınır ne de sonraya kalır. Onların, mucizelerin çabucak gelmesini istemeleri yahut azabın hemen indirilmesini beklemeleri, Yüce Allah'ın sonradan olacağını takdir ettiği bir şeyi öne almasını gerektirmez. Ayrıca O, ne dilerse onu yapar.
39. “Allah” kaderlerden “dilediğini siler ve” aralarından dilediğini “sabit bırakır.” Bu silme ve değiştirme, O’nun ezeli ilminde sabit olup da Kaleminin yazdıklarında söz konusu değildir. Çünkü bunlarda herhangi bir değişiklik meydana gelmez. Zira Yüce Allah’ın ilminde herhangi bir eksik veya gediğin olması, Allah hakkında imkânsız bir şeydir. Bundan dolayıdır ki Yüce Allah “Ana Kitap ise O’nun katındadır” buyurmaktadır. Ana Kitaptan kasıt ise diğerlerinin kendisine tabi olduğu Levh-i Mahfuz’dur. Levh-i Mahfuz onların aslıdır, diğerleri ise dallar ve kollar mesabesindedir. Değişiklik ve değiştirmeler işte bu dallar ve kollarda meydana gelir. Bunlardan kasıt da meleklerin yazdıkları günlük ameller vb.dir. Allah Teala, bunların silinmelerine de sabit bırakılmaları için birtakım sebebler takdir etmiştir. Bu sebepler Levh-i Mahfuz’da tespit edileni aşamaz. Mesela Yüce Allah iyiliği, ihsanı ve akrabalık bağını gözetmeyi, ömrün uzamasının ve rızkın genişlemesinin sebepleri arasında takdir ettiği gibi, günahları da rızkın ve ömrün bereketinin ortadan kaldırılmasına sebep kılmıştır. Yine Yüce Allah, çeşitli tehlike ve kötü hallerden kurtaran sebepleri, esenliğe, sağlık ve afiyete sebep kılmıştır. Onlara maruz kalmayı da o kötü hallere uğramaya sebep olarak takdir etmiştir. İşleri kendi kudret ve iradesine göre idare eden O’dur. O’nun bu türden idare ettikleri ise kendi bildiği ve Levh-i Mahfuz’da yazmış olduğu şeylere aykırı olmaz.
Commentary
The common thinking of disbelievers and polytheists about a prophet and messenger was that he should be from a species other than human, such as a creation like angels so that their supremacy over the general run of human beings becomes clearly pronounced. The Holy Qur’ an has refuted this false idea of theirs in many verses by saying that they had simply failed to realize the reality and wisdom behind the sending of prophets and messengers, therefore, they went about pursuing such ideas. The reason is that a messenger is sent by Allah Ta’ ala as a model in order that communities of human beings follow them and learn deeds and morals similar to theirs. And it is obvious that whoever is human can only follow a fellow human being. For him to follow someone who does not belong to his species is impossible. For example, take an angel. He has no hunger or thirst or desires, neither does he sleep or get tired. Now, if human beings were commanded to follow them as a model, they would have more trouble on their hands than they could handle in terms of their capability. The same objection of the polytheists showed up here, specially so, because of the marriages of the Holy Prophet ﷺ . An answer to this was given in initial sentences of the first verse (38) by asking them: How can you consider a person who marries once, or more than once, and has a family and children, as not being fit or being contrary to the station of prophethood or messenger ship? What proof do you have for such an assertion? In fact, it has always been the blessed practice of Allah Ta’ ala that He makes His prophets masters of a household. Prophets who have passed earlier - and you too believe in the prophethood of some of them - had wives, and children. The idea that this way of life is something contrary to being a prophet or messenger of Allah, or against the norms of piety or sainthood, is plain ignorance.
As it appears in the Sahih of Al-Bukhari and Muslim, the Holy Prophet ﷺ said: I too keep fast and I too break it (that is, it is not that I always keep fasting). And he said: I too sleep during nights and rise up too for prayers (that is, it is not that I do nothing but keep praying all night); and I eat meat too, and I marry too. Whoever finds this practice of mine objectionable, he is not a Muslim: وَمَا كَانَ لِرَسُولٍ أَن يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّـهِ (And it is not for a messenger to bring a sign without the will of Allah - 38).
Out of the hostile questions the disbelievers and polytheists have al-ways been asking the blessed prophets - and were asked of the Holy Prophet ﷺ too by the polytheists of his time - two are fairly common. The first question envisaged that the injunctions revealed in the Book of Allah should be in accordance with their wishes. For instance, this request of theirs appears in Surah menus [ 10:15]: ائْتِ بِقُرْآنٍ غَيْرِ هَـٰذَا أَوْ بَدِّلْ that is, 'bring to us a Qur’ an other than this (which does not prohibit the worship of our idols), or change it (that is, you yourself change the injunctions brought by it, replacing 'punishment' with 'mercy' and 'unlawful' with 'lawful' ).
Now take their second demand. Despite having seen open miracles of the blessed prophets, may peace be upon them, they still insisted that ever new miracles be shown to them. If you show us this or that miracle, then', they would say, 'we may consider becoming Muslims.' The word: آیَہ (ayah) used in this sentence of the Qur’ an (which lexically means 'signs' ) could be taken in both the two senses it has - because, in the terminology of the Qur'an, the verses of the Qur'an are also called Ayat, and the same word means a miracle. Therefore, in their explanation of this 'verse', some commentators have, by taking this word in the sense of the verse of the Qur’ an, explained it by saying that no prophet has the au-thority or choice to introduce a verse on his own in his Book. And some others, by taking this word: آیَۃ 'Ayah in the sense of a miracle, have held that it means that Allah has not given any messenger or prophet the authority or choice to show a miracle, when he chooses or as he chooses it to be. It is said in Tafsir Ruh al-Ma’ ani that, based on the rule of ` umum al-majaz, both meanings could be taken, and both explanations could be correct.
Given this analysis, the gist of the sense carried by the verse is that 'demanding Our prophet to change the verses of the Qur'an is misplaced and wrong. We have not given such a right to any messenger.' Similar is the case with the demand that he shows to them a particular miracle as identified by them. This too is a proof of their being ignorant of the reality of prophethood, because it is not within the control of a prophet or messenger that he could go ahead on his own and show a miracle as they demand according to their whim.
In the last sentence of verse 38, it was said: لِكُلِّ أَجَلٍ كِتَابٌ (For every time there is something prescribed). The word: أَجَلٍ ('ajal) is used in the sense of a time-frame for everything, and: كِتَابٌ (kitab) here carries the sense of a verbal noun, that is, written or prescribed. The statement means that the time and quantum of everything stands prescribed with Allah Ta'ala. He has prescribed in eternity that such and such person shall be born at such and such time, and shall live for so many days, what places he shall go to, what shall be his life work, and when and where he shall die.
Similarly, it is also prescribed that during such and such time what revelations and injunctions will be sent to such and such prophet, because the very process of the coming of injunctions as appropriate to every time and every people is required by reason and justice. And also prescribed is that such and such miracle shall manifest itself at the hands of such and such prophet at such and such time.
Therefore, asking the Holy Prophet to insert particular kinds of in-junctions into the Qur'an as proposed by them, or asking him to show a particular miracle on request is a hostile and wrongful demand, which is based on an absence of awareness of the reality of messenger ship and prophethood.
All Prophets and Messengers were Humans
Allah says, `Just as We have sent you O Muhammad, a Prophet and a human, We sent the Messengers before you from among mankind, that eat food, walk in the markets, and We gave them wives and offspring.' Allah said to the most honorable and Final Messenger,
قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَىَّ
(Say: "I am only a man like you. It has been revealed to me.") 18:110 It is recorded in the Two Sahihs that the Messenger of Allah ﷺ said,
«أَمَّا أَنَا فَأَصُومُ وَأُفْطِرُ، وَأَقُومُ وَأَنَامُ، وَآكُلُ اللَّحْمَ، وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي»
(As for me, I fast and break the fast, stand in prayer at night and sleep, eat meat and marry women; so whoever turns away from my Sunnah is not of mine.)
No Prophet can bring a Miracle except by Allah's Leave
Allah said,
وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـَايَةٍ إِلاَّ بِإِذْنِ اللَّهِ
(And it was not for a Messenger to bring a sign except by Allah's leave.) meaning, no Prophet could have brought a miracle to his people except by Allah's permission and will, for this matter is only decided by Allah the Exalted and Most Honored, not the Prophets; surely Allah does what He wills and decides what He wills.
لِكُلِّ أَجَلٍ كِتَابٌ
((For) every matter there is a decree (from Allah).) for every term appointed, there is a record (or decree) that keeps it, and everything has a specific due measure with Allah,
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى السَّمَآءِ وَالاٌّرْضِ إِنَّ ذلِكَ فِى كِتَـبٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ
(Know you not that Allah knows all that is in the heaven and on the earth Verily, it is (all) in the Book. Verily, that is easy for Allah.)22:70
Meaning of Allah blotting out what He wills and confirming what He wills of the Book
Allah said,
يَمْحُو اللَّهُ مَا يَشَآءُ
(Allah blots out what He wills) of the divinely revealed Books,
وَيُثَبِّتْ
(and confirms), until the Qur'an, revealed from Allah to His Messenger peace be upon him, abrogated them all. Mujahid commented;
يَمْحُو اللَّهُ مَا يَشَآءُ وَيُثْبِتُ
(Allah blots out what He wills and confirms (what He wills).) "Except life and death, misery and happiness i.e., faith and disbelief, for they do not change." Mansur said that he asked Mujahid, "Some of us say in their supplication, `O Allah! If my name is with those who are happy (believers), affirm my name among them, and if my name is among the miserable ones (disbelievers), remove it from among them and place it among the happy ones." Mujahid said. "This supplication is good." I met him a year or more later and repeated the same question to him and he recited these Ayat,
إِنَّآ أَنزَلْنَـهُ فِى لَيْلَةٍ مُّبَـرَكَةٍ
(We sent it (this Qur'an) down on a blessed night.) Mujahid commented next, "During Laylatul-Qadr (Night of the Decrees), Allah decides what provisions and disasters will occur in the next year of. He then brings forward or back (or blots out) whatever He wills. As for the Book containing the records of the happy (believers) and the miserable (disbelievers), it does not change." Al-A`mash narrated that Abu Wa'il, Shaqiq bin Salamah said that he used to recite this supplication often, "O Allah, if You wrote us among the wretched ones, remove this status from us and write us among the blessed ones. If You wrote us among the blessed ones, please let us stay that way, for surely, You blot out and confirm what You will, and with You is the Mother of the Book." Ibn Jarir At-Tabari collected this. Similar statements were collected from `Umar bin Al-Khattab and `Abdullah bin Mas`ud, indicating that Allah blots out (or abrogates) and affirms what He wills in the Book of Records. What further supports this meaning is that Imam Ahmad recorded that Thawban said that the Messenger of Allah ﷺ said,
«إِنَّ الرَّجُلَ لَيُحْرَمُ الرِّزْقَ بِالذَّنْبِ يُصِيبُهُ، وَلَا يَرُدُّ الْقَدَرَ إِلَّا الدُّعَاءُ، وَلَا يَزِيدُ فِي الْعُمْرِ إِلَّا الْبِر»
(A man might be deprived of a provision (that was written for him) because of a sin that he commits; only supplication changes Al-Qadar (Predestination); and only Birr (righteousness) can increase the life span.") An-Nasa'i and Ibn Majah collected this Hadith. There is also a Hadith recorded in the Sahih that affirms that maintaining the ties of the womb increases the life span. Al-`Awfi reported that Ibn `Abbas said about Allah's statement,
يَمْحُو اللَّهُ مَا يَشَآءُ وَيُثْبِتُ وَعِندَهُ أُمُّ الْكِتَـبِ
(Allah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book.) "A man might work in Allah's obedience for a while but he reverts to the disobedience of Him and then dies while misguided. This is what Allah blots out, while what He confirms is a man who works in His disobedience, but since goodness was destined for him, he dies after reverting to the obedience of Allah. This is what Allah confirms." It was also reported that Sa`id bin Jubayr said that this Ayah is in the meaning of another Ayah,
فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
(Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things.) 2:284
E inviammo Messaggeri umani, prima di te, o Messaggero, e tu non fai eccezione. Abbiamo concesso loro mogli e abbiamo concesso loro figli, come a tutti gli altri, e non li abbiamo resi angeli che non si sposano e non prolificano; e tu sei uno di questi messaggeri umani che si sposano e prolificano. Perché gli idolatri sono stupiti che tu sia così? Non si addice a un Messaggero inventare un Segno se non per decreto di Allāh. Ogni cosa che Allāh ordina è annotata in un Libro che la menziona, e ha un termine che non verrà anticipato né ritardato.
Quả thật Ta đã cử các Sứ Giả đến trước Ngươi - hỡi Thiên Sứ - từ những người bình thường, và Ngươi không có gì mới mẻ so với họ, rồi Ta đã ban cho họ những người vợ, những đứa con như những người bình thường khác, chứ Ta không đặt họ là những vị Thiên Thần không vợ, không con. Và Ngươi cũng là một trong những Sứ Giả như họ có vợ, có con. Thế mà tại sao những kẻ thờ đa thần lại ngạc nhiên về Ngươi như vậy? Và không một sứ giả nào được phép mang đến một dấu hiệu hay phép màu nào cả ngoại trừ được sự chấp thuận của Allah, ở mỗi thời đại điều có một Kinh Sách để nhắc nhở và chỉ thị, và thời gian ấn định đó sẽ không đến sớm, cũng không muộn
-Ey Resul!- Ant olsun ki senden önce de insanlardan resuller gönderdik. Sonradan ortaya çıkan tek resul değilsin. Onlara da diğer insanlar gibi eşler ve evlatlar verdik. Onları, melekler gibi evlenmeyen ve çocuğu olmayan kimseler kılmadık. Sen de beşer olup evlenen ve çocuk edinen o resullerden birisisin. Neden müşrikler senin böyle olmana şaşırıyorlar? Allah'ın izni olmaksızın bir resulün kendiliğinden bir mucize getirmesi mümkün değildir. Allah'ın takdir ettiği her iş bir kitapta zikredilmiştir. Ecel ne öne gelir ne de gecikir.
We sent messengers before you, O Messenger, who were human - so you are nothing new among the messengers. We gave them wives and children like other human beings. We did not make them angels who do not marry and have children. You are one of these messengers who marry and have children. Why then are these idolaters surprised at this? No messenger can bring a miracle except if Allah gives permission for him to do so. For every matter decreed by Allah there is a Book in which it is mentioned and a time which will neither come too early nor too late.
Sungguh Kami telah mengutus para rasul sebelummu -wahai Rasul- dari kalangan manusia, kamu bukan utusan yang baru. Kami menjadikan untuk mereka istri-istri dan anak-anak seperti manusia pada umumnya. Kami tidak menjadikan mereka para malaikat yang tidak menikah dan tidak beranak-pinak. Kamu adalah salah satu dari para rasul itu yang berjenis manusia yang menikah dan beranak-pinak. Lalu mengapa orang-orang musyrikin merasa heran dengan hal itu? Seorang rasul tidak berhak mendatangkan satu mukjizat dari sisi dirinya kecuali bila Allah mengizinkannya. Segala urusan yang Allah tetapkan telah ditulis dalam satu kitab dan memiliki ajal yang tidak maju dan tidak mundur darinya.
Nag-aalis si Allāh ng niloloob Niya ang pag-aalis niyon na kabutihan o kasamaan o kaligayahan o kalumbayan at iba pa sa mga ito, at nagpapatibay Siya sa niloloob Niya kabilang sa mga ito. Taglay Niya ang Tablerong Pinag-iingatan kaya Siya ay sanggunian ng lahat ng iyon. Ang anumang lumilitaw na pagpawi o pagpapatibay ay umaayon sa nilalaman nito.
Allah uklanja ono što On hoće, bilo dobro ili zlo, sreća ili nesreća, a ostavlja ono što On hoće. Kod Njega je Ploča pomno čuvana, u kojoj je sve to zapisano, i sve ono što Allah uklanja ili ostavlja - u skladu je sa onim što je njoj zapisano.
Allah removes whatever good, evil, fortune or misfortune He wills to remove and He confirms whatever He wills. With Him is the Preserved Tablet, which is the source of all of that, and any erasure or confirmation that appears conforms to what is in it.
Allah xóa đi những gì Ngài muốn từ những điều tốt hay điều xấu, hạnh phúc hay đau khổ và những điều khác nữa. Và Ngài giữ lại những gì Ngài muốn, Ngài giữ Quyển Kinh Mẹ - Al-Lawhul Mahfuz), Nó là sách chứa đựng tất cả mọi thứ, và Nó tái hiện những điều đã xóa hay khẳng định những thứ còn tồn tại trong đó
Yüce Allah hayır, şer, mutluluk, bedbahtlık ve diğer hususlardan dilediğini ortadan kaldırır. Onlardan dilediğini de sabit bırakır. Levh-i Mahfuz O’nun katındadır. O her şeyin dönüş yeridir. Silinen ve sabit bırakılan her şey onda yazılı olana mutabıktır.
Whatever prophets came on behalf of God were all human beings just like other ordinary human beings and had worldly connections. Then why, in spite of this did communities accept their previous prophets and reject their contemporary prophet? The reason for this was that the prophets of yore had a factor in their favour which the contemporary prophets did not have, namely, historical glory. Communities accepted the previous prophets due to the historical glory attached to them and rejected the contemporary prophet for want of this. It is a weakness in man that he cannot discern reality in its abstract form. The contemporary prophet was possessed of reality in the abstract form. So man could not recognize him. The past prophets had additional characteristics like material glory, so man recognized them and became their follower. Umm al-Kitab (the mother of the Book) means God’s original scripture, which is in His possession, and which contains the instructions and principles which God expects man to follow. The scriptures revealed to different prophets were based on this original book. God revealed this book sometimes in one language and sometimes in another language; sometimes a symbolic method was adopted and sometimes a direct method. Sometimes the responsibility for its safety after revelation was given to a human being and sometimes this responsibility was taken on by God Himself.
Allah est capable de faire disparaître le bien, le mal, le bonheur, le malheur ou d’autres choses s’Il le désire ou les confirmer s’Il le désire également. La Table Préservée dans laquelle est consigné tout cela est auprès de Lui et ce qui est effacé ou confirmé est conforme à ce que contient cette Table.
Allah menghapus apa yang Dia kehendaki untuk dihapus berupa kebaikan atau keburukan, kebahagiaan atau kesengsaraan atau selainnya. Sebaliknya, Allah menetapkan apa yang Dia kehendaki untuk ditetapkan. Di sisi-Nya ada Loh Mahfuz yang merupakan induk dari segala urusan dan seluruh yang tampak berupa penghapusan atau penetapan sejalan dengan apa yang tertulis di sana.
Allāh priva dei beni e dei mali come Egli vuole, o della felicità e della tristezza o altro, e preserva ciò che vuole. Presso di Lui vi è la Matrice del Libro, che è l'origine di tutto questo; e tutto ciò che viene tolto o che viene preservato è in accordo con essa.
Said in the next verse (39) was: يَمْحُو اللَّـهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِندَهُ أُمُّ الْكِتَابِ : 'Allah wipes off what He wills and affirms (what He wills). And with Him is the Mother Book.' [ The translation of: أُمُّ الْكِتَابِ (umm-ul-kitab) as 'Mother Book' reflects a word for word replacement possible at this place which also exhudes its applied sense in some measure, though not as clearly as given in the Tafsir immediately after ] The literal meaning of 'Umm al-Kit' is 'The Original Book.' The reference here is to the 'Preserved Tablet' (al-Lawh al-Mahfuz al-) in which there can be no change or alteration.
The sense of the verse is that Allah Ta’ ala, in His most perfect power and wisdom, obliterates what He wills, and affirms what He wills. And after this obliteration and affirmation, whatever there is stays preserved with Allah Ta’ ala. No one has access to it, nor can there be any deletion and addition into it.
Leading authorities in Tafsir, Sayyidna Said ibn Jubayr ؓ and Qatadah and others have declared that this verse too is related with the obliteration and affirmation of injunctions and religious codes, that is, with the problem of Naskh or abrogation. As for the sense of the verse, they say that in the Books which Allah Ta’ ala sends to different people through different messengers, and outlined in which are religious laws, obligations and duties, it is not necessary that all injunctions contained therein be eternal and last forever. In fact, it is in fitness with conditions prevailing among peoples and the change in times that Allah, in His wisdom, abrogates or repeals whichever injunction He wills, and affirms and retains whichever He wills. Then, the original Book is pre-served with Him after all. It is already written there that such and such injunction sent down for such and such people is for a particular period of time, or is based on particular conditions. When that term expires, or those conditions change, this injunction will also change. In this original Book, that term and that appointed time stands recorded with full and authentic determination. Also entered there is the description of the in-junction which will replace the one changed.
This eliminates the doubt that Divine injunctions should never be abrogated, because enforcing an injunction and then abrogating it indicates that the enforcer of the injunction did not have the correct perception of conditions, therefore, it was after having seen conditions that it had to be abrogated. And it is obvious that the majesty of Allah Ta’ ala is beyond the possibility that something be outside the realm of His knowledge. Since this stipulation tells us that the injunction which is abrogated exists in the knowledge of Allah Ta’ ala beforehand, that is, the injunction has been promulgated only for a specified period of time and will be changed later. This is similar to what a physician does in our world of ex-perience. He examines a patient, looks at the symptoms of what he is ailing from, then prescribes a medicine relevant to the current condition he is in. And he knows the effect the medicine is going to bring forth, and after which, the particular medicine would have to be changed and the patient would have to be given another medicine of another description. To sum up, it can now be said that, according to this Tafsir, the phenomena of obliteration and affirmation (mahw and ithbat) means the abrogation (naskh) of injunctions, and its affirmation and continuity.
As based on the view of Sayyidna ` Abdullah ibn ` Abbas ؓ a group of leading commentators, Sufyan al-Thawri, Waki` and others, have reported another Tafsir of this verse where the subject of the verse has been determined as concerning the decree of destiny. And the meaning of the verse has been explained by saying that, according to the explicit statements of the Qur an and Hadith, the destinies of the creations of Allah, including the sustenance received by every person during his entire years of life and the comfort and distress faced along the line, and their respective magnitudes are written since 'azal even before the creation of His creatures. Then, at the time of the birth of a child, the angels too are asked to keep it committed to writing. And every year, in the Laylatul-Qadr (The Night of Power), a full roster of what is supposed to happen during the course of that year is handed over to the angels.
In short, the age of every created individual, his or her sustenance, times of movement and periods of rest are all determined, and written. But, from this decree of destiny, Allah Ta` ala wipes off or obliterates what He wills and affirms or retains what He wills. However, the statement: وَعِندَهُ أُمُّ الْكِتَابِ (And with Him is the Mother Book) means that the original Book, according to which, after the process of obliteration and affirmation, ultimate action shall be taken, is with Allah. In this, there can be no change or alteration.
This has been elaborated in many authentic Ahadith which tell us that there are some a'mal (deeds) which cause a person's age and sustenance to increase. Some make them decrease. It appears in the Sahih of Al-Bukhari that maintaining relations which must be maintained (silah ar-rahim) becomes the cause of increase in one's age. A narration in the Musnad of Ahmad reports that there are occasions when one commits some such sin as leads to his being deprived of sustenance, and by serving and obeying one's parents, years of life increase, and nothing except dua' (prayer) can avert what is Divinely destined.
What we find out from all these narrations is that the age, the sustenance and things like that which Allah Ta` ala has written into someone's destiny can become more or less because of some deeds - and also because of du' (prayer), taqdir (destiny) can be changed.
This is the subject dealt with in this verse. It says that the change or alteration in age or sustenance or hardship or ease in life as written in the Book of Destiny which takes place because of some deed (` aural) or prayer (du’ a) means that Book of Destiny which is in the hands of the angels, or in their knowledge. There are times when, some decisions of this type of destiny are contingent on some particular condition. When that condition is not found, that decision does not take effect. Then, this condition is sometimes in writing and in the knowledge of angels, but there are times when this is not written - but exists in the knowledge of Allah Ta` ala alone. When that decision changes, everyone is left wondering. A destiny of this nature is called 'conditional' or 'contingent' (mu` allaq) in which, as explicitly stated in this verse, the process of obliteration and assertion keeps operating. But, the last sentence of the verse: وَعِندَهُ أُمُّ الْكِتَابِ that is, 'with Him is the original Book,' means that above this 'conditional destiny,' (tagdir mu'allaq) there is the 'final and definite destiny' (taqdir mubram) which is with Allah Ta’ ala written in the original Book.
And that is the exclusive domain of Divine knowledge. Written there are the decisions, injunctions and commands which issue forth as the final outcome after the conditions of deeds have been fulfilled or du' has been answered. Therefore, that is totally free of obliteration and assertion and addition and deletion. (Ibn Kathir)
Al-lah anula todo lo bueno, lo malo, la fortuna o la desgracia que desea eliminar y confirma lo que quiere. Él posee la Tabla Protegida, que es la fuente de todo, y cualquier nulidad o confirmación que aparezca se ajusta a lo que éste contiene.
Kung magpapakita Kami sa iyo, O Propeta, ng ilan sa ipinangangako Namin sa kanila na pagdurusa bago ng kamatayan mo, iyon ay nasa Amin na; o kung magbibigay-kamatayan Kami sa iyo bago Kami magpakita sa iyo niyon, walang kailangan sa iyo kundi ang pagpapaabot ng ipinag-utos Namin sa iyo na ipaabot at hindi kailangan sa iyo ang pagganti sa kanila ni ang pagtutuos sa kanila sapagkat iyon ay nasa Amin na.
In verse وَإِن مَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ (And if We show you some of what We promise them, or We take you back to Us), it is to comfort and assure the Holy Prophet ﷺ that he has been given the good news that the promises Allah has made to him that Islam will have the final victory and disbelief and disbelievers will be disgraced shall come to pass definitely. But, he is told, 'you should not concern yourself as to when this victory will finally come.' May be, this happens within his life time, and it is also possible that it comes after his departure from this mortal world. ` For your peace of heart, even this much is enough that you are continuously witnessing that We are causing the lands of the dis-believers to keep being sliced off their sides,' that is, these sides pass on under Muslim control whereby the land occupied by them keeps reducing in area. This causes well-being for Muslims and a day will come when the final phase of their victory shall stand completed. The command is in the very hands of Allah Ta` ala. There is no one who can avert this command. And He is the One swift at reckoning.
Jika Kami menunjukkan kepadamu -wahai Nabi- sebagian dari azab yang Kami ancamkan kepada mereka sebelum kamu mati atau Kami mematikanmu sebelum Kami memperlihatkan hal itu; maka hal tersebut berpulang kepada Kami. Tugasmu hanya menyampaikan apa yang Kami wajibkan untuk kamu sampaikan, kamu tidak berwenang untuk menghisab dan membalas mereka karena keduanya adalah urusan Kami.
-Ey Peygamber!- Sen vefat etmeden önce onlara vadettiğimiz azabın bazısını sana göstersek ya da sana göstermeden canını alsak da senin görevin sadece tebliğ etmeni emrettiğimiz şeyleri tebliğ etmendir. Onların karşılığını vermek ve hesabını görmek senin işin değildir. Bu bizim işimizdir.
Punishment is by Allah, and the Messenger's Job is only to convey the Message
Allah said to His Messenger ,
وَإِن مَّا نُرِيَنَّكَ
`(Whether We show you) O Muhammad, part of the disgrace and humiliation We have promised your enemies in this life,
أَوْ نَتَوَفَّيَنَّكَ
(or cause you to die) before that,
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ
(your duty is only to convey We have only sent you to convey to them Allah's Message, and by doing so, you will have fulfilled the mission that was ordained on you,
وَعَلَيْنَا الْحِسَابُ
(and on Us is the reckoning), their reckoning and recompense is on Us.' Allah said in similar Ayat,
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ - إِلاَّ مَن تَوَلَّى وَكَفَرَ - فَيْعَذِّبُهُ اللَّهُ الْعَذَابَ الاٌّكْبَرَ - إِنَّ إِلَيْنَآ إِيَابَهُمْ - ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ
(So remind them - you are only one who reminds. You are not a dictator over them - Save the one who turns away and disbelieves. Then Allah will punish him with the greatest punishment. Verily, to Us will be their return, Then verily, for Us will be their reckoning.)88:21-26 Allah said next,
أَوَلَمْ يَرَوْاْ أَنَّا نَأْتِى الاٌّرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا
(See they not that We gradually reduce the land from its outlying borders.) Ibn `Abbas commented, "See they not that We are granting land after land to Muhammad ﷺ" Al-Hasan and Ad-Dahhak commented that this Ayah refers to Muslims gaining the upper hand over idolators, just as Allah said in another Ayah,
وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِّنَ الْقُرَى
(And indeed We have destroyed towns round about you.) 46:27
If I show you, O Prophet, some of the punishment that We promise them before your death, then that is My choice. If I cause you to die before showing you that, then your duty is only to convey what We have instructed you to convey. It is not your duty to recompense them or to take them to account - that is My duty.
In verità, il fatto di mostrarti la loro punizione, o Profeta, prima della tua morte, o di farti morire prima di mostrartela, dipende da Noi. Non devi fare altro che comunicare ciò che ti abbiamo ordinato di comunicare; non spetta a te ricompensarli e presentare il loro rendiconto; tutto ciò spetta a Noi.
Và nếu như Ta cho Ngươi thấy - hỡi Thiên Sứ - một phần của hình phạt mà Ta đã hứa với họ trước khi Ngươi chết, hay Ta bắt linh hồn Ngươi trước khi chúng được thực hiện, thì nhiệm vụ của Ngươi cũng chỉ là người truyền đạt những gì mà Ta ra lệnh, và Ngươi không được phép vượt quá giới hạn cho phép. Ngươi cũng không được xét xử họ vì đó là việc của Ta
Ô Messager, si Nous te faisons voir une part du châtiment que Nous leur promettons avant ta mort, cette décision Nous appartient. Et si Nous te faisons mourir avant, tu n’es tenu que de transmettre ce que Nous t’avons ordonné de transmettre. Il ne t’appartient pas de les rétribuer ni de leur demander des comptes, cela est de Notre ressort.
"Dan jika Kami perlihatkan kepadamu sebagian (siksa) yang Kami ancamkan kepada mereka, atau Kami wafatkan kamu (se-belum siksa itu terjadi, maka hal itu tidak penting bagimu) karena sesungguhnya tugasmu hanya menyampaikan saja, sedang Kami-lah yang menghisab amalan mereka. Dan apakah mereka tidak melihat bahwa sesungguhnya Kami mendatangi daerah-daerah (orang-orang kafir), lalu Kami kurangi daerah-daerah itu (sedikit demi sedikit) dari tepi-tepinya? Dan Allah menetapkan hukum (menurut kehendakNya), tidak ada yang dapat menolak ketetapan-Nya; dan Dia-lah Yang Mahacepat hisabNya." (Ar-Ra'd: 40-41).
(40) Allah berfirman kepada NabiNya, "Janganlah engkau bersegera menimpakan apa yang telah diancamkan kepada mereka yang berbentuk siksaan. Mereka bila melampaui batas dan kufur secara terus-menerus, maka pasti akan dilanda azab yang diancam-kan kepada mereka, baik Kami akan memperlihatkannya kepadamu agar pandanganmu menjadi sejuk dengannya, atau mewafatkanmu sebelum menimpakan (siksaan) mereka, maka itu bukanlah urusan yang merepotkanmu. ﴾ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَٰغُ ﴿ "Karena sesungguhnya tugasmu hanya menyampaikan saja," dan menjelaskan kepada manusia ﴾ وَعَلَيۡنَا ٱلۡحِسَابُ ﴿ "sedang Kami-lah yang menghisab amalan mereka," Kami akan memperhitungkan amalan makhluk-makhluk berdasarkan apa yang telah mereka perbuat dan kewajiban yang mereka sepelekan serta Kami akan memberi pahala atau menghukumi mereka.
(41) Kemudian Allah mengancam orang-orang yang men-dustakan, ﴾ أَوَلَمۡ يَرَوۡاْ أَنَّا نَأۡتِي ٱلۡأَرۡضَ نَنقُصُهَا مِنۡ أَطۡرَافِهَاۚ ﴿ "Dan apakah mereka tidak melihat bahwa sesungguhnya Kami mendatangi daerah-daerah (orang-orang kafir), lalu Kami kurangi daerah-daerah itu (sedikit demi sedikit) dari tepi-tepinya?" Ada pendapat yang menyatakan, "Dengan cara membinasakan orang-orang yang mendustakan dan menghabisi orang-orang yang zhalim sampai tuntas." Pendapat lain, dengan menaklukkan wilayah-wilayah kaum musyrikin dan pengurangan pada harta-benda mereka dan jasmani mereka." Dan masih ada pen-dapat-pendapat lain dalam masalah ini. Pendapat yang tampak ke-benarannya –wallahu a'lam– maksudnya; bahwa Allah akan memulai menaklukkan tanah-tanah milik orang-orang yang mendustakan itu dan menguasainya serta menimpakan berbagai musibah di se-gala sisinya sebagai pengingat bagi mereka sebelum mereka meng-alami kekurangan, dan Allah menimpakan musibah-musibah yang tidak bisa ditampik oleh siapa pun.
Oleh karenanya, Allah berfirman, ﴾ وَٱللَّهُ يَحۡكُمُ لَا مُعَقِّبَ لِحُكۡمِهِۦۚ ﴿ "Dan Allah menetapkan hukum (menurut kehendakNya), tidak ada yang dapat menolak ketetapanNya," termasuk dalam maknanya, ketetapan hukum-Nya yang bersifat syar'i, takdir dan balasanNya. Ketetapan-kete-tapan ini, (yang dijadikan Allah sebagai hukum di dalamnya), ter-lihat sangat mengandung puncak hikmah dan kerapian. Tidak ada kekeliruan atau kekurangan padanya. Bahkan berbasis keadilan dan keseimbangan serta pujian. Tidak ada seorang pun yang bisa mengkritiknya, dan tidak ada cara untuk mencelanya, berbeda de-ngan ketetapan hukum selainNya. Kadang-kadang benar, namun suatu waktu mengalami kekeliruan. ﴾ وَهُوَ سَرِيعُ ٱلۡحِسَابِ ﴿ "Dan Dia-lah Yang Mahacepat hisabNya," janganlah meminta disegerakan (datang-nya) siksaan. Sesungguhnya segala sesuatu yang akan tiba itu dekat.
40- Onları tehdit ettiğimiz şeylerin bir kısmını sana göstersek de yahut (bundan önce) senin ruhunu alsak da sana düşen ancak tebliğdir. Hesap görmek ise yalnız Bize aittir.
41- Görmediler mi ki Biz yeryüzüne geliyoruz da onu etrafından eksiltiyoruz. Allah hükmeder, O’nun hükmünü kovuşturup bozacak hiç kimse yoktur. O, hesabı pek çabuk görendir.
40. Yüce Allah peygamberi Muhammed’e sallallahu aleyhi ve sellem hitaben şöyle buyurmaktadır: Onlara vaad olunan azabın gelip çatması hususunda onlar hakkında acele etme. Çünkü onlar eğer bu azgınlık ve tutumlarını sürdürecek olurlarsa tehdit olundukları azabın onları gelip bulması kaçınılmaz bir şeydir. “Onları tehdit ettiğimiz şeylerin bir kısmını” dünyada “sana göstersek de” böylelikle senin gözün de aydın olsa “yahut (bundan önce) senin ruhunu” onlara bu azap isabet etmeden önce “alsak da sana düşen ancak tebliğdir.” İnsanlara vahyi açıklamaktır. Azap konusu senin işin değildir. “Hesap görmek ise yalnız Bize aittir.” İnsanların üzerlerindeki sorumluluklarından neler yaptıkları yahut neyi yapmadıkları konusunda onları hesaba çekip mükâfat vermek yahut cezalandırmak bizim işimizdir.
41. Daha sonra Yüce Allah yalanlayanları tehdit ederek şöyle buyurmaktadır:“Görmediler mi ki Biz arza geliyoruz da onu etrafından eksiltip duruyoruz.” Bir görüşe göre bu, yalanlayanların helak edilmesi ve zalimlerin kökten imha edilmesi ile olmaktadır. Bir görüşe göre de müşriklerin ülkelerinin (Müslümanlar tarafından) fethedilmesi, mal ve sayılarının azaltılması ile olur. Bunun dışında başka görüşler de ileri sürülmüştür. Allah daha iyi bilir ama kuvvetli olan görüş, bundan kastın şu olduğudur: Bu yalanlayıcıların ülkelerinin fethedilip ele geçirilmesini Yüce Allah müyesser kılar. Oranın çeşitli yerlerine türlü musibetler yağdırır. Bundaki amaç da bu eksiltme onları tamamı ile ortadan kaldırmadan ve Allah, hiçbir kimsenin geri çeviremeyeceği azabı başlarına getirmeden önce onları uyarmaktır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Allah hükmeder, O’nun hükmünü kovuşturup bozacak hiç kimse yoktur.” Bunun kapsamına Yüce Allah’ın hem şer’î hükmü, hem kaderî hükmü, hem de cezaî hükmü girer. Yüce Allah’ın vermiş olduğu bütün bu hükümler, son derece hikmetli ve sağlamdır. Bunlarda herhangi bir tutarsızlık, bir eksiklik bulunmaz. Aksine bunlar, adalet esasına dayalıdır ve övgüye layıktır. Hiç kimse bunları bozamaz. Bunların tenkit edilebilecek bir yönü de yoktur. Başkalarının hükmü ise böyle değildir. Çünkü başka hükümler, doğruya isabet ettirebilir de ettiremeyebilir de. “O, hesabı pek çabuk görendir.” Yani azabı çabuk istemesinler. Çünkü gelecek olan her şey, yakın demektir.
O Poslaniče, samo Ja određujem da li ću ti prije smrti pokazati dio kazne kojom im prijetimo ili ne, a tvoje je samo da dostaviš ono što ti naređujem, i nije na tebi da ih obračunavaš ili kažnjavaš. To je moje pravo!
Profeta, si te mostrara parte del castigo que les prometemos antes de su muerte, entonces esa sería Mi elección. Si hago que mueras antes de que pudieras ver eso, entonces tu deber será solo transmitir lo que te hemos ordenado. No es tu deber recompensarlos ni juzgarlos, ese es Mi deber.
Ces mécréants ne voient-ils pas que Nous réduisons les frontières des terres de mécréance en y propageant l’Islam et en les faisant envahir par des musulmans. Allah juge et décrète ce qu’Il veut à Ses serviteurs et personne n’a le pouvoir de s’opposer ou de changer Son jugement. Il est prompt à faire rendre des comptes puisqu’Il fera rendre des comptes à toutes les générations, des plus anciennes aux plus récentes, en un seul jour.
Zar ovi nevjernici ne vide kako mjesta nevjernika polako s krajeva njihovih sužavamo širenjem islama i dajući muslimanima da oslobode ta mjesta? Allah određuje ono što On hoće među Svojim robovima, i niko ne može poništiti niti izmijeniti Njegovu odluku. On, Uzvišeni, brzo svodi račune, i On će obračunati i prve i potonje generacije u jednom danu.
Hindi ba nakasaksi ang mga tagatangging sumampalataya na ito na tunay na Kami ay pumupunta sa lupa ng kawalang-pananampalataya, na bumabawas Kami rito mula sa mga gilid nito sa pamamagitan ng pagpapalaganap ng Islām at pagsakop ng mga Muslim dito? Si Allāh ay humahatol at humuhusga ayon sa niloloob Niya sa pagitan ng mga lingkod Niya; walang isang nakapagpapabago sa kahatulan Niya sa pamamagitan ng pagpapawalang-bisa o pagpapaiba o pagpapalit. Siya – kaluwalhatian sa Kanya – ay ang mabilis ang pagtutuos: nagtutuos Siya sa mga una at mga huli sa iisang araw.
Những kẻ bất tin không thấy rằng Ta đang thu hẹp dần dần lãnh thổ của đám người vô đức tin từ vùng ngoại biên bằng việc mở rộng Islam qua các cuộc chiến thắng của những người Muslim hay sao? Và khi Allah đã xét xử và phán quyết điều gì thì không một ai có thể quyết định được điều gì hay có thể thay đổi hoặc thay thế được nó. Và Ngài vô cùng nhanh chóng trong việc thanh toán, Ngài thanh toán những người đầu tiên và những người cuối cùng trong một ngày duy nhất
Apakah orang-orang kafir itu tidak menyaksikan bahwa Kami mendatangi bumi orang-orang kafir, lalu Kami menguranginya sedikit demi sedikit dengan menyebarkan Islam dan penaklukan oleh kaum muslimin terhadapnya? Allah menetapkan hukum dan keputusan sesuai dengan kehendak-Nya di antara hamba-hamba-Nya, tidak ada yang mengoreksi hukum Allah dengan membatalkan atau mengubah atau menggantinya. Allah Mahacepat hisab-Nya, menghisab orang-orang terdahulu dan orang-orang yang datang kemudian hanya dalam sehari.
Have these disbelievers not seen that We come to the land of the disbelievers diminishing it from its borders by spreading Islam and by the Muslims conquering it? Allah decides and decrees whatever He wills amongst His servants. No one can reverse, amend or alter His decision. He, may He be glorified, is swift in reckoning and He will take the earlier people and the later ones to account within one day.
Bu kâfirler küfür diyarına gelip Müslümanların oraları fethetmesi ve İslam'ın yayılması ile onu etrafından eksiltip, küçülttüğümüzü görmediler mi? Yüce Allah kulları arasında dilediği gibi hükmeder ve takdir eder. O'nun arkasından hiç kimse O'nun hükmünü iptal edemez, değiştiremez ve tebdil edemez. Allah -Subhânehu ve Teâlâ- hesabı çabuk görendir. Bir günde öncekilerin ve sonrakilerin hesabını görür.
¿No han visto acaso que la tierra de los incrédulos se reduce mediante la difusión del Islam? Al-lah decide y decreta lo que quiera entre Sus siervos. Nadie puede revertir, enmendar o alterar Su decisión. Él es rápido en ajustar cuentas y hará comparecer a los pueblos anteriores y posteriores en un día.
Non vedono questi miscredenti che li priveremo di parte della loro terra, diffondendo in essa l'Islām, e non vedono la sua conquista da parte dei musulmani?! Allāh giudica e decide ciò che vuole per i Suoi sudditi. Nessuno può opporsi al Suo decreto, e nessuno può rimuoverlo o cambiarlo; e Lui, gloria Sua, è rapido nel Rendiconto: Giudicherà i primi e gli ultimi in un solo giorno.
Geçmiş ümmetler peygamberlerine tuzak kurmuşlar ve onları kandırmışlardı. Onların getirdiklerini yalanladılar. Onlar için yaptıkları plan ne işe yaradı? Hiçbir işe yaramadı. Çünkü plan derleyen kimsenin her planı, Yüce Allah'ın takdir ve tedbirinden dışarı çıkamaz. Aynı şekilde Allah -Subhânehu ve Teâlâ- kullarının yaptığı bütün amelleri bilir, bunlardan hiçbir şey ona gizli kalmaz. İşte o zaman Allah'a iman etmeyerek ne kadar hata ettiklerini ve (Yüce Allah'a) iman ederek Müminlerin ne kadar doğru yaptıklarını bileceklerdir. Böylece Cennet'i ve güzel sonu elde edeceklerdir.
"Dan sungguh orang-orang kafir yang sebelum mereka (yaitu kafir Makkah) telah mengadakan tipu daya, tetapi semua tipu daya itu adalah dalam kekuasaan Allah. Dia mengetahui apa yang di-usahakan oleh setiap diri, dan orang-orang kafir akan mengetahui untuk siapa tempat kesudahan (yang baik) itu. Orang-orang kafir berkata, 'Kamu bukan orang yang dijadikan Rasul.' Katakanlah, 'Cukuplah Allah menjadi saksi antara aku dan kamu, dan antara orang yang mempunyai ilmu al-Kitab'." (Ar-Ra'd: 42-43)
(42) Allah تعالى berfirman, ﴾ وَقَدۡ مَكَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ ﴿ "Dan sungguh orang-orang kafir yang sebelum mereka (yaitu kafir Makkah) telah meng-adakan tipu daya," kepada para rasul (yang diutus kepada) mereka dan kepada kebenaran yang dibawa oleh para rasul. Rencana makar mereka tidak berguna, dan mereka tidak berkutik sedikit pun. Me-reka memusuhi Allah dan menentangNya.
﴾ فَلِلَّهِ ٱلۡمَكۡرُ جَمِيعٗاۖ ﴿ "Tetapi semua tipu daya itu adalah dalam kekuasaan Allah," tidak ada seorang pun yang bisa menciptakan makar kecuali dengan izinNya dan di bawah ketentuan dan takdirNya. Apabila mereka ingin berbuat makar terhadap agamaNya, niscaya (dampak) makar mereka akan berbalik kepada mereka dengan kegagalan dan penyesalan.
Sesungguhnya Allah ﴾ يَعۡلَمُ مَا تَكۡسِبُ كُلُّ نَفۡسٖۗ ﴿ "Dia mengetahui apa yang diusahakan oleh setiap diri," yaitu mengetahui pikiran-pikiran-nya, kehendak dan amalan-amalan lahiriyah dan batiniahnya. Dan tindakan makar itu mesti muncul dari usahanya, sehingga makar mereka tidak tersembunyi di hadapan Allah. Tidak akan terjadi (tindakan) mereka melancarkan makar yang akan membahayakan kebenaran dan para pengikutnya dan (tidak akan terjadi) keman-faatan bagi mereka sama sekali. ﴾ وَسَيَعۡلَمُ ٱلۡكُفَّٰرُ لِمَنۡ عُقۡبَى ٱلدَّارِ ﴿ "Dan orang-orang kafir akan mengetahui untuk siapa tempat kesudahan (yang baik) itu," apakah bagi mereka atau para rasul? Dan sudah diketahui, bahwa akibat yang baik adalah diperuntukkan bagi orang-orang yang bertakwa, bukan untuk kekufuran dan ahli kufur itu.
(43) ﴾ وَيَقُولُ ٱلَّذِينَ كَفَرُواْ لَسۡتَ مُرۡسَلٗاۚ ﴿ "Orang-orang kafir berkata, "Kamu bukan orang yang dijadikan Rasul," maksudnya, mereka men-dustakanmu dan mendustakan risalahmu ﴾ قُلۡ ﴿ "Katakanlah," kepada mereka bila mereka meminta saksi ﴾ كَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنِي وَبَيۡنَكُمۡ ﴿ "Cu-kuplah Allah menjadi saksi antara aku dan kamu," dan persaksian Allah itu dengan ucapan, tindakan, dan penetapanNya. Adapun (persaksi-an) ucapanNya, maka dengan segala berita yang diwahyukan ke-pada makhlukNya yang paling jujur yang menguatkan risalahNya. Sedangkan (persaksian) tindakanNya, maka dengan cara Allah telah mendukung RasulNya dan menolongnya dengan pertolongan yang di luar jangkauan kemampuannya dan kemampuan para sahabat serta para pengikutnya. Ini adalah persaksianNya melalui tindakan dan dukungan. Sedangkan penetapanNya, maka (perwujudannya adalah bahwa) Rasulullah telah memberitahukan tentang dirinya bahwa ia seorang rasul (Allah), dan memerintahkan orang-orang untuk mengikutinya. Barangsiapa yang mengikutinya, maka akan meraih kemuliaan dan keridhaanNya. Barangsiapa yang tidak meng-ikutinya, maka dia mendapatkan neraka dan murka. Harta dan nyawanya halal. Dan Allah menetapkannya atas hal tersebut. Se-andainya, beliau berbicara macam-macam, niscaya beliau akan segera dikenakan hukuman.
﴾ وَمَنۡ عِندَهُۥ عِلۡمُ ٱلۡكِتَٰبِ ﴿ "Dan antara orang yang mempunyai ilmu al- Kitab," ini mencakup semua ulama ahli kitab dari dua golongannya (Yahudi dan Nasrani). Karena mereka bersaksi atas (kebenaran) Rasulullah. Barangsiapa yang beriman dan mengikuti kebenaran, niscaya akan menyampaikan kesaksian yang menjadi kewajibannya. Sedangkan orang yang menyembunyikannya, maka pemberitahuan Allah tentang dirinya, bahwa dia mempunyai persaksian adalah lebih gamblang daripada pernyataannya (dari dirinya sendiri). Se-andainya dia tidak memiliki kesaksian, maka kesaksiannya akan tertolak dengan petunjuk bukti. Karena itu, sikap diamnya menun-jukkan bahwa dia mempunyai kesaksian yang disembunyikan. Allah memerintahkan beliau untuk meminta persaksian ahli kitab, sebab mereka orang-orang yang berkompeten dalam masalah ini. Dan setiap perkara, maka hanya para ahlinyalah yang dimintai keterangan dan orang-orang yang lebih tahu daripada orang lain tentang itu. Berbeda dengan orang yang tidak tahu sama sekali tentangnya, misalnya bangsa yang buta huruf, dari kalangan kaum musyrikin Arab dan lainnya, maka tidak ada manfaatnya untuk memintai keterangan dari mereka. Karena mereka tidak mengetahui dan tidak mengerti. Wallahu a'lam.
Sudah tuntas tafsir Surat ar-Ra'd. Walhamdulillahi Rabbil 'Alamin.
Les peuples anciens ont ourdi des complots contre leurs prophètes et les ont démentis, mais quel a été le résultat de leurs stratagèmes? Rien, car le stratagème le plus efficace est celui d’Allah et celui de personne d’autre. Par ailleurs, Allah connaît leurs agissements et les rétribuera en conséquence. C’est au moment d’être rétribués qu’ils sauront qu’ils étaient dans l’erreur lorsqu’ils refusaient de croire en Allah et à quel point les croyants avaient raison de croire en Lui, quand ils connaitront le sort enviable d’entrer au Paradis.
Umat-umat terdahulu telah berbuat makar terhadap nabi-nabi mereka, namum makar mereka ibarat senjata makan tuan, serta mereka mendustakan apa yang dibawa oleh rasul-rasul mereka. Lalu apa manfaat yang mereka raih dengan makar tersebut? Tidak ada, karena pengaturan yang berefek adalah pengaturan Allah, bukan selain-Nya. Allah juga mengetahui seluruh yang dilakukan oleh setiap makhluk, tidak ada sesuatu pun yang tersembunyi dari-Nya. Pada saat itulah orang-orang yang mendustakan itu akan mengetahui betapa mereka sangat bersalah manakala mereka memilih untuk tidak beriman kepada Allah dan betapa orang-orang mukmin adalah orang-orang yang benar, sehingga dengan itu orang-orang mukmin meraih surga dan balasan akhir yang baik.
E popoli precedenti tramarono contro i loro Profeti e li ostacolarono e smentirono ciò che comunicarono loro. A cosa portarono le loro trame? A nulla, poiché la trama che viene realizzata è quella di Allāh e di nessun altro, poiché Egli, gloria Sua, è Consapevole di ciò che celano nei loro animi e li giudicherà per questo. In quel momento, sapranno quanto sbagliarono per non aver creduto in Allāh e come i credenti fossero nel giusto ottenendo il Paradiso e il trionfo.
Las comunidades anteriores habían tramado y confabulado planes contra sus profetas, y rechazaron el mensaje que les trajeron. ¿Qué lograron hacer con tales artimañas? ¡Nada! Esto se debe a que el plan eficaz solo Le pertenece a Al-lah y a nadie más. Al-lah es el que sabe lo que sus almas merecen y los recompensará por ello. Entonces sabrán lo equivocados que estaban al no creer en Al-lah, y cuánta razón tenían los creyentes, ya que habrán adquirido el Paraíso y el mejor resultado.
Nagpakana nga ang mga naunang kalipunan sa mga propeta nila, nanlansi ang mga iyon sa kanila, at pinasinungalingan sila sa inihatid nila. Kaya ano ang ginawa nila sa pagpaplano ng mga iyon sa kanila? Walang anuman dahil ang pagpaplanong gumagana ay ang pagpaplano ni Allāh hindi ng iba pa sa Kanya, kung paanong Siya – kaluwalhatian sa Kanya – ay ang nakaaalam sa lahat ng mga gawa ng nilikha sa kabuuan nila: walang nakakukubli sa Kanya na anuman mula sa mga ito. Sa sandaling iyon ay malalaman ng mga tagapagpasinungaling na ito kung gaano sila naging mga nagkakamali sa kawalan ng pananampalataya kay Allāh at kung gaano ang mga mananampalataya ay naging mga tama kaya makakamit ng mga ito dahil doon ang Paraiso at ang kahihinatnang maganda.
The previous communities had plotted and devised schemes against their prophets and they rejected what they brought to them. What did they manage to do by such schemes? Nothing! This is because the effective plan is only that of Allah and no other. He, may He be glorified, is the One Who knows what their souls earn and He will recompense them for it. Then they will know how wrong they were in not having faith in Allah, and how right the believers were as they would have acquired Paradise and the best outcome.
42- Onlardan öncekiler de tuzaklar kurmuştu. Ne var ki bütün tuzaklar, Allah’a aittir. O, herkesin ne kazandığını bilir. Kâfirler de pek yakında bu yurdun sonunun kimin olacağını bileceklerdir.
43- Kâfir olanlar:“Sen (Allah tarafından) gönderilmiş (bir peygamber) değilsin” derler. De ki:“Benimle sizin aranızda şahit olarak Allah ve yanında Kitabın bilgisi bulunanlar yeter.”
42. “Onlardan öncekiler de” kendilerine gönderilen peygamberlere ve bu peygamberlerin getirdikleri hakka karşı “tuzaklar kurmuştu.” Ancak onların bu tuzak kurmalarının kendilerine hiçbir faydası olmadı. Hiçbir sonuç alamadılar. Zira onlar, esasen Allah’a karşı savaş açmakta ve O’na meydan okumaktadırlar. “Ne var ki bütün tuzaklar, Allah’a aittir.” Hiç kimse Allah’ın izin vermediği bir tuzağı kurma gücü yoktur. Her şey O’nun kaza ve takdiri çerçevesindedir. Onlar, Allah’ın dinine karşı tuzak kuruyor olsalar dahi, onların bu tuzak kurmaları pek yakında aleyhlerine dönecek, hüsrana uğrayacaklar ve pişman olacaklardır. Çünkü Allah “herkesin ne kazandığını bilir.” Her nefsin içinden geçirdiklerini, ne yapmak istediğini, zahiri ve batıni bütün amellerini bilir. Tuzak kurmak da nefsin kazandığı bu işlerden biridir. O halde onların tuzakları da Allah’a gizli kalmaz. O nedenle onların, hakka ve hak ehline zarar verecek ve kendilerine fayda sağlayacak herhangi bir tuzak kurmalarına imkân yoktur. “Kâfirler de pek yakında bu yurdun sonunun kimin olacağını bileceklerdir.” Onların mı yoksa Allah’ın peygamberlerinin mi? Bilindiği gibi güzel âkıbet takvâ sahiplerinindir. Küfrün ve kâfirlerin değildir.
43. “Kâfir olanlar: Sen (Allah tarafından) gönderilmiş (bir peygamber) değilsin, derler.” Yani seni ve seninle gönderilenleri yalanlıyorlar. Şâyet onlar, bu konuda bir tanık isteyecek olurlarsa onlara “de ki: Benimle sizin aranızda şahit olarak Allah... yeter.”O’nun sözü ile fiili ile ve ikrarı ile şahitliği yeter. O’nun sözlü şahitliği, insanların en doğru sözlüsüne risaletini ispatlayıcı olmak üzere indirmiş olduğu vahiyleridir. Fiilî şahitliğine gelince Yüce Allah, Rasûlünü desteklemiş, ona hem kendisinin hem ashabının hem de ona tâbi olanların kudretlerinin çerçevesi dışında kalacak şekilde yardımcı olmuş, zafer vermiştir. Bu da Yüce Allah’ın bu hususta onu fiili olarak desteklemesi suretiyle yaptığı şahitliğidir. İkrarı ile şahitliğine gelince Allah Rasûlü, O’nun peygamberi olduğunu haber vermiş ve insanlara da kendisine uymalarını emretmiştir. Kendisine uyanın Allah’ın rızasına ve lütfuna nail olacağını, kendisine uymayanlar için de cehennem ateşi ve ilâhi gazap olduğunu, böylesinin malının da kanının da helâl olacağını bildirmişti. Yüce Allah da peygamberinin bu söylediklerini takrir etmiştir. Eğer o, Yüce Allah’a karşı yalan birtakım sözler uydurmuş olsaydı O, derhal onu cezalandırırdı.“Ve yanında Kitabın bilgisi bulunanlar yeter.” Bu, Tevrat ve İncil ehlinin bütün ilim adamlarını kapsar. Onlar arasından iman edip hakka tâbi olanlar, Allah Rasûlünün peygamberliğine şahitlik eder ve yapmakla yükümlü olduğu bu şahitliği açıkça dile getirmiş olur. Bunu gizleyenlere gelince Yüce Allah’ın bunlar hakkında yapmaları gereken bir şahitliklerinin bulunduğunu haber vermesi, bizzat onların haber vermelerinden daha beliğ, daha ileridir. Eğer onların yanında yapmaları gereken bir şahitlik bilgisi bulunmasaydı onlar, delilini ortaya koyarak bu şahitlik talebini reddederlerdi. Onların bu konuda susmaları, yapmaları gereken bir şahitliği gizlediklerinin delilidir. Yüce Allah’ın Kitap ehlinin şahitliğini göstermesini emretmesi, onların bu işe ehil olmalarından dolayıdır. Zira her hususta o işin ehlinin ve başkalarına göre o hususu daha çok bilenlerin tanıklığına başvurulur. Arapların ve diğer kavimlerin müşrikleri arasındaki ümmiler gibi bu hususlara yabancı olanların şahitliğine ise başvurulmaz. Çünkü onların bu konuda bilgi ve malumatları olmadığından dolayı onların şahitliğine başvurmanın bir faydası yoktur.
Ra’d Sûresi’nin tefsiri burada sona ermektedir. Âlemlerin Rabbi olan Yüce Allah’a hamdolsun.
The result of the rejection of God’s religion becomes apparent in the Hereafter, but if the addressees of a prophet reject his call, the consequences start manifesting themselves in the present world itself. However, there is not one fixed principle for this worldly outcome. This has appeared in different forms during the periods of different prophets. In the case of the Prophet Muhammad, by the special dispensation of the Almighty, the followers of the Prophet were made dominant over his opponents. In the last stage of the Makkah period, when the tribal chiefs of Makkah had rejected him, the call of Islam was gradually spreading within Madina and among the tribes outside Makkah. In other words, Islam’s missionary power was conquering the surroundings of Makkah and was advancing towards Makkah itself. In the case of the Prophet Muhammad the will of God appeared in the shape of missionary conquests. Here Dawah strategy is called divine strategy. This shows its importance. When the Quraysh expelled the Prophet Muhammad from Makkah, they thought that they had finished him. At that time he was a person whose means of livelihood had been destroyed; a person who was deprived of the support of his own tribe. After doing all this, the Quraysh were very happy. They thought that they had buried the problem of the Prophet once and for all. But they could not understand that the mission of Dawah is the greatest weapon of a missionary, and this is something which nobody can snatch from him. All other deprivations of the missionary only result in increasing the force of his missionary call; these do not reduce this force in any way. Accordingly, at the very moment when the Quraysh thought that they had deprived the Prophet of everything, his missionary call was spreading all round among the Arab tribes. People’s hearts were won over by him. This process was quietly but constantly going on. And the conquest of Makkah was, in fact, its culminating point. Those who had been considered only “tens of hundreds” by the people of Makkah and had been uprooted from their homes, in only a few years’ time became “ten thousand and returned to Makkah in such strength that the people of Makkah did not have the courage to prevent them from entering their city. Those whose interests are adversely affected by the call for acknowledgement of truth try to suppress it by adopting various devices against it. But in the end, devices are in the hand of God. He has power over everybody. The initial manifestation of God’s superiority is taking place in the present world. The perfect manifestation of this will take place in the Hereafter, when even the blind will see it and even the deaf will hear it.
Prethodni narodi pravili su spletke i zamke svojim vjerovjesnicima, poricali su ono što su im oni dostavljali. Šta su na kraju time postigli? Ništa, jer samo Allahovo upravljanje i volja bivaju sprovedeni. On je taj koji zna sva djela svih stvorenja i ništa Mu nije skriveno. Saznat će poricatelji koliko su griješili kada je riječ o njihovom nevjerovanju i koliko su vjernici bili na pravom putu koji ih je odveo do Dženneta i lijepe konačnice.
Quả thật, những cộng đồng thời trước đã có mưu đồ với các vị Nabi của họ, gần như họ đạt được mưu đồ đó, và họ phủ nhận những điều mà các vị Nabi mang đến, rồi họ đã làm gì với các vị Nabi đó? Họ không làm được gì cả. Bởi vì mọi sự sắp đặt và an bài đều thuộc về một mình Allah, không một ai khác ngoài Ngài có quyền năng đó, giống như Ngài là Đấng biết hết tất cả hành động của đám bầy tôi, không vụ việc gì giấu được Ngài. Rồi đây, đám người phủ nhận sẽ sớm biết trước đây họ đã làm sai như thế nào khi đã không tin nơi Allah và những người có đức tin đã đúng ra sao. Và những người có dức tin sẽ có được Thiên Đàng, một kết cục tốt đẹp.
The Disbelievers plot, but the Believers gain the Good End
Allah says,
وَقَدْ مَكَرَ الَّذِينَ مِن قَبْلِهِمْ
(And verily, those before them did devise plots,) against their Messengers, they wanted to expel them from their land, but Allah devised plots against the disbelievers and gave the good end to those who fear Him. Allah said in other Ayat,
وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُواْ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَـكِرِينَ
(And (remember) when the disbelievers plotted against you to imprison you, or to kill you, or to get you out; they were plotting and Allah too was plotting; and Allah is the Best of those who plot.) 8:30, and,
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ - فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَـهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
(So they plotted a plot, and We planned a plan, while they perceived not. Then see how was the end of their plot! Verily, We destroyed them and their nation, all together.)27:50,51 Allah said next,
يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍ
(He knows what every person earns,) meaning, He alone knows all secrets and concealed thoughts and will reckon each person according to his work, (
وَسَيَعْلَمُ الْكَـفِرُ
and the Kafir (disbeliever) will know
الْكُفَّـرُ
or the Kuffar (disbelievers) according to another way of reciting,
لِمَنْ عُقْبَى الدَّارِ
(who gets the good end.) who will earn the ultimate and final victory, they or the followers of the Messengers. Indeed, the followers of the Messengers will earn the good end in this life and the Hereafter, all thanks and praise is due to Allah.
When those who are carried away by appearances, do not find signs in terms of miracles in the preacher of truth they are in doubt about the veracity of his message. But Truth is its own proof, however, its realization is possible for that person only who has developed in himself an eye which observes the reality by passing beyond outward appearances. Otherwise, one whose eyes are arrested by appearances will reject the truth, considering it baseless, though at that very time reason in its favour will be in existence right before him.
Và những kẻ không có đức tin nói: Ngươi - hỡi Muhammad - không phải là Sứ Giả của Allah. Ngươi hãy đáp lại họ - hỡi Thiên Sứ -: Chỉ cần Allah là đủ làm chứng giữa Ta và các ngươi về việc Ta có phải là Sứ Giả được Ngài phái xuống đến với các ngươi hay không, cộng thêm nhân chứng từ những ai có hiểu biết về những Kinh Sách được Ngài mặc khải trước đây, thì không ảnh hưởng gì vệ việc họ có phủ nhận hay không.
Nagsasabi ang mga tumangging sumampalataya na ikaw, O Muḥammad, ay hindi isang isinugo mula kay Allāh. Sabihin mo sa kanila, O Sugo: "Nakasapat si Allāh bilang tagasaksi sa pagitan ko at ninyo na ako ay isinugo mula sa Panginoon ko sa inyo, at ang sinumang may taglay ng kaalaman mula sa mga makalangit na kasulatan na nasaad sa mga ito ang paglalarawan sa akin. Ang sinumang si Allāh ay naging tagasaksi sa katapatan niya ay hindi pipinsala sa kanya ang pagpapasinungaling ng sinumang nagpasinungaling."
E i miscredenti dicono:” O Muħammed, non sei stato inviato da Allāh”. Di' loro, o Messaggero: “Mi è sufficiente Allāh come testimone tra me e voi che mostri che io sia stato inviato a voi dal mio Dio, Colui che possiede la Conoscenza dei Libri Divini, i quali mi menzionano; e colui della cui veridicità Allāh è testimone non deve temere coloro che lo smentiscono.
Orang-orang kafir berkata, “Engkau -wahai Muhammad- bukan utusan Allah.” Jawablah mereka -wahai Rasul-, “Cukuplah Allah sebagai saksi antara diriku dengan kalian bahwa aku adalah utusan dari Tuhanku kepada kalian, dan juga orang yang memiliki ilmu tentang kitab-kitab terdahulu yang di sana tertera sifat-sifatku. Barang siapa yang Allah menjadi saksi bagi kebenarannya maka dia tidak terpengaruh oleh pendustaan orang yang mendustakan.”
Allah and those who have Knowledge of the Scripture are Sufficient as Witness to the Message of the Prophet
Allah says, the disbelievers reject you and say,
لَسْتَ مُرْسَلاً
(You are not a Messenger.) from Allah,
قُلْ كَفَى بِاللَّهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ
(Say: "Sufficient as a witness between me and you is Allah...") meaning, say, `Allah is sufficient for me and He is the witness over me and you. He is witness that I (Muhammad) have conveyed the Message from Him and over you, O rejecters, to the falsehood that you invent.' Allah said,
وَمَنْ عِندَهُ عِلْمُ الْكِتَـبِ
(and those too who have knowledge of the Scripture.) This refers to `Abdullah bin Salam, according to Mujahid. However, this opinion is not plausible, since this Ayah was revealed in Makkah and `Abdullah bin Salam embraced Islam soon after the Prophet emigrated to Al-Madinah. A more suitable explanation is that narrated by Al-`Awfi from Ibn `Abbas that this Ayah refers to Jews and Christians. Qatadah said that among them are, `Abdullah bin Salam, Salman (Al-Farisi) and Tamim Ad-Dari. The correct view is that this Ayah,
وَمَنْ عِندَهُ
(and those too who have. ..), refers to the scholars of the People of the Scriptures who find the description of Muhammad in their Books and the good news of his advent that were conveyed to them by their Prophets. Allah said in other Ayat,
وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَـوةَ وَالَّذِينَ هُم بِـَايَـتِنَا يُؤْمِنُونَالَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ
(And My mercy embraces all things. That (mercy) I shall ordain for those who have Taqwa, and give Zakah; and those who believe in Our Ayat; Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Tawrah and the Injil.) 7:156-157 and,
أَوَلَمْيَكُن لَّهُمْ ءَايَةً أَن يَعْلَمَهُ عُلَمَاءُ بَنِى إِسْرَءِيلَ
(It is not a sign to them that the learned scholars of the Children of Israel knew it (as true))26:197 There are similar Ayat that affirm that the scholars of the Children of Israel know this fact from their divinely revealed Books. This is the end of Surat Ar-Ra`d, and all praise is due to Allah and all favors are from Him.
Ceux qui mécroient te disent: Ô Muħammad, tu n’as pas été envoyé par Allah. Ô Messager, dis-leur: Il suffit qu’Allah atteste que j’ai été envoyé par Lui à vous et que les savants des Gens du Livre attestent que les livres révélés dans le passé contiennent ma description. Celui dont Allah atteste de sa véracité , les dénégations ne lui portent aucun préjudice.
Oni koji ne vjeruju govore: "Ti, Muhammede nisi poslan od Allaha." Reci im, o Poslaniče: "Dovoljan je Allah svjedok da sam Njegov poslanik vama, a svjedoci su i oni koji poznaju nebeske knjige u kojima je došao moj opis. Kome je Allah svjedok istinitosti, ne šteti mu poricanje poricatelja."
Los que no creen en Al-lah dicen: “Tú, Mujámmad r, no has sido enviado por Al-lah”. Mensajero, diles: “Al-lah es suficiente como testigo entre ustedes y yo en cuanto al hecho de que he sido enviado por mi Señor, así como a aquellos que tienen conocimiento de las escrituras celestiales que contienen mi descripción. Aquel para quien Al-lah es testigo de Su veracidad, no se ve perjudicado por el rechazo de los que lo niegan”.
Kâfir olanlar: -Ey Muhammed!- Sen Allah tarafından gönderilmiş bir resul değilsin dediler. -Ey Resul!- Onlara de ki: Rabbim tarafından size gönderildiğime dair sizinle benim aramda şahit olarak yüce Allah ve içinde benim özelliklerimin geçtiği semavi kitapların ilmine sahip olanlar yeter. Allah kimin doğruluğuna şahitlik ederse, onu yalanlayanın yalanlaması zarar vermez.
Those who disbelieved in Allah say: You, O Muhammad, have not been sent by Allah. Tell them, O Messenger, Allah is sufficient as a witness between me and you to the fact that I have been sent from my Lord to you, as well as those who have knowledge of the heavenly scriptures that contain my description. The one for whom Allah is a witness to His truthfulness, is not harmed by the rejection of those who deny him.
