Alif Lām Rā. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah. Al-Qur`ān ini adalah sebuah kitab yang Kami turunkan kepadamu -wahai Rasul- agar kamu mengeluarkan manusia dari kekufuran, kebodohan, dan kesesatan menuju iman, ilmu, dan hidayah atas berkat kehendak dan pertolongan Allah yang menunjuki kalian kepada agama Islam yang merupakan jalan Allah Yang Mahaperkasa yang tidak dikalahkan oleh siapa pun, lagi Maha Terpuji dalam segala sesuatu.
Álif. Lam. Ra’. Este es el Libro que les he revelado para que puedan guiar a las personas de las tinieblas a la luz, por la voluntad de su Señor, hacia el camino del Poderoso, el Loable. La explicación sobre las letras inconexas fue expuesta anteriormente en la Sura La Vaca. Este Corán es un libro que te he revelado, Mensajero, para que puedas sacar a la gente de la incredulidad, la ignorancia y la falta de orientación, y llevarlos hacia la fe, el conocimiento y la guía, hacia la religión del Islam, que es el camino de Al‑lah, el Poderoso a Quien nadie puede vencer, el que merece ser alabado.
Alif Lam Ra, this is a book which I have revealed to you, so that you may lead people out of darkness and into light, by the will of their Lord, to the path of the Almighty, the PraiseworthyThe discussion on similar letters has already passed in Sūrah Al-Baqarah.This Qur’ān is a book that I revealed to you, O Messenger, so that you may remove people from disbelief, ignorance and misguidance to faith, knowledge and guidance - to the religion of Islam which is the way of Allah, the Mighty whom no one can overpower, the One Who deserves praise in everything.
Ælif, Lǣ-ǣm, Rā الٓـرۚ. Lettere simili sono presenti all'inizio della Surat Al Baqarah. Questo Corano è un Libro che ti abbiamo rivelato per far uscire la gente dalla miscredenza, ignoranza e perdizione verso la fede, la conoscenza e la buona guida della religione dell'Islām, che è il Sentiero di Allāh Il Potente, Colui che non può essere vinto da nessuno, Colui che viene glorificato in ogni situazione.
Alif- Lam- Ra. Các chữ cái này đã được giảng giải ở phần đầu chương Al-Baqarah. Qur'an này là một quyển Kinh mà TA ban cho Ngươi - hỡi Thiên Sứ - để Ngươi đưa loài người từ sự vô đức tin, ngu muội và lạc lối đến với đức tin, sự hiểu biết và chỉ đạo theo ý muốn của Allah Tối Cao, và Nó hỗ trợ đến với tôn giáo Islam, con đường của Allah Toàn Năng, Đấng mà không ai vượt trội hơn Ngài, và Ngài là Đấng Đáng Ca Ngợi trong tất cả vụ việc.
Elif-lam-ra. Već smo govorili na početku sure el-Bekare o otpočinjanju sura ovim harfovima. Ovaj Kur'an je knjiga koju tebi objavljujemo - o Poslaniče - kako bi ljude Allahovom voljom i pomoći izveo iz nevjerstva, neznanja i zablude u vjerovanje, znanje i uputu, u islam koji je put Allaha Silnoga koji je nad svime moćan i koji zaslužuje pohvalu u svemu.
Commentary
The Surah and Its Subjects
Beginning here is Surah Ibrahim, the fourteenth Surah of the Holy Qur'an. This Surah is Makki. It was revealed before Hijrah with the exception of some verses about which difference exists whether they are Makki or Madani.
In the beginning of the Surah, there is a description of the attributes of the mission of messengers and prophets which is followed by the theme of Tauhid, the Oneness of Allah, and its proofs. It was in this connection that the story of Sayyidna Ibrahim (علیہ السلام) was introduced and it was in this context that the Surah was named: Surah Ibrahim.
The Surah opens with the words: الر ۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (Alif, Lam, Ra. This is a book We have sent down to you, that you may take the people out of (all sorts of) darkness into the light with the will of their Lord). The initial letters - Alif, Lam, Ra - are from among the Isolated Letters (al-huruf al-Muqatta’ at) about which it has been said time and again that there is a standard policy and practice pursued by the most righteous elders in this matter. Their method is the safest and totally doubt-free. It tells us that we should firmly believe and have faith that whatever they mean or signify is true - but, stay away from launching deeper investigations into their meanings.
In the sentence which follows immediately: كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ (This is a book sent down to you), it is appropriate and clearly justified in terms of the syntactical construction that it should be taken as the predicate of the word: ھَذَا (hadha: this) understood here, and the sentence should mean that 'this is a book which We have sent down to you.' By attributing the revelation of the book to Allah Ta’ ala here, and the address to the Holy Prophet ﷺ a hint has been released which points out to two things. First, it says that this book is great as it was revealed by Allah Ta` ala Himself, and then it is suggestive of the personal high station of the Holy Prophet ﷺ as he has been made its first addressee.
Said in the next sentence was: لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ (that you may take the people out of (all sorts of) darkness into the light with the will of their Lord). The word: النَّاسَ (an-nas : people) is used for human-kind. It means all human beings who are present or will come in the future. The word: الظُّلُمَاتِ (az-zulumat), the plural of ظُلُمَات (zulmah) which means darkness is well-known. Here, 'zulumat ' refers to the darkness of Kufr (infidelity, disbelief) and Shirk (the ascribing of partners to Allah) and the darkness of evil deeds - and the word: النُّورِ (an-nur) means light, the light of faith. Therefore, the word: الظُّلُمَاتِ (az-zulumat: many a darkness) has been used here in its plural form, because there are many kinds and shades of Kufr and Shirk. And similarly, there are countless evil deeds too. But, the word: النُّورِ (an-nur: the light of faith) has been introduced in the singular form, because faith and truth are one and the same. The sense of the verse is: We have sent this book to you so that, through it, you may deliver all peoples of the world from the multiple forms of darkness of Kufr and Shirk and evil deeds, and bring them out into the light of faith and truth, with the will of their Lord. Here, the particular use of the expression: رَبِّهِمْ (Rabbihim : their Lord) indicates that there is no other reason or intention behind this universal blessing of Allah Ta` ala, but that He would let human beings of the world be de-livered from every such darkness through His Book and Messenger. Indeed, it is the compassion and mercy which the Creator and Master of the entire humankind has, under the imperative of His being their Lord, always kept beaming on them. Otherwise, Allah Ta ala owes nothing to anyone, nor there is a right due against Him, nor is there anyone who can force Him to do anything.
Guidance is an Act of God
In this verse, taking people out from darkness into the light has been declared to be the act of the Holy Prophet ﷺ ، although giving Hidayah or guidance is, in reality, an act of Allah Ta` ala alone - as it has been said in another verse of the Qur'an: إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَـٰكِنَّ اللَّـهَ يَهْدِي مَن يَشَاءُ that is, you cannot, on your own, give guidance to anyone, but it is Allah alone who gives guidance to whom He wills - 28:56). Therefore, by adding: بِإِذْنِ رَبِّهِمْ (with the will of their Lord), this doubt was eliminated because the sense the verse now carries is: This act of bringing people out from the darkness of Kufr and Shirk into the light of faith and good deeds is, though not in your hands originally, but it shall be with the will and permission of Allah Ta’ ala that you could do so.'
Rules of Guidance
This verse tells us that there is only one way all children of Adam, the humankind on this earth, can be rescued from the evil layers of darkness into light, and the only alternative which can save humanity from the dual destruction in this world and in the Hereafter is no other but that of the Holy Qur’ an. The closer people come towards it, the luckier they would find themselves to be. They will find peace and security and relief and happiness in their present life as well as in the life to come with success at its best. And similarly, the farther they remain from it, the more exposed they shall be to living self-destruct lives both in this world, and in the Hereafter.
Not elaborated within the words of the verse is the manner in which the Holy Prophet ﷺ will deliver people from the many kinds of darkness and bring them into the light through the Qur'an. But, this much is fairly evident that the usual method of correcting a people through a book is that the teachings of that book be spread out among those people and they be convinced to abide by it.
The Recitation of the Holy Qur'an too is a Standing Objective in its own right
Apart from what has been stated above, there is yet another characteristic of the Holy Qur'an, that is, its recitation and the reading of its words, even without understanding them, registers a positive effect on the human self. It helps its reciter to stay safe against evils. At least in the case of Kufr and Shirk, no matter how attractive their traps may be, a reciter of the Qur'an, even though he may be reciting it without under-standing it, can never fall into those traps. This has been witnessed in the current history during the Hindu movement of Shudhi Sanghtan. In this mass effort to convert Muslims, some of those who fell a victim to their trap were strangers even to the recitation of the Qur’ an. In our day, Christian missionaries maintain an inviting network fortified by many incentives and rewards in almost every region where Muslims live. But, their success, if any, is restricted only to households and families which are heedless even to the recitation of the Qur'an - whether because of illiteracy and ignorance among them, or because of the perverted influence of what passes as new education (pseudo-westernized).
Perhaps, it is to point out to this spiritual influence that wherever the Holy Qur'an has described the basic functions of the Holy Prophet t, Recitation (Tilawah) has been mentioned separately and ahead of the need to teach its meanings: يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (3:164; 62:2). It means that the Holy Prophet has been sent to accomplish three tasks. The first task is the recitation of the Holy Qur'an, and it is obvious that Tilawah or Recitation is related to words. As for meanings, they are understood, not recited. The second task is to cleanse people pure from evils. And the third task is to teach the Holy Qur'an, and Wisdom, that is, teach the Sunnah of the Messenger of Allah ﷺ .
In short, the Holy Qur’ an is a Book of Guidance the basic purpose of which, no doubt, is to understand its meaning and act in accordance with it. It is also clear that its essential effect is to reform the whole human life, but along with it, the reciting of its words too, brings about a distinct effect in the correction and strengthening of the human self, though in an invisible manner.
As partly stated a little earlier, this verse attributes the act of bringing people out from all sorts of darkness into the light with the will of their Lord to the Holy Prophet ﷺ . In order to further refine the explanation, it can now be said that by this attribution, it has also been established that the giving of guidance is though the act of Allah Ta’ ala in re-ality - but, it cannot be received or acquired without the medium of the Holy Prophet ﷺ . The fact is that only that sense or interpretation of the Holy Qur'an is trustworthy which has been communicated to us by the Holy Prophet ﷺ through his word or deed. Any interpretation contrary to it is not reliable. at has been said in the last sentence of verse 1: إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ (to the path of the Mighty, the Praiseworthy,) which goes on to verse 2: اللَّـهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (Allah, the One to whom belongs what is in the heavens and what is in the earth) refers back to the statement appearing in the beginning of verse 1. It is obvious that the mention of darkness and light in the above verse is not referring to the darkness and light which could be seen with naked eyes as a physical phenomenon. Therefore, it was to make it clear that it refers to the way of Allah. Whoever adopts this way would not stray away like the one who walks in darkness, nor do his or her steps falter, nor do they fail to achieve the objective set. So, the way of Allah means the way walking on which human beings could reach their Creator and achieve the ultimate degree of success which is His pleasure.
It will be noticed that, at this place, the word: alJ1 (Allah) has been pre-ceded by two of His attributes: الْعَزِيزِ الْحَمِيدِ (Al-` Aziz and Al-Hamid ). Lexically, Al-` Aziz means Mighty, Overpowering - and Al-Hamid denotes the Being who is deserving of praise. By bringing these two attributes before the basic name of Allah Ta’ ala the hint given is that the Pure and Sacred Being to whom this way is going to lead is Mighty, and Overpowering too, and deserving of all praise as well. Therefore, one who takes to this way will never falter or stumble anywhere enroute, nor the effort made on it will ever go waste. In fact, one is certain to reach the destination - only if one does not abandon this way.
Alif. Lām. Rā'. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah. Ang Qur'ān na ito ay aklat na pinababa Namin sa iyo, O Sugo, upang magpalabas ka sa mga tao mula sa kawalang-pananampalataya, kamangmangan, at kaligawan tungo sa pananampalataya, kaalaman, at kapatnubayan ayon sa pagnanais ni Allāh tungo sa Relihiyon ng Islām na siyang daan ni Allāh, ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang pinupuri sa bawat bagay.
1- Elif, Lâm, Râ. Bu; sana, insanları Rablerinin izni ile karanlıklardan nura, Azîz ve Hamîd olan Allah'ın yoluna çıkarman için indirdiğimiz bir Kitaptır.
2- O Allah ki, göklerde ve yerde ne varsa hepsi O’nundur. Şiddetli azaptan dolayı vay o kâfirlerin haline!
3- Onlar ki dünya hayatını âhirete tercih ederler, Allah yolundan alıkoyarlar ve onu eğri göstermek isterler. İşte onlar, uzak bir sapıklık içerisindedirler.
(Mekke’de inmiştir. 52 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-2. Yüce Allah, kitabını Rasûlü Muhammed sallallahu aleyhi ve sellem’e insanların faydası için, onları bilgisizliğin, küfrün, kötü ahlâkın ve çeşitli masiyetlerin karanlıklarından ilim, iman ve güzel ahlâkın nuruna çıkartmak üzere indirdiğini haber vermektedir. “Rablerinin izni ile” buyruğu şu demektir: Allah tarafından sevilen ve gerçekleştirilmek istenen böyle bir husus, ancak Allah’ın iradesi ve yardımı ile gerçekleşebilir. Bu buyruk, kulları Rablerinin yardımını dilemeye teşviki ihtiva etmektedir. Daha sonra Yüce Allah bu Kitab ile insanları iletmiş olduğu nurun mahiyetini açıklamak üzere şöyle buyurmaktadır:“Azîz ve Hamîd olan Allah'ın yoluna” yani Allah’a, lütuf ve ihsan yurdu olan cennete ulaştıran yola. Bunun da kapsamına hak bilgi ve gereğince amel girer. Burada Allah’a ulaştıran yoldan söz edilirken “Azîz (izzet ve kudret sahibi) ve Hamîd (övgüye layık)” isimlerinin zikri, şuna işaret içindir: Böyle bir yolu izleyen kimse, Allah’ın izzeti ile aziz ve güçlü olur. Onun, Allah’tan başka yardımcıları olmasa dahi o, güçlüdür. İşleri de övülmeye değerdir ve yaptıklarının akıbeti güzel olacaktır. Yine bu şuna da işaret etmektedir: Allah’ın yolu, Allah’ın kemal sıfatlarınına, celal ve azamet niteliklerine delalet eden en büyük delillerindendir. Bu yolu kullarının önünde açan zat, egemenliği ile aziz ve güçlü, sözleri, fiilleri ve hükümleri dolayısı ile de övgüye layıktır. Dosdoğru yolun çeşitli merhalelerini temsil eden ibadetler ile kendisine ibadet olunan mutlak ilah O’dur. Yaratması, rızık vermesi, işleri idare edip çekip çevirmesi itibari ile (yani bütün yönleri ile) göklerin ve yerin hükümranlığı yalnız O’nun olduğu gibi, dini hükümleri ile kullarına hükmetme hakkı da O’na aittir. Çünkü kulları da O’nun mülkü kapsamındadır. Onları başıboş bırakması O’na yakışmaz.
Yüce Allah, kendi yoluna, Sırat-ı Müstakime dair delil ve belgeleri beyan ettikten sonra bunun gereklerine riâyet etmeyenleri tehdit ederek:“Şiddetli azaptan dolayı vay o kâfirlerin haline!” buyurmaktadır. Böyle bir azabın ne miktarı tespit edilebilir, ne de nitelikleri anlatmakla bitirilebilir. Daha sonra Yüce Allah, bu kâfirleri şu buyrukları ile şöylece nitelemektedir:
3. “Onlar ki dünya hayatını âhirete tercih ederler” Âhireti bırakıp dünya hayatına kanarak onunla razı ve tatmin olurlar, âhiret yurdundan gaflettedirler ve insanları “Allah yolundan” kulları için açmış olduğu, Kitabında ve peygamberin sünnetinde açıklamış olduğu yoldan “alıkoyarlar.” İşte bunlar, yüce Mevlalarına karşı düşmanlık etmiş, O’na karşı savaş açmış kimselerdir. Üstelik bunlar “onu” yani Allah’ın yolunu “eğri göstermek isterler.” Yani bu yolu çirkin ve kötü göstermek için bütün gayretlerini ortaya koyarlar. Maksatları da ondan uzaklaştırmaktır. Fakat Allah, kâfirler hoş görmese de mutlaka nurunu tamamlayacaktır. “İşte onlar” yani nitelikleri zikredilen bu kimseler “uzak bir sapıklık içindedirler.” Çünkü hem kendileri sapmışlar, hem de başkalarını saptırmışlardır. Allah’a ve Rasûlüne karşı gelmiş, onlara karşı savaş açmışlardır. Bundan daha ileri derecede sapıklık olabilir mi? İman ehli olanlar ise bunların aksinedir. Onlar, Allah’a ve âhirete iman ederler. Âhireti dünyaya tercih ederler, Allah’ın yoluna çağırırlar, bütün imkânları ile bu yolun güzelliklerini anlatırlar ve onun dosdoğru oluşunu anlatırlar.
"Alif, lam ra. (Ini adalah) Kitab yang Kami turunkan kepadamu supaya kamu mengeluarkan manusia dari gelap gulita kepada cahaya terang benderang, dengan izin Rabb mereka (yaitu) menuju jalan Rabb Yang Mahaperkasa lagi Maha Terpuji. Allah yang me-miliki segala apa yang di langit dan di bumi. Dan celakalah orang-orang kafir karena siksaan yang sangat pedih. (Yaitu) orang-orang yang lebih menyukai kehidupan dunia daripada kehidupan akhirat, dan menghalang-halangi (manusia) dari jalan Allah dan mengingin-kan agar jalan Allah itu bengkok. Mereka itu berada dalam kese-satan yang jauh." (Ibrahim: 1-3).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang"
(1-2) Allah تعالى memberitahukan bahwa Dia telah menurunkan kitabNya kepada RasulNya Muhammad, demi kemaslahatan para makhluk. Yaitu untuk mengentaskan manusia dari kegelapan ke-bodohan, kekufuran, dan perangai-perangai yang buruk serta be-ragam maksiat menuju cahaya ilmu, iman dan akhlak yang baik.
Firman Allah ﴾ بِإِذۡنِ رَبِّهِمۡ ﴿ "dengan izin Rabb mereka", maksud-nya tidak akan terwujud hal yang mereka sukai karena (mencari ridha) Allah, melainkan dengan kehendak dan pertolongan dari Allah. Hal ini mengandung anjuran bagi para hamba untuk meminta bantuan kepada Rabb mereka. Kemudian Allah menerangkan arti 'cahaya' yang mana kitab ini memberi petunjuk mereka kepada cahaya itu seraya berfirman, ﴾ إِلَىٰ صِرَٰطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ ﴿ "(yaitu) menuju jalan Rabb Yang Mahaperkasa lagi Maha Terpuji," maksudnya jalan yang menghubungkan kepadaNya dan ke kampung kemuliaan-Nya, yang mencakup penguasaan ilmu kebenaran dan pengamalan-nya.
Dalam penyebutan nama Allah al-'Aziz dan al-Hamid (Yang Mahaperkasa lagi Maha Terpuji) sesudah penyebutan jalan yang menghubungkan menuju kemuliaanNya secara implisit, terkandung isyarat bahwa siapa saja yang menelusurinya (jalan tersebut), maka dia akan menjadi orang yang penuh kemuliaan dengan kemuliaan dari Allah, insan yang kuat meskipun tanpa pendukung kecuali Allah, terpuji dalam segala urusannya, dan akhir hidupnya pun baik. Itu semua sungguh membuktikan bahwa jalan Allah menjadi salah satu bukti kuat tentang kepemilikan Allah atas sifat-sifat yang sem-purna dan agung, dan bahwa Dzat yang menegakkan jembatan tersebut adalah Dzat yang mempunyai kekuasaan yang kuat, terpuji dalam setiap ucapan, tindakan dan ketetapan hukumNya, dan bah-wa Dia diibadahi dengan berbagai jenis ibadah yang merupakan anak tangga menuju Sirath al-Mustaqim. Dan bahwa sebagaimana Allah menguasai kerajaan langit dan bumi, dalam aspek penciptaan, pemberian rizki dan pengaturan, maka Dia juga menguasai hak penetapan hukum atas hamba-hambaNya dengan hukum-hukum agama. Sebab mereka adalah milikNya, dan tidak sepantasnya bagi Allah membiarkan mereka begitu saja dengan sia-sia.
Usai menerangkan dalil dan buktinya, maka Allah mengan-cam orang-orang yang tidak patuh terhadap ketentuan tersebut. Allah berfirman, ﴾ وَوَيۡلٞ لِّلۡكَٰفِرِينَ مِنۡ عَذَابٖ شَدِيدٍ ﴿ "Dan celakalah orang-orang kafir karena siksaan yang sangat pedih", yang tidak bisa diper-kirakan kadar tingkat (kepedihan)nya dan tidak bisa dideskripsi-kan hakikat siksaanNya.
(3) Berikutnya, Allah menceritakan sifat-sifat mereka. Me-reka adalah orang-orang yang menyukai ﴾ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا عَلَى ٱلۡأٓخِرَةِ ﴿ "ke-hidupan dunia daripada kehidupan akhirat." Mereka begitu gandrung kepadanya dan merasa tentram dengannya serta melalaikan akhirat. ﴾ وَيَصُدُّونَ ﴿ "Dan menghalang-halangi", orang-orang ﴾ عَن سَبِيلِ ٱللَّهِ ﴿ "dari jalan Allah", yang mana Allah telah menentukannya bagi hamba-hambaNya dan menjelaskannya di dalam kitab-kitabNya melalui penjelasan para RasulNya. Mereka itu telah menentang Pelindung mereka dengan perseteruan dan peperangan ﴾ وَيَبۡغُونَهَا ﴿ "dan mengingin-kan agar jalan itu" yaitu jalan Allah ﴾ عِوَجًاۚ ﴿ "bengkok." Mereka begitu semangat berupaya memperburuk citranya dan mendiskreditkan-nya untuk tujuan menjauhkan (orang-orang) darinya. Tetapi Allah enggan (berkehendak) kecuali untuk menyempurnakan cahaya-Nya, kendatipun orang-orang kafir benci. ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itu", orang-orang yang telah disebutkan karakteristiknya ﴾ فِي ضَلَٰلِۭ بَعِيدٖ ﴿ "berada dalam kesesatan yang jauh", karena mereka telah sesat dan menyesatkan (orang lain) serta menantang dan memusuhi Allah dan RasulNya. Apakah ada bentuk kesesatan yang lebih parah dari ini? Sedangkan orang-orang yang beriman, jelas berbeda dengan mereka, mereka mengimani Allah dan ayat-ayatNya, lebih mencintai akhirat daripada dunia, menyeru kepada jalan Allah serta berupaya menggambarkannya dengan citra yang baik semampu mereka dan menjelaskan unsur konsistensinya.
Which was revealed in Makkah
(بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ )
In the Name of Allah, the Most Gracious, the Most Merciful.
Describing the Qur'an and warning Those Who defy it
Previously we discussed the meaning of the separate letters that appear in the beginnings of some Surahs.
كِتَابٌ أَنزَلْنَـهُ إِلَيْكَ
((This is) a Book which We have revealed unto you...) Allah says, `This is a Book that We have revealed to you, O Muhammad. This `Book', is the Glorious Qur'an, the most honored Book, that Allah sent down from heaven to the most honored Messenger of Allah ﷺ sent to all the people of the earth, Arabs and non-Arabs alike,
لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَـتِ إِلَى النُّورِ
(in order that you might lead mankind out of darkness into light) We sent you, O Muhammad, with this Book in order that you might lead mankind away from misguidance and crookedness to guidance and the right way,'
اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ
(Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Awliya (supporters and helpers) are Taghut (false deities), they bring them out from light into darkness.) 2:257, and,
هُوَ الَّذِى يُنَزِّلُ عَلَى عَبْدِهِ ءَايَـتٍ بَيِّنَـتٍ لِّيُخْرِجَكُمْ مِّنَ الظُّلُمَـتِ إِلَى النُّورِ
(It is He Who sends down manifest Ayat to His servant that He may bring you out from darkness into light. ) 57:9 Allah said next,
بِإِذْنِ رَبِّهِمْ
(by their Lord's leave), He guides those whom He destined to be guided by the hand of His Messenger , whom He sent to guide them by His command,
إِلَى صِرَاطِ الْعَزِيزِ
(to the path of the All-Mighty,) Who can never be resisted or overpowered. Rather, Allah is Irresistible above everything and everyone else,
الْحَمِيدِ
(the Praised.) Who is glorified and praised in all His actions, statements, legislation, commandments and prohibitions and Who only says the truth in the information He conveys. Allah's statement,
اللَّهِ الَّذِى لَهُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ
(Allah to Whom belongs all that is in the heavens and all that is in the earth!), is similar to,
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah - to Whom belongs the dominion of the heavens and the earth.) 7:158 Allah's statement,
وَوَيْلٌ لِّلْكَـفِرِينَ مِنْ عَذَابٍ شَدِيدٍ
(And woe unto the disbelievers from a severe torment. ) means, `woe to them on the Day of Judgment because they defied you, O Muhammad, and rejected you.' Allah described the disbelievers as preferring the life of the present world to the Hereafter, coveting the former life and working hard for its sake. They have forgotten the Hereafter and abandoned it behind their backs,
وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ
(and hinder (men) from the path of Allah), from following the Messengers,
وَيَبْغُونَهَا عِوَجًا
(and seek crookedness therein) they seek to make Allah's path crooked, even though it is straight itself and does not deviate on account of those who defy or betray it. When the disbelievers do this, they become engulfed in ignorance and misguidance far away from truth, and therefore, there is no hope that they will gain guidance and correctness while on this state.
{Elif, Lâm, Râ} Bakara Suresi'nin başında buna benzer harfler hakkında açıklama yapılmıştır. -Ey Rasûl!- Sana indirdiğimiz bu Kur'an, Yüce Allah'ın dilemesi ve yardımı ile insanları küfür, cehalet, sapıklıktan imana, ilme ve her şeyde hamt edilmeye layık, kimsenin galip gelemeyeceği Azîz olan Allah'ın yolu İslam dinine irşad etmen için indirdiğimiz bir kitaptır.
`Alif, Lâm, Râ`: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah Ce Coran est un Livre que Nous t’avons révélé, ô Messager, afin que tu délivres les gens de la mécréance, de l’ignorance et de l’égarement pour les mener à la foi, la connaissance et afin de les guider à la religion de l’Islam, qui est la voie agréée d’Allah le Puissant à qui personne ne tient tête, le Louable en toute chose.
Solo a Al-lah Le pertenece lo que está en los cielos y en la Tierra. Él es el único que merece ser adorado y nada de Su creación se asocia junto con Él. Los que no creen en Al-lah recibirán un severo castigo.
Allaha Kome, jedinom, pripadaja vlast nad svim što se nalazi na nebesima i na Zemlji, i Koji jedini zaslužuje da bude obožavan, a da mu se ne pripisuje drug od Njegovih stvorenja. Nevjernike će stići snažna kazna.
Göklerde ve yerde ne varsa mülkü yalnızca Allah'a aittir. O, yalnızca kendisine ibadet edilmeyi hak edendir. Yaratmış olduğu mahlukatından hiçbir şey O'na ortak koşulmaz. Kâfir olanlar şiddetli bir azaba çarptırılacaklardır.
Allah, qui est le détenteur de tout ce contiennent les Cieux et la Terre, est Celui qui mérite d’être adoré Seul et qu’on ne lui associe aucune de Ses créatures. Ceux qui mécroient auront droit à un châtiment sévère.
Allah, to Whom alone belongs whatever is in the heavens, and to Whom alone belongs whatever is on earth. He alone is the One Who deserves to be worshipped and that nothing of His creation be associated as partner to Him. Those who disbelieved in Allah will received a severe punishment.
Allah là Đấng duy nhất cai trị các tầng trời và vạn vật dưới đất, vì vậy chỉ Ngài duy nhất xứng đáng được thờ phượng, không ai xứng đáng làm cộng sự với Ngài, và Ngài sẽ trừng phạt những kẻ không có đức tin bằng hình phạt khủng khiếp
Si Allāh, na sa Kanya lamang ang paghahari sa anumang nasa mga langit at sa Kanya lamang ang paghahari sa anumang nasa lupa sapagkat Siya ay ang karapat-dapat na sambahin – tanging Siya – at hindi tambalan ng anuman kabilang sa nilikha Niya. Magtatamo ang mga tumangging sumampalataya ng isang pagdurusang malakas.
Hanya milik Allah semata hak kepemilkan apa yang ada di langit dan hanya milik Allah semata hak kepemilkan apa yang ada di bumi. Sebab itu, hanya Allah semata yang berhak disembah, tidak disekutukan dengan siapa pun dari makhluk-Nya. Adapun orang-orang kafir maka akan memperoleh azab yang keras.
Faith enables man to discover God as a Being who is all powerful and possessed of all the good attributes. Such a mental state is not merely a formal belief. It, in fact, signals the emergence of a man from the darkness of ignorance and his entering into the light of knowledge. It amounts to the observation and realization of the Hereafter, while actually remaining in this world. Faith in reality is a conscious attainment and not the spiritless repetition of certain combinations of words. The Book of God aims to lead man to this higher stage of consciousness. Receiving guidance at the command of God would appear to attribute the matter of guidance to God. But these words are, in fact, aimed at man himself. There is an immutable law of God, which He has established for the guidance or misguidance of man. According to this law, a man’s serious desire for guidance is the only condition which will take him towards it. When a man receives guidance in this world, it is not simply because of the efforts of the missionary, but because it is available to him by the law of God which lays down that only that person will receive the bounty of guidance who himself is desirous of receiving it. Nobody can receive guidance without his own personal desire to have it.
Allāh solo è il Detentore di Ciò che vi è nel Regno dei Cieli, ed è Lui solo il Detentore di ciò che vi è nel Regno della Terra; e Lui solo è meritevole di adorazione, e non ha alcun socio nella Sua creazione. I miscredenti subiranno una dura punizione.
After having mentioned these two attributes of Allah Ta’ ala earlier, it was said: اللَّـهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (Allah, the One to whom be-longs what is in the heavens and what is in the earth). In other words, Allah is that particular Being who is the Creator of everything in the heavens and the earth and He is the absolute Sovereign having no partners or associates.
Said in the concluding sentence of verse 2 was: وَوَيْلٌ لِّلْكَافِرِينَ مِنْ عَذَابٍ شَدِيدٍ (Woe is to the disbelievers from a severe punishment). The word: وَيْلٌ (waiyl : woe to) is used in the sense of severe punishment and fatal consequence. The verse means that those who dismiss and deny this blessing of the Qur’ an, and prefer to go on living in a multiplicity of darkness, should know that there is for them the darkest of destruction, and the severe punishment which is about to visit them.
The Meaning in Summation
The gist of the verse is that the Qur'an has been revealed so that it rescues all human beings from darkness and brings them into the light of the way of Allah. But, certainly unfortunate are those who reject the Qur'an itself - they, by doing so, are bringing punishment on themselves with their own hands. So, those who deny from the very outset that the Qur’ an is the Divine Word, are the targets of this warning of punishment obviously. But, those who, despite their belief in the Holy Qur'an, have abandoned it in their practical life, in the sense that they never re-cite it, nor try to understand it, nor act upon its teachings, they too can-not be considered totally free and safe from becoming targets of this warning.
Oni koji ne vjeruju daju prednost dunjalučkom životu i prolaznom užitku nad Ahiretom i vječnim uživanjem, i ljude odvraćaju sa Allahovog puta kojeg, radi toga, krive u njihovim očima, kako niko njime ne bi išao. Takvi su, doista, u zabludi, daleko od istine i pravog puta.
Orang-orang kafir mementingkan kehidupan dunia dan kenikmatannya yang sementara atas kehidupan akhirat yang kenikmatannya abadi, mereka memalingkan manusia dari jalan Allah, serta berupaya agar jalan Allah buruk citranya, menyimpang dari kebenaran, dan condong dari jalan istikamah agar tidak dilalui oleh siapa pun. Orang-orang yang sifatnya demikian berada di dalam kesesatan yang jauh dari kebenaran.
God has made the path of guidance extremely clear and well illumined; signs are spread all around on the earth and in the sky; the Book of God provides undeniable arguments in its favour; human nature bears testimony to its veracity; in other words, all the evidence in nature are in its favour. This being so, those who do not seek out guidance certainly refrain from doing so in consideration of their worldly interests and not for any real reason, though such people advance a number of ‘arguments’ in order to justify their behaviour. But the actual purpose of these ‘arguments’ is to find something wrong with a straightforward statement. They are intended purely to justify their rejection of divine guidance in the eyes of the people. In view of this, only that person will be deprived of guidance whose love of self-interest and worldly inducements have made him completely blind and deaf.
Coloro che hanno rinnegato preferiscono la vita terrena ed i godimenti effimeri che essa contiene, rispetto all'Aldilà, che contiene beatitudine eterna, e sviano la gente dal Sentiero di Allāh, e cercano di screditare e sviare dalla Retta Via, e di allontanare dalla rettitudine affinché nessuno la percorra. Coloro che possiedono tali caratteristiche sono sviati dalla Retta Via e dalla rettitudine.
Ceux qui mécroient préfèrent ce bas monde et les délices éphémères qu’il contient à l’au-delà et aux délices éternels qui s’y trouvent. De plus, ils éloignent les gens de la voie d’Allah et désirent que cette voie soit brumeuse et distante de la vérité et de la droiture, afin que personne ne l’emprunte. Ceux-là s’égarent manifestement de la vérité.
After that, in verse 3, it was said:
الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ اللَّـهِ وَيَبْغُونَهَا عِوَجًا ۚ أُولَـٰئِكَ فِي ضَلَالٍ بَعِيدٍ
To those who prefer the worldly life to the Hereafter and pre-vent (people) from the way of Allah, and seek crookedness in it. Those are far away in straying.
This verse identifies the three states in which the deniers of the Qur'an are found among disbelievers. These are their distinct traits of character. Firstly, they prefer their life in the present world to the life they are to have in the Hereafter. Therefore, they would tolerate any loss coming to them in the Hereafter for the sake of worldly gain or comfort. Given here is a hint towards the diagnosis of their disease - their chronic denial of the truth. Why is it that these people, despite that they have seen the all too manifest miracles of the Holy Qur’ an, still remain hostile and negative towards it? The reason is that their lust for life in the present world has blinded them. They are unable to visualize what would matter most in their life in the Hereafter. Therefore, they are quite content with the darkness they are in, and towards light they do not care to come.
As for their second trait, it has been said that they certainly like to stay within the many layers of darkness they have chosen for them-selves after all. But, they inflict injustice upon injustice when, in order to conceal their error, they would prevent others too from taking to the Broadway of light, that is, the way of Allah.
Identifying Some Errors in the Understanding of Qur'an
Their third trait appears in: يَبْغُونَهَا عِوَجًا (seek crookedness in it). It can have two meanings. Firstly, they are always looking out for an opportunity, mean at heart and evil in deed as they are, to seek and find, if they can, some crookedness or fault in the otherwise radiant and straight path of Allah, whereby they might have an occasion to raise an objection or throw a taunt. This is the meaning given by Ibn Kathir.
And this sentence could also mean that these people are always trying to find out something about the way of Allah, that is, about the Qur'an and Sunnah, which could be in line with their ideas and wishes so that they can present it in support of the truth of their position. This meaning has been given in Tafsir al-Qurtubi. A fairly large number of ed-ucated people these days are involved in this sort of activity. They would come up with the framework of an idea, either as an outcome of their own error, or under the influence of some other nation. Then, they would go about looking for its supporting evidences from the Qur’ an and Sunnah. And if they happen to come across some word supposedly in sup-port of that idea of theirs, they would take it to be a Qur'anic proof in their favour - although, this method is wrong in principle because it is the duty of a true believer that he should first unburden his or her mind from personal ideas and wishes and then consult the Book of Allah and the Sunnah of His Prophet ﷺ . Whatever stands proved clearly there from should, for him or her, become the personal creed.
In the last sentence of verse أُولَـٰئِكَ فِي ضَلَالٍ بَعِيدٍ (Those are far away in straying), described there is the sad end of the disbelievers whose three traits have been mentioned above. The substance of the statement is that these people have strayed out too far, so much so that now it is difficult for them to return to the right path.
Points of Guidance
According to Tafsir al-Qurtubi, though, in this verse, these three traits have been clearly identified with disbelievers and that they are far away in straying has been mentioned as their sad end, but, in terms of the principle involved here, any Muslim who has these three traits pre-sent in him, he too shall be deserving of this warning. The gist of these three traits is given below:
1. To keep the love for worldly life on top of the concern for the Here-after to the limit that one starts avoiding exposure to the light of faith.
2. To prevent people from the way of Allah so that they too will join hands with them.
To try to misread and misinterpret the Qur'an and Sunnah in order to apply them to fit into personal ideas and wishes. May Allah protect us from it.
Kâfirler, nimetleri zail olan dünya hayatını, nimetleri daim olan ahiret hayatına tercih ederler. İnsanları Allah'ın yolundan uzaklaştırırlar. Karalayarak, haktan saptırarak ve hiçbir kimsenin Allah'ın yolunda istikamet üzere ilerlememesini isterler. İşte bu özelliklerle vasıflanan kimseler, doğru ve haktan uzak sapıklık içindedirler.
Los que no creen en Al-lah prefieren la vida del mundo y sus placeres transitorios por encima de la vida futura con su felicidad eterna. Alejan a las personas del camino de Al-lah y buscan distorsionar su camino, lo desvían de la verdad y lo alejan de la rectitud para que nadie lo transite. Los que tienen tales atributos están errados y lejos de la verdad y la justicia.
Ang mga tumangging sumampalataya ay nagtatangi sa buhay na pangmundo at anumang narito na kaginhawahang maglalaho higit sa Kabilang-buhay at anumang naroon na kaginhawahang mamamalagi, naglilihis sa mga tao palayo sa daan ni Allāh, at humihiling para sa daan Niya ng pagpapapangit, pagliko palayo sa katotohanan, at pagkiling palayo sa pagpapakatuwid hanggang sa hindi tumahak dito ang isa man. Ang mga nailarawang iyon sa mga katangiang iyon ay nasa isang pagkaligaw na malayo sa katotohanan at pagkatama.
Những kẻ không có đức tin bị đời sống trần tục xa hoa tác động mà quên mất đi hồng ân vĩnh cựu vào Ngày Sau, và họ cố tình chuyển đổi nhận thức của con người về con đường của Allah, và cố tình lôi kéo họ lệch khỏi con đường chân lý, bị bẻ cong và chuyển hướng nó cho đến khi không một ai có thể đi trên con đường đó nữa. Đối với những ai có đức tính như miêu tả chính là đám người bị lạc lối rất xa với chân lý và sự đúng đắn
Those who disbelieved in Allah prefer the life of the world and its transient pleasures over the afterlife with its eternal bliss. They turn people away from Allah’s path and they seek to distort His path, make it divert from the truth and move away from uprightness, so that no one treads it. Those described with such attributes are in error that is far from the truth and righteousness.
Cada Mensajero enviado hablaba el idioma de su pueblo, para que estos pudieran entender con facilidad lo que él había traído de parte de Al-lah. No lo enviamos para obligarlos a creer en Al-lah, porque Al-lah extravía a quien Él quiere según Su justicia y guía a quien quiere por medio de Su gracia. Él es el Poderoso, a Quien nadie puede vencer, y el Sabio en Su creación y planificación.
Nous n’avons pas envoyé de messager sans qu’il ne s’adresse à son peuple dans sa langue afin que celui-ci comprenne sans ambiguïté ce qui lui vient de la part d’Allah. Nous n’avons pas non plus envoyé de messager avec pour mission de contraindre les siens à croire en Allah. Allah, de par Sa justice, égare qui Il veut et de par Sa grâce, facilite la guidée à qui Il veut. Il est le Puissant à qui personne ne tient tête et le Sage dans Sa création et Sa gestion.
E non inviamo un Messaggero che non parli la lingua del suo popolo, in modo che sia semplice per loro comprendere ciò che egli ha comunicato da parte di Allāh; e non lo inviamo per costringerli a credere in Allāh. Allāh svia chi vuole per Sua Giustizia e guida chi vuole alla Retta Via per Sua grazia; e Lui è il Potente, Colui che non può essere vinto da nessuno, Saggio nei confronti delle Sue creature e nella Sua amministrazione
"Dan Kami tidak mengutus seorang rasul pun melainkan de-ngan bahasa kaumnya, supaya dia dapat memberi penjelasan de-ngan terang kepada mereka. Maka Allah menyesatkan siapa yang Dia kehendaki, dan memberi petunjuk kepada siapa yang Dia kehen-daki. Dan Dia-lah Rabb Yang Mahaperkasa lagi Mahabijaksana." (Ibrahim: 4).
(4) Ini salah satu bentuk sifat kelembutan Allah kepada hamba-hambaNya, yaitu Allah tidak mengutus seorang rasul pun melainkan dengan bahasa kaumnya, untuk menjelaskan kepada mereka tentang hal-hal yang mereka butuhkan, dan membuat mereka mampu mempelajari risalah yang dia bawa. Berbeda halnya, bila datang bukan dengan bahasa (komunikasi) mereka, maka tentu mereka akan memerlukan proses pembelajaran bahasa yang dipakai-nya dalam berkomunikasi, baru kemudian bisa memahaminya. Jika rasul tersebut telah menjelaskan [bagi mereka] tentang perintah dan larangan yang terarah kepada mereka, dan sudah tegak hujjah Allah di hadapan mereka ﴾ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ ﴿ "maka Allah menyesatkan siapa yang Dia kehendaki", dari orang-orang yang tidak tunduk ke-pada hidayahNya ﴾ وَيَهۡدِي مَن يَشَآءُۚ ﴿ "dan memberi petunjuk kepada siapa yang Dia kehendaki", dari orang-orang yang Allah istimewakan de-ngan rahmatNya ﴾ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴿ "dan Dia-lah Rabb Yang Maha-perkasa lagi Mahabijaksana," yang mana termasuk dari keperkasaan Allah, bahwa Dia-lah Dzat satu-satunya yang memiliki kekuasaan memberi hidayah dan menyesatkan serta membolak-balikkan hati kepada kondisi yang Dia kehendaki. Termasuk dari hikmahNya adalah, Dia tidak menempatkan hidayah dan ketetapan sesatNya kecuali pada tempat yang pantas.
Ayat yang mulia ini bisa dijadikan sebagai dalil, bahwa (mem-pelajari) ilmu-ilmu bahasa Arab yang akan membantu menjelas-kan Firman Allah dan ucapan RasulNya merupakan tuntutan dan perkara yang disukai Allah. Sebab pengetahuan tentang wahyu yang Allah turunkan kepada RasulNya hanya tercapai dengannya, kecuali bila orang-orang dalam kondisi tidak membutuhkannya. Hal itu bisa diwujudkan apabila mereka telah terlatih dengan ba-hasa Arab, dan anak-anak mereka tumbuh dengannya serta sudah menjadi kebiasaan mereka. Saat itulah, mereka telah menuntaskan masalah dan layak bisa langsung menerima dari Allah dan Rasul-Nya, sebagaimana yang dilakukan para sahabat رضي الله عنهم.
It was the way of God to raise prophets from among the addressees’ own community, fully taking into account their mentality, so that they might be able to call upon the people in their own understandable language to accept the truth. But it was very strange that the way adopted for the betterment of the people led to the very opposite effect. When they saw that the prophet was a man like themselves and talked in their own familiar language, they rejected him, considering him to be an ordinary man. The way adopted to make the process of guidance easier was turned by them into a source of misguidance. It is not the way of God to display magical feats in order to attract people towards Himself, for example, by sending to a community a prophet who speaks a strange language or making the people wonderstruck by discoursing in a magical style. God does not cater to the wonder-loving nature of human beings. God’s way is that of simplicity and realism. He has established His world on the basis of realities; therefore, He also carries into effect His scheme for the guidance of man on the basis of realities, not of magic.
Every Prophet was sent with the Language of His People; Guidance or Misguidance follows the Explanation
Allah is Kind and Compassionate with His creation, sending Messengers to them from among them and speaking their language, so that they are able to understand the Message that the Messengers were sent with. Allah said next,
فَيُضِلُّ اللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ
(Then Allah misleads whom He wills and guides whom He wills.) after the proof and evidence have been established for the people, Allah misguides whom He wills from the path of guidance and guides whom He wills to the truth,
وَهُوَ الْعَزِيزُ
(And He is the All-Mighty,) whatever He wills occurs and whatever He does not will never occurs,
الْحَكِيمُ
(the All-Wise.) in His decisions, misleading those who deserve to be misled and guiding those who deserve guidance. This is from Allah's wisdom with His creation, every Prophet He sent to a people spoke their language and everyone of these Prophets were only sent to their people. Muhammad bin `Abdullah, Allah's Messenger ﷺ, was sent to all people. It is recorded in the Two Sahihs that Jabir said that the Messenger of Allah ﷺ said,
«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي:نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتِ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تُحَلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»
(I have been given five things which were not given to Anyone else before me. Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month's journey. The earth has been made for me (and for my followers) a place for worship and a purifier. The war booty has been made lawful for me and it was not lawful for anyone else before me. I have been given the right of Intercession (on the Day of Resurrection). Every Prophet used to be sent to his nation only, but I have been sent to all mankind.) Allah said,
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah...) 7:158
Mi nismo nijednog poslanika poslali osim na jeziku naroda kojem je poslat, kako bi lakše razumjeli ono što im dostavlja od Allaha. Mi poslanike nismo slali kako bi ljude prisiljavali na vjerovanje, jer Allah u zabludi ostavlja koga On hoće, na osnovu Svoje pravde, a na pravi put upućuje koga On hoće, iz Svoje dobrote. On je Silni Kojeg niko ne može nadvladavati, i On savršeno mudro stvara i upravlja.
Và không có Sứ Giả nào được Ta phái đến mà lại không nói thứ tiếng của cộng đồng Người, mục đích để Người dễ dàng truyền đạt những gì được Allah mặc khải, và cũng không ép buộc họ phải tin tưởng Allah. Rồi bằng sự công bằng Ngài đánh lạc hướng kẻ nào Ngài muốn, và Ngài đồng ý dẫn dắt người nào Ngài muốn bằng hồng ân của Ngài. Vì Ngài là Đấng Toàn Năng không ai có thể qua mặt được, Đấng Sáng Suốt trong tạo vật và quản lý nó
We did not send any messenger except that We sent him speaking the language of his people, so that they could easily understand what he brought from Allah. We did not send him to compel them to have faith in Allah, for Allah misguides whoever He wills out of His justice, and guides whoever He wills through His grace. He is the Mighty, whom no one can overpower, and the Wise in His creation and planning.
Commentary
Mentioned in the first sentence of this verse is the particular blessing and convenience granted by Allah Ta’ ala that whenever He has sent a messenger to a people, He has sent him speaking their language, in order that he would convey Divine injunctions to them in their language and usage whereby understanding these becomes easy on them. If the language of the messenger had been different from that of his addressees, it is evident that his people would have to undergo the burden of having to translate the injunctions before they could understand them and, still, the understanding of injunctions correctly would have remained doubtful. Therefore, when a messenger was sent to the speakers of the Hebrew language, the language of the messenger was also He-brew. The language of the messenger sent to the Persians was also Persian. The language of the messenger to the Berbers was appointed to be Berberi. It is possible that a person who was assigned to be a messenger would be an individual from among the same people to whom he was sent and his mother tongue would have been the language of those people, and it is also possible that the language into which he was born may have been other than that of the people he was sent to, but as Allah Ta` ala would have it, He had things arranged in a manner that the messenger learnt the language of the people he was to work with - as it was in the case of Sayyidna Lut (علیہ السلام) . Actually, he was a citizen of ` Iraq where the language spoken was Persian. But, after his migration to Syria, he married among the people there and the language of the Syrians became his own language. Then, Allah Ta’ ala made him the prophet of a region of Syria.
As for our noble Messenger (علیہ السلام) ، his mission is, in terms of the area of operation, for the whole world and, in terms of the time duration, it is universally applicable right upto the last day of Qiyamah. No nation or group of people in this world, no matter which country they belong to and what language they speak, could be outside the circle of his mission as a messenger and prophet. And every new nation and every new language which comes into existence upto the day of Qiyamah shall all be counted among the community to which the Dawah (call) of the Holy Prophet will reach. This is expressly mentioned by the Holy Quran: يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّـهِ إِلَيْكُمْ جَمِيعًا (0 people, I am the messenger of Allah [ sent ] to you all - 7:158). According to a narration of Sayyidna Jabir ؓ appearing in the Sahih of Al-Bukhari and Muslim, the Holy Prophet 0, while pointing out to his five distinctions among the universal community of prophets, has said: Before me, every messenger and prophet was sent to his people and community. Allah Ta’ ala sent me to all peoples who are the children of Adam (on this earth).
Allah Ta’ ala willed that humankind on this earth should originate from Sayyidna Adam (علیہ السلام) whom He made the first prophet of human beings. Then, in proportion to the increase in human population in terms of its social and economic status, arrangements to convey the right guidance to them through messengers and prophets kept being made by Allah Ta` ala. Injunctions, laws and religious codes relevant to every period of time and to the needs of every people continued coming. Finally, when the development of the human scene reached the stage of maturity, Allah Ta` ala sent the foremost among the line of prophets, Sayyidna Muhammad al-Mustafa, sallallahu alaihi wa sallam, as the Messenger of the whole world, and the Kitab and Shari` ah He gave to him was given in its most complete and workable form which was valid for the whole world and for all times right upto the Last Day of Qiyamah. It was said in the Quran: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي (That is, ‘Today, I have perfected your religion and made My favour complete for you - 5:3).
The religious codes of past prophets, may peace be on all of them, were also perfect and complete in terms of their time and region. They too cannot be called imperfect or wanting. But, the perfection of the Shariah brought by the Holy Prophet ﷺ is not restricted to any specified time and region. It is absolutely perfect (that is, without restrictions or exceptions in any respect, or circumstances) and seen from this angle, the perfection of religion is exclusive to this Shari` ah, and this is the reason why the chain of prophethood was discontinued after the appearance of the Holy Prophet ﷺ who is the Last among the blessed prophets, may peace be upon all of them.
Why Was the Quran Revealed in the Arabic Language?
When messengers who spoke the language of past communities were sent among them, they did not have to work hard on translating the message brought by prophets. Now, a question arises here as to why the Holy Prophet was sent to Arabia alone with the Arabic language? And why was it that his Book too was revealed in the Arabic language specifically? But, a little deliberation would make the answer very clear. Everyone can understand when the mission and call of the Holy Prophet ﷺ became common for all peoples of the world speaking hundreds of different languages, then, there existed only two alternatives for the guidance of all of them. The first alternative was that the Quran be revealed separately into the language of every group of people, and the teachings and instructions of the Holy Prophet also be made available separately in the language of every community of people. In view of the most perfect power of Allah Ta` ala, managing something like that was not difficult at all. But, the great objective of sending one Rasul, one Kitab and one Shari’ ah for all peoples of the world, an objective which sought to forge a religious, moral and social unity and mutually shared orientation, despite the existence of thousands of differences among all these peoples, would have remained unrealized in the event that such an alternative was taken to.
Then, there was the other alternative of letting the Quran and Hadith for every people and every country be available in their separate languages. If this was ever done in that manner, it would have thrown the gates of interpolation in the Quran wide open through which count-less inroads in it could have been made. Thus, the miraculous quality of the Glorious Quran, that its original words still remain perfectly protected, a quality which cannot be denied even by non-conformists and deniers of the Quran, would have not survived intact. at would have happened that despite there being one religion and one book, its adherents would have been dispersed on so many different tracks that there would have remained no single rallying pivot of unity. We can have some idea of this problem if we recall the amount of differences that arose in the interpretation and exegesis of the Holy Quran despite that it was revealed in the single Arabic language - though, these differences did re-main within permissible limits. As for differences engineered through false and impermissible means, they just have no limits. But, notwithstanding all this, there is a viable unity and a sense of distinct identity still present among all those people who observe and practice what the Quran teaches, no matter in whatever degree it may be.
In short, the assumption that the Quran could have come for every human group separately making the mission and teaching of the Holy Prophet ﷺ universal is something even a person of ordinary intelligence would not find correct. Therefore, it becomes necessary that the Quran be sent in one single language and the language spoken by the prophet should also be the same language of the Quran, and then its translations into other languages be made and circulated. After the Holy Prophet ﷺ ، his deputies, the ` Ulama of the community, should spread out the teachings and rules of guidance left behind by him among their peoples and in their language. Therefore, Allah Ta’ ala chose the Arabic language over all languages of the world for a number of reasons.
The Distinctions of Arabic
First of all, the Arabic language is the official language of the heavens. The language of angels is Arabic. The Preserved Tablet (al-Lawh al-Mahfuz ) is in the Arabic language as the Quran tells us بَلْ هُوَ قُرْآنٌ مَّجِيدٌ ﴿21﴾ فِي لَوْحٍ مَّحْفُوظٍ ﴿22﴾ (Rather, it is a glorious Qur’ an in the Preserved Tablet - 85:21, 22). Then, there is Jannah, the Paradise which is the real home of human beings and to where they have to return - and its language is also Arabic. In the Mujim of al-Tabarani, Mustadrak of al-Hakim and in Shuab al-Iman of Al-Baihaqi, there is a narration from Sayyidna ` Abdullah ibn ` Abbas ؓ which reports that the Holy Prophet ﷺ said: اَحِبُّوا العَرَبَ لِثلاثِ لِاَنِی عَرَبِی والْقرآن عَرَبِی وکَلَام اَھلِ الجَنَّۃِ عَرَبِی (That is, Love Arabs for three reasons: (1) That I am- an Arab; (2) and the Quran is in Arabic; (3) and the language of the people of Paradise is Arabic. [ In Mustadrak, Hakim calls this narration Sahih. The same rating appears in al-Jami` a1-Saghir. However, some Hadith experts have called it weak and not authentic ]. According to Ibn Taymiyyah, the subject of this Hadith is proven and cannot be rated any lesser than Hasan or good (Fayd al-Qadir Sharh al-Jami` al-Saghir, p. 179, v. 1).
There is a narration reported in Tafsir al-Qurtubi that the language of Sayyidna Adam (علیہ السلام) in Jannah was Arabic. When he was sent to the earth, and after his repentance was accepted, some changes in the Arabic language itself gave birth to the Syriac language.
This appears to support narrations which have been reported from Sayyidna ` Abdullah ibn ` Abbas and others ؓ . They say that the original language of all books Allah Ta’ ala has revealed was Arabic. It was archangel, Sayyidna Jibrail al-Amin (علیہ السلام) who relayed it to the prophets by translating it to them while they conveyed it to their communities in their language. These narrations have been reported by ` Allamah Al-Suyuti in Al-Itqan and by most commentators of the Quran under their comments on this verse. The gist of these reports is that the original language of all Scriptures is Arabic. But, with the exception of the Holy Quran, other books have been given as translated into the lan-guage of a country or people. Therefore, their meanings are all from Allah Ta’ ala, but there is a change in words. It happens to be the unique feature of the Quran alone that, like its meanings, the words too are but from Allah Ta’ ala. And perhaps, this is the reason why the Quran extended a challenge that even the combined force of the Jinns and human-kind of the whole world could not produce the likeness of a small Surah, rather of one Ayah of the Quran - because, in terms of its high status in word and meaning, it is the Word of Allah and a Divine attribute which cannot be imitated by anyone. Given their spiritual status, other Scriptures too are the Word of Allah, but none of the other Scriptures made such a claim, perhaps because they were not in their original form in Arabic but were its translation. Otherwise, in terms of being the Divine Word like the Quran, the uniqueness and inimitability of every such book was certain.
One major reason for the choice of the Arabic language is the inherent treasure of capabilities of the language itself for it has countless forms and methods through which a sense could be expressed.
And there is another reason too that Allah Ta` ala has naturally gifted Muslims with a certain affinity and congruity with the Arabic language because of which everyone goes on to learn the language easily as needed. This is the reason why, in every country the Sahabah reached, it took very little time when, without any compulsion, the Arabic language came to be the language of the whole country. Take Egypt, Syria and Iraq. Arabic was not their language. Today, they are known as Arab countries.
There is yet another reason for this phenomena. The Arabs were, though involved in serious evil practices, yet their capabilities, qualities and feelings can be called unmatched even under such circumstances. That is why Allah Ta` ala raised His greatest and the last messenger from among them, and chose his language to be the language of the Quran, and gave instructions to His prophet that they are the ones who should be the first to be guided and educated: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (and warn your close relatives - 26:214) - and the very first step taken was that He assembled around His messenger the kind of individuals from among these very people, individuals who sacrificed their life, wealth and children, almost everything for the sake of the Holy Prophet ﷺ taking his teachings to be dearer than what they had, even their lives. And it was the result of this pattern of behaviour that their personalities became so deeply coloured by his company and teaching that an ideal society rose in the world the like of which was never witnessed by humanity on this earth and under these skies. The Holy Prophet ﷺ charged this unique group with the mission of spreading the teachings of the Quran and said: of بَلِّغُوا عَنِّی وَلَو آیَۃً that is, Convey everything you hear from me to my people, even though it is a short verse. His Sahabah, alert and sacrificing as ever, took this order of their master so seriously that they fanned out far and wide around the world and made people become familiar with the Quran and its teachings. Not even twenty five years had passed after the departure of the Holy Prophet ﷺ from this mortal world that the message of the Quran started reverberating through the East and West.
On the other hand it was a wisdom of Allahs creation and a wise arrangement of His destination that He inculcated in the entire Ummah of dawah (i.e. all those addressed by the call of the Holy Prophet ﷺ including the mushriks and the Jews and the Christians), a special aptitude and zeal towards learning, teaching, writing and publishing books and promoting their respective ideas, a parallel of which is not found in the past history of the world. It was for this reason that the non-Arab nations not only acquired the disciplines of the Holy Quran and Sunnah with a great enthusiasm, but the advances made by non-Arabs in the acquirement of the Arabic language and its promotion and wider dissemination did not lag behind the Arabs.
It is certainly an astonishing fact that, in our time, the number of books on Arabic language, usage and grammar present in the world hap-pen to have been written by non-Arabs. And their contribution to the services rendered for the collection and documentation of the Quran and Sunnah, and in its exegesis and explication, has not been any lesser than Arabs.
So, it was in this manner that the language of the Holy Prophet ﷺ and the Book he was given, despite being Arabic, overtook the whole world. At least, for all practical purposes of Dawah (Call) and Tabligh (Spreading of the Message), the difference of Arab and non-Arab was eliminated. In every country and community, and among peoples speaking non-Arab languages, rose such ` Ulama who communicated to their own people the teachings of Quran and Sunnah through their indigenous languages, easily and effectively. Thus, the wisdom of sending a messenger speaking the language of the addressed people stood realized and proved.
Toward the end of the verse it was said that it is for the convenience of people that Allah Ta’ ala has sent His messengers speaking their language, so that they can explain His injunctions to them clearly and satisfactorily. But, it is still beyond human control to bring someone onto the right path. The truth is that it lies in the power of Allah Ta’ ala alone. Whom He wills He lets go astray and whom He wills He would give guidance. He is Mighty, and Wise.
Kami tidak mengutus seorang rasul kecuali Kami mengutusnya dengan berbicara memakai bahasa kaumnya agar mudah bagi mereka memahami apa yang dia bawa dari Allah. Kami tidak mengutusnya untuk memaksa manusia agar beriman kepada Allah karena Allah yang menyesatkan siapa yang Dia kehendaki dengan keadilan-Nya dan memberi hidayah kepada siapa yang Dia kehendaki dengan karunia-Nya. Allah Mahaperkasa yang tidak dikalahkan oleh siapa pun, lagi Mahabijaksana dalam penciptaan dan pengaturan-Nya.
4- Biz gönderdiğimiz her bir peygamberi mutlaka kendi kavminin dili ile gönderdik ki onlara (vahyi) apaçık anlatsın. Artık (bu açıklamadan sonra) Allah dilediği kimseleri saptırır, dilediği kimseleri de doğru yola iletir. O Azîzdir, Hakîmdir.
4. Bu, Allah’ın kullarına olan lütfundandır. O, ne kadar peygamber gönderdiyse hep kavminin dili ile göndermiştir ki ihtiyaç duydukları şeyleri onlara açıklasın, onlar da peygamberin getirdiklerini iyice öğrenme imkânı bulabilsinler. Peygamber başka bir dil ile onlara gelecek olsa idi, insanlar ancak peygamberin konuştuğu o dili öğrendikten sonra söylediği şeyleri anlayabilirlerdi. Peygamber onlara emrolundukları şeyleri açıklayıp nelerin yasak kılındığını söyleyince ve onlara karşı Allah’ın delili ortaya konulduktan sonra Allah, hidâyete boyun eğmeyenlerden “dilediği kimseleri saptırır, dilediği” rahmetini ihsan ettiği “kimseleri de doğru yola iletir. O Azîzdir, Hakîmdir.” Hidâyete iletenin ve saptıranın yalnız O olması ve kalpleri dilediği şekilde evirip çevirmesi, O’nun Aziz oluşunun bir tecellisidir. O’nun ancak layık olan kimseleri hidâyete iletmesi ve saptırması da hikmetinin bir tecellisidir.
Bu âyet-i kerime, Yüce Allah’ın ve Rasûlünün buyruklarını açıklamaya imkan veren Arap dili ilimlerinin öğreniminin, Allah tarafından sevilen ve istenen şeylerden olduğuna delildir. Çünkü bunları öğrenmeden Allah’ın peygamberine indirdiklerini tam anlamı ile bilmeye imkân yoktur. İnsanlar bu öğrenime ihtiyaç duymayacak bir hale gelinceye kadar da bu öğrenim devam etmelidir. Bu ise onların Arapça’yı iyice öğrenmeleri, küçük çocukları da bu dili öğrenerek yetiştirmeleri, ayrıca Arapça’nın inceliklerini bilmenin, onların adeta karakteristik bir özellikleri haline gelmesi halinde söz konusu olur. O zaman bu konuda ayrıca bir çaba harcamalarına gerek kalmaz ve Allah ile Rasûlünün buyruklarını, ashab-ı kiramın algılayıp öğrendikleri gibi doğrudan öğrenme imkânını elde ederler.
Biz her peygamberi ancak kendi kavminin diliyle gönderdik ki; Allah katından getirdiklerinin anlaşılması onlar için kolay olsun. Peygamberleri insanları Allah'a iman etmeye zorlamak için göndermedik. Allah dilediğini adaleti ile saptırır, dilediğini de lütfu ile hidayete muvaffak kılar. O Aziz'dir/hiç kimsenin mücadele edemeyeceği mutlak galiptir. Yaratmasında ve yönetmesinde hikmet sahibidir.
Hindi nagpadala ng anumang sugo malibang ipinadala siya bilang tagapagsalita sa wika ng mga tao niya upang padaliin sa kanila ang pag-intindi sa inihatid niya mula sa ganang kay Allāh. Hindi nagpadala sa kanya para mamilit sa kanila sa pananampalataya kay Allāh sapagkat si Allāh ay nagliligaw sa sinumang niloloob Niya ayon sa katarungan Niya at nagtutuon Siya sa sinumang niloloob Niya sa kapatnubayan ayon sa kabutihang-loob Niya. Siya ay ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang Marunong sa paglikha Niya at pangangasiwa Niya.
Sungguh Kami telah mengutus Musa dan Kami mendukungnya dengan mukjizat-mukjizat yang menunjukkan kebenarannya dan bahwa dia diutus dari Tuhannya. Kami memerintahkannya agar mengeluarkan kaumnya dari kekufuran dan kebodohan menuju iman dan ilmu. Kami juga memerintahkannya agar mengingatkan kaumnya dengan hari-hari Allah yang saat itu Allah memberikan kenikmatan kepada mereka. Sesungguhnya hari-hari tersebut mengandung petunjuk jelas terhadap ketauhidan Allah dan keagungan kodrat-Nya, serta pemberian nikmat-Nya kepada orang-orang mukmin. Inilah yang bermanfaat bagi orang-orang sabar di atas ketaatan kepada Allah dan yang selalu bersyukur atas nikmat dan karunia-Nya.
Story of Musa and His People
Allah says here, `Just as We sent you (O, Muhammad) and sent down to you the Book, in order that you might guide and call all people out of darkness into the light, We also sent Musa to the Children of Israel with Our Ayat (signs, or miracles).' Mujahid said that this part of the Ayah refers to the nine miracles.
أَنْ أَخْرِجْ قَوْمَكَ
(Bring out your people) he is being commanded;
أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَـتِ إِلَى النُّورِ
(Bring out your people from darkness into light,) call them to all that is good and righteous, in order that they might turn away from the darkness of ignorance and misguidance they indulged in, to the light of guidance and the enlightenment of faith,
وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ
(and remind them of the annals (or days) of Allah) remind them (O Musa) of Allah's days, meaning, favors and bounties which He bestowed on them when He delivered them from the grip of Fir`awn and his injustice, tyranny and brutality. This is when Allah delivered them from their enemy, made a passage for them through the sea, shaded them with clouds, sent down manna and quails for them, and other favors and bounties. Mujahid, Qatadah and several others said this. Allah said next,
إِنَّ فِى ذلِكَ لآيَـتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
(Truly, therein are Ayat for every patient, thankful (person).) Allah says, `Our delivering of Our loyal supporters among the Children of Israel from the grasp of Fir`awn and saving them from the disgraceful torment, provides a lesson to draw from for those who are patient in the face of affliction, and thankful in times of prosperity. Qatadah said, "Excellent is the servant who if he is tested, he observes patience, and if he is granted prosperity, he is thankful for it." It is recorded in the Sahih that the Messenger of Allah ﷺ said,
«إِنَّ أَمْرَ الْمُؤْمِنِ كُلَّهُ عَجَبٌ، لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ، فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ، فَكَانَ خَيْرًا لَه»
(Verily, all of the matter of the believer is amazing, for every decision that Allah decrees for him is good for him. If an affliction strikes him, he is patient and this is good for him; if a bounty is give to him, he is thankful and this is good for him.)
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ أَنجَاكُمْ مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ وَفِى ذلِكُمْ بَلاءٌ مِّن رَّبِّكُمْ عَظِيمٌ - وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ - وَقَالَ مُوسَى إِن تَكْفُرُواْ أَنتُمْ وَمَن فِى الاٌّرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِىٌّ حَمِيدٌ
Here, ‘Our Signs’ means those signs of the universe which prove the statements of God to be true. ‘God’s Days’ (ayyamullah) means those events of history when the decision of God was made manifest and, with the special help of God, truth was victorious over falsehood. But it is very strange that these things remain almost untraceable in our world. The signs of God have been masked by wrong interpretation and wrong explanation, and the Days of God were not considered worth mentioning, the utmost attention was given to writing instead about ‘the Days of the Human Being’ (ayyamul insan). In view of this, the only way for a subject of God to emerge from the darkness of falsehood is to exercise patience and remain grateful. Modesty is necessary to find the truth. In order to find the truth, one has to lose oneself and this cannot be attained by anybody without the exercise of patience. Then the realization of truth shows a man that the division of resources in this universe is a matter between the giver and the receiver. God is the Giver and man is the receiver. The proper feeling which develops in man after the discovery of this reality is known as gratefulness. That is to say that, in order to reach reality, man has to exercise patience and, in order to assimilate this reality within himself, he has to be grateful.
. Please see footnote on the first verse of this Surah.
. The 'Days of Allah' here refers to the events of the past when Allah had graced some people with His favours and subjected some others to His punishment.
ommentary
The first verse cited above (5) mentions that Allah Ta’ ala sent Sayyidna Musa (علیہ السلام) with His آیَات 'Ayat' (verses or signs) to bring his people out from the darkness of disbelief and disobedience into the light of faith and obedience.
The word: آیَات (Ayat ) could mean the verses of the Torah for its very purpose was to spread the light of truth. آیَات 'Ayat' is at times used in the sense of miracles. At this place, this meaning could also apply for Allah Ta’ ala had particularly blessed Sayyidna Musa (علیہ السلام) with nine miracles out of which the miracle of his staff turning into a snake and his hand becoming radiant have been mentioned at several places in the Qur’ an. If 'Ayat' is taken in the sense of miracles, it would mean that Sayyidna Musa (علیہ السلام) was sent with such open miracles that no sane human being, once he had seen them, could ever go on sticking to his earlier denial and disobedience.
A Subtle Point
It will be noted that the word used in this verse is: قَوم (qawm) while asking Sayyidna Musa (علیہ السلام) to bring his people from darkness into the light. But, when this very subject was taken up in the first verse of this particular Surah by addressing the Holy Prophet ﷺ ، the word: قَوم (qawm) was not used there. Instead, used there was the word: اَلنَّاس ( (an-nas) لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ: (that you may take the people [ that is, the human beings ] out of [ all sorts on darkness into the light). Implied here is the sense that the Divinely ordained mission of Sayyidna Musa (علیہ السلام) as a prophet was only for his people, the Bani Isra'il, and for others in Egypt while the coming of the Holy Prophet ﷺ was destined for the human beings of the entire world.
Then, it was said: وَذَكِّرْهُم بِأَيَّامِ اللَّـهِ ' ) (and remind them of the days of Allah).
'The Days of Allah'
The word: اَیِّام (ayyam) is the plural of yowm (day) which is well-known. The expression: (Ayyamullah) is used in two senses and both can be applied here. (1) Firstly, it could denote the particular days in which some war or revolution has occurred, for example, the battles of Badr, Uhud, Alihzab, Hunain and other events of this nature, or they may refer to major events when punishment overtook past communities which pulverized or destroyed nations and peoples known to be great and powerful. If so, the objective behind reminding these people of the 'Days of Allah' would be to warn them against the evil end of their disbelief.
(2) "And remind them of 'the Days of Allah'" carries another meaning also, that is, the blessings and favours of Allah Ta` ala. In this case, re-minding them of these Days would be a form of constructive admonition which, when directed at someone basically good by reminding him of the favour done by his benefactor, would result in his being ashamed of his hostility and disobedience.
The general pattern of the Qur’ anic method of reform is to tie a command given with relevant ways to act upon it which appear synchronized with it. Here, in the first sentence, Sayyidna Musa has been commanded to either recite the verses of Allah or show miracles to his people and bring them out from the darkness of disbelief into the light of faith. How would this be done? The sentences that follow give the method: There are two ways of bringing the disobedient ones to the right path: (1) Putting the fear of punishment in their hearts; (2) to remind them of Divine blessings and favours and to persuade them to take to being obedient to Allah. The sentence: وَذَكِّرْهُم بِأَيَّامِ اللَّـهِ (and remind them of the Days of Allah) could mean both. If so, the sense would be that he should tell them about the evil fate of those who disobeyed from among the past communities, how punishment came upon them and how they were either killed in the Jihad or were disgraced. May be, by being so re-minded, they take a lesson and save themselves from it. Similar to this there are so many usual blessings of Allah Ta` ala which keep coming to them day and night, and also the special ones which were turned to-wards them in the hour of their need, for example, the shade of clouds over their heads in the wilderness of Tih (the desert of Sinai), the coming of Mann and Salva as food, the gushing forth of streams from stones when they needed water. So, they could be reminded of these and many other blessings of this nature and invited to believe in the Oneness of Allah and follow the path of obedience to Allah Ta’ ala.
Said in the last sentence of the first verse (5) was إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ (Surely, there are signs therein for every man of patience and gratitude). Here, 'ayat' means signs and proofs. The word: (sabbar) is a form of exaggeration derived from: صَبر (sabr) which means very patient and much enduring, while the word: شَکُور (shakur) is a form of exaggeration derived from: شُکر (shukr) which means very grateful. The sentence means that the Days of Allah - that is, past events whether related to the punishment of the deniers of truth, or to the blessings and favours of Allah Ta’ ala - are full of the signs and proofs of the perfect power and eloquent wisdom of Allah Ta’ ala, particularly for a person who is much observing of patience and gratitude.
The sense is that these open signs and proofs, though they are for the guidance of every observer, but certainly unfortunate are the disbelievers who just do not care to ponder over them and, as a result, remain deprived of the benefit they would have derived from them. People who really benefit from these signs and proofs are those who have combined in their person the best of patience and gratitude. The reference here is to true believers - as it appears in a narration of Sayyidna Anas ؓ carried by al-Baihaqi where the Holy Prophet ﷺ has been reported to have said: 'Iman is composed of two parts, half of it is patience and the other half, gratitude.' (Mazhari)
Sayyidna ` Abdullah ibn Masud ؓ said: Sabr is the half of 'Iman. Based on a narration of Sayyidna Suhayb ؓ appearing in the Sahih of Muslim and the Musnad of Ahmad, the Holy Prophet ﷺ has been reported to have said: Every state of affairs for a true believer is nothing but good. This is a quality of life no one else has been blessed with. This is because a true believer, if he finds comfort, blessing, honour or recognition, shows his gratitude before Allah Ta’ ala for these which then be-comes a source of good for him both physically and spiritually (in the material world, the blessings Divinely promised increase, and abide, while in the world to come, the Hereafter, one receives the greatest of rewards for his or her gratitude). And, if a true believer is hit by pain or hard-ship, he observes patience against it. Because of his patience, that hard-ship turns into ease and comfort for him. In the present world, this hap-pens when the observers of patience are blessed with the company of Allah Ta’ ala as said in the Holy Qur'an: إِنَّ اللَّـهَ مَعَ الصَّابِرِينَ ('Surely, Allah is with those who observe patience'- 8:46). And anyone who has Allah with him ultimately finds his hardship changed into comfort. As for the Here-after, we know that there the supreme reward for having observed patience is limitless with Allah Ta` ala, as said in the Holy Qur'an: إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ (but then, paid in full to those who observe patience shall be their reward without reckoning - 39:10).
To sum up, no state in which a true believer is can be called bad. It is good all along. A fall would make him rise again and when hit by hard-ships he would emerge stronger and more polished.
So, 'Iman is a priceless asset which transforms even shocks of hard-ship into drafts of comfort. Sayyidna Abu Al-Darda' ؓ said that he had heard the Holy Prophet ﷺ say: 'Allah Ta` ala told Sayyidna ` Isa (علیہ السلام) : I am going to create a community after you who are such that if they have what they desire and things turn out the way they want them to, then, they would be grateful, and if they have to face an unpleasant situation, against their wish and pleasure, then, they would accept it as a source of reward from Allah, and would observe patience. And this wisdom and forbearance demonstrated by them would not be the outcome of their own personal wisdom and forbearance, rather, We shall be bestowing upon them a certain part of Our Own Wisdom and Forbearance. (Mazhari)
The substance of the reality of gratitude (shukr) is that one should not spend out the blessings given by Allah Ta’ ala in what is Haram, in things which are not permitted, and in being disobedient to Him. One should also show gratitude by saying so as well, and by modeling and channelizing one's deeds in a manner that they would go on to become ac-cording to His good pleasure.
And the substance of the reality of patience (sabr) is that we should not worry about what comes to be against our wishes, taste or temperament, and that we avoid being ungrateful in what we say or do; and that we keep hoping for the mercy of Allah Ta۔ ala in this mortal life too, and be certain of the great reward of patience due in the Hereafter as well.
The second verse (6) carries details of what was said earlier, that is, when Sayyidna Musa (علیہ السلام) was commanded to remind his people, the Bani Isra` il, of the particular Divine blessing which changed their lives. Before the coming of Sayyidna Musa (علیہ السلام) ، they were living as slaves of the Pharaoh. Even as slaves, they were not treated humanely. Boys born among them were killed at birth. Only girls were left to survive and serve. After the appearance of Sayyidna Musa علیہ السلام ، such was his barakah that Allah Ta۔ ala had them delivered from the punishing clutches of the Pharaoh.
5- Andolsun ki biz Mûsâ’yı mucizelerimizle birlikte:“Kavmini karanlıklardan nura çıkar ve onlara Allah’ın günlerini hatırlatarak öğüt ver” diye (kavmine) gönderdik. Şüphesiz bunda çok sabreden ve çok şükreden herkes için ibretler vardır.
6- O vakit Mûsâ kavmine şöyle demişti:“Allah’ın üzerinizdeki nimetini hatırlayın. Hani O, sizi azabın en şiddetlisine uğratan, oğullarınızı boğazlayıp kadınlarınızı diri bırakan Firavun hanedanından kurtarmıştı. Kuşkusuz bunda Rabbiniz tarafından büyük bir imtihan/nimet vardı.
7- “Hani Rabbiniz şunu bildirmişti: Andolsun ki eğer şükrederseniz elbette size (olan nimetimi) artırırım; şayet küfür/nankörlük ederseniz hiç şüphesiz benim azabım çok şiddetlidir.”
8- Mûsâ demişti ki:“Siz ve bütün yeryüzündekiler küfür/nankörlük etseniz bile hiç şüphe yok ki Allah Ğanîdir, Hamîddir.”
5. Yüce Allah, Mûsâ aleyhisselam’ı getirdiklerinin doğruluğuna ve gerçekliğine delalet eden büyük mucizelerle gönderdiğini ve ona da Rasûlü Muhammed sallallahu aleyhi ve sellem’e hatta bütün peygamberlere kavimlerine bildirmelerini emretmiş olduğu hususları emrettiğini haber vermektedir:“Kavmini karanlıklardan” yani bilgisizliğin, küfrün ve onun şubelerinin karanlığından “nura” yani ilmin, imanın ve ona tabi olan diğer hususların aydınlığına “çıkar ve onlara Allah’ın günlerini.” Yani Allah’ın hem onlar üzerindeki nimetlerini, onlara olan ihsan ve lütuflarını, hem de peygamberlerini yalanlayan ümmetlere gönderdiği azabını, kâfirlerin başına getirdiği musibetleri “hatırlatarak öğüt ver” ki Allah’ın nimetlerine şükretsinler ve onun cezasından da sakınsınlar. “Şüphesiz bunda” yani Allah’ın kullarına nimet ya da azap gönderdiği günleri hatırlamakta zorlu, sıkıntılı hallerde ve darlıkta “çok sabreden ve” bolluk, nimet ve rahatlığa da “çok şükreden herkes için ibretler vardır.” Zira “Allah’ın günleri” O’nun kudretinin, lütuf ve ihsanının her şeyi kapsadığının, adalet ve hikmetinin de tam ve mükemmel olduğunun bir delilidir.
6. Mûsâ aleyhisselam da Rabbinin emrine uyarak kavmine Allah’ın nimetlerini hatırlatıp şunları söylemiştir:“Allah’ın üzerinizdeki nimetini” kalplerinizle ve dillerinizle anıp “hatırlayın. Hani O sizi azabın en şiddetlisine uğratan” en ağır olan çeşidini tattıran, yani “oğullarınızı boğazlayıp kadınlarınızı” öldürmeyerek “diri bırakan” -bu buyruk kötü azabın mahiyetini açıklamaktadır.- “Firavun hanedanından kurtarmıştı. Kuşkusuz bunda” yani sizi bu kurtarışında “Rabbiniz tarafından büyük bir imtihan/nimet vardı.” yani büyük bir nimet vardır yahut da Firavun ve etrafındaki ileri gelenler tarafından müptelâ kılındığınız bu azap, Allah tarafından büyük bir imtihan idi ki sabredecek misiniz etmeyecek misiniz? diye.
7. Allah’ın nimetlerine şükretmeye teşvik etmek üzere de onlara şöyle demişti:“Hani Rabbiniz şunu bildirmişti” şunu ilan etmiş ve şu vaadde bulunmuştu: “Andolsun ki eğer” nimetlerime “şükrederseniz elbette size (olan nimetimi) artırırım; şayet küfür/nankörlük ederseniz hiç şüphesiz benim azabım çok şiddetlidir.” Üzerlerinde bulunan nimeti çekip alması da bu çetin azabın bir parçasıdır. Şükür, kalb ile Allah’ın nimetlerini itiraf etmek, dille Allah’a övgüde bulunmak ve onları Allah’ın rızası uğrunda harcamaktır. Küfür/nankörlük ise bunun aksini yapmaktır.
8. “Mûsâ demişti ki: Siz ve bütün yeryüzündekiler küfür/nankörlük etseniz de” asla Allah’a hiçbir zarar veremezsiniz. “Şüphe yok ki Allah Ğanîdir, Hamîddir.” İtaatler egemenliğine bir şey katmaz, masiyetler de bir şey eksiltmez. O, kâmil manada Ğanî, yani hiçbir muhtaç olmayan zengindir. Hamîddir; zatı, isimleri, sıfatları ve fiilleri ile her türlü övgüye layık olandır. O’nun bütün sıfatları övülmeye değerdir ve kemal derecesindedir. Hiçbir ismi yok ki güzel olmasın. Hiçbir fiili yok ki kamil olmasın.
Quả thật Ta đã cử Musa đến và TA đã ban cho Người những dấu hiệu làm bằng chứng cho sự trung thực của Người, và xác định Người đúng thực được Thượng Đế phái đến. Và TA ra lệnh cho Người giải thoát cộng đồng mình từ không có đức tin và ngu muội trở nên có đức tin và hiểu biết. Và Ta cũng ra lệnh Người phải nhắc nhở họ về những ngày của Allah, đó là những ngày mà TA đã ban hồng phúc cho họ, quả thật trong những ngày đó có các dấu hiệu rõ ràng về việc tôn thờ Allah duy nhất và quyền năng vĩ đại của Ngài, và Ngài cũng ban các hồng phúc cho những người có đức tin. Và những điều này rất có ý nghĩa với những người kiên nhẫn trong việc phục tùng Allah và luôn biết ơn về hồng ân của Ngài
We had sent Moses and supported him with miracles indicating his truthfulness and that he was indeed sent by His Lord. We instructed him to remove his people from disbelief, ignorance and slavery to faith, knowledge and freedom from the enslavement of Pharaoh and his people. We instructed him to remind them of Allah’s days on which He blessed them with His favours and of the days of His retribution on which He took the deniers to task. In those days there are clear signs of Allah’s Oneness, His magnitude of power, His favour to the believers and His punishment of the wrongdoing deniers. This is something that will be of benefit to those who are steadfast in following Allah and who constantly show gratitude for His favours and blessings.
Mi smo poslali Musaa i pomogli smo ga znakovima koji ukazuju na njegovu istinitost, koji su dokaz da je poslat od svog Gospodara. Naredili smo mu da svoj narod izvede iz nevjerstva i neznanja u vjerovanje i znanje, i da ih podsjeća na dane u kojima im je Allah darovao Svoje blagodati. Doista su u tim danima jasni dokazi Allahovog monoteizma, Njegove velike moći i Njegovih velikih blagodati prema vjernicima. Iz ovog se mogu okoristiti vjernici koji su strpljivi na pokornosti Allahu, i koji su Mu stalno zahvalni na blagodatima koje im je darovao.
"Dan sesungguhnya Kami telah mengutus Musa dengan mem-bawa ayat-ayat Kami, dan Kami perintahkan kepadanya, 'Keluar-kanlah kaummu dari gelap gulita kepada cahaya terang benderang, dan ingatkanlah mereka kepada hari-hari Allah.' Sesungguhnya pada yang demikian itu terdapat tanda-tanda (kekuasaan Allah) bagi setiap orang penyabar dan banyak bersyukur. Dan (ingatlah), ketika Musa berkata kepada kaumnya, 'Ingatlah nikmat Allah atasmu ketika Dia menyelamatkan kamu dari (Fir'aun dan) peng-ikut-pengikutnya, mereka menyiksa kamu dengan siksa yang pedih, mereka menyembelih anak-anak laki-lakimu, membiarkan hidup anak-anak perempuanmu; dan pada yang demikian itu ada cobaan yang besar dari Rabbmu.' Dan (ingatlah juga), tatkala Rabbmu memaklumkan, 'Sesungguhnya jika kamu bersyukur, pasti Kami akan menambah (nikmat) kepadamu, dan jika kamu mengingkari (nikmatKu), maka sesungguhnya azabKu sangat pedih.' Dan Musa berkata, 'Jika kamu dan orang-orang yang ada di muka bumi se-muanya mengingkari (nikmat Allah), maka sesungguhnya Allah Mahakaya lagi Maha Terpuji'." (Ibrahim: 5-8).
(5) Allah تعالى memberitahukan bahwa Dia mengirim Musa dengan dibekali ayat-ayat (tanda-tanda kebesaran Allah) yang agung, yang menunjukkan kejujuran dan kebenaran misi yang dia bawa. Dan Allah telah memerintahkan Musa dengan sesuatu yang juga Dia perintahkan kepada RasulNya Muhammad, bahkan ke-pada seluruh RasulNya dan kaum mereka, yaitu ﴾ أَنۡ أَخۡرِجۡ قَوۡمَكَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ﴿ "Keluarkanlah kaummu dari gelap gulita kepada cahaya terang benderang", dari kegelapan kebodohan, kekufuran dan cabang-cabangnya menuju cahaya ilmu, iman, dan ranting-rantingnya. ﴾ وَذَكِّرۡهُم بِأَيَّىٰمِ ٱللَّهِۚ ﴿ "Dan ingatkanlah mereka kepada hari-hari Allah", dengan nikmat-nikmatNya serta curahan kebaikanNya pada mereka, mengingatkan sejarah-sejarah tentang umat-umat yang mendustakan (ajaran Allah) serta peristiwa-peristiwa yang Allah (timpakan) kepada orang-orang kafir. Tujuannya, agar mereka mensyukuri nikmat-nikmatNya dan berhati-hati dari siksaNya.
﴾ إِنَّ فِي ذَٰلِكَ ﴿ "Sesungguhnya pada yang demikian itu", sejarah-sejarah ketentuan Allah terhadap hamba-hambaNya, ﴾ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ ﴿ "terdapat tanda-tanda (kekuasaan Allah) bagi setiap orang yang penyabar lagi banyak bersyukur," yaitu orang yang sangat sabar ter-hadap kesengsaraan, kesulitan, dan himpitan hidup, bersyukur atas kesenangan dan kenikmatanNya. Sesungguhnya kejadian-ke-jadian (yang telah Allah tentukan) bisa dijadikan bukti kesempur-naan kekuasaanNya dan luasnya kebaikanNya serta paripurnanya sifat keadilan dan kebijaksanaanNya.
(6) Oleh karenanya, Musa menaati perintah Rabbnya. Dia mengingatkan mereka tentang nikmat-nikmatNya pada mereka. Ia berkata, ﴾ ٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ ﴿ "Ingatlah nikmat Allah atasmu", dengan hati dan lisan kalian ﴾ إِذۡ أَنجَىٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ ﴿ "ketika Dia menyelamatkan kamu dari (Fir'aun dan) pengikut-pengikutnya, mereka menyiksa kamu," mereka menimpakan pada kalian ﴾ سُوٓءَ ٱلۡعَذَابِ ﴿ "siksa yang pedih," maksudnya yang paling keras. Musa menjelaskannya dengan berkata, ﴾ وَيُذَبِّحُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ ﴿ "Mereka menyem-belih anak-anak laki-lakimu, membiarkan hidup anak-anak perempuanmu", membiarkan mereka (para wanita), tidak membunuhi mereka.
﴾ وَفِي ذَٰلِكُم ﴿ "Dan pada yang demikian itu", penyelamatan bagi mereka ﴾ بَلَآءٞ مِّن رَّبِّكُمۡ عَظِيمٞ ﴿ "ada cobaan yang besar dari Rabbmu", yaitu kenikmatan agung atau maksudnya dalam siksaan (yang ka-lian teruji dengannya yang berasal dari Fir'aun dan para pembesar-nya) terdapat ujian besar dari Allah, untuk melihat apakah kalian bersabar ataukah tidak?
(7) Dia berkata kepada kaumnya untuk menghimbau mereka supaya mensyukuri nikmat-nikmat Allah, ﴾ وَإِذۡ تَأَذَّنَ رَبُّكُمۡ ﴿ "Dan (ingatlah juga), tatkala Rabbmu memaklumkan", maksudnya memberi-tahukan dan menjanjikan ﴾ لَئِن شَكَرۡتُمۡ لَأَزِيدَنَّكُمۡۖ ﴿ "Sesungguhnya jika kamu bersyukur, pasti Kami akan menambah (nikmat) kepadamu", dari nikmat-nikmatKu. ﴾ وَلَئِن كَفَرۡتُمۡ إِنَّ عَذَابِي لَشَدِيدٞ ﴿ "Dan jika kamu menging-kari (nikmatKu), maka sesungguhnya azabKu sangat pedih", dan di antara bentuk siksaNya, adalah Allah akan melenyapkan nikmat yang telah Allah curahkan dari mereka. Bersyukur hakikatnya, pe-ngakuan hati terhadap nikmat-nikmat Allah dan menyanjung Allah karenanya, serta mempergunakannya dalam keridhaan Allah. Se-mentara, pengingkaran terhadap nikmat Allah mempunyai penger-tian yang berlawanan dengannya.
(8) ﴾ وَقَالَ مُوسَىٰٓ إِن تَكۡفُرُوٓاْ أَنتُمۡ وَمَن فِي ٱلۡأَرۡضِ جَمِيعٗا ﴿ "Dan Musa berkata, 'Jika kamu dan orang-orang yang ada di muka bumi semuanya mengingkari (nikmat Allah)", maka kalian tidak akan pernah bisa membahayakan Allah sedikit pun. Sesungguhnya, Allah Mahakaya lagi Terpuji. Ketaatan-ketaatan (yang dikerjakan makhluk) tidak menambah apa pun dalam kerajaanNya. Demikian juga maksiat-maksiat (mereka) tidak mengurangi keutuhan kerajaanNya. Dia sempurna kekayaan-Nya, terpuji dalam dzat, nama-nama, sifat-sifat, serta perbuatan-perbuatanNya. Dia tidak mempunyai sifat melainkan segala sifat yang mengandung pujian dan kesempurnaan, dan tidak memiliki nama kecuali segala nama yang baik, dan tidak bertindak kecuali segala tindakan yang baik.
Talaga ngang nagpadala Kami kay Moises at nag-alalay Kami sa kanya ng mga tandang nagpapatunay sa katapatan niya at na siya ay isinugo mula sa Panginoon niya. Nag-utos Kami sa kanya na magpalabas siya sa mga tao niya mula sa kawalang-pananampalataya at kamangmangan tungo sa pananampalataya at kaalaman. Nag-utos sa kanya na magpaalaala siya sa kanila hinggil sa mga araw ni Allāh na nagbiyaya Siya sa kanila sa mga iyon. Tunay na sa mga araw na iyon ay talagang may mga katunayang hayag kaugnay sa paniniwala sa kaisahan ni Allāh, kadakilaan ng kakayahan Niya, at pagbibiyaya Niya sa mga mananampalataya. Ito ay ang napakikinabangan ng mga tagapagtiis sa pagtalima kay Allāh, na mga namamalagi sa pagpapasalamat sa mga biyaya Niya at mga pagpapala Niya.
Habíamos enviado a Moisés y lo respaldamos con milagros que indicaban su veracidad y que ciertamente fue enviado por su Señor. Le instruimos para que alejara a su pueblo de la incredulidad, la ignorancia y la esclavitud acercándolos hacia la fe, el conocimiento y la libertad de la esclavitud a la cual lo tenía sometido el Faraón y su pueblo. Le pedimos que les recordara los días de Al-lah en los que los bendijo con Sus favores y los días de Su retribución en los que reprendió a los negadores. En esos días hay signos claros de la Unidad de Al-lah, Su magnitud de poder, Su favor a los creyentes y Su castigo a los negadores. Esto es algo que beneficiará a aquellos que son constantes en seguir a Al-lah y que con frecuencia muestran gratitud por Sus favores y bendiciones.
Ant olsun ki Musa -aleyhisselam-'ı da doğruluğuna delalet eden ayetlerle destekleyerek gönderdik. O, Rabbi tarafından gönderilmiştir. Kavmini küfür ve cehaletten, iman ve ilme çıkarmasını ona emrettik. Aynı zamanda Allah'ın kendilerine nimet verdiği günleri kavmine hatırlatmasını emrettik. Şüphesiz bu günlerde Allah'ın birliğine, kudretinin azametine ve müminleri nimetlendirmesine delalet eden apaçık deliller vardır. Allah'a itaat etmeye sabreden, nimetlerine ve ihsanına şükretmeye devam eden kimseler bunlardan istifade ederler.
Nous avons envoyé Moïse et l’avons soutenu avec des signes qui démontraient qu’il a bien été envoyé par son Seigneur. Nous lui avons ordonné de délivrer son peuple de la mécréance et de l’ignorance pour les mener vers la foi et la connaissance. Nous lui avons également ordonné de leur rappeler les jours durant lesquels Allah les avait comblés de bienfaits. Ces jours en question étaient assurément des indices évidents de l’Unicité d’Allah, de l’immensité de Son pouvoir et de l’abondance de Ses bienfaits qu’Il octroie aux croyants. Ceux qui sont endurants en adorant Allah et Lui sont continuellement reconnaissants pour Ses bienfaits exploitent ces indices à leur avantage.
E inviammo Mūsā e lo sostenemmo con evidenti Segni che confermavano la sua veridicità ed il fatto che, in verità, egli fosse stato inviato dal suo Dio; gli ordinammo di far uscire il suo popolo dalla miscredenza e ignoranza verso la fede e la conoscenza; e gli ordinammo di rammentare loro dei Giorni di Allāh, nei quali Allāh concesse loro grazie. In verità, in quei giorni vi sono Segni evidenti che mostrano l'Unicità di Allāh e la Sua immensa potenza e le Sue grazie nei confronti dei credenti; e di ciò beneficiano coloro che pazientano nell'obbedienza ad Allāh e che Lo ringraziano incessantemente per le Sue concessioni.
Ingatlah -wahai Rasul- ketika Musa melaksanakan perintah Tuhannya, dia berkata kepada kaumnya, Bani Israil mengingatkan mereka terhadap nikmat-nikmat Allah atas mereka, “Wahai kaumku! Ingatlah nikmat-nikmat Allah kepada kalian ketika Allah menyelamatkan kalian dari bala tentara Firaun dan menyelamatkan kalian dari siksaan mereka yang paling buruk atas kalian, yaitu mereka menyembelih bayi laki-laki kalian agar tidak ada anak laki-laki kelak yang akan menumbangkan kekuasaan Firaun dan mereka membiarkan anak-anak perempuan kalian hidup agar mereka bisa merendahkan dan melecehkan anak-anak perempuan itu. Apa yang mereka lakukan terhadap kalian ini merupakan ujian besar bagi kesabaran kalian, lalu Allah membalas kalian atas kesabaran kalian itu dengan menyelamatkan kalian dari siksaan bala tentara Firaun.”
Banggitin mo, O Sugo, nang sumunod si Moises sa utos ng Panginoon niya saka nagsabi siya sa mga tao niya kabilang sa mga anak ni Israel habang nagpapaalaala sa kanila ng mga biyaya ni Allāh sa kanila: "O mga tao ko, alalahanin ninyo ang mga biyaya ni Allāh sa inyo nang sinagip Niya kayo mula sa angkan ni Paraon at iniligtas Niya kayo mula sa lupit nila: nagpapalasap sila sa inyo ng pinakamasamang pagdurusa yayamang pinagkakatay nila noon ang mga anak ninyong lalaki upang walang ipanganak sa inyo na aagaw sa paghahari ni Paraon at pinananatili nila ang mga babae ninyo sa bingit ng buhay para abahin sila at hamakin sila. Sa mga gawain nilang ito ay may isang pagsusulit para sa inyo, na sukdulan sa pagtitiis, kaya tinumbasan kayo ni Allāh sa pagtitiis ninyo sa pagsubok na ito sa pamamagitan ng pagsagip sa inyo sa lupit ng angkan ni Paraon.
Allah states that Musa reminded his people about Allah's annals anddays and of Allah's favors and bounties that He bestowed on them,when He saved them from Fir` awn and his people and the tormentand disgrace they used to exert on them.
They used to slaughter whomever they could find among their sons and let their females live. Allah delivered them from all this torment, and this is a great bounty, indeed. This is why Allah described this affliction,
وَفِى ذَلِكُمْ بَلاَءٌ مِّن رَّبِّكُمْ عَظِيمٌ
(and in it was a tremendous trial from your Lord.) `for He granted you (O Children of Israel) a great favor for which you are unable to perfectly thank Him.' Some scholars said that this part of the Ayah means, `what Fir`awn used to do to you was a tremendous
بَلاَءً
(trial.)' Both meanings might be considered here and Allah knows best. Allah said in another Ayah ,
وَبَلَوْنَـهُمْ بِالْحَسَنَـتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ
(And We tried them with good and evil in order that they might turn (to Allah). ) 7:168 Allah's statement next,
وَإِذْ تَأَذَّنَ رَبُّكُمْ
(And (remember) when your Lord proclaimed) means, proclaimed and made known His promise to you. It is possible that this Ayah means, your Lord has vowed and sworn by His might, grace and exaltness. Allah said in a similar Ayah,
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَى يَوْمِ الْقِيَـمَةِ
(And (remember) when your Lord declared that He would certainly keep on sending against them (i.e. the Jews), till the Day of Resurrection.) 7:167 Allah said,
لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ
(If you give thanks, I will give you more;) meaning, `if you appreciate My favor on you, I will give you more of it,
وَلَئِن كَفَرْتُمْ
(but if you are thankless) if you are not thankful for My favors, covering and denying, them,
إِنَّ عَذَابِى لَشَدِيدٌ
(verily, My punishment is indeed severe), by depriving you of the favor and punishing you for being unappreciative of it.' A Hadith states that,
«إِنَّ الْعَبْدَ لَيُحْرَمُ الرِّزْقَ بِالذَّنْبِ يُصِيبُه»
(A servant might be deprived of a provision (that was written for him) because of a sin that he commits. ) Allah said,
وَقَالَ مُوسَى إِن تَكْفُرُواْ أَنتُمْ وَمَن فِى الاٌّرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِىٌّ حَمِيدٌ
(And Musa said: "If you disbelieve, you and all on earth together, then verily, Allah is Rich (free of all needs), Worthy of all praise.") Allah does not need the gratitude of His servants, and He is worthy of all praise even if the disbelievers disbelieve in Him,
إِن تَكْفُرُواْ فَإِنَّ اللَّهَ غَنِىٌّ عَنكُمْ
(If you disbelieve, then verily, Allah is not in need of you) 39:7 and,
فَكَفَرُواْ وَتَوَلَّواْ وَّاسْتَغْنَى اللَّهُ وَاللَّهُ غَنِىٌّ حَمِيدٌ
(So they disbelieved and turned away. But Allah was not in need (of them). And Allah is Rich (free of all needs), Worthy of all praise.) 64:6 In his Sahih, Muslim recorded that Abu Dharr said that the Messenger of Allah ﷺ said that his Lord the Exalted and Most Honored said,
«يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا نَقَصَ ذَلِكَ فِي مُلْكِي شَيْئًا، 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 المِخْيَطُ إِذَا أُدْخِلَ الْبَحْر»
(O My servants. If the first and the last among you, mankind and Jinns among you, had the heart of the most pious and righteous man among you, that will not increase my kingdom in the least. O My servants! If the first and the last among you, mankind and the Jinns among you, had the heart of the most wicked man among you, that will not decrease My kingdom in the least. O My servants! If the first and the last among you, the mankind and Jinns among you, stood in one flat area and each asked me (what they wish), and I gave each one of them what they asked, that will not decrease My kingdom except by that which the needle carries (of water) when inserted in the ocean.") Verily, all praise and glory are due to Allah, the Rich free of need, the Worthy of all praise.
O Poslaniče, spomeni kada je Musa primijenio naredbu svog Gospodara rekavši svom narodu, Israelićanima, podsjećajući ih na Allahove blagodati: "O narode moj, sjetite se Allahovih blagodati prema vama kada vas je spasio od faraona i njegovih sljedbenika, sačuvavši vas njihove srdžbe i sile. Oni su vas žestoko mučili, klali su vaše sinove, kako se među vama ne bi rodio neko ko će preuzeti vlast od faraona, a u životu su ostavljali vaše kćeri, kako bi ih ponižavali. U tim njihovim djelima je veliki ispit za vas, kako biste strpljivi bili, pa vas je Allah nagradio za vaše strpljenje spašavanjem od sile faraona i njegovih sljedbenika."
Và Ngươi hãy nhớ lại - hỡi Thiên Sứ - khi Musa nhận mệnh lệnh từ Thượng Đế của Người, kêu Người bảo với người dân của mình là bộ tộc Israel về việc ghi nhớ ân huệ mà Allah đã ban cho: Hỡi dân ta! Các ngươi hãy nhớ đến ân huệ của Allah đã ban cho các ngươi khi Ngài đã giải thoát các ngươi từ đồng bọn của Fir-'awn, Ngài đã giải phóng các ngươi khỏi đau khổ, và cứu thoát các ngươi khỏi hình phạt tàn ác của chúng. Chúng giết con trai các ngươi để không ai tranh giành ngai vàng của chúng sau này, và chúng giữ phụ nữ của các ngươi lại để mà lăng mạ và sĩ nhục họ. Qua những hành động của chúng, đó chính là sự thử thách to lớn về lòng kiên nhẫn giành cho các ngươi. Rồi Allah xem xét lại lòng kiên nhẫn đó trong sự thử thách về việc giải thoát các ngươi khỏi sự đau khổ từ đồng bọn của Fir-'awn
Mensajero, recuerda cuando Moisés cumplió las órdenes de su Señor y dijo a su pueblo, los hijos de Israel, recordándoles los favores de Al-lah hacia ellos: “¡Pueblo mío! Recuerden el favor de Al-lah sobre ustedes cuando los salvó del pueblo del Faraón y los mantuvo a salvo. Ellos los hacían sufrir, mataban a sus hijos para que nadie que naciera entre ustedes se apoderara del reino del Faraón, y dejaban que sus mujeres vivieran para humillarlas y deshonrarlas. Esa fue una gran prueba de paciencia para ustedes. Al-lah los recompensó por tal paciencia al salvarlos de la aflicción a la que los tenía sometidos el pueblo del Faraón”.
Ô Messager, rappelle-toi lorsque Moïse obéit à l’ordre de son Seigneur et dit à ses compatriotes israélites en guise de rappel des bienfaits d’Allah: Ô mon peuple, rappelez-vous du bienfait qu’Allah vous fit lorsqu’Il vous sauva des gens de Pharaon et vous a soustrait à leur persécution. En effet, ils vous faisaient subir le pire des supplices en massacrant vos garçons, afin qu’aucun d’eux ne grandisse et ne s'empare du trône de Pharaon, et épargnaient la vie de vos filles afin de les humilier et de avilir. Ces persécutions visaient à tester votre patience et Allah vous a récompensés pour avoir enduré patiemment ces épreuves en vous sauvant de la persécution des gens de Pharaon.
-Ey Resul!- Musa -aleyhisselam- Rabbinin emrine itaat edip kavmi olan İsrailoğulları'na Allah'ın bahşetmiş olduğu nimetlerini hatırlatarak, şöyle demişti: "Ey Kavmim! Allah'ın Firavun ailesinden sizi kurtardığı, onların kötülüklerinden selamette kıldığı ve azabın en şiddetlisini size tattırdıkları zaman ki nimetini hatırlayın. Hani, Firavun'un mülkünü ele geçirecek kimseler doğmasın diye erkek çocuklarınızı boğazlıyor, kadınlarınızı küçük düşürmek ve zelil kılmak için hayatta bırakıyordu. Onların bu yaptıkları, sabretmeniz sizin için büyük bir imtihandır. Yüce Allah bu musibete sabretmenizden dolayı, Firavun ailesinin kötülüğünden sizi kurtararak mükâfatlandırdı".
Remember, O Messenger, when Moses fulfilled the instruction of his Lord and said to his people, the Israelites, reminding them of Allah’s favours to them: O my people, remember Allah’s favour on you when He saved you from the people of Pharaoh and gave you safety from their affliction. They were making you suffer greatly, killing your sons, so that no one would be born amongst you to take over Pharaoh’s kingdom, and letting your women live to humiliate and disgrace them. In their doing so was a great test of patience for you. Allah then rewarded you for your patience in this trial by saving you from the affliction of the people of Pharaoh.
O Messaggero, narra di quando Mūsā si sottomise all'ordine del Suo Dio dicendo al suo popolo, i Figli di Isrāīl, rammentandoli delle grazie di Allāh nei loro confronti: “O popolo, rammentate le grazie di Allāh nei vostri confronti, quando vi salvò dal popolo del Faraone e dalla loro persecuzione; essi vi infliggevano le peggiori torture, uccidendo i vostri figli maschi affinché non nascesse un vostro erede che potesse appropriarsi del regno del Faraone, e tenevano in vita le vostre mogli per offenderle e umiliarle. Queste loro azioni furono una grande prova delle vostra resistenza; Allāh vi ricompensò per aver sopportato tali disgrazie salvandovi dalla tirannia del popolo del Faraone.”
Musa im reče: "Sjetite se kada vam je Gospodar vaš jasno poručio: 'Ako budete Allahu zahvalni na blagodatima koje vam je dao - On će vam ih još povećati, a ukoliko ne budete zahvalni - pa doista je Njegova kazna žestoka za one koji poriču blagodati Njegove i ne zahvaljuju na njima.'"
Musa berkata kepada mereka, “Ingatlah ketika Tuhan kalian memberitahu kalian secara pasti; jika kalian bersyukur kepada Allah atas nikmat-nikmat-Nya yang telah Dia berikan kepada kalian, niscaya Dia akan menambahkan nikmat dan karunia-Nya kepada kalian. Akan tetapi, jika kalian mengingkari nikmat-nikmat-Nya atas kalian dan kalian tidak mensyukurinya maka azab Allah atas siapa yang mengingkari nikmat-nikmat-Nya dan tidak mensyukurinya benar-benar berat.”
Moïse leur dit ensuite: Rappelez-vous lorsqu’Allah vous fit l’annonce solennelle suivante: Si vous montrez de la gratitude à l’égard d’Allah pour les bienfaits dont Il vous a comblés, Il vous en accordera certainement un surplus par Sa grâce. Si vous les reniez en revanche et ne manifestez pas de gratitude, Son châtiment sera alors terrible.
E Mūsā disse loro: “Rammentate di quando il vostro Dio vi informò con certezza che, se ringraziate Allāh per le grazie menzionate che vi ha concesso, aumenterà le Sue grazie e i Suoi favori, mentre se rinnegate le Sue grazie nei vostri confronti e non Gli siete grati, in verità la Sua punizione verso chi rinnega le Sue grazie e non è grato per esse sarà severa.
Và Musa đã bảo họ rằng: Các ngươi hãy nhớ, khi Thượng Đế của các ngươi công bố một vấn đề trọng đại: Nếu các ngươi biết ơn Ngài về những hồng phúc mà Ngài đã ban cho, thì Ngài sẽ ban thêm hồng phúc và ân huệ cho các ngươi. Còn nếu các ngươi phủ nhận hồng phúc của Ngài và không biết ơn về điều đó, thì chắc chắn rằng Ngài sẽ dành hình phạt khủng khiếp cho những ai phủ nhận hồng phúc của Ngài và bội ơn về điều đó
The Outcome of Gratitude and Ingratitude
In the third verse (7), it was said: وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ (And when your Lord declared, "If you express gratitude, I shall certainly give you more, and if you are ungrateful, then My punishment is severe." ). The word: تَأَذَّنَ (ta'adhdhana) is used in the sense of making known or announcing. The sense of the verse is that Allah Ta’ ala has announced it for all to hear: 'If you are thankful for My blessings and do not waste them in acts of disobedience to Me and in deeds which have been prohibited, and try your best to mould your deeds to suit My pleasure, then, I shall increase these blessings for you.' This increase could be in the amount and volume of blessings, or it could be in their continuity and permanence as well. The Holy Prophet وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ said: 'A person who is blessed with the Taufiq to be grateful shall never be deprived of barakah and increase in blessings.' (Reported by Ibn Marduwayh from Ibn ` Abbas ؓ - Mazhari)
And then it was said: If you are ungrateful for My blessings then severe is My punishment too. The sum total of ungratefulness is that one spends out the blessings given by Allah Ta` ala in acts disobedient to Him and in things and ways which are impermissible; or, that one is tardy in fulfilling what has been made obligatory on him or her. As for the severe punishment against ungratefulness for blessings in the present world, it is possible that these blessings may be taken back all of a sudden; or, one may fall into some unwelcome circumstances as a result of which he remains unable to make use of that blessing, and finds punishment waiting for him in the Hereafter as well.
It is worth remembering at this point that in this verse, Allah Tad does promise good return, reward and increase in blessing, and that too in an emphatic manner: لَازِیدَنَّکُم (I shall certainly give you more). But, in contrast to this, for the ungrateful it was not said: لَاُعُذِّبَںَّکُم (I shall certainly punish you). Instead of that, given here is a limited warning which conveys the sense that 'My punishment too, to whomsoever it reaches, is very severe.' In this particular interpretation, there is a hint that it is not necessary that every ungrateful person has to undergo punishment - the likelihood of forgiveness also exists.
Nagsabi sa kanila si Moises: "Alalahanin ninyo nang ipinaalam sa inyo ng Panginoon ninyo ayon sa pagpapaalam na nanunuot: "Talagang kung nagpasalamat kayo kay Allāh sa ibiniyaya Niya sa inyo mula sa mga nabanggit na biyayang iyon ay talagang magdaragdag nga Siya sa inyo sa mga ito mula sa pagpapala Niya at kagandahang-loob Niya; at talagang kung nagkaila kayo sa mga biyaya Niya sa inyo at hindi kayo nagpasalamat sa mga ito, tunay na ang pagdurusang dulot Niya ay talagang matindi para sa sinumang nagkakaila sa mga biyaya Niya at hindi nagpapasalamat sa mga ito."
Moisés les dijo: “Recuerden cuando su Señor les anunció claramente: 'Si son agradecidos con Al-lah por los favores con los que Él les ha bendecido, entonces Él les concederá más de Su favor y gracia. Pero, si niegan Sus favores y no muestran gratitud por ellos, Su castigo será severo'“.
Moses said to them: Remember when your Lord clearly announced to you: If you are grateful to Allah for the above-mentioned favours that He has blessed you with, then He will give you more from His favour and grace. But, if you deny His favours to you and do not show gratitude for them, His punishment is severe for those who deny His favours and are not grateful for them.
Musa -aleyhisselam- onlara şöyle dedi: Rabbinizin şu buyruğunu hatırlayın; zikredilen nimetlerle sizi nimetlendirdiği için Allah'a şükrederseniz lütfunu ve nimetlerini size artırır. Eğer size verdiği nimetlerine nankörlük edip şükretmezseniz, nimetlerine nankörlük edip şükretmeyenlere karşı azabı da çok çetindir.
Moses said to his people: O my people, if you yourselves reject the truth and together with you all those on earth also reject the truth, the harm of your rejection will be on you, for Allah is self-sufficient and deserving of praise by Himself. The faith of the believers does not benefit Him and the rejection of the disbelievers does not harm Him.
Nagsabi si Moises sa mga tao niya: "O mga tao ko, kung tatanggi kayong sumampalataya at tatanggi kasama sa inyo ang lahat ng sinumang nasa lupa, ang kapinsalaan ng kawalang-pananampalataya ninyo ay manunumbalik sa inyo sapagkat tunay na si Allāh sa sarili Niya ay Walang-pangangailangan, nag-oobliga ng papuri sa sarili Niya. Hindi nagpapakinabang sa Kanya ang pananampalataya ng mga mananampalataya at hindi nakapipinsala sa Kanya ang kawalang-pananampalataya ng mga tagatangging sumampalataya."
I Musa reče svom narodu: "O narode moj, ako vi i svi drugi narodi na Zemlji budete nevjernici, štetu sami sebi činite, jer Allah je, uistinu, apsolutno neovisan, hvale dostojan zbog svog savršenstva. On nema nikakve koristi od vjerovanja vjernika, niti Mu šteti nevjerovanje nevjernika."
In the last verse here (8), it was said: قَالَ مُوسَىٰ إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا (And Musa said, "If you are ungrateful, you and all those on earth, then, Allah is free of all needs, worthy of every praise.) " This was said by Sayyidna Musa (علیہ السلام) to his people. He is telling them that should they or, for that matter, all inhabitants of the earth become ungrateful to Allah Ta’ ala, it is not going to cause any loss to Allah Ta’ ala. As for Him, He needs no praise or gratitude for Himself. He is Independent. He is beyond that. He is intrinsically Praised and deserving of praise. If you do not praise Him, the angels do, all of them, and so does every particle of this universe.
So, whatever good there is in gratitude, that is for you alone. There-fore, when you are asked to be grateful by Allah Ta’ ala, there is no gain for Him in doing so. In fact, it is His infinite mercy reaching out to you in your interest.
Rồi Musa bảo người dân của mình: Này dân Ta! Nếu các ngươi và toàn thể nhân loại trên trái đất này có vong ơn, bạc nghĩa thì sự vong ơn đó sẽ trở về với các ngươi. Vì quả thật, Allah tự giàu có trong chính bản thân Ngài, và Ngài đáng được ca ngợi từ trong chính Ngài, đức tin của những người có đức tin không hề mang lợi ích gì cho Ngài, và sự phủ nhận của những kẻ bất tin cũng không gây thiệt hại gì cho Ngài
Moisés dijo a su pueblo: “¡Pueblo mío! Si ustedes mismos rechazan la verdad y junto con ustedes todos los que están en la Tierra también la rechazan, el perjuicio de su rechazo será sobre ustedes, porque Al-lah es autosuficiente y digno de ser alabado. La fe de los creyentes no lo beneficia a Él y el rechazo de los incrédulos no Lo perjudica”.
Musa -aleyhisselam- kavmine şöyle dedi: Ey Kavmim! Siz ve sizinle birlikte bütün yeryüzündekiler inkâr etseniz, bu küfrünüz geri dönüp size zarar verir. Allah zatında zengin olandır. hamt edilmeyi hak edendir. Müminlerin iman etmesi ona fayda vermediği gibi kâfirlerin küfrü de O'na zarar vermez.
Musa berkata kepada kaumnya, “Wahai kaumku! Jika kalian kafir dan seluruh penduduk bumi juga kafir bersama kalian maka efek negatifnya kembali kepada kalian sendiri karena sesungguhnya Allah Mahakaya dengan diri-Nya, berhak untuk disanjung dengan sendiri-Nya, iman orang-orang mukmin tidak memberi-Nya manfaat, dan kekufuran orang-orang kafir tidak merugikan-Nya.
Puis il poursuivit: Ô mon peuple, si vous-mêmes mécroyez ainsi que tous les habitants de la Terre, le préjudice de votre mécréance ne retombera que sur vous puisqu’Allah se suffit à Lui-même et qu’Il est digne de louange par Son seul Etre. La foi des croyants ne Lui est d’aucun avantage et la mécréance des mécréants ne Lui porte aucun préjudice.
E Mūsā disse al suo popolo: “O popolo, se voi rinnegaste e se rinnegassero assieme a voi tutti quelli che sono sulla terra, il danno della vostra miscredenza si ritorcerebbe contro di voi; in verità, Allāh è Sufficiente a Se Stesso, meritevole di lode di per Sé, Egli non trae alcun vantaggio dalla fede dei credenti né danno dalla miscredenza dei miscredenti.
The speech of Moses referred to in these verses is perhaps the one which he had made in the Sinai desert to the Children of Israel, a few days before his death. This speech is recorded in detail in the present Bible. The sum and substance of this speech of Moses is that if they remained in this world as the people of God and made the affairs of God the subject of their discussion, then all the things of the world would support them; all communities would bear the stamp of their domination; God would subdue their enemies; so much so that if a river obstructed their way, God would give the command and the waters of the river would separate and give way to them, while their enemies would be drowned in that very river. He added that if they did not do as he said, they would be laid low in the eyes of God, that is, they would be deprived of God’s grace; the product of their labour would go to benefit others; they would fail in all their tasks and they would become intellectually and physically subordinate to other communities. This law of God is not only for Jews but for every community who is given the Book of God. This has been the way of God with every community bearing the Book irrespective of whether they were people of ancient times or whether they are people of the present day.
Hindi ba dumating sa inyo, O mga tagatangging sumampalataya, ang ulat ng pagpapahamak sa mga kalipunang tagapagpasinungaling kabilang sa bago pa ninyo, na mga tao ni Noe, [liping] `Ād na mga tao ni Hūd, [liping] Thamūd na mga kalipi ni Ṣāliḥ, at mga kalipunan na dumating nang matapos nila. Sila ay marami; walang nakabibilang sa bilang nila kundi si Allāh. Nagdala sa kanila ang mga sugo nila ng mga patunay na maliwanag at naglagay naman sila ng mga kamay nila sa mga bibig nila, habang mga kumakagat sa mga daliri nila dahil sa ngitngit sa mga sugo. Nagsabi sila sa mga sugo nila: "Tunay na kami ay tumangging sumampalataya sa ipinasugo sa inyo at tunay na kami ay talagang nasa isang pagdududang nag-uudyok sa pag-aalinlangan sa inaanyaya ninyo sa amin."
All of the prophets who came to various communities, had the same experience: everywhere efforts were made to silence them, for every community opposed its prophet. What was the reason for this? The reason for this was the people’s ‘doubt’. This doubt existed because the religion of their forefathers held sway and was widely believed in. By contrast, here was the divine religion being introduced by an apparently ordinary man. The arguments appeared to favour the religion of the Prophet. But historical glory and public popularity seemed to be on the side of their forefathers’ religion. The addressees of the Prophet were themselves in a dilemma: they did not have the power to reject the arguments and at the same time they could not understand how they could consider their leaders and great men to be on the wrong path. This double-edged puzzle pushed them further into a dilemma. Attached as they were to their ancestral religion, they could not accept the truth inspite of being convinced of the strong arguments.
Earlier Nations disbelieved in Their Prophets
Allah narrated to this Ummah (followers of Muhammad ) the stories of the people of Prophet Nuh, `Ad and Thamud, and other ancient nations that belied their Messengers. Only Allah knows the count of these nations,
جَآءَتْهُمْ رُسُلُهُم بِالْبَيِّنَـتِ
(To them came their Messengers with clear proofs,) they brought them evidences and plain, tremendous proofs and signs. Ibn Ishaq reported that `Amr bin Maymun said that `Abdullah said about Allah's statement,
لاَ يَعْلَمُهُمْ إِلاَّ اللَّهُ
(None knows them but Allah.) "The genealogists utter lies." This is why `Urwah bin Az-Zubayr said, "We did not find anyone who knows the forefathers of Ma`dd bin `Adnan."
Meaning of, "They put Their Hands in Their Mouths
Allah said next,
فَرَدُّواْ أَيْدِيَهُمْ فِى أَفْوَاهِهِمْ
(but they put their hands in their mouths) It is said that they pointed to the Messengers' mouths asking them to stop calling them to Allah, the Exalted and Most Honored. It is also said that it means, they placed their hands on their mouths in denial of the Messengers. It was also said that it means that they did not answer the call of the Messengers, or they were biting their hands in rage. Mujahid, Muhammad bin Ka`b and Qatadah said that they belied the Messengers and refuted their call with their mouths. I (Ibn Kathir) say that Mujahid's Tafsir is supported by the completion of the narrative,
وَقَالُواْ إِنَّا كَفَرْنَا بِمَآ أُرْسِلْتُمْ بِهِ وَإِنَّا لَفِى شَكٍّ مِّمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٍ
(and said: "Verily, we disbelieve in that with which you have been sent, and we are really in grave doubt as to that to which you invite us.") Al-`Awfi reported that Ibn `Abbas said, "When they heard Allah's Word, they were amazed and placed their hands on their mouths,"
وَقَالُواْ إِنَّا كَفَرْنَا بِمَآ أُرْسِلْتُمْ بِهِ
(and said: "Verily, we disbelieve in that with which you have been sent.") They said, We do not believe what you brought us, and have strong doubt in its authenticity. '
¿No les ha llegado la noticia de la destrucción de las comunidades que no creyeron antes que ustedes? La gente de Noé, ‘Ad, Hud, Zamud (el pueblo de Sálih) y las comunidades que los sucedieron. Sus mensajeros se presentaron con señales y milagros claros. Pero rechazaron a sus mensajeros, no profirieron nada que indicara su fe. En cambio, dijeron a sus mensajeros: “Rechazamos aquello con lo que han sido enviados. Tenemos profundas dudas sobre aquello a lo que nos convocan”.
Has not the news of the destruction of the communities who disbelieved before you reached you, O disbelievers? The people of Noah, the Ad, the people of Hud, Thamud - the people of Salih - and the communities that came after them, which are so numerous that their full number is known only to Allah? Their messengers came to them with clear signs as well as miracles. But they did not respond to their messengers and did not believe them. They did not utter anything that indicated their faith. Instead they said to their messengers: We reject what you have been sent with. We have disturbing doubts about what you are calling us to.
-Ey Kafirler- Sizden önce Nuh, Hûd, Âd, Salih, Semûd ve onlardan sonra yaşayıp elçileri yalanlayan kavimlerin helak haberi size ulaşmadı mı? Onların sayısını Allah'tan başka kimse bilemez. Resulleri onlara apaçık delillerle gelmişti. Resullere olan öfkelerinden dolayı parmaklarını ısırmak için ellerini ağızlarına sokarak, resullerine şöyle dediler: "Şüphesiz ki biz, gönderildiğiniz şeyi inkâr ediyoruz ve bizi çağırdığınız şey hakkında da şek ve şüphe duymaktayız."
9- Sizden önce gelip geçen (ümmet)lerin; Nûh, Âd ve Semûd kavminin ve onlardan sonrakilerin -ki Allah’tan başkası onları bilmez- haberleri size gelmedi mi? Peygamberleri onlara apaçık delillerle geldi de ellerini ağızlarına götürüp şöyle dediler:“Biz, sizinle gönderilenleri inkar ediyoruz ve gerçekten biz, bizi çağırdığınız şey hakkında büyük bir şüphe içindeyiz.”
10- Peygamberleri de şöyle dedi:“Gökleri ve yeri yaratan Allah hakkında mı şüphe (ediyorsunuz)?! O, sizi günahlarınızı bağışlamaya ve belirli bir süreye kadar sizi ertelemeye davet ediyor.” Onlar: “Siz ancak bizim gibi birer insansınız. Atalarımızın taptıklarından bizi alıkoymak istiyorsunuz. O halde bize apaçık bir delil getirin!” dediler.
11- Peygamberleri de onlara şöyle dedi:“(Evet,) biz ancak sizin gibi birer insanız. Fakat Allah, kulları arasından dilediği kimselere lütufta bulunur. Allah’ın izni olmadıkça bizim size apaçık bir delil getirmemize imkân yoktur. O halde mü’minler yalnız Allah’a tevekkül etsinler.”
12- “Hem bizi yollarımıza hidayet etmişken ne diye Allah’a tevekkül etmeyelim ki? Bize yaptığınız eziyetlere de elbette sabredeceğiz. Artık tevekkül edecekler yalnız Allah’a tevekkül etsinler.”
9. Yüce Allah, peygamberlerini yalanlayan ümmetlere, insanların görüp duydukları dünya azabı ile azap etmesini hatırlatıp benzeri akibetlerden kullarını sakındırmak üzere şöyle buyurmaktadır:“Sizden önce gelip geçen (ümmet)lerin; Nûh, Âd ve Semûd kavminin ve onlardan sonrakilerin -ki” çokluklarından dolayı ve haberleri unutulup gittiği için “Allah’tan başkası onları bilmez- haberleri size gelmedi mi?” Yüce Allah, Kur’an-ı Kerim’inde onların kıssalarını genişçe açıklamıştır. İşte bütün bunlara “Peygamberleri apaçık delillerle”, getirdiklerinin doğruluğuna delil olan kat’i kanıtlarla “gelmişti” Çünkü Allah, ne kadar peygamber gönderdi ise mutlaka onlara, benzerini gören insanların iman etmelerini gerektirecek deliller vermiştir. İşte apaçık delillerle peygamberleri kendilerine geldiğinde bu kavimler onlara boyun eğmediler. Aksine bu delilleri kabul etmeyerek büyüklük tasladılar ve “ellerini ağızlarına götürüp” yani ne getirdiklerine iman ettiler ne de imana delalet eden tek bir söz söylediler. Tıpkı “Ölüm korkusu ile yıldırımlardan parmaklarını kulaklarına tıkarlar”(el-Bakara, 2/19) buyruğunda ifade edildiği gibi bir tavır takındılar ve peygamberlerine açıkça şöyle dediler: “Biz, sizinle gönderilenleri inkar ediyoruz ve gerçekten biz, bizi çağırdığınız şey hakkında büyük bir şüphe içindeyiz.”
10. Ancak onlar, yalan söylediler ve zalimlik ettiler. Bu nedenle de onlara “Peygamberleri de şöyle dedi: Gökleri ve yeri yaratan Allah hakkında mı şüphe (ediyorsunuz)?!” Yani var olan şeyler içerisinde en açık ve aşikar olan O olduğu halde O’nda nasıl şüphe olur?! Bütün her şeyin var olmasına sebep, kendisinin varlığı olan zat hakkında şüphe eden kimse, artık maddi hususlar da dahil olmak üzere hiçbir bir şeye kesin gözüyle bakamaz. Bundan dolayı peygamberler, kavimlerine şüphe etmeyen ve hakkında tereddüde düşmesi uygun olmayan kimselerin üslubuyla şöyle hitap etmişlerdir:“O, sizi günahlarınızı bağışlamaya ve belirli bir süreye kadar sizi ertelemeye davet ediyor.” Yani sizin menfaatinize ve faydanıza olan şeylere çağırıyor. Sizleri çağrısını kabul etmeye karşılık dünyevi ve uhrevi mükâfatlarla mükâfatlandırmaya davet ediyor. Sizleri ibadetinizden bir fayda elde etmek için çağırmamaktadır. Aksine ibadetinizin faydası sizedir.
Kavimleri ise peygamberlerine cahil ve akılsız kimseler gibi şöylece karşılık verdiler:“Siz de ancak bizim gibi birer insansınız” Nasıl olur da peygamberlik ve risalet ile bizden daha üstün olabilirsiniz? “Atalarımızın taptıklarından bizi alıkoymak istiyorsunuz.” Biz nasıl olur da sizin görüşlerinize uyup atalarımızın görüşünü ve izledikleri yolu terk edebiliriz? Siz de bizler gibi insanken nasıl olur da size itaat edebiliriz? “O halde bize apaçık bir delil getirin.” Son derece açık bir belge gösterin. Bundan maksatları bizzat kendilerinin teklif ettikleri bir delildir. Yoksa az önce peygamberlerinin onlara apaçık deliller getirdiği ifade edilmişti.
11. Kavimlerinin bu teklif ve itirazlarına cevap olmak üzere:“Peygamberleri onlara şöyle dedi: (Evet,) biz ancak sizin gibi bir insanız.” Bizim de sizler gibi bir insan olduğumuz doğrudur, gerçektir. “Fakat” bu, size getirdiklerimizin hak olmamasını gerektirmez. Çünkü “Allah kulları arasından dilediği kimselere lütufta bulunur.” Allah, bize vahiy ve risalet vermeyi lütfetmiş ise bu, O’nun lütuf ve ihsanından dolayıdır. Hiç kimse Allah’ın lütfuna sınır koyamaz, O’nun ihsanını engelleyemez. Siz, size getirdiklerimize bakın. Hak ise kabul edin, değilse kabul etmeyin. Bizim durumumuzu ileri sürüp de onu getirdiklerimizi reddetmeye bahane yapmayın. Sizin “o halde bize apaçık bir delil getirin” şeklindeki sözlerinize gelince bu, bizim elimizde olan bir şey değildir. Bizim böyle bir yetkimiz yok. “Allah’ın izni olmadıkça bizim size apaçık bir delil getirmemize imkân yoktur.” Bu apaçık delili dilediği takdirde size gönderecek olan O’dur. Dilerse getirir, dilerse getirmez. Çünkü O, ancak hikmet ve rahmetinin gereği ne ise onu yapar. Ondan başkasını yapmaz. “O halde mü’minler” başkasına değil “yalnız Allah’a tevekkül etsinler.” Menfaatlerini gerçekleştirmek, kendilerine zararlı olacak şeyleri bertaraf etmek noktasında O’ndan başka hiçbir kimseye güvenip dayanmasınlar. Çünkü mü’minler, bilirler ki Allah tek başına onlara yeter, kudreti kemal derecesindedir, lütuf ve ihsanı son derece kapsamlıdır. Bunları kendileri için kolaylaştıracağına da sonsuz güvenleri vardır. Kullar, sahip oldukları iman oranında Allah’a tevekkül ederler. Böylelikle Allah’a tevekkülün farz ve imanın bir gereği olduğu, Allah’ın sevip razı olduğu büyük ibadetlerden olduğu anlaşılmaktadır. Çünkü diğer bütün ibadetler ona bağlıdır.
12. “Hem bizi yollarımıza hidayet etmişken ne diye Allah’a tevekkül etmeyelim ki?” Biz hak ve hidâyet üzere bulunuyor iken Allah’a tevekkül etmemizi engelleyen nedir? Hak ve hidâyet üzere olan kimsenin bulduğu hidâyet, onun büsbütün Allah’a tevekkül etmesini gerektirir. Aynı şekilde Allah’ın, hidâyet bulan kimseye yardımcı olmayı, ona yeterli geleceğini taahhüt ettiğini bilmesi de onun tam anlamı ile Allah’a tevekkül etmesini gerektirmektedir. Hak ve hidâyet üzere olmayan ise böyle değildir. Yüce Allah’ın ona herhangi bir taahhüdü yoktur. Böyle bir kimsenin hali de Allah’a tevekkül edenin halinin tam aksinedir.
Bu sözle peygamberleri kavimlerine karşı çok büyük bir delile işaret etmektedirler. Şöyle ki kavimleri, peygamberleri -çoğunlukla- yenik düşürmekte ve onlara baskı kurabilmekteydi. Buna rağmen peygamberler onlara Allah’a tevekkül edip meydan okuyorlardı. Hile ve tuzaklarını bertaraf etme hususunda yardımcı olarak Allah’ın kendilerine yettiğine kesin kanaat getiriyorlardı. Nitekim Allah, onların peygamberleri ortadan kaldırma ve beraberlerinde getirdikleri hakkı söndürme arzularına rağmen peygamberlerine yardımcı olmuş ve yeterli desteği vermiştir. Bu buyruk, Nuh’un kavmine söylediği şu sözlerine benzemektedir:“Ey kavmim, eğer aranızda kalmam ve Allah’ın âyetleri ile öğüt verişim size ağır geliyorsa -ki ben ancak Allah’a dayanıp güvenirim- haydi işinizi sağlam tutun. Ortaklarınızı da çağırın, sonra işiniz size hiçbir tasa vermesin, sonra da mühlet vermeksizin bana hükmünüzü uygulayın...”(Yûnus, 10/71) Hûd’un şu sözleri de bu türdendir: “Gerçekten ben Allah’ı şahid gösteriyorum, siz de şahid olun ki ben tuttuğunuz şeylerden uzağım. Artık hepiniz bana tuzak kurun, bundan sonra bana bir mühlet vermeyin.”(Hûd, 11/54-55)“Bize yaptığınız eziyetlere de elbette sabredeceğiz.” Bizler sizi davet etmeye, size öğüt verip gerçeği hatırlatmaya devam edeceğiz. Sizin bize yapacağınız eziyetlere de aldırmayacağız. Bizler, Allah’tan mükâfat dileyerek ve sizin iyiliğinizi isteyerek bize yapacağınız eziyetlere kendimizi alıştıracağız. Olur ki çokça hatırlatma sonucunda Allah size de hidâyet verir. “Artık tevekkül edecekler yalnız Allah’a tevekkül etsinler.” Ondan başkasına dayanıp güvenmesinler. Çünkü Allah’a tevekkül, her türlü hayrın anahtarıdır.
Şu bilinmelidir ki peygamberlerin tevekkülleri, en üstün derecede ve en şerefli mertebededir. Zira o, Allah’ın dinini hakim kılmak, bu dinin zaferi için çalışmak, kullarının hidâyete ulaşmalarını sağlamak ve onların sapıklıklarını ortadan kaldırmak amacı ile yapılan bir tevekküldür. Bu da tevekkülün en mükemmel şeklidir.
Apakah belum datang kepada kalian -wahai orang-orang kafir- berita tentang pembinasaan umat-umat yang mendustakan Allah sebelum kalian, yaitu kaum Nuh, 'Ād yang merupakan kaum Hud, Ṡamūd yang merupakan kaum Ṣāliḥ, dan umat-umat yang datang sesudah mereka, sedangkan jumlah mereka besar, tidak terhitung kecuali oleh Allah? Para rasul Allah datang kepada mereka dengan membawa bukti-bukti yang nyata, namun mereka meletakkan tangan di mulut sambil menggigit jari-jari telunjuk mereka karena kesal terhadap para rasul tersebut. Mereka berkata kepada rasul-rasul yang diutus kepada mereka, "Sesungguhnya kami kafir kepada apa yang kalian diutus dengannya dan sesungguhnya kami benar-benar dalam kebimbangan dan keraguan terhadap apa yang kalian dakwahkan."
"Belumkah sampai (kepada kamu) berita orang-orang sebelum kamu (yaitu) kaum Nuh, 'Ad, Tsamud, dan orang-orang sesudah mereka. Tidak ada yang mengetahui mereka kecuali Allah. Telah datang rasul-rasul kepada mereka (membawa) bukti-bukti yang nyata lalu mereka menutupkan tangannya ke mulutnya (karena kebencian), dan berkata, 'Sesungguhnya kami mengingkari sesuatu yang kamu disuruh menyampaikannya (kepada kami), dan sesung-guhnya kami benar-benar dalam keragu-raguan yang menggelisah-kan terhadap sesuatu yang kamu ajak kami kepadanya.' Rasul-rasul mereka berkata, 'Apakah ada keragu-raguan terhadap Allah, Pencipta langit dan bumi, Dia menyeru kamu untuk memberi am-punan kepadamu dari dosa-dosamu dan menangguhkan (siksaan)-mu sampai masa yang ditentukan.' Mereka berkata, 'Kamu tidak lain hanyalah manusia seperti kami juga. Kamu menghendaki untuk menghalang-halangi (membelokkan) kami dari sesuatu yang selalu disembah nenek moyang kami, karena itu datangkanlah kepada kami bukti yang nyata.' Rasul-rasul mereka berkata kepada mereka, 'Kami tidak lain hanyalah manusia seperti kamu, akan tetapi Allah memberikan karunia kepada siapa yang Dia kehendaki di antara hamba-hambaNya. Dan tidak patut bagi kami mendatang-kan suatu bukti kepada kamu melainkan dengan izin Allah. Dan hanya kepada Allah sajalah hendaknya orang-orang yang beriman itu bertawakal. Mengapa kami tidak bertawakal kepada Allah padahal Dia telah menunjukkan jalan kepada kami, dan kami sungguh-sungguh akan bersabar terhadap gangguan-gangguan yang kamu lakukan kepada kami.' Dan hanya kepada Allah saja orang-orang yang bertawakal itu berserah diri." (Ibrahim: 9-12).
(9) Allah berkata untuk menakut-nakuti para hambaNya dengan azab yang telah Dia timpakan kepada bangsa-bangsa yang mendustakan ketika telah didatangi oleh para rasul lalu mereka justru mengingkari para rasul. Maka Allah menghukumi mereka dengan siksaan cepat yang dapat disaksikan dan didengar oleh orang-orang.
Allah berfirman, ﴾ أَلَمۡ يَأۡتِكُمۡ نَبَؤُاْ ٱلَّذِينَ مِن قَبۡلِكُمۡ قَوۡمِ نُوحٖ وَعَادٖ وَثَمُودَ ﴿ "Belumkah sampai (kepada kamu) berita orang-orang sebelum kamu (yaitu) kaum Nuh, 'Ad, Tsamud", sungguh Allah telah mengetengahkan cerita-cerita tentang mereka di dalam kitabNya dan menerangkan-nya dengan panjang lebar. ﴾ وَٱلَّذِينَ مِنۢ بَعۡدِهِمۡ لَا يَعۡلَمُهُمۡ إِلَّا ٱللَّهُۚ ﴿ "Dan orang-orang sesudah mereka. Tidak ada yang mengetahui mereka kecuali Allah", karena jumlah mereka banyak dan karena sejarah-sejarah tentang mereka telah tertelan oleh masa. Mereka semua ﴾ جَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِ ﴿ "para rasul telah datang kepada mereka (membawa) bukti-bukti yang nyata", dengan bermacam-macam bukti tentang kebenaran yang mereka bawa. Allah tidaklah mengutus seorang rasul melainkan pasti dibekali dengan bukti-bukti yang menjadikan orang-orang beriman dengan mukjizat semacam itu. Ketika para rasul telah datang kepada mereka dengan membawa keterangan-keterangan, tapi mereka belum tunduk kepadanya (bukti-bukti tersebut), justru malah bersikap sombong terhadapnya ﴾ فَرَدُّوٓاْ أَيۡدِيَهُمۡ فِيٓ أَفۡوَٰهِهِمۡ ﴿ "lalu mereka menutupkan tangannya ke mulutnya (karena kebencian)", maksudnya mereka tidak beriman dengan risalah yang dibawa oleh para rasul, tidak mengatakan sedikit pun yang menunjukkan keimanan. Seperti FirmanNya,
﴾ يَجۡعَلُونَ أَصَٰبِعَهُمۡ فِيٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلۡمَوۡتِۚ ﴿
"Mereka menyumbat telinganya dengan anak jarinya, karena (men-dengar suara) petir, sebab takut akan mati." (Al-Baqarah: 19)
﴾ وَقَالُوٓاْ ﴿ "Dan mereka berkata", kepada para rasul dengan te-rang-terangan, ﴾ إِنَّا كَفَرۡنَا بِمَآ أُرۡسِلۡتُم بِهِۦ وَإِنَّا لَفِي شَكّٖ مِّمَّا تَدۡعُونَنَآ إِلَيۡهِ مُرِيبٖ ﴿ "Sesungguh-nya kami mengingkari sesuatu yang kamu disuruh menyampaikannya (kepada kami), dan sesungguhnya kami benar-benar dalam keragu-raguan yang menggelisahkan terhadap sesuatu yang kamu ajak kami kepadanya", maksudnya pada posisi ragu-ragu.
(10) Dan sungguh mereka telah mendustakannya dan telah berbuat kezhaliman. Oleh karenanya, ﴾ قَالَتۡ رُسُلُهُمۡ ﴿ "para rasul ber-kata", kepada mereka, ﴾ أَفِي ٱللَّهِ شَكّٞ ﴿ "Apakah ada keragu-raguan tentang Allah", sesungguhnya itu merupakan sebuah perkara yang sangat jelas dan terang. Siapa saja yang meragukan tentang Allah ﴾ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿ "Pencipta langit dan bumi", yang keberadaan segala sesuatu tergantung pada wujudNya. Tidak ada seorang makhluk hebat pun di sisi Allah yang memiliki pengetahuan hingga pada hal-hal yang bisa dicerna dengan panca indera. Karenanya, para rasul mengajak bicara mereka sebagaimana komunikasi kepada orang yang tidak syak lagi tentangNya, dan tidak pantas untuk terjadinya keraguan padaNya. ﴾ يَدۡعُوكُمۡ ﴿ "Dia menyeru kamu", kepada beragam kemanfaat-an dan kemaslahatan bagi kalian ﴾ لِيَغۡفِرَ لَكُم مِّن ذُنُوبِكُمۡ وَيُؤَخِّرَكُمۡ إِلَىٰٓ أَجَلٖ مُّسَمّٗىۚ ﴿ "untuk memberi ampunan kepadamu dari dosa-dosamu dan me-nangguhkan (siksaan)mu sampai masa yang ditentukan", maksudnya agar Allah memberikan pahala yang bersifat segera dan yang ter-tunda atas sambutan kalian terhadap seruanNya. Allah menyeru kalian bukan untuk (kepentingan) mencari manfaat dari ibadah kalian, justru nilai manfaatnya berbalik kembali kepada kalian. Maka mereka membantah para rasul dengan bantahan yang biasa dilon-tarkan orang-orang bodoh lagi tidak berakal, ﴾ قَالُوٓاْ ﴿ "mereka berkata" kepada para rasul, ﴾ إِنۡ أَنتُمۡ إِلَّا بَشَرٞ مِّثۡلُنَا ﴿ "Kamu tidak lain hanyalah manusia seperti kami juga", maksudnya bagaimana bisa, kalian mengungguli kami dengan nubuwwat (kenabian) dan risalah (kerasulan)?
﴾ تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعۡبُدُ ءَابَآؤُنَا ﴿ "Kamu menghendaki untuk meng-halang-halangi (membelokkan) kami dari sesuatu yang selalu disembah nenek moyang kami", bagaimana mungkin kami bisa meninggalkan ideologi nenek moyang kami dan sejarah mereka karena jalan pi-kiran nalarmu? Bagaimana kami menaatimu padahal kamu itu ma-nusia juga seperti kami? ﴾ فَأۡتُونَا بِسُلۡطَٰنٖ مُّبِينٖ ﴿ "Karena itu datangkanlah kepada kami bukti yang nyata", yaitu dengan hujah yang terang lagi jelas. Yang dimaksud dengan bukti adalah bukti yang mereka minta. Kalau tidak demikian yang dimaksud, maka seperti sudah dikemu-kakan, bahwa para rasul telah membawa bukti-bukti kebenaran kepada mereka.
(11) ﴾ قَالَتۡ لَهُمۡ رُسُلُهُمۡ ﴿ "Rasul-rasul mereka berkata kepada mereka", untuk menjawab usulan dan sanggahan mereka ﴾ إِن نَّحۡنُ إِلَّا بَشَرٞ مِّثۡلُكُمۡ ﴿ "kami tidak lain hanyalah manusia seperti kamu", memang benar, dan demikianlah hakikatnya, kami adalah manusia (biasa) seperti kalian, ﴾ وَلَٰكِنَّ ﴿ "akan tetapi", bukan berarti kondisi itu menyebabkan penolakan terhadap risalah yang kami bawa yang berbentuk kebe-naran. Sesungguhnya ﴾ ٱللَّهَ يَمُنُّ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ ﴿ "Allah memberikan karunia kepada siapa yang Dia kehendaki di antara hamba-hambaNya", apabila Allah telah menganugerahkan karunia kepada kami dengan memberi wahyu dan risalahNya, maka itu merupakan keutamaan dan kebaikan Allah bagi kami. Tidak ada seorang pun yang berhak membatasi Allah dalam mencurahkan keutamaan dan kebaikan-Nya, dan menghalanginya dari mengalirkan keutamaan dariNya. Maka, perhatikanlah risalah yang kami bawa kepada kalian. Jika merupakan kebenaran, maka terimalah. Jika memang bukan, maka tampiklah. Janganlah kalian menjadikan kondisi kami sebagai ala-san buat kalian untuk menampik risalah yang kami bawa kepada kalian.
Ucapan kalian, ﴾ فَأۡتُونَا بِسُلۡطَٰنٖ مُّبِينٖ ﴿ "karena itu, datangkanlah kepada kami bukti yang nyata", sesungguhnya wewenang itu bukan berada di tangan kami, kami tidak mempunyai hak pengaturan se-dikit pun. ﴾ وَمَا كَانَ لَنَآ أَن نَّأۡتِيَكُم بِسُلۡطَٰنٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ ﴿ "Dan tidak patut bagi kami mendatangkan suatu bukti kepada kamu melainkan dengan izin Allah", Dia-lah, Dzat yang bila berkehendak, niscaya akan mendatangkan-nya kepada kalian. Dan bila (tidak) berkehendak, maka tidak mem-bawakannya kepada kalian. Dia tidak bertindak kecuali dengan tindakan yang menuntut hikmah dan rahmat. ﴾ وَعَلَى ٱللَّهِ ﴿ "Dan hanya kepada Allah-lah", tidak kepada selainNya ﴾ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ ﴿ "maka hendaknya orang-orang yang beriman itu bertawakal", mereka bergan-tung kepadaNya dalam memperoleh kebaikan-kebaikan dan mene-pis bahaya. Karena, mereka mengetahui tentang kesempurnaan penanganan dan kekuasaanNya, dan luasnya cakupan kebaikan-Nya. Maka, mereka begitu percaya kepadaNya dalam memudahkan urusan tersebut. Tergantung pada tingkat keimanan yang ada pada merekalah, kualitas tawakal mereka kepada Allah. Dengan ini, dapat diketahui, wajibnya bertawakal kepada Allah, dan bahwa ia ter-masuk kelaziman dari keimanan, dan juga termasuk ibadah besar yang dicintai dan diridhai oleh Allah, lantaran segenap ibadah ter-paku dengannya.
(12) ﴾ وَمَا لَنَآ أَلَّا نَتَوَكَّلَ عَلَى ٱللَّهِ وَقَدۡ هَدَىٰنَا سُبُلَنَاۚ ﴿ "Mengapa kami tidak bertawakal kepada Allah padahal Dia telah menunjukkan jalan kepada kami", apakah yang menghalangi kami untuk bertawakal kepada Allah? Sementara kondisi kami berada di atas kebenaran dan hidayah. Barangsiapa berada di atas kebenaran dan petunjuk, maka hidayah (yang dia genggam) akan mengarahkannya menuju kesempurnaan dalam bertawakal. Begitu pula yang telah diketahui, bahwa Allah akan menjamin untuk menolong dan menangani urusan orang yang mendapatkan hidayah, yang menyeru kepadanya. Berbeda halnya dengan orang yang tidak berdiri di atas kebenaran dan hidayah, maka dia bukan orang yang dijamin oleh Allah. Sepak terjangnya berlawanan dengan karakter orang yang bertawakal.
Dalam ucapan ini, sepertinya terdapat sinyal dari para rasul k kepada kaumnya dengan sebuah ayat yang agung, yaitu bahwa kaum mereka pada umumnya, mempunyai hegemoni dan penguasa-an atas para rasul. Maka para rasul itu menantang mereka (dengan bertawakal kepada Allah) dalam menghadapi tipu daya dan makar orang-orang yang mendustakan. Para rasul merasa benar-benar yakin dengan pertolongan Allah bagi mereka. Sungguh, Allah telah membebaskan mereka dari kejahatan kaumnya, padahal mereka begitu semangat dalam menghabisi para rasul dan memadamkan cahaya kebenaran yang mereka bawa. Sehingga ini laksana perkata-an Nuh kepada kaumnya,
﴾ يَٰقَوۡمِ إِن كَانَ كَبُرَ عَلَيۡكُم مَّقَامِي وَتَذۡكِيرِي بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلۡتُ فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ ثُمَّ لَا يَكُنۡ أَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةٗ ثُمَّ ٱقۡضُوٓاْ إِلَيَّ وَلَا تُنظِرُونِ 71 ﴿
"Hai kaumku, jika terasa berat bagimu tinggal (bersamaku) dan peringatanku (kepadamu) dengan ayat-ayat Allah, maka kepada Allah-lah aku bertawakal. Karena itu bulatkanlah keputusanmu (untuk membinasa-kanku). Kemudian janganlah keputusanmu itu dirahasiakan, lalu lakukanlah terhadap diriku, dan janganlah kamu memberi tangguh kepadaku." (Yu-nus: 71).
Dan seperti perkataan Hud عليه السلام,
﴾ قَالَ إِنِّيٓ أُشۡهِدُ ٱللَّهَ وَٱشۡهَدُوٓاْ أَنِّي بَرِيٓءٞ مِّمَّا تُشۡرِكُونَ 54 مِن دُونِهِۦۖ فَكِيدُونِي جَمِيعٗا ثُمَّ لَا تُنظِرُونِ 55 ﴿
"Dia berkata, 'Sesungguhnya aku jadikan Allah sebagai saksiku dan saksikanlah olehmu sekalian bahwa aku berlepas diri dari apa yang kamu persekutukan, dari selainNya. Sebab itu, jalankanlah tipu dayamu semua-nya terhadapku, dan janganlah kamu memberi tangguh kepadaku." (Hud: 54-55).
﴾ وَلَنَصۡبِرَنَّ عَلَىٰ مَآ ءَاذَيۡتُمُونَاۚ ﴿ "Dan kami sungguh-sungguh akan bersabar terhadap gangguan-gangguan yang kamu lakukan kepada kami", kami akan (tetap) melanjutkan dakwah kepada kalian dan menasihati serta mengingatkan kalian. Kami tidak peduli dengan gangguan yang kalian gencarkan kepada kami. Kami akan menempa diri kami untuk menghadapi siksaan yang kami peroleh dari kalian, karena mengharapkan pahala dari Allah, dan demi untuk menasihati ka-lian. Semoga Allah memberikan hidayah kepada kalian melalui banyaknya peringatan. ﴾ وَعَلَى ٱللَّهِ ﴿ "Dan hanya kepada Allah-lah", ke-padaNya semata, bukan selainNya ﴾ فَلۡيَتَوَكَّلِ ٱلۡمُتَوَكِّلُونَ ﴿ "orang-orang yang bertawakal itu berserah diri", karena bertawakal kepadaNya merupa-kan kunci segala kebaikan.
Ketahuilah, bahwa tingkatan tawakal para rasul k itu sudah berada di level paling atas dan kedudukan paling mulia. Yakni ta-wakal kepada Allah dalam menegakkan agamaNya, membela dan memberi hidayah kepada para hambaNya, serta dalam upaya peng-hapusan kesesatan dari mereka. Ini merupakan bentuk tawakal yang paling sempurna.
Há các ngươi - hỡi đám người vô đức tin - đã chưa nghe thông tin về sự hủy diệt của những cộng đồng dối trá trước đây hay sao, như: Đám dân của Nuh, đám dân 'Ad, đám dân của Hud, đám dân Thamud của Saleh, và những người đến sau họ? và họ rất đông không ai biết rõ số lượng của họ ngoại trừ Allah. Khi các Sứ Giả mang đến cho họ những bằng chứng rõ ràng, nhưng họ đặt tay vào miệng mà cắn các ngón tay thể hiện sự tức giận với các Sứ Giả, rồi họ nói với các Sứ Giả: Chúng tôi không tin tưởng những điều quí vị mang đến, và chúng tôi vô cùng nghi ngờ về những gì quí vị kêu gọi chúng tôi chấp nhận
O nevjernici, zar vam nije došla vijest o uništenju prijašnjih naroda koji su poricali: Nuhovog, Hudovog, Salihovog i drugih naroda koji su došli poslije njih. Bili su mnogobrojni, samo Allah zna koliko ih je bilo! Dolazili su im njihovi poslanici sa jasnim dokazima, a oni su svoje ruke grizli iz zlobe prema poslanicima i govorili: 'Mi ne vjerujemo u ono sa čim ste poslati. Mi, doista, sumnjamo u ono u šta nas pozivate.'"
Non vi è giunta, o miscredenti, la notizia della distruzione dei popoli rinnegatori che vi hanno preceduto, il popolo di Nūħ, A'ad, il popolo di Hūd, Thamūd, il popolo di Sāleħ e tutti i popoli che li hanno succeduti? Ve ne sono molti, solo Allāh può tenerne il conto! Giunsero loro i loro messaggeri con prove evidenti. Si mangiarono le mani per la rabbia che covavanonei confornti dei messaggeri. Dissero ai messaggeri: “In verità, rinneghiamo ciò che ci avete comunicato e in verità siamo in preda all'incertezza, che ci porta a dubitare di ciò a cui ci invitate”.
Ô mécréants, la nouvelle de l’anéantissement des peuples dénégateurs qui vous ont précédés ne vous est-elle pas parvenue? Les peuples de de Noé, de Hûd et de Şâliħ (les Thamûd) ainsi que les innombrables peuples qui leur ont succédé et dont seul Allah connaît le nombre? Leurs messagers leur ont apportés des preuves claires mais leur réaction fut de se mettre les doigts dans la bouche et de les mordre tellement leur dépit était grand. Puis ils leur dirent: Nous mécroyons en ce avec quoi vous avez été envoyés et nous sommes extrêmement sceptiques vis-à-vis de ce que vous prêchez.
This verse is related to ancient communities. However, a special characteristic of the Quran is that it presents God’s eternal teachings in such a way as to relate them to both the immediate addressees and to the later generations. The word ‘Originator’ as used here to translate the Arabic word, fatir, does not reflect the original, literal sense of ‘one who tears’. Literally translated, the question would read, ‘Is there any doubt about God who is the tearer of heaven and earth?’ It is important to understand this aspect of the Creator, for this provides a proof of the existence of God in terms of today’s laws of physics. Modern research shows that the matter constituting heaven and earth was initially in the shape of the solid ball known as the super atom. According to the known laws of nature, all its parts were attracted towards its centre with extreme intensity. The present extensive universe came into existence due to the explosion of this super atom. In this verse the word fatir (the Tearer) refers to this universal event—an absolute proof of the existence of a Creator, because the parts of the super atom which were completely attracted inside could not move in an outward direction by themselves. An intervention was required for this. If one accepts that the explosion did take place (that is, the Big Bang) then one must also accept the theory of external intervention. The other name for this intervening power is God.
Các Sứ Giả đáp lại họ: Chẳng lẻ các ngươi nghi ngờ về Tawhid - thuyết độc thần - và thuộc tính duy nhất của Allah trong việc thờ phượng Ngài hay sao, trong khi Ngài là Đấng đã khởi tạo ra các tầng trời và đất từ không là gì trước đây?! Ngài kêu gọi các ngươi đến với niềm tin Iman để Ngài tha thứ những lỗi lầm trước đó của các ngươi, và trì hoãn các ngươi cho đến ky hạn nhất định trên trần gian. Thế nhưng đám dân chúng đáp trả lại: Quí vị cũng chỉ là những người bình thường như chúng tôi, không có gì đặc biệt hơn chúng tôi cả, các vị muốn thay đổi chúng tôi thờ phượng những gì mà cha ông chúng tôi đã thờ phượng ư. Vậy thì quí vị hãy đưa ra các bằng chứng cụ thể để chúng tôi tin tưởng rằng quí vị là những vị Sứ Giả được Allah phái đến
Poslanici su im odgovarali: "Zar ima sumnje u Allahovu jednoću i isključivo pravo da bude obožavan, a On je stvorio nebesa i Zemlju ni iz čega? On vas poziva da vjerujete u Njega kako bi vam grijehe obrisao, i kako bi vas ostavio da živite do roka koji vam je određen na ovom svijetu." Njihovi narodi rekoše: "Vi ste ljudi kao i mi, ništa niste bolji od nas. Vi samo želite da nas odvratite od obožavanja onoga što su obožavali naši preci, pa donesite nam jasan dokaz da je istina da ste vi nama poslati od Allaha."
Their messengers said in response to them: Can there be any doubt about Allah’s Oneness and about worshipping Him alone, when He is the Creator of the heavens and the earth, who brought them into existence without any precedent?! He calls you to have faith in Him so that He can wipe out your previous sins and defer you until such time that you can complete your fixed period of life in this world. Their people said to them: You are only human like us. You have no merit over us. You want to turn us away from what our forefathers used to worship. Bring us clear proof indicating the truthfulness of your claim that you are messengers from Allah to us.
Nagsabi ang mga sugo nila bilang pagtugon sa kanila: "Sa paniniwala sa kaisahan ni Allāh ba at pagbubukod-tangi sa Kanya sa pagsamba ay may pagdududa samantalang Siya ay ang Tagalikha ng mga langit at lupa at ang Tagapagpairal ng mga ito nang walang naunang katulad? Nag-aanyaya Siya sa inyo sa pananampalataya sa Kanya upang pumawi Siya sa inyo ng mga pagkakasala ninyong nauna at mag-antala Siya sa inyo hanggang sa isang sandali ng pagkalubus-lubos ninyo sa mga taning ninyong tinakdaan sa buhay ninyo sa Mundo." Nagsabi sa kanila ang mga tao nila: "Kayo ay walang iba kundi mga taong tulad namin. Walang pagkatangi para sa inyo higit sa amin. Nagnanais kayo na lumihis kami sa pagsamba sa sinasamba noon ng mga ninuno namin kaya magdala kayo sa amin ng isang katwirang maliwanag na nagpapatunay sa katapatan ninyo sa inaanyaya ninyo na tunay na kayo ay mga sugo mula kay Allāh sa amin."
Resulleri onlara cevap olarak şöyle dediler: Allah'ın birliğinde ve tek başına ibadete layık olmasında şüphe mi var? O, gökleri ve yeri yaratandır, hiçbir benzerleri olmadan o ikisini yoktan var edendir. Geçmiş günahlarınızı silmek ve dünya hayatındaki ecellerinizi tamamlamanız için belirli bir zamana kadar sizleri erteleyerek kendisine iman etmeye çağırıyor. Kavimleri (resullerine) şöyle dediler: Sizler de bizim gibi beşer değil misiniz? Sizin bize bir üstünlüğünüz yoktur. Atalarımızın ibadet ettiklerine ibadet etmekten bizleri alıkoymak mı istiyorsunuz. Öyle ise Allah'ın bize göndermiş olduğu resuller olarak davet ettiğiniz şeylerde doğru söylediğinize delalet eden apaçık deliller getirin.
Sus mensajeros les respondieron: “¿Puede haber alguna duda acerca de la Unicidad de Al-lah y de adorarlo solo a Él, cuando Él es el Creador de los cielos y de la Tierra, Quien los trajo a la existencia sin ningún precedente? Él los invita a creer en Él para poder borrar sus pecados anteriores y darles un plazo, para que puedan completar su período de vida prefijado en este mundo”. Su pueblo les respondió: “Solo son seres humanos como nosotros. No tienen ningún mérito sobre nosotros. Quieren alejarnos de lo que nuestros antepasados solían adorar. Tráiganos pruebas claras que indiquen la veracidad de su afirmación de que son mensajeros de Al-lah enviados a nosotros”.
The Argument between the Prophets and the Disbelievers
Allah narrates to us the arguments that ensued between the disbelievers and their Messengers. When their nations doubted the Message of worshipping Allah alone without partners, the Messengers said,
أَفِى اللَّهِ شَكٌّ
((What!) Can there be a doubt about Allah...) about His Lordship and having the exclusive right to be worshipped alone, being the only Creator of all creatures Verily, none besides Allah is worthy of worship, alone without partners with Him. Most nations were, and still are, affirming the existence of the Creator, but they call upon intermediaries besides Him whom they think will benefit them or bring them closer to Allah. Their Messengers said to them,
يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِّن ذُنُوبِكُمْ
(He calls you that He may forgive you of your sins) in the Hereafter,
وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى
(and give you respite for a term appointed.), in this worldly life. Allah said in other Ayat,
وَأَنِ اسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ يُمَتِّعْكُمْ مَّتَاعًا حَسَنًا إِلَى أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ
(Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding grace to every owner of grace.) 10:3 However, their nations went on arguing against their prophethood, after they had to submit to the first evidence (that Allah Alone created everything).
Disbelievers reject Prophethood because the Messengers were Humans!
Their nations said,
إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا
(You are no more than human beings like us!) so why should we follow you just because you say so, even though we did not witness a miracle by your hands,
فَأْتُونَا بِسُلْطَـنٍ مُّبِينٍ
(Then bring us a clear authority.), a miracle of our choice.
قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلاَّ بَشَرٌ مِّثْلُكُمْ
(Their Messengers said to them: "We are no more than human beings like you...") affirming that truly, they were only human being like their nations,
وَلَـكِنَّ اللَّهَ يَمُنُّ عَلَى مَن يَشَآءُ مِنْ عِبَادِهِ
(but Allah bestows His grace to whom He wills of His servants.), with prophethood and messengership which is His choice,
وَمَا كَانَ لَنَآ أَن نَّأْتِيَكُمْ بِسُلْطَـنٍ
(It is not ours to bring you an authority) according to your choice,
إِلاَّ بِإِذْنِ اللَّهِ
((except by the permission of Allah. ), after we beg Him and He provides us with a miracle,
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(And in Allah (alone) let the believers put their trust.) in all their affairs. Their Messengers said to them next,
وَمَا لَنَآ أَلاَّ نَتَوَكَّلَ عَلَى اللَّهِ
(And why should we not put our trust in Allah), after He had guided us to the best, most clear and plain way,
وَلَنَصْبِرَنَّ عَلَى مَآ آذَيْتُمُونَا
(And we shall certainly bear with patience all the hurt you may cause us), such as foolish actions and abusive statements,
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ
(and in Allah (alone) let those who trust, put their trust.)
I loro messaggeri dissero in loro risposta: “Vi è forse qualche dubbio sull'Unicità di Allāh e sull'unicità della Sua adorazione, mentre è Lui il Creatore dei cieli e il Creatore della terra Colui che li ha plasmati senza precedenti?! Vi invita a credere in Lui per rimuovere i vostri peccati precedenti e vi rinvia fino al termine prestabilito della vostra vita in questo mondo”. Dissero loro i loro popoli:” Voi non siete altro che esseri umani come noi e non siete migliori di noi. Volete farci abbandonare l'adorazione di ciò che adoravano i nostri antenati?! Portateci una prova evidente che dimostri la veridicità di ciò che dite, ovvero che siete messaggeri di Allāh a noi inviati".
Leurs messagers leur répondirent: Est-il concevable que l’on doute de l’Unicité d’Allah et de l’obligation de Lui vouer une adoration exclusive? Sachant qu’Il est le Créateur des Cieux et de la Terre, Celui qui les a fait exister sans modèle préalable. Il vous appelle à croire en Lui afin d’effacer vos péchés précédents et Il vous accorde un répit jusqu’à ce que vous épuisiez le temps déterminé qui vous reste à vivre dans ce bas monde. Les mécréants leur rétorquèrent: Vous n’êtes que des êtres humains comme nous qui ne nous surpassez en rien et vous cherchez à nous détourner de ce que nos aïeux adoraient. Apportez donc un argument clair qui démontre que vous dites vrai lorsque vous prétendez que vous êtes des messagers envoyés par Allah.
Para rasul mereka menjawab, "Apakah dalam urusan tauhid dan pengesaan Allah dalam beribadah masih ada keraguan sementara Dialah pencipta langit dan bumi, yang mengadakan keduanya tanpa contoh sebelumnya?! Allah mengajak agar kalian beriman kepada-Nya karena Dia hendak menghapus dosa-dosa masa lalu kalian dan menangguhkan kalian hingga masa ajal kalian yang ditetapkan di dalam kehidupan dunia kalian ini sempurna." Kaum mereka berkata kepada mereka, "Kalian hanya manusia biasa seperti kami, kalian tidak mempunyai keistimewaan atas kami, serta kalian hendak membelokkan kami dari menyembah apa yang disembah oleh nenek moyang kami. Oleh karena itu, datangkanlah hujah yang jelas yang menunjukkan kebenaran kalian dalam apa yang kalian katakan kepada kami bahwa kalian adalah utusan-utusan Allah kepada kami.”
Leurs messagers leur répondirent: Nous ne sommes que des humains comme vous et nous ne nions pas être vos semblables en humanité. Seulement, cette similitude sur ce point précis n’implique pas nécessairement une similitude sur tous les points, car Allah fait la faveur d’accorder un bienfait spécifique à qui Il veut parmi Ses serviteurs et les élit, en faisant alors des messagers qu’Il envoie aux gens. En outre, il ne convient pas que nous vous apportions l’argument que vous exigez sauf si Allah le permet. Nous n’avons pas le pouvoir de le susciter, Allah seul en est capable et c’est à Allah Seul que les croyants s’en remettent dans toutes leurs affaires.
Các vị Thiên Sứ đáp lại họ: Chúng tôi cũng là những người bình thường như các người, chúng tôi không phủ nhận điều đó, nhưng điều đó không có nghĩa là tất cả mọi thứ phải như nhau về mọi mặt, bởi vì Allah ban ân huệ với những hồng phúc riêng biệt cho ai mà Ngài muốn trong số bầy tôi của Ngài như việc Ngài chọn lọc các vị Thiên Sứ trong số nhân loại. Chúng tôi không có quyền mang đến cho các người những điều mà các người yêu cầu trừ khi Allah cho phép làm điều đó, vì điều đó nằm ngoài khả năng của chúng tôi, chỉ Allah duy nhất mới là Đấng Toàn Năng cho mọi vụ việc, và chỉ có Allah là Đấng duy nhất để những người có đức tin phó thác trong tất cả vụ việc của họ.
Njihovi poslanici im odgovoriše: "Mi smo samo ljudi, kao i vi, i mi to ne poričemo, ali iz toga ne proističe istovjetnost u svemu. Allah daje Svoje posebne blagodati kome On hoće od Njegovih robova, pa od njih odabire poslanike koje će slati ljudima. Mi ne možemo donijeti dokaze koje nam tražite osim ako Allah to bude htio, jer to nije u našoj moći. Samo Allah može takvo nešto učiniti, i samo se na Njega oslanjaju i uzdaju vjernici u svemu što rade."
Rasûlleri onlara cevap vererek şöyle dediler: Biz de ancak sizin gibi beşeriz. Bunda sizinle aynı olduğumuzu inkâr etmiyoruz. Ancak bu hususta eşit olmaları her konuda denk olmalarını gerektirmez. Yüce Allah kullarından dilediğine özel nimetler lutfeder. İnsanlara göndermek için aralarından rasûller seçer. Yüce Allah'ın dilemesi olmadan sizlerin bizlerden istediğiniz delilleri size getirmemiz bizim gücümüz dahilinde değildir. Bilakis Yüce Allah bunu tek başına yapmaya kadirdir. Müminlerin bütün işlerinde yalnızca Yüce Allah'a itimat edip güvenmeleri gerekir.
In response to them, their messengers said: We are people like you, so we are not blaming you for imitating your forefathers in that respect. Just because you are people, it does not mean that you should imitate them in everything. Amongst His servants, Allah bestows unique favors on whomever He wishes, so He will choose some to be messengers to mankind. It is forbidden for us to grant you whatever evidence you desire, except if Allah so chooses. It is not within our power to bring you such evidence; instead, Allah alone is the One capable of doing so. Those who entrust all of their affairs to Allah will have trust in Him.
En respuesta, sus mensajeros dijeron: “Somos personas como ustedes, por lo que no los culpamos por imitar a sus antepasados. El hecho de que sean personas no significa que deban imitarlos en todo. Entre Sus siervos, Al‑lah otorga favores únicos a quien Él desea, por lo que elegirá a algunos para que sean mensajeros para la humanidad. No podremos mostrarles evidencias o milagros salvo que Al-lah así lo desee. No está en nuestro poder hacerlos suceder, solo Al-lah es el que puede hacerlo. Los que creen confían todos sus asuntos a Al-lah.
Dissero i messaggeri in loro risposta: “Non siamo altro che uomini come voi, non neghiamo di essere simili a voi, ma tale somiglianza non si applica a tutte le questioni. Allāh eleva chi vuole dei Suoi sudditi con doni particolari e li sceglie come messaggeri inviati alla gente, e non siamo in grado di portarvi le prove che avete chiesto se non per volere di Allāh; portarvi le prove non rientra nelle nostre capacità; al contrario, solo Allāh è capace di farlo e ad Allāh solo si affidano i credenti in tutti i loro affari”
Para rasul mereka menjawab sebagai bantahan atas mereka, “Kami hanya manusia yang sama seperti kalian, kami mengakui bahwa kalian dengan kami adalah sama. Namun, hal ini tidak berarti bahwa kami dengan kalian sama persis dalam segala urusan karena Allah melimpahkan nikmat-Nya yang khusus kepada siapa yang Dia kehendaki dari hamba-hamba-Nya, lalu Dia mengangkat mereka menjadi utusan-utusan-Nya kepada manusia. Adapun kami maka tidak berhak mendatangkan apa yang kalian minta berupa bukti kebenaran kecuali dengan kehendak Allah karena mendatangkannya bukan kewenangan kami, akan tetapi hanya Allah semata yang berkuasa atas itu. Hanya kepada Allah semata orang-orang mukmin wajib bertawakal dalam segala urusan mereka.
Nagsabi sa kanila ang mga sugo nila bilang pagtugon sa kanila: "Walang iba Kami kundi mga taong tulad ninyo saka kami ay hindi nagkakaila sa pagkakatulad sa inyo roon, subalit hindi naoobliga mula sa pagkakatulad na iyon ang pagkakatulad sa bawat bagay. Si Allāh ay nagmamabuting-loob sa pamamagitan ng pagbibiyayang natatangi sa sinumang niloloob Niya kabilang sa mga lingkod Niya, kaya humihirang Siya sa kanila ng mga sugo sa mga tao. Hindi natutumpak para sa amin na magdala kami sa inyo ng hiniling ninyo na isang katwiran malibang ayon sa kalooban ni Allāh sapagkat ang pagdadala niyon ay hindi nasa kakayahan namin, bagkus si Allāh lamang ay ang nakakakaya niyon. Kay Allāh lamang kinakailangan na sumandal ang mga mananampalataya sa mga pumapatungkol sa kanila sa kabuuan ng mga ito.
Aling tagahadlang at aling dahi-dahilan ang humaharang sa pagitan namin at ng pananalig sa Kanya sapagkat gumabay nga Siya sa amin sa pinakatuwid sa mga daan at pinakamaliwanag sa mga ito. Talagang magtitiis nga kami sa pananakit ninyo sa amin dahil sa pagpapasinungaling at panunuya. Kay Allāh lamang kinakailangan na sumandal ang mga mananampalataya sa lahat ng mga nauukol sa kanila."
When the people rejected each contemporary prophet in turn, saying ‘You are a human being like us,’ the real reason was not that they considered it necessary for the prophet to be superhuman. The real reason was the difference they observed between previous prophets and the contemporary prophet. The fact is that the past prophets were also, in their time, just like the contemporary prophet. But subsequently their followers weaved a halo of magical stories around them, so that their personalities were given a dramatic colour which they did not initially possess. Now the communities had before them on the one hand prophets, supposedly capable of performing certain tricks and feats and, on the other, a prophet of realistic calibre. In this comparison the previous prophets became perfect examples. When communities viewed the matter by these standards, they found the contemporary prophet a lesser man than the charismatic prophets of the past. So they rejected him with contempt. The prophets told their addressees that they could only exercise patience in answer to their objections, i.e. they wanted guidance at a superhuman level, while God had given them (the prophets) the capacity to give guidance only at a human level. The prophets said, ‘Under these circumstances, what can we do except tolerate your persecution and entrust the whole matter to God?’
What sort of objection or excuse would cause us to cease having trust in Him? He has guided us to the clearest and most upright path. We will be patient against the harm you caused to us by belying and mocking us. Those who put their trust in Allah will entrust all of their affairs to Him alone.
Quale impedimento e quale scusa si frappone tra noi e l'atto di affidarsi a Lui, mentre Egli ci ha indicato la strada migliore e più chiara?! Noi sopportiamo le vostre accuse di menzogna e la vostra derisione, e ad Allāh solo si affidano coloro che Gli affidano tutti i loro affari.
Quel est l’obstacle qui s’interpose entre vous et le fait que vous vous en remettiez à Lui? Sachant que nous vous avons indiqué quelles sont les voies les plus directes et les plus distinctes qui mènent à Lui. Nous endurerons toutefois patiemment vos offenses et c’est à Allah Seul que s’en remettent ceux qui ont confiance en Lui dans toutes leurs affaires.
Apa halangan dan alasan yang menghalangi kami untuk bertawakal kepada Allah? Padahal Allah telah membimbing kami ke jalan paling lurus dan paling jelas. Kami sungguh akan bersabar menghadapi sikap kalian yang mendustakan dan menghina kami. Hanya kepada Allah semata orang-orang mukmin wajib bertawakal dalam segala urusan mereka.”
Điều gì ngăn cản và nguyên nhân gì khiến chúng tôi không phó thác nơi Ngài? Trong khi chính Ngài đã chỉ dẫn chúng tôi những đường lối ngay thẳng và đúng đắn. Và chắc chắn rằng chúng tôi sẽ kiên trì, chịu đựng trước mọi sự gây hại của các người từ việc phủ nhận và nhạo báng. Và chỉ có Allah duy nhất mới là Đấng để những người có đức tin phó thác trong tất cả vụ việc của họ.
"I šta može biti prepreka da se oslonimo na Allaha? On nas je uputio na najbolji i najjasniji put, i mi ćemo se strpiti na vašem uznemiravanju koje se ogleda u utjerivanju u laž i ismijavanju, a vjernici se u svim svojim poslovima oslanjaju i uzdaju samo u Allaha Jedinog."
O'na (Allah'a) tevekkül etmek ile bizim aramızda hangi engel ya da mazeret olabilir? Andolsun ki bizi en doğru ve en açık yola irşad etti. Bizimle alay etmeniz ve yalanlamanız hususundaki eziyetlerinize sabredeceğiz. Müminlerin bütün işlerinde yalnızca Yüce Allah'a itimat edip güvenmeleri gerekir.
¿Qué tipo de objeción o excusa nos haría dejar de confiar en Él? Él nos ha guiado hacia el camino más claro y recto. Seremos pacientes ante las hostilidades que nos causaron al burlarse y mofarse de nosotros. Aquellos que confían en Al-lah encomendarán todos sus asuntos solo a Él”.
Dissero ai messaggeri quelli del loro popolo che rinnegarono quando non riuscirono a ribattere ai loro messaggeri: “Vi esilieremo dal nostro villaggio a meno che rinneghiate la vostra religione e torniate alla nostra”. Allāh rivelò ai messaggeri, per rinsaldarli: "Distruggeremo gli ingiusti, coloro che rinnegarono Allāh e i Suoi messaggeri,
Disbelieving Nations threaten Their Messengers with Expulsion
Allah narrates to us how the disbelieving nations threatened their Messengers, that being, expulsion from their land and banshiment. For instance, the people of Prophet Shu`ayb, peace be upon him, said to him and to those who believed in him,
لَنُخْرِجَنَّكَ يـشُعَيْبُ وَالَّذِينَ ءَامَنُواْ مَعَكَ مِن قَرْيَتِنَآ
(We shall certainly drive you out from our town, O Shu`ayb, and those who have believed with you.) 7:88 The people of Prophet Lut, peace be upon him, said,
أَخْرِجُواْ ءَالَ لُوطٍ مِّن قَرْيَتِكُمْ
(Drive out the family of Lut from your city.) 27:56 Allah said about the idolators of Quraysh,
وَإِن كَادُواْ لَيَسْتَفِزُّونَكَ مِنَ الاٌّرْضِ لِيُخْرِجُوكَ مِنْهَا وَإِذًا لاَّ يَلْبَثُونَ خِلَـفَكَ إِلاَّ قَلِيلاً
(And verily, they were about to frighten you so much as to drive you out from the land. But in that case they would not have stayed after you, except for a little while.)17:76 and,
وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُواْ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَـكِرِينَ
(And when the disbelievers plotted against you to imprison you, or to kill you, or to expel you out; they were plotting and Allah too was plotting; and Allah is the Best of those who plot. ) 8:30 Allah gave victory and aid to His Messenger after he emigrated from Makkah and gathered followers, supporters, and soldiers around him, who fought in the cause of Allah, the Exalted. Allah kept granting His Messenger more dominance until He opened for him Makkah, which sought to expel him. Allah gave him dominance over it, even when his enemies from Makkah and the rest of the people of the earth disliked it. Soon after, people began embracing the religion of Allah in large crowds and in a very short time Allah's Word and religion became high over all other religions, from the eastern and western parts of the world. Hence Allah's statement,
فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّـلِمِينَوَلَنُسْكِنَنَّـكُمُ الاٌّرْضَ مِن بَعْدِهِمْ
(So their Lord revealed to them: "Truly, We shall destroy the wrongdoers. And indeed, We shall make you dwell in the land after them.") 14:13,14 Allah said in other Ayat,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily, would be made triumphant, and that Our hosts! They verily, would be the victors.) 37:171-173,
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious. Verily, Allah is All-Powerful, All-Mighty.")58:21
وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ
(And indeed We have written in Az-Zabur after Adh-Dhikr.) 21:05
قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُواْ بِاللَّهِ وَاصْبِرُواْ إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ
(Musa said to his people: "Seek help in Allah and be patient. Verily, the earth is Allah's. He gives it as a heritage to whom He wills of His servants: and the (blessed) end is for the those who have Taqwa.")7:128 and,
وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِى إِسْرءِيلَ بِمَا صَبَرُواْ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُواْ يَعْرِشُونَ
(And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed completely all the great works and buildings which Fir`awn and his people erected.)7:137 Allah said next,
ذَلِكَ لِمَنْ خَافَ مَقَامِى وَخَافَ وَعِيدِ
(This is for him who fears standing before Me and also fears My threat. ) this warning is for he who fears standing before Him on the Day of Resurrection and fears His warnings and torment. Allah said in other instances,
فَأَمَّا مَن طَغَى - وَءاثَرَ الْحَيَوةَ الدُّنْيَا - فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِفَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى
(Then for him who transgressed all bounds, and preferred the life of this world, verily, his abode will be Hellfire. But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts. Verily, Paradise will be his abode.)79:37-41 and,
وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ
(But for him who fears the standing before his Lord, there will be two Gardens.)55:46 Allah said next,
وَاسْتَفْتَحُواْ
(And they sought victory and help) refers to the Messengers who sought the help and victory of their Lord over their nations, according to `Abdullah bin `Abbas, Mujahid and Qatadah. `Abdur-Rahman bin Zayd bin Aslam said that this Ayah refers to the nations, invoking Allah's victory against themselves! Some idolators said,
اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ
(O Allah ! If this (Qur'an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.) 8:32 It is possible that both meanings are desired here, for the idolators (of Quraysh) invoked Allah against themselves on the day of Badr, and the Messenger of Allah ﷺ invoked Him for victory and support. Allah said to the idolators then,
إِن تَسْتَفْتِحُواْ فَقَدْ جَآءَكُمُ الْفَتْحُ وَإِن تَنتَهُواْ فَهُوَ خَيْرٌ لَّكُمْ
((O disbelievers) if you ask for a judgment, now has the judgment come unto you; and if you cease (to do wrong), it will be better for you.) 8:19 Allah knows best. Allah said next,
وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ
(and every obstinate, arrogant dictator was brought to a complete loss and destruction.) those who were arrogant and rebelled against the truth. Allah said in other Ayat,
أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ - مَّنَّـعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ - الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ
((Allah will say to the angels): "Both of you throw into Hell every stubborn disbeliever - hinderer of good, transgressor, doubter, who set up another deity with Allah. Then both of you cast him in the severe torment.") 50:24-26 The Prophet said,
«إِنَّهُ يُؤْتَى بِجَهَنَّمَ يَوْمَ الْقِيَامَةِ، فَتُنَادِي الْخَلَائِقَ، فَتَقُولُ: إِنِّي وُكِّلْتُ بِكُلِّ جَبَّارٍ عَنِيد»
(On the Day of Resurrection, Jahannam (Hellfire) will be brought and it will call the creatures, saying, "I was given the responsibility of every rebellious tyrant.") Therefore, every tyrant has earned utter demise and loss when the Prophets invoked Allah, the Mighty, the Able for victory. Allah said next,
مِّن وَرَآئِهِ جَهَنَّمُ
(In front of him is Hell,) Allah says that Jahannam is in front of every obstinate tyrant, awaiting him, and he will reside in it forever on the Day of Return. He will be brought to it in the morning and the afternoon until the Day of the Call,
وَيُسْقَى مِن مَّآءٍ صَدِيدٍ
(and he will be made to drink boiling, festering water.) in the Fire, his only drink will be from Hamim and Ghassaq, the former is very hot and the latter is very cold and rotten. Allah said in another instance,
هَـذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ - وَءَاخَرُ مِن شَكْلِهِ أَزْوَجٌ
(This is so! Then let them taste it - Hamim and Ghassaq. And other (torments) of similar kind all together!)38:57-58 Mujahid and `Ikrimah said that this festering water is made of puss and blood. Allah said in other Ayat,
وَسُقُواْ مَآءً حَمِيماً فَقَطَّعَ أَمْعَآءَهُمْ
(And be given to drink boiling water so that it cuts up their bowels. ) 47:15 and,
وَإِن يَسْتَغِيثُواْ يُغَاثُواْ بِمَآءٍ كَالْمُهْلِ يَشْوِى الْوجُوهَ
(And if they ask for help, they will be granted water like boiling oil, that will scald their faces.) 18:29 Allah's statement,
يَتَجَرَّعُهُ
(He will sip it unwillingly), indicates that he will hate to drink this water, but he will be forced to sip it; he will refuse until the angel strikes him with an iron bar,
وَلَهُمْ مَّقَامِعُ مِنْ حَدِيدٍ
(And for them are hooked rods of iron.)22:21 Allah said next,
وَلاَ يَكَادُ يُسِيغُهُ
(and he will find great difficulty in swallowing it down his throat,) meaning, he will hate to swallow it because of its awful taste, color and unbearable heat or coldness,
وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ
(and death will come to him from every side,) his organs, limbs and entire body will suffer pain because of this drink. `Amr bin Maymun bin Mahran commented, "Every bone, nerve and blood vessel." Ad-Dahhak reported that Ibn `Abbas commented on Allah's statement,
وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ
(and death will come to him from every side,) "All types of torment that Allah will punish him with on the Day of Resurrection in the fire of Jahannam will come to him carrying death, if he were to die. However, he will not die because Allah the Exalted said,
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it affect them that they die nor shall its torment be lightened for them)35:36." Therefore, according to Ibn `Abbas, may Allah be pleased with him and his father, every type of punishment will come to him (the obstinate, rebellious tyrant) carrying death with it, if he will ever die there. Yet, he will not die, he will instead receive eternal punishment and torment. Hence Allah's statement here,
وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ
(and death will come to him from every side, yet he will not die,) Allah said,
وَمِن وَرَآئِهِ عَذَابٌ غَلِيظٌ
(and in front of him, will be a great torment.) even in this condition, he will still suffer another severe type of torment, more severe and painful from the one before it, harsher more bitter. Allah described the tree of Zaqqum,
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ - طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ - فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ - ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ - ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hellfire, the shoots of its fruits stalks are like the heads of Shayatin; Truly, they will eat thereof and fill their bellies therewith. Then on top of that they will be given boiling water to drink so that it becomes a mixture. Then thereafter, verily, their return is to the flaming fire of Hell.)37:64-68 Allah states that they will either be eating from the Zaqqum, drinking the Hamim, or being tormented in the Fire, again and again; we seek refuge with Allah from all of this. Allah also said,
هَـذِهِ جَهَنَّمُ الَّتِى يُكَذِّبُ بِهَا الْمُجْرِمُونَ - يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(This is the Hell which the criminals denied. They will go between it (Hell) and the fierce boiling water!)55:43-44,
إِنَّ شَجَرَةَ الزَّقُّومِ - طَعَامُ الاٌّثِيمِ - كَالْمُهْلِ يَغْلِى فِى الْبُطُونِ - كَغَلْىِ الْحَمِيمِ - خُذُوهُ فَاعْتِلُوهُ إِلَى سَوَآءِ الْجَحِيمِ - ثُمَّ صُبُّواْ فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ - ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ - إِنَّ هَـذَا مَا كُنتُمْ بِهِ تَمْتَرُونَ
(Verily, the tree of Zaqqum will be the food of the sinners. Like boiling oil, it will boil in the bellies, like the boiling of scalding water. (It will be said) "Seize him and drag him into the midst of blazing Fire, then pour over his head the torment of boiling water. Taste you (this)! Verily, you were the mighty, the generous! Verily, this is that whereof you used to doubt!")44:43-50,
وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ - فِى سَمُومٍ وَحَمِيمٍ - وَظِلٍّ مِّن يَحْمُومٍ - لاَّ بَارِدٍ وَلاَ كَرِيمٍ
(And those on the Left Hand - how (unfortunate) will be those on the Left Hand In fierce hot wind and boiling water, and shadow of black smoke, neither cool nor pleasant.)56:41-44
هَـذَا وَإِنَّ لِلطَّـغِينَ لَشَرَّ مَـَابٍ - جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ - هَـذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ - وَءَاخَرُ مِن شَكْلِهِ أَزْوَجٌ
(This is so! And for the Taghun will be an evil final return. Hell! Where they will burn, and worst is that place to rest! This is so! Then let them taste it Hamim and Ghassaq. And other (torments) of similar kind all together!)38:55-58 There are many other similar Ayat that indicate that the punishment they will receive is of different kinds, and that it is repeated in various types and forms that only Allah the Exalted knows, as just recompense,
وَمَا رَبُّكَ بِظَلَّـمٍ لِّلْعَبِيدِ
(And your Lord is not at all unjust to (His) slaves.) 41:46
Les mécréants appartenant aux peuples des messagers leur dirent lorsqu’ils furent à court d’argument: Nous allons vous expulser de notre cité si vous ne renoncez pas à votre religion et ne retournez pas à la nôtre. Allah révéla alors aux messagers ce qui suit afin de les raffermir: Nous anéantirons certainement les injustes qui mécroient en Allah et en Ses messagers.
Cuando aquellos que no creían en Al-lah no podían responder a los argumentos de los mensajeros, les dijeron: “Los expulsaremos de nuestra ciudad, o tendrán que rechazar su religión y regresar a la nuestra”. Entonces, Al-lah envió una revelación a Sus mensajeros, a fin de fortalecerlos: “Destruiremos a los opresores que no creen en Al-lah ni en Sus mensajeros”.
(Allah Teâlâ'nın gönderdiği) Resullerin kavimlerinden olan ve onlara karşı delil getirmekten aciz kalan kâfirler şöyle dediler: Ya sizi beldemizden çıkaracağız ya da kendi dininizden bizim dinimize döneceksiniz. Bunun akabinde Yüce Allah resullerini teyit ederek şöyle vahyetmiştir: Allah'ı ve resulünü (küfre girerek) inkâr eden zalimleri muhakkak helak edeceğiz.
Nagsabi ang mga tumangging sumampalataya kabilang sa mga tao ng mga sugo noong nawalang-kakayahan sila sa pakikipagkatwiran sa mga sugo nila: "Talagang magpapalisan nga kami sa inyo mula sa pamayanan natin, o talagang babalik nga kayo sa relihiyon namin." Kaya nagkasi Allāh sa mga sugo bilang pagpapatatag para sa kanila: "Talagang magpapahamak nga sa mga tagalabag sa katarungan na tumangging sumampalataya kay Allāh at sa mga sugo Niya.
"Orang-orang kafir berkata kepada rasul-rasul mereka, 'Kami sungguh-sungguh akan mengusir kamu dari negeri kami atau kamu kembali kepada agama kami.' Maka Rabb mewahyukan kepada mereka, 'Kami pasti akan membinasakan orang-orang yang zhalim itu. Dan Kami pasti akan menempatkan kamu di negeri-negeri itu sesudah mereka. Yang demikian itu (adalah untuk) orang-orang yang takut (akan menghadap) ke hadiratKu dan yang takut kepada ancamanKu.' Dan mereka memohon kemenangan (atas musuh-musuh mereka), dan binasalah semua orang-orang yang berlaku sewenang-wenang lagi keras kepala. Di hadapannya ada Jahanam, dan dia akan diberi minuman dengan air nanah. Diminumnya air nanah itu, dan hampir dia tidak bisa menelannya, dan datanglah (bahaya) maut kepadanya dari segenap penjuru, tetapi dia tidak juga mati; dan di hadapannya masih ada azab yang berat." (Ibra-him: 13-17).
(13) Ketika Allah menyebutkan dakwah para rasul kepada kaum mereka dan konsistensi mereka dalam menjalankannya tanpa bosan, maka Allah menyebutkan kondisi akhir yang mereka alami bersama kaum mereka. Allah berfirman, ﴾ وَقَالَ ٱلَّذِينَ كَفَرُواْ لِرُسُلِهِمۡ ﴿ "Orang-orang kafir berkata kepada rasul-rasul mereka", mereka mengancam para rasul, ﴾ لَنُخۡرِجَنَّكُم مِّنۡ أَرۡضِنَآ أَوۡ لَتَعُودُنَّ فِي مِلَّتِنَاۖ ﴿ "Kami sungguh-sungguh akan mengusir kamu dari negeri kami atau kamu kembali kepada agama kami", ini merupakan bentuk penolakan yang sangat jelas, tidak ada lagi keinginan kuat pada mereka. Mereka tidak hanya merasa cukup untuk berpaling dari petunjuk, bahkan melancarkan ancaman kepada para rasul dalam bentuk pengusiran dari kampung hala-man mereka. Mereka mengklaim bahwa tanah itu milik mereka, sementara para rasul sama sekali tidak memiliki hak atas tanah.
Ini termasuk tindak kezhaliman yang besar. Allah menempat-kan para hambaNya di bumi ini dan memerintahkan mereka untuk beribadah kepadaNya serta menundukkan bumi bagi mereka dan kekayaan yang ada padanya untuk dijadikan sebagai sarana pen-dukung dalam beribadah kepadaNya. Barangsiapa yang meman-faatkannya untuk tujuan beribadah, maka dia boleh melakukannya dan terlepas dari akibat buruk. Dan barangsiapa menjadikannya sebagai pendukung kekufuran, bermacam-macam maksiat, maka (sebenarnya) kenikmatan tersebut bukan miliknya secara murni, dan tidak halal baginya. Hingga dapat diketahui, bahwa para mu-suh rasul, pada hakikatnya mereka tidak mempunyai hak kepemilik-an tanah yang mana mereka mengancam para rasul dengan peng-usiran dari sana. Kalau kita kembalikan pada hukum normatif, maka para rasul (biasanya) termasuk penduduk asli wilayah itu dan ba-gian dari mereka. Atas dasar apa mereka menghalangi para rasul dari sebuah hak kepemilikan yang jelas lagi pasti? Tidaklah tinda-kan ini melainkan disebabkan tidak adanya agama dan kehormatan sama sekali (pada mereka).
Oleh karenanya, ketika makar mereka terhadap rasul berujung demikian, maka pada saat itu, tidak ada yang tersisa kecuali Allah melaksanakan ketentuanNya dan menolong para pembelaNya, ﴾ فَأَوۡحَىٰٓ إِلَيۡهِمۡ رَبُّهُمۡ لَنُهۡلِكَنَّ ٱلظَّٰلِمِينَ ﴿ "Maka Rabb mewahyukan kepada mereka, 'Kami pasti akan membinasakan orang-orang yang zhalim itu'."
(14) ﴾ وَلَنُسۡكِنَنَّكُمُ ٱلۡأَرۡضَ مِنۢ بَعۡدِهِمۡۚ ﴿ "Dan Kami pasti akan menempatkan kamu di negeri-negeri itu sesudah mereka", kesudahan yang baik yang Allah gariskan bagi para rasul dan para pengikutnya sebagai ba-lasan bagi mereka ﴾ ذَٰلِكَ لِمَنۡ خَافَ مَقَامِي ﴿ "yang demikian itu (adalah untuk) orang-orang yang takut (akan menghadap) kehadiratKu", takut kepada-Nya di dunia, dan dia bersikap muraqabah terhadap Allah (merasa diawasi oleh Allah) layaknya muraqabah orang yang meyakini bahwa Dia melihatnya. ﴾ وَخَافَ وَعِيدِ ﴿ "Dan yang takut kepada ancamanKu", an-caman yang Aku layangkan kepada orang yang bermaksiat kepada-Ku. Maka hal itu menuntutnya untuk menahan diri dari perkara-perkara yang dibenci oleh Allah dan bersegera melaksanakan per-kara-perkara yang dicintaiNya.
(15) ﴾ وَٱسۡتَفۡتَحُواْ ﴿ "Dan mereka memohon kemenangan (atas musuh-musuh mereka )", yaitu orang-orang kafir. Mereka itu adalah orang-orang yang meminta dan memohon dipercepatnya kemenangan dari Allah dan (hari) yang membedakan antara para pembelaNya dan musuh-musuhNya. Maka datanglah apa yang mereka minta. Apabila tidak demikian, maka sesungguhnya Allah Mahalembut, Dia tidak akan menyegerakan siksaan bagi orang yang bermaksiat kepadaNya ﴾ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٖ ﴿ "dan binasalah semua orang-orang yang berlaku sewenang-wenang lagi keras kepala", maksudnya merugi di dunia dan akhirat, orang yang arogan di hadapan Allah dan ter-hadap kebenaran serta kepada para hambaNya [menyombongkan diri] di bumi, menentang para rasul dan memusuhi mereka.
(16) ﴾ مِّن وَرَآئِهِۦ جَهَنَّمُ ﴿ "di hadapannya ada jahanam", maksudnya jahanam mengintai orang yang arogan lagi penentang tadi. Ia pasti memasukinya, maka dia akan ditimpa siksaan yang keras. ﴾ وَيُسۡقَىٰ مِن مَّآءٖ صَدِيدٖ ﴿ "Dan dia akan diberi minuman dengan air nanah", dengan warna, rasa, dan bau yang menjijikkan, dan minuman ini berada dalam suhu yang sangat tinggi.
(17) ﴾ يَتَجَرَّعُهُۥ ﴿ "diminumnya air nanah itu", lantaran kehausan yang dahsyat ﴾ وَلَا يَكَادُ يُسِيغُهُۥ ﴿ "dan hampir dia tidak bisa menelannya", karena apabila mendekati wajahnya, maka ia membakarnya. Jika sampai ke perut, maka ia memotong-motong usus-usus yang dilin-tasinya. ﴾ وَيَأۡتِيهِ ٱلۡمَوۡتُ مِن كُلِّ مَكَانٖ وَمَا هُوَ بِمَيِّتٖۖ ﴿ "Dan datanglah (bahaya) maut kepadanya dari segenap penjuru, tetapi dia tidak juga mati", mak-sudnya siksaan pedih menghampirinya dengan berbagai jenisnya. Dan setiap jenis siksaan itu, lantaran sangat dahsyat, menyeretnya kepada kematian. Tetapi, Allah menetapkan mereka tidak akan mati, sebagaimana yang difirmankanNya,
﴾ لَا يُقۡضَىٰ عَلَيۡهِمۡ فَيَمُوتُواْ وَلَا يُخَفَّفُ عَنۡهُم مِّنۡ عَذَابِهَاۚ كَذَٰلِكَ نَجۡزِي كُلَّ كَفُورٖ 36 وَهُمۡ يَصۡطَرِخُونَ فِيهَا ﴿
"Mereka tidak dibinasakan sehingga mereka mati, dan tidak (pula) diringankan dari mereka azab mereka. Demikianlah Kami membalas setiap orang yang kafir. Mereka berteriak di dalam neraka itu." (Fathir: 36-37).
Dan FirmanNya, ﴾ وَمِن وَرَآئِهِۦ ﴿ "Dan di hadapannya", yaitu di hadapan orang arogan lagi penentang tadi ﴾ عَذَابٌ غَلِيظٞ ﴿ "masih ada azab yang berat", yaitu yang kuat dan pedih, tidak ada yang mengetahui bentuk dan kengeriannya kecuali Allah تعالى.
When those who disbelieved in Allah, from amongst the people to whom the messengers were sent, were unable to respond to the messengers’ arguments, they said: “We will drive you out from our town, or you will have to reject your religion and return to ours.” Allah then sent revelation to His messengers, as a way to strengthen them: “We will surely destroy the wrongdoers who disbelieved in Allah and His messengers.”
Nevjernici iz naroda kojima su ovi poslanici poslati, nakon što se više nisu mogli raspravljati sa svojim poslanicima, rekoše: "Mi ćemo vas istjerati iz našeg mjesta, ili ćete se vratiti u našu vjeru!" Tada Allah objavi poslanicima, bodreći ih: "Mi ćemo, doista, uništiti nepravednike, a to su oni koji ne vjeruju u Allaha i Njegove poslanike."
Và những kẻ không có đức tin trong cộng đồng của các Sứ Giả nói khi họ không còn lời lẻ để tranh luận: Chúng tôi phải trục xuất các vị ra khỏi ngôi làng, hoặc các vị phải quay trở lại theo tôn giáo của chúng tôi. Cho nên Allah đã mặc khải cho các Sứ Giả với sự khẳng định rằng: TA chắc chắn sẽ tiêu diệt những kẻ sai quấy đã phủ nhận nơi Allah và các Sứ Giả của Ngài
13- O kafirler de peygamberlerine dediler ki:“Andolsun ki ya sizi yurdumuzdan çıkaracağız ya da dinimize döneceksiniz.” Bunun üzerine Rableri onlara şunu vahyetti: “Biz o zalimleri muhakkak helâk edeceğiz.”
14- “Ve onların ardından da o ülkeye sizi yerleştireceğiz. İşte bu, benim makamımdan korkan ve benim tehdidimden çekinen kimselere mahsustur.”
15- Hüküm istediler ve her inatçı zorba zarara uğradı.
16- Arkasından (bir de) cehennem var. Ona (orada) irinli sudan içirilecek.
17- Yutmaya çalışacak ama boğazından geçiremeyecek. Her taraftan ona ölüm gelecek fakat o bir türlü ölmeyecek. Bunun ardından oldukça ağır bir azap daha var.
13. Yüce Allah, peygamberlerin kavimlerini davetlerini, onların bu işi usanmaksızın sürdürdüklerini söz konusu ettikten sonra sonunda kavimlerinden nasıl karşılık gördüklerini zikrederek şöyle buyurmaktadır:“O kafirler de peygamberlerine” tehditte bulunarak “dediler ki: Andolsun ki ya sizi yurdumuzdan çıkaracağız ya da dinimize döneceksiniz.” Bu, peygamberlerin çağrısını reddetmenin en ileri derecesidir. Bundan sonra artık peygamberlerin onlardan herhangi bir hayır ummalarına imkân yoktur. Çünkü hidâyetten yüz çevirmekle yetinmediler, peygamberleri yurtlarından çıkarmakla tehdit ettiler ve bu işi de kendilerinin yapacaklarını söylediler. O yurtları kendilerine nispet ettiler, peygamberlerin bu yurtlarda herhangi bir hak sahibi olmadıklarını söylediler. Bu ise zulmün en büyüğüdür. Şüphesiz Allah, kullarını yeryüzünde yaratmış ve onlara kendisine ibadet etmelerini emretmiş, yeryüzünü ve orada bulunan şeyleri onlara amade kılmıştır ki ibadet hususunda bunlardan yararlanabilsinler. Bunları Allah’a ibadet etmek için yardımcı olarak değerlendiren kimsenin bu nimetlerden yararlanması helâl olur ve sorumluluktan kurtulur. Bunları küfre ve türlü masiyetlere karşı yardımcı bir unsur olarak kullanan kimselerin ise bunu yapma hakları yoktur ve bunlardan bu yolda yararlanmak onlara helâl değildir. O halde peygamberlere düşman olanların, peygamberleri kendisinden çıkartmak ile tehditte bulundukları o yurtlarda hiçbir hakka sahip olmadıkları ortaya çıkmaktadır. Bunu bir kenara bırakıp sadece geleneklere bakacak olursak görürüz ki peygamberler de onların yurtlarında yaşayan halk arasındadır ve onların birer ferdidir. Peki, açık ve seçik bir şekilde onlara ait olan bir haktan onları neye dayanarak mahrum etmek istemektedirler? Bunun dinsizlikten ve büsbütün insafsızlıktan, insaniyetsizlikten başka bir sebebi olabilir mi? O nedenledir ki onların peygamberlere karşı giriştikleri hile ve tuzaklar, bu noktaya ulaşınca geriye Allah’ın emrini uygulayıp dostlarını yardımı ile zafere ulaştırmasından başka bir seçenek kalmamaktadır:“Bunun üzerine Rableri onlara şunu vahyetti: Biz o zalimleri muhakkak” çeşitli cezalarla “helâk edeceğiz.”
14. “ve onlardan sonra o ülkeye sizi yerleştireceğiz. İşte bu” yani Yüce Allah’ın peygamberlere ve onlara uyanlara ihsan ettiği güzel akıbet; “benim makamımdan” yani dünyada Allah’ın huzuruna çıkmaktan korkarak, Allah’ın kendisini gördüğünü bilerek Rabbinin gözetiminden “korkan ve benim tehdidimden” yani bana isyan edenlere yaptığım tehditlerden “çekinen” ve bu hali Allah’ın hoşnut olmadığı şeylerden uzak kalmasına ve Allah’ın sevdiği şeyleri işlemeye yönelmesine vesile olan “kimselere mahsustur.”
15. Kâfirler “hüküm istediler” yani Allah’ın ayırıcı hükmünü, dostları ile düşmanları arasında hüküm verip haklıyı haksızdan ayırt etmesini istediler ve istedikleri bu hüküm de onlara geldi. Yoksa Allah, Halîmdir, kendisine isyan edenleri cezalandırmakta acele etmez. “ve her inatçı zorba zarara uğradı.” Allah’a, hakka, Allah’ın kullarına karşı zorba tavır takınan, yeryüzünde büyüklük taslayan ve peygamberlere karşı inatlaşarak onlardan uzak kalan kimseler, dünyada da âhirette de hüsrana uğramışlardır.
16. “Arkasında” yani bu zorba ve inatçı kimselerin arkasında “(bir de) cehennem var.” Onu beklemekte, gözetlemektedir. Böyle bir kimsenin cehenneme varması kaçınılmazdır. İşte o vakit oldukça çetin bir azabı tadacaktır. “Ona” rengi, tadı ve kötü kokusu ile iğrenç olan “irinli bir sudan içirilecek.” Bu, son derece sıcak olacaktır.
17. Aşırı bir susuzluk ile “yutmaya çalışacak ama boğazından geçiremeyecek.” Suyu yüzüne yaklaştırdığında yüzünü kavurur, karnına ulaştı mı bağırsaklarını parçalar. “Her taraftan ona ölüm gelecek fakat o bir türlü ölmeyecek.” Her türlüsü ile çetin azap ona gelecek. Bu azabın şiddeti, ölüm derecesine kadar ulaşacak; fakat Allah cehennemliklerin ölmeyeceğine hüküm verdiği için ölemeyecekler. Nitekim Allah bir başka yerde şöyle buyurmaktadır:“...Onlar aleyhinde hüküm verilmez ki ölsünler. Üzerinleriden (cehennem) azabından bir şey de hafifletilmez. İşte biz, küfürde ısrar eden herkesi böyle cezalandırırız. Onlar orada feryad ederler...”(Fâtır, 35/36-37) O inatçı zorba için “Bunun ardından oldukça ağır bir azap daha var.” Niteliklerini, şiddet ve çetinliğini Allah’tan başka hiç kimsenin bilemediği son derece çetin ve büyük bir azap gelecektir.
Orang-orang kafir dari kaum para rasul berkata untuk memberikan ancaman tatkala mereka kalah dalam beradu argumen dengan para rasul tersebut, “Kami pasti mengusir kalian dari negeri kami atau kalian harus kembali kepada agama kami.” Kemudian Allah memberi wahyu kepada para rasul untuk meneguhkan mereka, “Kami pasti membinasakan orang-orang zalim yang kafir kepada Allah dan rasul-rasul-Nya.
Kami pasti akan menempatkan kalian -wahai para rasul dan pengikut kalian- di negeri mereka sesudah mereka binasa. Pembinasaan orang-orang kafir yang mendustakan para rasul dan tinggalnya para rasul dan orang-orang mukmin di negeri mereka sesudah mereka dibinasakan mengandung nasihat mendalam bagi siapa yang mengetahui keagungan-Ku, merasakan pengawasan-Ku, serta takut terhadap peringatan-Ku padanya dengan azab.”
¡Mensajeros! Los haremos morar en la tierra después de destruirlos para que reflexionen sobre Mi majestad, así como para que teman el castigo sobre el que les advierto.
Và chắc chắn TA sẽ bổ nhiệm các ngươi - hỡi các Sứ Giả và những ai theo các ngươi - làm đại diện trên trái đất này sau khi họ bị tiêu diệt, đó là sự gợi nhớ từ việc hủy diệt của những kẻ phủ nhận dối trá, rồi các Sứ Giả và những người có đức tin được định cư trên mặt đất sau khi những kẻ phủ nhận bị tiêu diệt, điều này dành cho ai nhớ đến sự vĩ đại của TA và sự giám sát của TA cũng như y sợ hãi hình phạt của TA
Ô messagers et ceux qui vous suivent, Nous vous installerons sur [cette présente] Terre après avoir anéanti les mécréants. Cette promesse d’anéantir les mécréants dénégateurs et d’établir les croyants sur la Terre après cela est adressée à ceux qui sont conscients de Ma Grandeur et du fait que Je les observe et qui redoutent la menace d’avertissement que Je leur adresse.
O messengers, we will cause you to dwell on the earth after their destruction. What has been mentioned of the destruction of the denying disbelievers and causing their believing messengers to dwell on the earth after the disbelievers’ destruction is for whoever reflects on My majesty and observance of it, as well as for who feared My warning to him of the punishment.
Talagang magpapatahan nga Kami sa inyo, O mga sugo at sinumang sumunod sa inyo, sa lupain matapos ng pagpapahamak sa kanila. Ang nabanggit na iyon na pagpapahamak sa mga tagatangging sumampalataya na mga tagapagpasinungaling at pagpapatahan sa mga sugo nila at mga mananampalataya sa lupain matapos ng pagpapahamak sa kanila ay ukol sa sinumang nagsagunita sa kadakilaan Ko at pagmamasid Ko sa kanya, at nangamba sa pagbabala Ko sa kanya ng pagdurusa."
"I poslije njihovog uništenja ćemo vas, poslanike i one koji vas slijede, umjesto njih, na Zemlji nastaniti." To je obećanje onima koji veličaju Allaha, koji se trude da uvijek budu svjesni Njegovog nadziranja, i koji se boje Njegovih prijetnji.
e vi insedieremo – o voi messaggeri e i vostri seguaci – nella terra di coloro che abbiamo distrutto; la distruzione dei miscredenti rinnegatori menzionata, e il fatto di insediare i messaggeri e i credenti nella terra di coloro che vennero distrutti, è un esempio rivolto a chi è consapevole della Mia Potenza e della Mia Vigilanza, e che teme la minaccia della Mia punizione
The religion adopted by the various communities was severely shaken by the call of the prophets. Those treated as great men by their people were reduced in status by the analysis of the prophets, and this angered them. They could not rebut the prophets’ arguments. However, thanks to the system prevailing at that time, they had great powers in their hands. In their superior position they decided that the prophets should be made homeless and landless. What could not be countered by arguments was opposed by power. When man is in possession of land, this possession is by way of a test and not as a right. If a man realizes that all these things are from God, which has been given to him as a test, he will develop a modest mentality. He will be afraid that what has been given by God may be taken away from him. But those neglectful of religion consider it as a personal right and this feeling makes them tyrannical and proud. When the call of the prophet reaches its conclusive stage, it means that the period of respite given to the addressee community as a test has come to an end. Thereafter, the world is completely changed for them. The things in which they had reposed their hopes and on which basis they had made boastful plans suddenly leave them. So much so, that a time comes when the land is wrested from them and given to others who are more deserving.
-Ey Resuller ve size tabi olanlar!- Onları helak ettikten sonra o yere sizi yerleştireceğiz. Burada zikredilen yalanlayan kâfirlerin helak edilmeleridir. Onlar helak olduktan sonra o yere resullerin ve Müminlerin yerleştirilmesi ise ancak azametimi ve yüceliğimi hatırlayan ve azabımla uyarımdan korkan kimseler içindir.
Kemudian para rasul memohon kepada Tuhan mereka agar Dia menolong mereka dari musuh-musuh mereka. Setiap orang yang sombong lagi menentang kebenaran pasti merugi, dia tidak mengikutinya padahal kebenaran itu sangat jelas baginya.
The messengers asked Allah to make them victorious over their enemies. Every person who is arrogant and stubborn towards the truth, who does not follow it despite it being apparent to him, is a loser.
Resuller düşmanlarına karşı Rablerinden kendilerine yardım etmesini istediler. Kendisi için hakkın ortaya çıkmasıyla beraber hakka karşı her inat eden ve kibirlenen hüsrana uğradı.
Los mensajeros Le pidieron a Al-lah que les diera la victoria sobre sus enemigos. Toda persona que sea arrogante y obstinada con respecto a la verdad, que no la obedezca a pesar de ser evidente para ella, será destruida.
Poslanici su tražili od svog Gospodara da ih pomogne protiv neprijatelja, pa je propao svaki oholnik koji se borio protiv istine, ne slijedeći je, iako mu je postala jasna.
Rồi các Sứ Giả cầu xin Allah ban cho Chúng được thắng lợi trước kẻ thù, và từng tên kiêu ngạo bất tuân vào lẻ phải điều bị thất bại, chớ nên đi theo vết xe đổ của hắn
Humiling ang mga sugo mula sa Panginoon nila na mag-adya sa kanila laban sa mga kaaway nila. Nalugi ang bawat nagpapakamalaki na nakikipagmatigasan sa katotohanan, na hindi sumusunod dito sa kabila ng paglitaw nito sa kanya.
E i messaggeri chiesero al loro Dio di sostenerli contro i loro nemici che persero, così ogni arrogante e avverso alla Retta Via non la segue, nonostante gli sia evidente.
Les messagers implorèrent alors leur Seigneur de les secourir contre leurs ennemis et tout mécréant orgueilleux qui s’oppose obstinément à la vérité malgré son évidence fut conduit à sa perte.
Trước mặt kẻ kiêu ngạo vào Ngày Phục Sinh là Hỏa Ngục, đó là nơi để xử phạt hắn, hắn sẽ bị bắt uống mủ của những kẻ nằm trong đó, vì không có bất cứ nước gì khác để uống, rồi hắn vẫn bị chịu hình phạt với cơn khát và các loại hình phạt khác nữa
Ispred ovog oholnika će na Sudnjem danu biti Džehennem, koji mu je stalno u zasjedi, i kada u njega bude ušao biće napajan gnojem i sukrvicom džehennemlija, što mu neće žeđ utoliti. Neprekidno će biti kažnjavan žeđu i raznim drugim vrstama kazne.
Mula sa harapan ng nagpapakamalaking ito sa Araw ng Pagbangon ay Impiyerno sapagkat ito sa kanya ay nakatambang. Paiinumin siya roon mula sa nana ng mga maninirahan sa Apoy, na dadaloy mula sa kanila, kaya hindi mapapawi ang uhaw niya at hindi titigil na pagdurusahin siya sa pamamagitan ng uhaw at iba pa rito na mga uri ng pagdurusa.
Kıyamet günü bu kibirli kişinin önünde cehennem vardır. cehennem onu gözetlemektedir. Orada ona cehennem halkından akan irin içirilir. Bu onun susuzluğunu gidermez. Susuzluk ve diğer azap çeşitleriyle o kimseye azap edilmeye devam eder.
Dinanzi a questo arrogante, nel Giorno della Resurrezione, vi sarà l'Inferno. Esso lo attende e verrà costretto a bere la materia purulenta proveniente dalla Gente del Fuoco, che non lo disseterà, e si continuerà a punirlo con la sete e altri tipi di punizioni.
Pada hari Kiamat kelak, di depan orang yang sombong itu terbentang neraka Jahanam karena ia sudah menantikan dirinya. Di dalamnya ia diberi minuman dari nanah para penghuni api neraka yang keluar dari jasad mereka, sehingga ia tidak menghilangkan dahaga dan yang meminumnya akan terus tersiksa karena dahaga dan berbagai bentuk azab lainnya.
Le Jour de la Résurrection, cet orgueilleux trouvera l’Enfer devant lui et il ne pourra y échapper. On lui servira comme breuvage le pus qui s’écoule des plaies des habitants de l’Enfer, ce qui signifie que sa soif ne sera jamais étanchée. Il ne cessera donc d’être châtié par la soif et par une variété d’autres supplices.
El Fuego del Infierno estará frente a esa persona arrogante, esperándola. Le darán el pus que supura de la gente de Infierno para beber, pero no saciará su sed. Continuará siendo castigado con sed y otros castigos.
Hellfire is in front of this arrogant person, awaiting him. He will be given the puss that oozes from the people of Hellfire to drink, but it will not quench his thirst. He will continue to be punished with thirst and other types of punishments.
Continuará bebiéndolo una y otra vez debido a la gravedad de su amargura, su calor y su podredumbre. Pero no podrá tragarlo. Luego será acechado por la muerte en todas direcciones debido a la severidad del castigo. Pero no morirá ni será aliviado del castigo. Sino que seguirá vivo y se quejará del castigo. Frente a él habrá otro castigo severo que lo aguardará.
Acılığının, sıcaklığının ve iğrenç kokusunun, şiddetinden dolayı yudum yudum içmek için kendisini zorlayacak ancak yutamayacaktır. Çekmiş olduğu azabın şiddetinden dolayı ölüm ona her yönden gelecek, ancak ölüp rahata kavuşamayacaktır. Bilakis diri olarak kalıp azabı tadacaktır. Önünde onu bekleyen daha şiddetli başka bir azap olacaktır.
Sarà obbligato a berla continuamente, nonostante sia amara, bollente e purulenta, e non riuscirà a inghiottirla e la morte lo coglierà da ogni parte per la gravità della punizione, ma non morirà, così da liberarsene; al contrario, resterà vivo e rimarrà a subire la punizione; e ancora lo aspetta un'altra grande punizione.
Dia meneguknya sedikit demi sedikit karena rasanya sangat pahit, panas, dan busuk, dia tidak kuasa menelannya. Lalu kematian datang kepadanya dari segala penjuru karena beratnya beban azab yang dideritanya, padahal dia tidak mati sehingga bisa beristirahat, sebaliknya dia akan terus hidup untuk merasakan penderitaan, serta di depannya ada azab berat lain yang menunggunya.
Mučit će se da to proguta, pokušavajući, što će mu teško padati zbog gorčine, vreline i smrada, pa neće moći progutati, a smrt će ga okruživati sa svih strana, zbog žestine kazne, ali neće moći da umre pa da se odmori. Ostat će živ, pateći, a ispred njega je i druga žestoka kazna koja ga čeka.
Nagpapakahirap siya sa pag-inom niya nang paulit-ulit dahil sa tindi ng pait nito at init nito at hindi niya nakakakaya ang paglunok nito. Pupunta sa kanya ang kamatayan mula sa bawat dako dahil sa tindi ng ipinaghihirap niya dahil sa pagdurusa ngunit siya ay hindi pa patay para makapagpahinga na, bagkus mananatili siyang buhay na nasasaktan sa pagdurusa. Mula sa harapan niya ay may iba pang pagdurusang matindi na naghihintay sa kanya.
Il se fera continuellement violence afin d’avaler ce pus mais il en sera incapable en raison de son amertume, de sa chaleur ardente et de sa puanteur. La mort le cernera de toute part tellement sa souffrance sera grande mais il ne connaîtra pas le repos que procure la mort. Il restera plutôt en vie à endurer les supplices qui deviendront de plus en plus terribles
He will continue to sip it over and over because of the severity of its bitterness, its heat, and its rottenness. But he will not be able to swallow it. He will then be overcome by death from every direction due to the severity of the punishment. But he will not die and be relieved. Instead, he will remain alive and complain of the punishment. In front of him there is another severe punishment that awaits him.
In the eyes of God, man’s greatest crime is his adoption of an attitude of arrogance and obstinacy when he is called upon to submit to God. For such people there shall be disgrace in this world and in the Hereafter. Their punishment will be so severe that they will find themselves constantly on the verge of death and destruction. When a man becomes tyrannical and arrogant towards others, he does it with some backing. The opponents of Islam felt their position to be impregnable because they followed the religion of their ‘great men’. In comparison the Prophet and his Companions appeared to them to be lesser mortals. It was this mentality which prompted them to consider legitimate all types of persecution of the Prophet and his Companions. It was due to their linking themselves with their ‘great men’ that they became bold enough to take all sorts of punitive action against the so-called ‘small men’.
Hắn bị bắt uống hết lần này đến lần khác với vị đắng khủng khiếp, nhiệt độ sôi cực cao, và mùi hôi thúi bốc lên nồng nặc, không thể nào nuốt nổi. Và cái chết đến với hắn từ mọi khía cạnh với sự đau đớn tột cùng mà những gì hắn đang bị trừng phạt. Nhưng hắn không thể chết mà vẫn tiếp tục sống để chịu sự hình phạt. Và những hình phạt đau đớn khác đang chờ đợi hắn ở phía trước
A Parable for the Deeds of the Disbelievers
This is a parable that Allah has given for the deeds and actions of the disbelievers who worshipped others besides Him and rejected His Messengers, thus building their acts on groundless basis. Their actions vanished from them when they were most in need of their rewards. Allah said,
مَّثَلُ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ أَعْمَالُهُمْ
(The parable of those who disbelieved in their Lord is that their works) on the Day of Judgment, when they will seek their rewards from Allah the Exalted. They used to think that they had something, but they will find nothing, except what remains of ashes when a strong wind blows on it,
فِي يَوْمٍ عَاصِفٍ
(on a stormy day;) They will not earn rewards for any of the good works they performed during this life, except what they can preserve of ashes during a day of strong wind. Allah said in other Ayat,
وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً
(And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.)25:23,
مَثَلُ مَا يُنْفِقُونَ فِى هِـذِهِ الْحَيَوةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ وَمَا ظَلَمَهُمُ اللَّهُ وَلَـكِنْ أَنفُسَهُمْ يَظْلِمُونَ
(The parable of what they spend in this world is that of a wind which is extremely cold; it struck the harvest of a people who did wrong against themselves and destroyed it. Allah wronged them not, but they wronged themselves.)3:117,and,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنِّ وَالاٌّذَى كَالَّذِى يُنفِقُ مَالَهُ رِئَآءَ النَّاسِ وَلاَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لاَّ يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الْكَـفِرِينَ
(O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His parable is that of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.)2:264 Allah said in this Ayah,
ذلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ
(That is the straying, far away from the right path) meaning, their work and deeds were not based on firm, correct grounds, and thus, they lost their rewards when they needed them the most,
ذلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ
(That is the straying, far away from the right path.)
Primjer dobrih djela koja čine nevjernici, poput sadake, dobročinstva, pomaganja sirotinje, je kao primjer pepela kojeg raspršuju snažni vjetrovi na svakom mjestu, ne ostavivši mu traga. Njihova djela je raspršilo njihovo nevjerstvo, pa im na Sudnjem danu neće ništa koristiti. To djelo koje nije izgrađeno na vjerovanju predstavlja veliko skretanje sa pravog puta.
"Perumpamaan orang-orang yang kafir kepada Rabbnya, amalan-amalan mereka adalah seperti abu yang ditiup angin de-ngan keras pada suatu hari yang berangin kencang. Mereka tidak dapat mengambil manfaat sedikit pun dari apa yang telah mereka usahakan (di dunia). Yang demikian itu adalah kesesatan yang jauh." (Ibrahim: 18).
(18) Allah تعالى mengabarkan tentang amalan-amalan yang diperbuat oleh kaum kafir, baik yang dimaksud adalah amalan yang mereka kerjakan untuk Allah, amalan tersebut ditinjau dari aspek hilangnya manfaat, kebatilan dan kepudaran amalan mereka ibarat melayangnya abu yang merupakan obyek paling lembut dan paling ringan ketika angin bertiup kencang di hari yang angin-nya sangat kencang. Ia tidak menyisakan apa pun, dan tidak dimung-kinkan untuk menangkap sesuatu yang telah lenyap dan kabur.
Begitu pula amalan-amalan orang-orang kafir, ﴾ لَّا يَقۡدِرُونَ مِمَّا كَسَبُواْ عَلَىٰ شَيۡءٖۚ ﴿ "mereka tidak dapat mengambil manfaat sedikit pun dari apa yang telah mereka usahakan (di dunia)", bahkan tidak (mampu mendapat-kan manfaat) sebesar biji dzarrah pun dari amalannya. Pasalnya, amalan tersebut berpondasi kekufuran dan pendustaan.
﴾ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلۡبَعِيدُ ﴿ "Yang demikian itu adalah kesesatan yang jauh", di mana usaha mereka menjadi batil (sia-sia) dan amalan mereka menjadi musnah. Atau bisa juga yang dimaksud adalah usaha-usaha orang kafir yang mereka tempuh untuk menipu daya kebenaran. Mereka benar-benar berupaya dan kelelahan untuk itu. Padahal makar orang-orang kafir itu berubah menjelma bumerang bagi mereka sendiri, tidak membahayakan Allah dan RasulNya, pasukanNya dan kebenaran yang mereka sampaikan.
Kâfirlerin; sadaka, ihsanda bulunmak ve acizlere merhamet etmek gibi yapıp takdim ettikleri iyi amelleri, fırtınanın şiddetli olduğu bir günde (savrulan) küle benzer. Rüzgâr onu şiddetli bir şekilde taşıyarak savurur, ondan hiçbir eser kalmayana kadar onu her yere dağıtır. İşte kâfirlerin amelleri de böyledir, küfür onları savurur. Kıyamet günü (amel) sahibi ondan hiçbir şey istifade etmez. İman temelleri üzerine yapılmayan her amel, doğru yoldan uzak bir sapıklıktır.
Perumpamaan amal kebaikan yang dilakukan oleh orang-orang kafir seperti sedekah, berbuat baik, dan mengasihi orang-orang lemah adalah seperti abu yang ditiup angin kencang di hari yang anginnya bertiup sangat kencang, sehingga angin itu menerbangkannya dengan kuat dan memporak-porandakannya sehingga tidak tersisa di tempatnya. Demikianlah amal-amal perbuatan orang-orang kafir, kekufuran menghancurkannya, sehingga pelakunya tidak memetik faedahnya pada hari Kiamat. Amal perbuatan yang tidak berasaskan iman itu adalah kesesatan yang jauh dari jalan kebenaran.
Las obras justas de los incrédulos, como la caridad, la bondad y la misericordia hacia una persona débil, son como cenizas en un día ventoso. Se dejan llevar por el viento y se dispersan hasta que no queda ningún rastro de ellas. Así serán las acciones de los incrédulos, arrasadas por la incredulidad. Las acciones no beneficiarán a sus dueños en el Día del Juicio. Las acciones que no se basan en la fe están lejos del camino de la verdad.
Hình ảnh những việc làm tốt đẹp của những kẻ phủ nhận như: bố thí, làm từ thiên, thương xót người yếu đuối, những việc làm đó của họ như những đống tro tàn mà gió sẽ thổi bay đi dữ dội vào một ngày bão tố, và bị cuốn đi một cách mạnh liệt, rồi bị phân tán khắp mọi nơi và mất hết mọi dấu vết. Và như vậy, những việc làm của những kẻ phủ nhận cũng sẽ bị vô dụng, không giúp ích được gì cho chúng vào Ngày Phục Sinh. bởi việc làm đó không dựa trên đức tin nên nó đi lạc xa với con đường chính đạo
Ang paghahalintulad sa idinudulot ng mga tagatangging sumampalataya na mga gawain ng pagpapakabuti gaya ng kawanggawa, paggawa ng maganda, at awa sa mahina ay tulad ng mga abo na tumindi sa mga ito ang mga hangin sa isang araw na matindi ang ihip ng mga hangin kaya nagdala iyon sa mga ito nang malakas at nagpakalat sa mga ito sa bawat lugar hanggang sa walang natirang bakas para sa mga ito. Gayundin ang mga gawain ng mga tagatangging sumampalataya, tumatangay sa mga ito ang kawalang-pananampalataya kaya hindi nagpakinabang ang mga ito sa mga tagagawa ng mga ito sa Araw ng Pagbangon. Ang gawang iyon na hindi itinatag sa pananampalataya ay ang pagkaligaw na malayo sa daan ng katotohanan.
The righteous actions of the disbelievers, such as giving charity and having kindness and mercy towards a weak person, are like ashes on a windy day. They are carried away by the wind and scattered all over the place until no trace of them remains. Such are the deeds of the disbelievers, which are blown away by disbelief. These deeds will not benefit their owners on the Day of Judgement. Actions that are not based on faith are deviations that are far from the path of truth.
18- Rablerini inkar edenlerin durumu şudur: Amelleri, fırtınalı bir günde rüzgarın şiddetle savurduğu kül gibidir. Kazandıkları (iyi amellerden) hiçbir şey elde edemezler. İşte bu, uzak bir sapıklığın ta kendisidir!
18. Yüce Allah, kâfirlerin işledikleri amellerin durumunu bize bildirmektedir. Bu amellerinden kasıt, kendilerinin Allah için işlediklerini kabul ettikleri amelleri olabilir. Bu gibi amellerin yok oluşu, karşılıksız bırakılması, darmadağın olup gitmesi yani boşa çıkması, çok ince ve çok hafif olan külün, son derece fırtınalı bir günde şiddetle esen rüzgarla savrulmasına benzer. Bu durumda o külden geriye hiçbir şey kalmaz ve hiçbir şey elde tutulamaksızın kaybolup gider. İşte kâfirlerin amelleri de böyle olacaktır. Onlar “kazandıkları (iyi amellerden) hiçbir şey elde edemezler.” Zerre ağırlığı kadar dahi olsa o amellerinden ellerine hiçbir şey geçmeyecektir. Çünkü onların amellerinin temeli, küfür ve yalanlamadır. “İşte bu, uzak bir sapıklığın ta kendisidir!” Çünkü onların yaptıkları boşa çıkmış, amelleri de yok olup gitmiştir. Bu ameller ile kâfirlerin, hakka karşı kurdukları hileleri, tuzakları ve bu maksatla yaptıkları işleri kastedilmiş olabilir. Onlar, bunun için çalışıp çabalarlar. Ama giriştikleri hile ve tuzakları sonunda kendi başlarına geçer. Allah’a, peygamberlerine, Allah’ın askerlerine ve onların beraberinde olan hakka en ufak bir zararları olmaz.
Le buone azioni che presentano i miscredenti, come la carità, la benevolenza e la misericordia nei confronti del debole, sono come cenere a cui giunge un forte vento in un giorno ventoso che la trascina con forza e la disperde dappertutto, finché non ne resta alcuna traccia. Così sono le azioni dei miscredenti vanificate dalla miscredenza; non saranno utili a chi le compie, nel Giorno della Resurrezione, queste azioni che non sono basate sulla fede, e la perdizione è lontana dalla Retta Via.
Les bonnes œuvres accomplies par les mécréants, à l’image de l’aumône, la bienfaisance et la compassion envers les faibles, sont telles de la cendre éparpillée un jour de vent violent et transportée soudainement ne laissant aucune trace. Il en est ainsi des œuvres des mécréants qui ne seront d’aucune utilité le Jour de la Résurrection, puisque l’œuvre qui n’est pas fondée sur la foi revient à s’égarer loin de la vérité.
Há ngươi - hỡi nhân loại - không biết rằng chính vì chân lý mà Allah đã tạo nên các tầng trời và đất hay sao? Ngài đã không tạo ra chúng một cách vô nghĩa. Và nếu muốn, Ngài sẽ tiêu diệt các ngươi - hỡi con người - và Ngài sẽ mang đến một tạo hóa mới để thờ phượng và tuân theo Ngài thay thế các ngươi, và đó là việc hết sức đơn giản và dễ dàng đối với ngài
Do you not know—and this language is directed to anyone it suits—that Allah created the heavens and the earth with truth, and He did not create them in vain? If He wishes to remove you, O people, and replace you with a different creation that will worship and obey Him in your place, He would have done so and produced a different creation that would worship and obey Him. It would be an easy matter for Him.
Hindi mo ba nalaman, O tao, na si Allāh ay lumikha ng mga langit at lumikha ng lupa ayon sa katotohanan saka hindi lumikha ng mga ito nang walang-kabuluhan? Kung loloobin Niya ang pag-aalis sa inyo, O mga tao, at ang paggawa ng isang nilikhang iba pa na sasamba sa Kanya at tatalima sa kanya sa halip ninyo ay talaga sanang nag-alis Siya sa inyo at naghatid Siya ng isang nilikhang iba pa na sasamba sa Kanya at tatalima sa Kanya sapagkat ito ay isang bagay na madali sa Kanya.
19- Görmedin mi ki Allah, gökleri ve yeri hak (bir amaç) ile yaratmıştır. Dilerse sizi yok eder ve (yerinize) yeni bir halk getirir.
20- Bu, Allah’a zor değildir.
21- (Kıyamet günü) hepsi toplanıp Allah’ın huzuruna çıkarlar da zayıflar, müstekbirlere şöyle der:“Biz, size tabi idik. Şimdi siz, Allah’ın azabından azıcık bir şey dahi olsa bizden uzaklaştırabilecek misiniz?” Onlar da şöyle derler: “Allah bize hidâyet vermiş olsaydı, elbette biz de sizi hidâyete ulaştırırdık. Artık sızlansak da sabretsek de bizim için birdir, (azaptan kaçıp) sığınacak hiçbir yerimiz yok.”
19. Yüce Allah kullarını uyararak şöyle buyurmaktadır:“Görmedin mi ki Allah, gökleri ve yeri hak (bir amaç) ile yaratmıştır.” Yani O, gökleri ve yeri bütün insanlar O’na ibadet etsinler, O’nu bilip tanısınlar, O da onlara emirler versin, yasaklar buyursun diye yaratmıştır. Yine insanlar, göklerin ve yerin yaratılışını, onlarda bulunan şeyleri Yüce Allah’ın sahip olduğu kemal sıfatlarına delil olarak görsünler, gökleri ve yeri -bunca azamet ve genişliklerine rağmen- yaratanın, iyiliklerinin ve kötülüklerinin karşılığını vermek üzere aynı şekilde onları tekrar yaratmaya kadir olduğunu, O’nun kudret ve meşîetinin bundan âciz olmadığını bilsinler. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Dilerse sizi yok eder ve (yerinize) yeni bir halk getirir/yeni bir yaratılış (ile) getirir.” Bu buyruğun, eğer o dilerse sizi yok eder ve yerinize başkalarını, sizden Allah’a daha çok itaat eden bir kavmi getirir anlamına gelme ihtimali vardır. Yine eğer dilerse sizi yok eder, sonra da sizleri öldükten sonra yeniden diriltmek sureti ile tekrar yaratır, anlamına gelme ihtimali de vardır. Yüce Allah’ın ileride kıyametten bahsetmesi ikinci ihtimale delildir.
20. “Bu Allah’a zor değildir.” O’nun hakkında böyle bir şeyin imkânsızlığından söz edilemez. Aksine böyle bir şey, O’na son derece kolaydır. “Sizin yaratılmanız ve öldükten sonra diriltilmeniz ancak bir can gibidir.”(Lukman, 31/28); “Yaratıkları ilkin yoktan var eden O’dur; sonra da bunu tekrar edecek (hepsini diriltecektir) ve bu, O’na daha kolaydır.”(er-Rum, 30/27)
21. “(Kıyamet günü)” Sûr’a üfürüleceği vakit “hepsi” bütün yaratıklar “toplanıp Allah’ın huzuruna çıkarlar.” Kabirlerinden çıkarak Rablerinin huzuruna gelir, hiçbir tümseği ve çukuru bulunmayan dümdüz bir alanda durur ve O’nun huzuruna çıkarlar. Onlardan tek bir kimse dahi gizli kalmaz. Huzuruna çıkacakları vakit birbirleri ile tartışmaya başlarlar; herkes kendisini savunmaya ve gücü yettiğince kendisini korumaya çalışır. Ancak ne mümkün? “Zayıflar” yani başkalarına uyan ve başkalarını taklit eden kimseler “müstekbirlere” sapıklığın önderleri olan ve kendilerine uyulan kimselere “şöyle der: Biz size tabi idik” dünyada siz, bize sapıklığı emrettiniz, onu bize süslediniz ve bizi azdırarak doğru yoldan çıkardınız. “Şimdi siz, Allah’ın azabından azıcık” zerre ağırlığınca “bir şey dahi olsa bizden uzaklaştırabilecek misiniz? Onlar” yani kendilerine uyulan, önder kabul edilen kimseler ise şöyle der: Biz azmış olduğumuz gibi sizi de azdırdık “Allah bize hidâyet vermiş olsaydı, elbette biz de sizi hidâyete ulaştırırdık.” Artık kimsenin kimseye hiçbir faydası yoktur. “Artık biz” azaptan dolayı “sızlansak da” ona karşı “sabretsek de bizim için birdir. (Azaptan kaçıp) sığınacak” barınacak ve Allah’ın azabından kurtulmak için kaçıp korunacak “hiçbir yerimiz yok.”
Tidakkah kalian tahu -wahai manusia- bahwa Allah menciptakan langit dan bumi dengan kebenaran? Dia tidak menciptakan keduanya secara sia-sia. Bila Allah berkehendak untuk melenyapkan kalian -wahai manusia- dan mendatangkan manusia lainnya yang menyembah-Nya dan menaati-Nya sebagai pengganti kalian niscaya Allah melakukannya karena hal itu mudah saja bagi-Nya.
"Tidakkah kamu perhatikan, bahwa Allah telah mencipta-kan langit dan bumi dengan haq. Jika Dia menghendaki, niscaya Dia membinasakan kamu dan mengganti(mu) dengan makhluk yang baru. Dan yang demikian itu sekali-kali tidak sukar bagi Allah. Dan mereka semuanya (di padang Mahsyar) akan berkumpul meng-hadap ke hadirat Allah, lalu berkatalah orang-orang yang lemah kepada orang-orang yang sombong, 'Sesungguhnya kami dahulu adalah pengikut-pengikutmu, maka dapatkah kamu menghindar-kan dari kami azab Allah (walaupun) sedikit saja,' Mereka menja-wab, 'Seandainya Allah memberi petunjuk kepada kami, niscaya kami dapat memberi petunjuk kepadamu. Sama saja bagi kita, apakah kita mengeluh ataukah bersabar. Sekali-kali kita tidak mempunyai tempat untuk melarikan diri'." (Ibrahim: 19-21).
(19) Allah تعالى mengingatkan para hambaNya bahwasanya Dia ﴾ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ ﴿ "telah menciptakan langit dan bumi dengan haq", agar makhluk-makhlukNya beribadah kepadaNya, mengenal-Nya, serta memerintahkan dan melarang mereka. Juga supaya me-reka menjadikan keduanya (langit dan bumi) dan seisinya sebagai bukti atas kesempurnaan sifatNya, dan supaya mereka mengetahui bahwa Dzat yang menciptakan langit dan bumi –padahal begitu besar dan luas– mampu untuk mengembalikan mereka kepada ciptaan yang baru, untuk membalas mereka atas kebaikan dan ke-burukan mereka, dan (memberitahukan bahwa) kekuasaan Allah dan kehendakNya tidak kerepotan untuk melakukannya.
Oleh karenanya, Allah berfirman, ﴾ إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَأۡتِ بِخَلۡقٖ جَدِيدٖ ﴿ "Jika Dia menghendaki, niscaya Dia membinasakanmu, dan mengganti(mu) dengan makhluk yang baru", ayat itu mengandung suatu pengertian, bila Allah menghendaki, niscaya Allah melenyapkan kalian dan mendatangkan umat yang baru selain kalian, yang akan menjadi makhluk yang lebih taat kepada Allah daripada kalian. Dan juga memuat pengertian, jika Allah menghendaki, niscaya Dia akan me-musnahkan kalian lantas mengembalikan wujud kalian dengan membangkitkan kalian (dari kubur) dalam wujud manusia baru. Dua pengertian ini ditunjukkan pada pembahasan Hari Kiamat yang disebutkan Allah nanti.
(20) ﴾ وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٖ ﴿ "Dan yang demikian itu sekali-kali tidak sukar bagi Allah", maksudnya, tidak mustahil, bahkan merupakan perkara mudah sekali bagiNya.
﴾ مَّا خَلۡقُكُمۡ وَلَا بَعۡثُكُمۡ إِلَّا كَنَفۡسٖ وَٰحِدَةٍۚ ﴿
"Tidaklah Allah menciptakan dan membangkitkan kamu (dari dalam kubur) itu melainkan hanyalah seperti (menciptakan dan membangkitkan) satu jiwa saja." (Luqman: 28)
﴾ وَهُوَ ٱلَّذِي يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهۡوَنُ عَلَيۡهِۚ ﴿
"Dan Dia-lah yang menciptakan (manusia) dari permulaan, kemu-dian mengembalikan (menghidupkan)nya, dan menghidupkan kembali itu adalah lebih mudah bagiNya." (Ar-Rum: 27).
(21) ﴾ وَبَرَزُواْ ﴿ "Dan mereka akan berkumpul", yaitu makhluk-makhluk ﴾ لِلَّهِ جَمِيعٗا ﴿ "semuanya menghadap ke hadirat Allah", ketika sangkakala ditiup. Mereka pun bangkit dari kubur-kubur menuju Rabb mereka, berdiri di permukaan bumi yang rata, datar sama sekali, tiada sedikit pun kamu melihat padanya tempat yang rendah dan yang tinggi. Mereka berdiri menghadap ke hadirat Allah, tidak ada sesuatu pun dari keadaan mereka yang tersembunyi atasNya. Ketika berhadapan, maka mereka melakukan perdebatan mencari-cari alasan. Setiap orang membebaskan dirinya dan berupaya mem-bela diri sebisanya. Tetapi, apakah itu bisa mereka lakukan?
Maka berkatalah, ﴾ ٱلضُّعَفَٰٓؤُاْ ﴿ "orang-orang yang lemah", yaitu yang mengekor dan mengedepankan fanatisme buta ﴾ لِلَّذِينَ ٱسۡتَكۡبَرُوٓاْ ﴿ "kepada orang-orang yang sombong", mereka adalah para panutan mereka yang menjadi lokomotif dalam kesesatan, ﴾ إِنَّا كُنَّا لَكُمۡ تَبَعٗا ﴿ "Sesungguhnya kami dahulu adalah pengikut-pengikutmu", di dunia, kalian memerintahkan kami untuk berbuat kesesatan dan menyo-dorkannya kepada kami dalam keadaan memikat sehingga kalian pun menjerumuskan kami dalam kesesatan.
﴾ فَهَلۡ أَنتُم ﴿ "Maka dapatkah kamu", pada hari ini ﴾ مُّغۡنُونَ عَنَّا مِنۡ عَذَابِ ٱللَّهِ مِن شَيۡءٖۚ ﴿ "menghindarkan dari kami azab Allah (walaupun) sedikit saja", meski hanya siksaan seberat biji dzarrah saja. Seandainya ﴾ قَالُواْ ﴿ "me-reka mengatakan", yaitu para panutan dan pimpinan, "Kami menyesat-kan kalian sebagaimana kami telah sesat, maka ﴾ لَوۡ هَدَىٰنَا ٱللَّهُ لَهَدَيۡنَٰكُمۡۖ ﴿ "seandainya Allah memberi petunjuk kepada kami, niscaya kami dapat memberi petunjuk kepadamu", sehingga tidak ada seorang pun yang bisa menolong orang lain. ﴾ سَوَآءٌ عَلَيۡنَآ أَجَزِعۡنَآ ﴿ "Sama saja bagi kita apa-kah kita mengeluh", karena siksaan ﴾ أَمۡ صَبَرۡنَا ﴿ "ataukah sabar" mengha-dapinya ﴾ مَا لَنَا مِن مَّحِيصٖ ﴿ "sekali-kali kita tidak mempunyai tempat untuk melarikan diri", (yaitu berupa) tempat perlindungan yang kami bersembunyi di sana, juga tidak ada tempat melarikan diri bagi kami dari siksaan Allah.
Non sai – o tu umano – che, in verità, Allāh creò i Cieli e creò la Terra con verità, e non li creò invano? Se volesse, o gente, vi eliminerebbe e porterebbe un altro popolo che Lo adori e Gli obbedisca al vostro posto, poiché sarete stati eliminati e avrà portato altre creature che Lo adorino e Gli obbediscano, e questa è un'azione semplice per Lui.
Ô être humain, ne sais-tu pas qu’Allah a créé les Cieux et la Terre pour une raison déterminée et qu’Il ne les a pas créés vainement. S’Il le voulait, ô gens, Il vous ferait disparaître et vous remplacerait par d’autres de Ses créatures qui L’adoreraient et Lui obéiraient. Ce remplacement Lui est en effet très facile.
-Ey İnsan!- Şüphesiz ki Yüce Allah'ın gökleri ve yeri hak ile yarattığını bilmez misin? O ikisini oyun olsun diye yaratmamıştır. -Ey İnsanlar!- Şayet sizi yok edip yerinize kendisine ibadet eden ve itaat eden birilerini getirmek isterse, sizi yok eder. Kendisine ibadet eden ve itaat eden başka kimseleri getirir. Bu O'nun için çok kolay ve basit bir iştir.
O čovječe, zar ne znaš da je Allah stvorio nebesa i Zemlju s Istinom, a ne uzalud? Da je On htio da vas zbriše sa lica Zemlje, o ljudi, i stvori druga stvorenja koja će Ga obožavati i koja će Mu se pokoravati umjesto vas, On bi to uradio, jer to je Njemu lahko.
¿No sabes que Al-lah creó los cielos y la Tierra con la verdad, y no fue en vano? Si Él deseara hacerlos desaparecer, humanos, y reemplazarlos con una creación diferente que Lo adore y obedezca en su lugar, lo habría hecho y hubiera hecho una creación diferente que lo adorara y obedeciera. Sería un asunto fácil para Él.
Destruirlos y reemplazarlos por una creación diferente no es algo difícil para Él. Al-lah es todopoderoso y nada está fuera de Su capacidad.
Sizi yok edip başkalarını getirmek Allah -Subhânehu ve Teâlâ-'yı aciz bırakacak değildir. O, her şeye kadirdir. Hiçbir şey O'nu aciz bırakamaz.
Vous anéantir et vous remplacer par d’autres gens n’est pas inaccessible à Allah. En effet, Il a pouvoir sur toute chose et rien ne Lui est impossible.
Việc hủy diệt các ngươi và tái tạo lại một tạo hóa mới khác các ngươi không phải là điều khó khăn đối với Ngài, vì Ngài có toàn năng trong tất cả mọi việc, không gì có thể làm khó được Ngài
Ang pagpapahamak sa inyo at ang paggawa ng isang nilikhang iba pa sa inyo ay hindi nakapagpapawalang-kakayahan sa Kanya – kaluwalhatian sa Kanya – sapagkat Siya sa bawat bagay ay may-kakayahan: hindi Siya napawawalang-kakayahan ng anuman.
Il fatto di distruggervi e portare altre creature diverse da voi non Gli è impossibile, gloria Sua: Egli è L'Onnipotente, nulla Gli è impossibile.
Destroying you and replacing you with a different creation is not difficult for Him, may He be Glorified. Allah is capable of all things, and Nothing is outside His ability.
Membinasakan kalian dan mendatangkan kaum yang baru selain kalian bukan sesuatu yang sulit bagi Allah, karena Allah Mahakuasa atas segala sesuatu, tidak ada sesuatu yang melemahkanNya.
Njemu nije nemoguće da vas uništi i stvori druga stvorenja, jer On je svemoćan.
The people of Arabia who rejected the Prophet Muhammad were those very people who had already accepted God and religion. Then why did they reject him? The reason for this was that in his case Truth was revealed in its abstract form, while they used to consider as true only that which had reached them through their ‘ancestors’. They recognized the religion of their ‘National Heroes’, but failed to recognize the religion of ‘Muhammad ibn ‘Abdullah’. Those who find religion under the influence of national traditions make a display of religiosity, but are, in fact, engaged in superficial activities in the name of religion. This has nothing to do with the spirit of the religion. What God requires is real religiousness and not just performance of certain rituals. God approves of a man who has discovered the truth by means of his own mental striving; who has made observations of God in the realm of the unseen; who has recognized truth in its absolute form and supported it; whose soul has bathed in God’s sea; who is restless in God’s love and whose eyes have shed tears with the fear of God. The religiousness of the first type of people is entirely superficial and outward, and of no value in the eyes of God. On the contrary, the religion of the second type of people is the real one. This is imbedded in the innermost recesses of human existence. A study of the universe reveals that its creation is based on realities; in such a universe only good deeds have value and not suppositions and wishful thinking.
Na Sudnjem danu će stvorenja izaći iz svojih grobova pred Allaha, pa će slabi koji su slijedili svoje velikane i prvake reći: "Mi smo vas slijedili, o prvaci, i vašim se naredbama i zabranama pokoravali, pa da li ćete od nas odagnati išta od Allahove kazne?" Njihovi velikani će reći: "Da nas je Allah uputio - i mi bismo vas uputili i svi bismo bili spašeni, ali mi smo u zabludu otišli pa smo i vas u zabludu odveli. Svejedno nam je da li možemo ili ne možemo podnijeti kaznu, nikako ne možemo pobjeći."
Lalabas ang mga nilikha mula sa mga libingan nila patungo kay Allāh sa Araw ng Tipanan at magsasabi ang mga tagasunod na mahina sa mga pinunong pangulo: "Tunay na kami noon sa inyo, O mga pinuno, ay mga tagasunod: nagpapautos kami sa utos ninyo at nagpapasaway kami sa saway ninyo, kaya kayo ba ay magsasanggalang sa amin ng anuman laban sa pagdurusa mula kay Allāh?" Magsasabi ang mga pinunong pangulo: "Kung sakaling nagtuon sa amin si Allāh sa kapatnubayan ay talaga sanang gumabay kami sa inyo roon at naligtas tayo nang sama-sama mula sa pagdurusa mula sa Kanya, subalit naligaw kami kaya nagpaligaw kami sa inyo. Magkakapantay sa amin at sa inyo na manghina tayo sa pagbata sa pagdurusa o na magtiis tayo; walang tayong matatakasan mula sa pagdurusa."
In reality, man is always under the eye of God. But, in the present world, man does not realize that God is watching him. In the Hereafter this veil will fall. At that time man will realize that he was completely visible to God, and to such an extent that nothing about him was hidden from Him. Those who ignore the truth do so relying on their “great men.” Whatever the common man does is done at the instance of leaders. In the Hereafter, when these people find themselves completely helpless, they will turn for assistance to their ‘great men’ on whom they had relied for guidance in this life. But the ‘great men’ will confess that their misguided leadership ended with the previous world. This being the case, how can they be expected to extend any help to them? They will tell their erstwhile followers that they are all destined to face the consequences of going astray, just as they themselves shall have to do. They will add that, whether they like it or not, they shall have to face this fate.
Le Jour de la Résurrection, les gens sortiront de leurs tombes pour se présenter à Allah et les disciples faibles diront aux puissants chefs: Ô chefs, nous étions vos disciples. Nous obéissions à vos ordres et nous nous pliions à ce vous nous défendiez. Eloignerez-vous donc de nous le châtiment d’Allah? Les chefs répondront: Si Allah nous avait facilité de parvenir à la guidée, nous vous aurions orienté vers elle et nous aurions alors tous échappé au châtiment d’Allah. Seulement, nous nous sommes égarés et nous vous avons ensuite égarés. Il est alors indifférent que nous faiblissions devant les supplices ou que nous les endurions patiemment, puisqu’aucune issue ne se présentera devant nous.
Và tất cả các sinh linh được đưa ra khỏi ngôi mộ vào Ngày Được Chỉ Định. Rồi những người cô thế nói với những người lãnh đạo tối cao của họ: Hỡi những lãnh đạo mà chúng tôi đã theo, chúng tôi tiếp tục nghe theo các ngài, và chúng tôi cũng sẽ kết thúc cùng một kết cuộc như các ngài. Các ngài có thể giúp chúng tôi thoát khỏi hình phạt của Allah không? Rồi những vị lãnh đạo của họ đáp: Nếu như Allah chấp nhận hướng dẫn chúng tôi, thì chúng tôi đã dẫn dắt các người rồi, giờ thì tất cả chúng ta điều chịu hình phạt như nhau từ Ngài, vì chúng tôi đã lầm lỗi và đã làm cho các người lầm lỗi theo. Chúng ta điều như nhau cả dù cho có than vãn về hình phạt hay là ráng chịu đựng đi nữa thì chúng ta cũng sẽ không thoát khỏi sự trừng phạt
İnsanlar, vadedilen gün kabirlerinden çıkıp Yüce Allah'ın huzuruna gelecekler. Tabi olan zayıflar, önderlik yapan efendilerine şöyle diyecekler: "-Ey Efendiler!- Bizler size tabi olanlardık. Emirlerinize itaat ediyor, yasakladıklarınızdan da sakınıyorduk. Siz Allah'ın azabına karşı bizi koruyabilecek misiniz?" Önderlik yapan efendiler şöyle dediler: "Eğer Allah bizi doğru yola eriştirerek muvaffak kılsaydı, biz de sizi doğru yola eriştirir ve hep beraber O'nun azabından kurtuluşa ererdik. Ancak sapıttık ve sizi de yoldan çıkardık. Şimdi azaba tahammül etmede aciz kalmakta ya da sabretmekte hepimiz eşitiz. Hiçbirimiz için azaptan kaçışı yoktur."
Los seres humanos emergerán de sus tumbas en el Día de la Resurrección. Los débiles seguidores dirán a sus líderes soberbios: “Nosotros fuimos seguidores suyos. Fuimos dirigidos por su orden y aceptamos sus prohibiciones. Entonces, ¿nos protegerán ante cualquier castigo de Al‑lah?” Los líderes dirán: “Si Al-lah nos hubiera dirigido hacia la guía, les hubiéramos guiado hacia ella, y todos nos habríamos salvado de Su castigo. Sin embargo, estábamos equivocados y los llevamos por mal camino. Es lo mismo para ambos, ya sea que estemos demasiado débiles para soportar el castigo o tengamos paciencia, no podemos escapar del castigo”.
Kemudian seluruh makhluk keluar dari alam kubur mereka untuk menghadap Allah pada hari Kiamat. Lalu para pengikut yang lemah berkata kepada para pemimpin dari kalangan pembesar mereka, "Dahulu kami -wahai para pemimpin- adalah orang-orang yang mengikuti kalian, kami melaksanakan perintah kalian, dan kami menahan diri dari larangan kalian. Namun, apakah sekarang kalian bisa membela kami di hadapan azab Allah sedikit saja?” Para pemimpin menjawab, “Seandainya Allah membimbing kami kepada hidayah niscaya kami membimbing kalian kepadanya sehingga kita semuanya selamat dari azab-Nya. Akan tetapi, kami tersesat maka kami pun menyesatkan kalian. Sama saja bagi kita semuanya, apakah kita kuat atau tidak kuat memikul azab Allah, kita tetap tidak bisa lari darinya.”
E le creature uscirono dalle loro tombe verso Allāh, nel Giorno dell'Incontro. I seguaci deboli dissero ai loro capi: “In verità, eravamo vostri seguaci, o voi signori, seguivamo i vostri ordini ed evitavamo ciò che ci ordinavate di evitare. Siete in grado di difenderci dalla punizione di Allāh”? I capi dissero:” Se Allāh ci avesse condotti alla Retta Via, vi avremmo guidati ad essa e ci saremmo salvati tutti dalla Sua punizione, ma ci siamo sviati e così vi abbiamo sviati; sarà la stessa sia per noi che per voi; che ci arrendessimo dinanzi alla punizione o cercassimo di resistere, non avremo comunque scampo da essa”.
The created things emerged from their graves towards Allah on the Appointed Day. The weak followers said to their eminent leaders: “O masters, we were followers to you. We were commanded by your command, and forbidden by your prohibition. So will you protect us against any of Allah’s punishments? The eminent leaders said: “If Allah had directed us towards guidance, we would have ushered you towards it. Then we would all have been saved from His punishment. However, we were misguided and we lead you astray. It is the same for the both of us, whether we are too weak to bear the punishment or are patient, there is no escaping the punishment for us”.
The world of God is the world of reality and is not based on imagination. Here, relying on the promises of Satan amounts to building on an unrealistic basis. Suppose an individual ignores the caller of Truth and himself takes the credit for doing dawah work, but he indulges in other activities besides dawah. He takes no account of the Hereafter but, relying upon self-made suppositions, still builds up the hope of salvation. He does not live his life in accordance with the commandments of God, yet hopes that his name will be included in the list of God’s most favoured subjects. All these actions stem from relying on the false promises of Satan and, in the Hereafter, man will come to know that only God’s promise was the true one and all other promises were only false hopes, which were never likely to be fulfilled. In this world of God, placing hopes on anyone or anything other than God amounts to polytheism (shirk). It is those who ignore divine realities and want to construct their lives on other things will find that nothing except God can give them any support. But this realization will be of no avail to them on that day.
`Iblîs dira lorsque les gens du Paradis entreront au Paradis et que les gens de l’Enfer entreront en Enfer: Allah vous a fait une promesse véridique et l’a tenue tandis que je vous ai fait une promesse mensongère que je n’ai pas tenue. Par ailleurs, je ne vous ai pas contraint par la force à mécroire et à vous égarer dans le bas monde mais je vous ai plutôt appelé à la mécréance et je vous ai embelli les péchés. Vous vous êtes alors empressés de me suivre. Ne me reprochez donc pas votre égarement mais retournez vos reproches contre vous-mêmes, vous les méritez le plus. Je ne viendrai pas à votre secours afin de repousser de vous le châtiment ni, vous, ne viendrez à mon secours afin de repousser de moi le châtiment. Je rejette votre faute de m’avoir associé à Allah dans votre adoration sachant que les injustes qui, dans le bas monde, associent des divinités à Allah et mécroient en Lui subiront un châtiment douloureux le Jour de la Résurrection.
Magsasabi si Satanas kapag pumasok na ang mga maninirahan sa Paraiso sa Paraiso at ang mga maninirahan sa Apoy sa Apoy: "Tunay na si Allāh ay nangako sa inyo ng pangakong totoo saka nagsakatuparan Siya sa inyo ng ipinangako Niya sa inyo. Nangako ako sa inyo ng pangako ng kabulaanan saka hindi ako tumupad sa ipinangako ko sa inyo. Hindi ako nagkaroon ng anumang lakas na ipampipilit ko sa inyo sa Mundo sa kawalang-pananampalataya at pagkaligaw subalit nag-anyaya ako sa inyo tungo sa kawalang-pananampalataya. Ipinaakit ko sa inyo ang mga pagsuway saka nagmabilis naman kayo sa pagsunod sa akin. Kaya huwag ninyo akong sisihin sa nangyari sa inyo na pagkaligaw. Sisihin ninyo ang mga sarili ninyo sapagkat ang mga ito ay higit na nararapat sa paninisi. Hindi ako makasasaklolo sa inyo sa pagtulak ng pagdurusa palayo sa inyo at hindi kayo makasasaklolo sa akin sa pagtulak nito palayo sa akin. Tunay na ako ay nagkaila sa paggawa ninyo sa akin bilang katambal kay Allāh sa pagsamba." Tunay na ang mga tagalabag sa katarungan sa pamamagitan ng pagtambal kay Allāh sa Mundo at kawalang-pananampalataya sa Kanya, ukol sa kanila ay isang pagdurusang nakasasakit na naghihintay sa kanila sa Araw ng Pagbangon.
Iblis berkata ketika penghuni surga masuk surga dan penduduk neraka masuk neraka, “Sesungguhnya Allah telah menjanjikan kalian janji yang benar, lalu Dia menunaikan janji-Nya kepada kalian. Sebaliknya, aku menjanjikan janji yang batil kepada kalian, namun aku tidak memenuhi apa yang aku janjikan kepada kalian. Aku sendiri tidak mempunyai kekuatan untuk memaksa kalian di dunia supaya kafir dan sesat, akan tetapi aku hanya mengajak kalian kepada kekufuran dan menghiasi kemaksiatan untuk kalian, lalu kalian mengikutiku dengan bergegas. Oleh sebab itu, jangan menyalahkanku atas kesesatan yang terjadi pada kalian. Tetapi, salahkanlah diri kalian sendiri karena diri kalian lebih layak untuk disalahkan. Aku sendiri tak kuasa menolong kalian dari azab dan kalian juga tidak kuasa menolongku darinya, sesungguhnya aku mengingkari tindakan kalian yang menjadikanku sebagai sekutu bagi Allah dalam ibadah." Sesungguhnya orang-orang zalim dengan melakukan syirik kepada Allah di dunia dan kafir kepada Allah, bagi mereka azab pedih yang telah siap menunggu pada hari Kiamat.
Shaytan disowns His Followers on the Day of Resurrection
Allah narrates to us what Iblis will say to his followers after Allah finishes with the judgement between His servants, sending the believers to the gardens of Paradise and the disbelievers to the lows (of the Fire). Iblis, may Allah curse him, will stand and address the latter, in order to add depression to their depression, sorrow to their sorrow and grief to their grief. He will declare,
إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ
`(Verily, Allah promised you a promise of truth.) by the words of His Messengers that if you follow them, you will gain safety and deliverance. Truly, Allah's promise was true and correct news, while I promised you then betrayed you.' Allah said in another Ayah,
يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً
(He (Shaytan) makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions.) 4:120
وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ
(I had no authority over you) Shaytan will say, `I had no proof for what I called you to, nor evidence for what I promised you,
إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى
(except that I called you, and you responded to me.) even though the Messengers establish the proof and unequivocal evidences against you and affirmed the truth of what they were sent to you with. But you disobeyed the Messengers and ended up earning this fate,
فَلاَ تَلُومُونِى
(So blame me not,) today,
وَلُومُواْ أَنفُسَكُمْ
(but blame yourselves.), because it is your fault for defying the proofs and following me in the falsehood that I called you to.' Shaytan will say next,
مَّآ أَنَاْ بِمُصْرِخِكُمْ
(I cannot help you), I cannot benefit, save, or deliver you from what you are suffering,
وَمَآ أَنتُمْ بِمُصْرِخِىَّ
(nor can you help me.), nor can you save me and deliver me from the torment and punishment I am suffering,
إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ
(I deny your former act of associating me (Shaytan) as a partner with Allah.) or because you associated me with Allah before,' according to Qatadah. Ibn Jarir commented; "I deny being a partner with Allah, the Exalted and Most Honored." This opinion is the most plausible, for Allah said in other Ayat,
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ
(And who is more astray than one who calls on others besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them And when mankind are gathered, they will become their enemies and will deny their worshipping.)46:5-6 and,
كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
(Nay, but they (the so-called gods) will deny their worship of them, and become opponents to them.)19:82 Allah said next,
إِنَّ الظَّـلِمِينَ
(Verily, the wrongdoers), who deviate from truth and follow falsehood, will earn a painful torment. It appears that this part of the Ayah narrates the speech that Shaytan will deliver to the people of the Fire after they enter it, as we stated. `Amir Ash-Sha`bi said, "On the Day of Resurrection, two speakers will address the people. Allah the Exalted will say to `Isa, son of Maryam,
أَءَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِى وَأُمِّىَ إِلَـهَيْنِ مِن دُونِ اللَّهِ
(Did you say unto men: "Worship me and my mother as two gods besides Allah") 5:116 until,
قَالَ اللَّهُ هَـذَا يَوْمُ يَنفَعُ الصَّـدِقِينَ صِدْقُهُمْ
(Allah will say: "This is a Day on which the truthful will profit from their truth.")5:119 Shaytan, may Allah curse him, will stand and address the people,
وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى
(I had no authority over you except that I called you, and you responded to me.) Allah next mentioned the final destination of the miserable ones, who earned the disgrace and torment and having to listen to Shaytan address them, then He mentioned the final destination of the happy ones,
وَأُدْخِلَ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ
(And those who believed and did righteous deeds, will be made to enter Gardens under which rivers flow,) wherever they wish them to flow and wherever they may be,
خَـلِدِينَ فِيهَآ
(to dwell therein for ever,) and will never transfer or be transferred from it,
بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيهَا سَلَـمٌ
(with the permission of their Lord. Their greeting therein will be: "Salam (peace!). ") Allah said in other Ayat,
حَتَّى إِذَا جَآءُوهَا وَفُتِحَتْ أَبْوَبُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَـمٌ عَلَيْكُـمْ
(Till, when they reach it, and its gates will be opened and its keepers will say: "Salamun `Alaykum (peace be upon you!)") 39:73
وَالمَلَـئِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِّن كُلِّ بَابٍسَلَـمٌ عَلَيْكُمُ
(And angels shall enter unto them from every gate (saying): "Salamun `Alaykum (peace be upon you!).") 13:23-24
وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَـماً
(Therein they shall be met with greetings and the word of peace and respect.) 25:75
دَعْوَهُمْ فِيهَا سُبْحَـنَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَءَاخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(Their way of request therein will be Subhanaka Allahumma (glory to you, O Allah) and Salam (peace!) will be their greetings therein (Paradise)! And the close of their request will be: Al-Hamdu Lillahi Rabbil-'Alamin all praise to Allah the Lord of that exists.)10:10
22- İş olup bitince şeytan der ki:“Doğrusu Allah size hak bir vaatte bulundu. Ben de size vaatte bulundum ama size verdiğim sözde durmadım. Zaten benim sizin üzerinizde hiçbir sultanım yoktu. Sadece ben, sizi çağırdım, siz de hemen çağrımı kabul ettiniz. O halde beni kınamayın, bilakis kendinizi kınayın. Artık ne ben sizi kurtarabilirim, ne de siz beni kurtarabilirsiniz. Ben daha önce (dünyada iken) beni (Allah’a) ortak koşmanızı da reddediyorum.” Doğrusu zalimler için can yakıcı bir azap vardır.
23- İman edip salih ameller işleyenler, altlarından ırmaklar akan cennetlere konacaklardır. Orada Rablerinin izni ile ebediyen kalacaklardır. Oradaki selamlaşma sözleri ise “Selâm”dır.
22. “İş olup bitince” yani cennetlikler cennete, cehennemlikler de cehenneme girince; yeryüzünde meydana gelen bütün kötülüklerin sebebi olan “şeytan” cehennemliklere hitaben, onlarla hiçbir ilişkisinin olmadığını bildirerek “der ki: Doğrusu Allah” peygamberleri aracılığı ile “size hak bir vaatte bulundu.” Siz ise O’na itaat etmediniz; itaat etmiş olsaydınız hiç şüphesiz pek büyük bir kazanç elde ederdiniz. “Ben de size” iyi şeyler “vaatte bulundum, ama size verdiğim sözde durmadım.” Benim size vaat ettiğim o batıl şeyler, ummanızı sağladığım o aslı olmayan umutlar asla gerçekleşmedi, gerçekleşmeyecek de. “Zaten benim sizin üzerinizde hiçbir sultanım” yani söylediklerimi destekleyecek hiçbir delilim “yoktu. Sadece ben, sizi çağırdım, siz de hemen çağrımı kabul ettiniz.” Benim her şeyim bundan ibarettir. Ben sizi kendi isteklerim doğrultusunda çağırdım ve bunları sizlere süslü gösterdim, sizler de nefsi arzularınıza uyarak benim çağrımı kabul ettiniz. Durum bu olduğuna göre “o halde beni kınamayın, bilakis kendinizi kınayın.” Çünkü sebep sizsiniz, cezaya uğramanıza neden olan sizin kendi yaptıklarınızdır. “Artık ne ben sizi” içinde bulunduğunuz bu zorlu azaptan “kurtarabilirim, ne de siz beni kurtarabilirsiniz.” Herkesin azaptan kendisine göre belli bir payı vardır. “Ben daha önce (dünyada iken) beni (Allah’a) ortak koşmanızı da reddediyorum.” Sizin beni Allah’a ortak koşmanızı kabul etmiyorum, ben Allah’a ortak değilim, bana itaat etmeniz zorunlu değildi. “Doğrusu” şeytana itaat etmek sureti ile kendilerine zulmeden “zalimler için can yakıcı bir azap vardır.” Ve onlar bu azapta ebediyen kalacaklardır. Yüce Allah’ın şeytana itaat etmekten kullarını sakındırması ve şeytanın insanı etkilediği yolları haber verip şeytanın maksadının onların ateşe girmelerini sağlamak olduğunu bildirmesi kullarına olan bir lütfudur. İşte burada Yüce Allah, bizlere şeytanın ve taraftarlarının cehenneme girecekleri vakit, şeytanın onlardan uzaklaşacağını ve kendisini Allah’a ortak koşmalarını reddedeceğini bildirmektedir. “Her şeyden haberdar olan (Allah) gibi kimse sana haber veremez.”(Fâtır, 35/14)
Şu bilinmelidir ki Allah, bu âyet-i kerimede şeytanın her hangi bir “sultan”ı bulunmadığını haber vermektedir. Bir başka âyeti kerimede ise şöyle buyurmaktadır: “Onun sultanı ancak kendisini dost edinip de onu Allah’a ortak koşanlaradır.”(en-Nahl, 16/100) Yüce Allah’ın olmadığını belirttiği sultan; delil ve belge getirme anlamındadır. Gerçekten de şeytanın çağrısına dair asla bir delili yoktur. En nihai derecesi masiyetlere karşı cüretkârlık kazanmalarını sağlayacak türden birtakım şüpheleri telkin etmesinden ve bunları süslü göstermesinden ibarettir. Şeytanın dostları hakkında sahip olduğu bildirilen “sultan”a gelince bu, onları masiyetlere kışkırtmak ve teşvik etmek sureti ile onlara musallat olmasıdır. Böylelikle o, bu dostlarını masiyetlere alabildiğine iter. Şeytanı kendilerine musallat edenler ise onu dost edinmek ve onun taraftarları arasına katılmak sureti ile bizzat kendileridir. Bu sebepten dolayı şeytanın iman eden ve Rablerine tevekkül eden kimseler üzerinde herhangi bir sultanı yoktur.
23. Yüce Allah, zalimlerin cezasını söz konusu ettikten sonra itaatkârların mükâfatını söz konusu ederek şöyle buyurmaktadır:“İman edip salih ameller işleyenler” itikatları ile, söz ve davranışları ile dinlerini dosdoğru tutanlar “altlarından ırmaklar akan cennetlere konacaklardır.” Orada hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir kimsenin hatırından geçirmediği zevkler ve nimetler vardır. “Orada Rablerinin izni ile ebediyen kalacaklardır.” Bu, onların kendi güç ve imkânları ile değil, Allah’ın güç ve izni ile gerçekleşecektir. “Oradaki selamlaşma sözleri ise “Selâm”dır.” Onlar birbirlerini selâm vererek ve güzel sözler söyleyerek selamlarlar.
Nakon što džennetlije uđu u Džennet, a džehennemlije u Džehennem, Iblis će reći: "Allah vam je dao istinito obećanje, koje je ispunio, a ja sam vam dao nevaljano obećanje, koje sam prekršio. Ja vas na dunjaluku nisam mogao prisiliti da budete nevjernici i u zabludi, već sam vas pozivao u nevjerstvo i uljepšao vam grijehe, pa ste pohitali da me slijedite. Zato nemojte mene kriviti za vašu zabludu već krivite sebe. Vi ste preči da sebe krivite! Ja vas ne mogu spasiti od kazne, niti vi možete spasiti mene. Ja nemam ništa s time što ste me učinili sudrugom Allahu u obožavanju, i oni koji Njemu druge pripisuju i u Njega ne vjeruju na dunjaluku biće žestoko kažnjeni na Sudnjem danu."
When the people of paradise entered paradise, and the people of hellfire entered hellfire, Iblis said: “Indeed Allah gave you a true promise, and he carried out his promise to you. I gave you a false promise and I failed to fulfil my promise to you. With whatever strength I have I will use to compel you in this world towards disbelief and misguidance. I invited you towards disbelieve and made sins attractive to you, so you were quick to follow me. Do not blame me for what befell you of misguidance, but blame yourselves because yourselves are more deserving of blame. I will not help you in averting your penalty, and you will not help me in averting my penalty. I denounce that you made me a partner with Allah in your worship. Those who do wrong by associating partners with Allah in this world and disbelieve in Him have a painful penalty that awaits them on the Day of Judgment.
Và Iblis lên tiếng khi mà nhóm người của Thiên Đàng đã được vào Thiên Đàng, và nhóm người Hỏa Ngục đã vào Hỏa Ngục: Quả thật, Allah đã giữ đúng lời hứa với các ngươi, Ngài đã thực hiện nó, và ta cũng đã hứa với các ngươi rồi ta thất hứa không hoàn thành được nó, và ta chẳng có quyền hạng gì với các ngươi ngoại trừ việc làm cho các ngươi phủ nhận Allah và lạc lối ở trần gian, ta đã kêu gọi các ngươi phủ nhận Allah, và cám dỗ các ngươi làm những việc xấu xa, rồi các ngươi đã nhanh chóng làm theo. Các ngươi đừng đỗ lỗi cho ta, mà hãy trách bản thân các ngươi, đó là điều đầu tiên các ngươi nên trách móc. Ta chẳng giúp được gì cho các ngươi để thoát khỏi sự trừng phạt, và các ngươi cũng chẳng giúp được gì cho ta. Quả thật, ta phủ nhận việc các ngươi đã cho ta là kẻ đối tác với Allah trong việc thờ phượng. Quả thật, những kẻ sai phạm - bằng việc tổ hợp với Allah trên trần gian và phủ nhận Ngài - sẽ có hình phạt dành cho họ vào Ngày Phục Sinh
Cennet ehli cennete, cehennem ehli de cehenneme girdiğinde İblis şöyle der: Şüphesiz ki Allah'ın size verdiği söz haktı ve size verdiği sözü yerine getirdi. Ben de size batıl bir söz verdim ve size verdiğim sözü yerine getirmeyip, caydım. Zaten benim sizi dünyada küfür ve sapıklığa zorlayacak bir gücüm yoktu. Fakat sizi küfre çağırdım, günahları süsledim ve bana ittiba etmek için acele ettiniz. İçinde bulunduğunuz sapıklıktan dolayı beni kınamayın, kendinizi kınayın. Kınanacak birisi varsa o da sizin kendi nefislerinizdir. Azabı sizden def etmek için yardıma gelecek değilim, siz de azabı benden def etmek için yardıma koşacak değilsiniz. İbadette beni Allah'a şirk koşmanızı inkâr ettim. Şüphesiz ki -dünyada Yüce Allah'a şirk koşarak O'nu inkâr eden- zalimler için kıyamet günü onları bekleyen elem verici bir azap vardır.
Cuando la gente del Paraíso ingrese en él, y la gente del Fuego del Infierno ingrese en él, Iblís dirá: “Al-lah les hizo una promesa verdadera y la cumplió. Yo les hice una promesa falsa y no la cumplí. Mi capacidad solo era invitarlos a que siguieran la incredulidad y la mala dirección. Los invité a no creer e hice que los pecados les resultaran atractivos, por lo que me siguieron rápidamente. No me culpen por lo que les sucedió a ustedes por la mala orientación, sino que cúlpense a sí mismos, porque lo merecen. No podré ayudarlos a evitar el castigo, y ustedes no me podrán ayudar a evitar el mío. Hoy me desentiendo de que me asociaran junto con Al-lah en Su adoración. Los que cometen el error al asociar con Al-lah en este mundo y no creer en Él tendrán un castigo doloroso que les espera en el Día del Juicio.
"Dan berkatalah setan tatkala perkara (hisab) telah disele-saikan, 'Sesungguhnya Allah telah menjanjikan kepadamu janji yang benar, dan aku pun telah menjanjikan kepadamu tetapi aku menyalahinya. Sekali-kali tidak ada kekuasaan bagiku terhadap-mu, melainkan (sekedar) aku menyeru kamu, lalu kamu mematuhi seruanku. Oleh sebab itu, janganlah kamu mencercaku, akan tetapi cercalah dirimu sendiri. Aku sekali-kali tidak dapat menolongmu, dan kamu pun sekali-kali tidak dapat menolongku. Sesungguhnya aku tidak membenarkan perbuatanmu mempersekutukan aku (de-ngan Allah) sejak dahulu.' Sesungguhnya orang-orang yang zhalim itu mendapat siksaan yang pedih. Dan dimasukkanlah orang-orang yang beriman dan beramal shalih ke dalam surga yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya dengan seizin Rabb mereka. Ucapan penghormatan mereka dalam surga itu ialah, 'Salam'." (Ibrahim: 22-23).
(22) Artinya ﴾ وَقَالَ ٱلشَّيۡطَٰنُ ﴿ "Dan berkatalah setan", yang men-jadi faktor pemicu segala keburukan yang terjadi di alam semesta, sedang berbicara kepada para penghuni neraka, dalam rangka men-cuci tangannya dari tanggung jawab kepada mereka ﴾ لَمَّا قُضِيَ ٱلۡأَمۡرُ ﴿ "tatkala perkara (hisab) telah diselesaikan", penghuni surga memasuki surga dan penghuni neraka masuk ke dalam neraka, ﴾ إِنَّ ٱللَّهَ وَعَدَكُمۡ وَعۡدَ ٱلۡحَقِّ ﴿ "Sesungguhnya Allah telah menjanjikan kepadamu janji yang benar", melalui lisan para RasulNya, namun kalian tidak menaati-nya. Jikalau kalian mau menaatinya, niscaya kalian benar-benar akan menjumpai kemenangan besar, ﴾ وَوَعَدتُّكُمۡ ﴿ "dan aku pun telah menjanjikan kepadamu", dengan kebaikan ﴾ فَأَخۡلَفۡتُكُمۡۖ ﴿ "tetapi aku me-nyalahinya", tapi (janji tersebut) tidak terealisasikan, dan harapan yang aku janjikan kepada kalian yang berupa impian-impian yang batil tidak pernah terwujud.
﴾ وَمَا كَانَ لِيَ عَلَيۡكُم مِّن سُلۡطَٰنٍ ﴿ "Sekali-kali tidak ada kekuasaan bagiku ter-hadapmu", tidak ada kekuatan hujjah yang mendukung ucapanku, ﴾ إِلَّآ أَن دَعَوۡتُكُمۡ فَٱسۡتَجَبۡتُمۡ لِيۖ ﴿ "melainkan (sekedar) aku menyeru kamu, lalu kamu mematuhi seruanku", maksudnya, inilah puncak (tujuan) yang aku canangkan, yaitu aku menyeru kalian kepada keinginanku dan aku mengkondisikannya agar nampak indah di mata kalian, lantas kalian menyambut (seruan)ku, lantaran kalian mengikuti hawa nafsu dan dorongan syahwat kalian. Kalau faktanya demikian ﴾ فَلَا تَلُومُونِي وَلُومُوٓاْ أَنفُسَكُمۖ ﴿ "oleh sebab itu, janganlah kamu mencercaku. Akan tetapi cerca-lah dirimu sendiri", kalianlah yang menjadi penyebab, dan pada kalianlah inti penyebab hukuman, ﴾ مَّآ أَنَا۠ بِمُصۡرِخِكُمۡ ﴿ "aku sekali-kali tidak dapat menolongmu", aku bukan penolong kalian dari kesulitan yang kalian alami ﴾ وَمَآ أَنتُم بِمُصۡرِخِيَّ ﴿ "dan kamu pun sekali-kali tidak dapat menolongku", setiap pihak menerima siksanya masing-masing. ﴾ إِنِّي كَفَرۡتُ بِمَآ أَشۡرَكۡتُمُونِ مِن قَبۡلُۗ ﴿ "Sesungguhnya aku tidak membenarkan perbuatanmu mempersekutukan aku (dengan Allah ) sejak dulu", maksud-nya aku berlepas diri dari tindakan kalian mempersekutukanku denganNya. Aku bukan sekutu bagi Allah, dan tidak wajib (sese-orang) taat kepadaku.
﴾ إِنَّ ٱلظَّٰلِمِينَ ﴿ "Sesungguhnya orang-orang yang zhalim itu", (ber-buat zhalim) kepada diri mereka sendiri dengan taat kepada setan ﴾ لَهُمۡ عَذَابٌ أَلِيمٞ ﴿ "mereka mendapat siksaan yang pedih", kekal abadi di dalamnya selamanya. Ini termasuk cerminan sifat kelembutan Allah kepada para hambaNya, dengan memperingatkan mereka dari bahaya taat kepada setan dan memberitahukan celah-celah yang digunakan setan untuk mengintervensi manusia dan (memberitahu-kan) maksud setan terhadap seorang manusia. Tujuannya adalah menjerumuskan manusia ke dalam api neraka.
Di sini, Allah menjelaskan kepada kita bahwa setan dan pung-gawanya bila telah masuk neraka, maka mereka akan berkilah de-ngan pernyataan tersebut, mengingkari praktik kesyirikan mereka.
﴾ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٖ 14 ﴿
"Dan tidak ada yang memberi berita kepadamu seperti yang dilaku-kan Dzat yang Maha Mengetahui." (Fathir: 14).
Ketahuilah, di ayat ini, Allah menerangkan bahwa setan tidak mempunyai kekuasaan. Sementara di dalam ayat lain Allah berfir-man,
﴾ إِنَّمَا سُلۡطَٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوۡنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشۡرِكُونَ 100 ﴿
"Sesungguhnya kekuasaannya (setan) hanyalah atas orang-orang yang mengambilnya menjadi pemimpin dan atas orang-orang yang mem-persekutukannya dengan Allah." (An-Nahl: 100).
Kekuasaan yang Allah tepis darinya adalah kekuatan hujjah dan dalil. Pada dasarnya, ia tidak mempunyai hujjah yang men-dukung seruannya. Kemampuannya yang paling tinggi hanyalah, melontarkan berbagai macam syubhat dan tipudaya kepada mereka, yang membuat mereka nekad dalam berbuat maksiat. Sedangkan kekuasaan yang Allah tetapkan baginya, adalah kemampuan melan-carkan tipuan kepada para pengikutnya untuk berbuat maksiat yang benar-benar menyeret mereka ke dalamnya dengan kuat. Mereka itu adalah orang-orang yang mendudukkannya sebagai penguasa atas diri mereka melalui pemberian loyalitas dan bergabung dengan kelompoknya. Oleh karenanya, ia tidak mempunyai kekuasaan (ke-kuatan) atas orang-orang yang beriman dan bertawakal kepada Allah.
(23) Ketika Allah menyebutkan hukuman bagi orang-orang yang berbuat zhalim, lantas menyebutkan pahala bagi orang-orang yang taat. Dia berfirman, ﴾ وَأُدۡخِلَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "Dan dimasukkanlah orang-orang yang beriman dan beramal shalih", yaitu mereka yang melaksanakan agama dalam bentuk ucapan, amalan, dan keyakinan ﴾ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ﴿ "ke dalam surga yang mengalir di bawahnya sungai-sungai", di dalamnya terdapat berbagai kenikmat-an dan kesenangan yang tidak pernah disaksikan mata, tidak ter-dengar oleh pendengaran, dan tidak terlintas pada benak siapa pun.
﴾ خَٰلِدِينَ فِيهَا بِإِذۡنِ رَبِّهِمۡۖ ﴿ "Mereka kekal di dalamnya dengan seizin Rabb mereka", bukan karena daya dan kekuatan mereka, tapi dengan daya dan kekuatan Allah. ﴾ تَحِيَّتُهُمۡ فِيهَا سَلَٰمٌ ﴿ "Ucapan penghormatan mereka dalam surga itu ialah, 'Salam'," mereka saling menyampai-kan ucapan selamat, sambutan dan perkataan yang baik kepada yang lain.
E Satana disse, quando il popolo del Paradiso entrò in Paradiso e il popolo del Fuoco nel Fuoco: “In verità, Allāh vi ha fatto una promessa veritiera e ha realizzato ciò che vi ha promesso, mentre io vi ho fatto una falsa promessa e non ho adempiuto a ciò che vi ho promesso, e non avevo il potere di costringervi alla miscredenza e alla perdizione in vita, ma vi ho invitato alla miscredenza e vi ho abbellito i misfatti e vi siete affrettati a seguirli; non mi rimproverate per ciò che avete fatto e che vi ha condotti alla perdizione, piuttosto siete voi stessi a meritare rimprovero. Io non posso soccorrervi salvandovi dalla punizione e voi non potete soccorrermi salvandomi da essa. In verità, io rinnego le vostre azioni di considerarmi socio di Allāh nella Sua adorazione. In verità, gli ingiusti che associano altri ad Allāh in vita e che lo rinnegano otterranno una dolorosa punizione, che li attende nel Giorno del Giudizio”.
Bilang kasalungatan naman sa hantungan ng mga tagalabag sa katarungan, papapasukin ang mga sumampalataya at gumagawa ng mga gawang maayos sa mga Hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito at mga puno ng mga ito bilang mga mamamalagi sa mga ito magpakailanman ayon sa pahintulot ng Panginoon nila at kapangyarihan Niya. Babati ang isa't isa sa kanila. Babati sa kanila ang mga anghel. Babati sa kanila roon ang Panginoon nila – kaluwalhatian sa Kanya – ng kapayapaan.
En contraste con el destino de los injustos, Al-lah hizo que aquellos que creen y hacen buenas obras ingresen al Paraíso donde los ríos fluyen por debajo de sus árboles y palacios. Morarán en él eternamente en la presencia de su Señor. Se saludarán unos a otros, los ángeles los saludarán a ellos, y su Señor los recibirá en paz.
Contrairement aux injustes, on fera entrer ceux qui croient et accomplissent de bonnes œuvres dans des vergers où des rivières coulent sous les palais et les arbres. Ils y demeureront éternellement avec la permission et l’autorité d’Allah. Ils se salueront les uns les autres, les anges les salueront ainsi que leur Seigneur avec la formule « Salâmun (paix) ».
Differentemente dal destino degli ingiusti, introdusse coloro che credettero e fecero opere buone in Paradisi sotto i cui palazzi e i cui alberi scorrono fiumi, in cui dimoreranno in eterno per ordine del loro Dio e per Sua volontà; si saluteranno a vicenda e verranno salutati dagli Angeli e verranno salutati dal loro Dio, gloria Sua, con: "Pace".
Tempat kembali orang-orang beriman dan beramal saleh berbeda dengan tempat kembali orang-orang zalim; mereka dimasukkan ke dalam surga-surga yang mengalir di bawah istana-istana dan pepohonannya sungai-sungai, mereka tinggal di dalamnya secara kekal dengan izin dan perkenan Tuhan mereka. Sebagian dari mereka memberi penghormatan kepada sebagian yang lain, para malaikat juga mengucapkan selamat kepada mereka, dan Tuhan mereka pun mengucapkan selamat pada mereka dengan ucapan "salām".
To say assalamu alaykum or ‘peace be with you’ at the time of meeting is not simply a formal social custom. This is in fact an outward symbol of a heartfelt connection. Those who have lived their lives in this world with feelings of benevolence towards others, who have known how to forget their grievances and love others wholeheartedly, who have always spoken of others with respect, who have chosen for others what they desired for themselves, who have always longed in their heart of hearts for the well-being of others and who have rejoiced in seeing others in a state of well-being—such will be the people who will be entitled to take up their abode in the splendid world of paradise. The greeting assalamu alaykum has always given expression to their feelings of love and well-wishing whenever they met their brothers; in the Hereafter, when they greet their heavenly neighbours, this salutation will assume a powerful and more aesthetic form.
Yüce Allah zalimlerin varacağı yerin aksine iman eden ve salih amel işleyenleri saraylarının ve ağaçlarının altlarından ırmaklar akan cennetlere koyacaktır. Rabbinin izni, güç ve kuvveti ile orada ebedî kalacaklardır. Onların birbiri arasındaki selamlamaları, meleklerin onlara esenlik dilemesi ve Rableri -Subhânehu ve Teâlâ-'nın karşılama sözü "selam"dır.
Và đối lập với số phận của những kẻ sai quấy, những người có đức tin và làm việc thiện thì sẽ được đưa vào các ngôi vườn Thiên Đàng có những tòa lâu đài mà bên dưới có các dòng sông chảy và những hàng cây, họ sẽ được ở đó đời đời theo ý nguyện của Thượng Đế của họ. Trong đó, mọi người chào hỏi lẫn nhau, các vị Thiên Thần cũng sẽ chào hỏi họ. Và Thượng Đế của họ cũng sẽ chào hỏi bằng lời chào bình an
Nasuprot završetka nepravednika, Allah će vjernike koji su činili dobra djela uvesti u Džennet kroz čije bašče rijeke teku, ispod dvoraca i drveća, u kojem će vječno boraviti dozvolom i moći Gospodara svojega. U njemu će jedni druge pozdravom selama pozdravljati, i meleki će ih pozdravljati, a i Gospodar njihov će ih pozdravljati.
By contrast to the fate of the wrongdoers, Allah caused those who have faith and do good deeds to enter Paradise with rivers flowing under its palaces and trees. They will dwell in it eternally in the presence of their Lord. They will greet one another, the angels will greet them and their Lord, may He be Glorified, will greet them with peace.
-Ey Resul- Allah'ın kelime-i tevhit (Lâ ilahe illallâh) için nasıl örnek verdiğini görmedin mi? Onu güzel bir hurma ağacına benzetir. Gövdesi yerin altındadır. Temiz kökleri ile suyu içer (suyu çekerek beslenir), dalları göğe doğru yükselmiş olup (üzerine düşen) çiğ damlalarından beslenir ve temiz havayı solur.
Apakah kamu tidak mengetahui -wahai Rasul- bahwa Allah membuat perumpamaan bagi kalimat tauhid, yaitu lā ilāha illallāh dengan sebuah pohon yang baik, yaitu kurma?! Akarnya tertanam kokoh di dalam tanah, akar-akarnya mencari air di sana, sedangkan batangnya menjulang ke angkasa menyerap embun dan menghirup udara yang segar.
Hindi mo ba nalaman, O Sugo, kung papaanong naglahad si Allāh ng isang paghahalintulad para sa adhikain ng paniniwala sa kaisahan ni Allāh na: Walang Diyos kundi si Allāh, nang naghalintulad Siya nito sa isang punong-kahoy na kaaya-aya, ang [punong] datiles? Ang puno nito ay nakabaon sa ilalim ng lupa habang umiinom ng tubig sa pamamagitan ng mga ugat nitong kaaya-aya at ang mga sanga nito ay nakaangat tungo sa langit habang umiinom mula sa hamog at nagbubuga ng hanging kaaya-aya.
O Messenger, do you not know how Allah presented an example of the monotheistic phrase: “There is no deity but Allah”, when He likened it to an excellent tree, the date palm. Its trunk shoots into the earth’s floor and it drinks water with its excellent roots. Its branches reach out into the sky, drinking from the moisture and inhaling the good wind.
Ô Messager, ne sais-tu pas qu’Allah énonça une parabole dont la finalité est de définir la formule « lâ `ilâha `illa Llâhu (Il n’existe pas de divinité hormis Allah) »? Il la compara en effet à un arbre donnant de bons fruits, qui est le palmier, dont le tronc est profondément enraciné dans la terre, afin que l’arbre s’abreuve à l’aide de ses belles racines, et les rameaux s’élèvent dans le Ciel afin de recueillir la rosée et respirer le bon air.
¡Mensajero! Observa cómo Al-lah presentó un ejemplo de la expresión monoteísta: “No hay deidad sino Al-lah”, cuando lo comparó con un árbol bondadoso, la palmera datilera, cuyo tronco crece en el suelo y recibe agua mediante sus raíces extraordinarias. Sus ramas se extienden hacia el cielo.
The Parable of the Word of Islam and the Word of Kufr
`Ali bin Abi Talhah reported that `Abdullah bin `Abbas commented that Allah's statement,
مَثَلاً كَلِمَةً طَيِّبَةً
(a parable: a goodly word), refers to testifying to La ilaha illallah, (none has the right to be worshipped but Allah) while,
كَشَجَرةٍ طَيِّبَةٍ
(as a goodly tree), refers to the believer, and that,
أَصْلُهَا ثَابِتٌ
(whose root is firmly fixed), indicates that La ilaha illallah, (none has the right to be worshipped but Allah) is firm in the believers' heart,
وَفَرْعُهَا فِى السَّمَآءِ
(and its branches (reach) to the sky.) with which the believer's works are ascended to heaven. Similar is said by Ad-Dahhak, Sa'id bin Jubayr, `Ikrimah, Mujahid and several others. They stated that this parable describes the believer's deeds, good statements and good actions. The believer is just like the beneficial date tree, always having good actions ascending at all times, by day and by night. Al-Bukhari recorded that `Abdullah bin `Umar said, "We were with the Messenger of Allah ﷺ when he asked,
«أَخْبِرُونِي عَنْ شَجَرَةٍ تُشْبِهُ أَوْ كَالرَّجُلِ الْمُسْلِمِ لَا يَتَحَاتُّ وَرَقُهَا صَيْفًا وَلَا شِتَاءً، وَتُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا»
(Tell me about a tree that resembles the Muslim, the leaves of which do not fall in summer or winter and gives its fruit at all times by the leave of its Lord.)" Ibn `Umar said, "I thought of the date palm tree, but felt shy to answer when I saw that Abu Bakr and `Umar did not talk. When they did not give an answer, the Messenger of Allah ﷺ said,
«هِيَ النَّخْلَة»
(It is the date palm tree.) When we departed, I said to `Umar, `My father, by Allah! I thought that it was the date tree.' He said, `Why did you not speak then' I said, `I saw you were silent and I felt shy to say anything.' `Umar said, `Had you said it, it would have been more precious to me than such things (i.e., would have been very precious to me)."' `Abdullah bin `Abbas said that,
كَشَجَرةٍ طَيِّبَةٍ
(as a goodly tree), is a tree in Paradise. Allah said next,
تُؤْتِى أُكُلَهَا كُلَّ حِينٍ
(Giving its fruit at all times,) It is said that it means by day and by night. And they say that describes the believer as a tree that always has fruits during summer and winter, by night and by day. This is the parable of the believer whose good works ascend to heaven by day and by night and at all times,
بِإِذْنِ رَبِّهَا
(by the leave of its Lord, ) thus earning perfection and becoming beneficial, plentiful, pure and blessed,
وَيَضْرِبُ اللَّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
(and Allah sets forth parables for mankind in order that they may remember.) Allah said next,
وَمَثلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ
(And the parable of an evil word is that of an evil tree) describing the disbelief of the disbeliever, for it has no basis or stability. It is similar to the colocynth tree (a very bitter, unscented plant) which is also called, `Ash-Shiryan'. Shu`bah narrated that Mu`awiyah bin Abi Qurrah narrated that Anas bin Malik said that it is the colocynth tree. Allah said,
اجْتُثَّتْ
(uprooted), meaning, was cutoff from the root,
مِن فَوْقِ الاٌّرْضِ مَا لَهَا مِن قَرَارٍ
(from the surface of earth, having no stability.) therefore, existing without basis or stabililty, just like Kufr (disbelief), for it does not have a basis or roots. Surely, the works of the disbelievers will never ascend nor will any of them be accepted.
"Tidakkah kamu perhatikan bagaimana Allah telah membuat perumpamaan kalimat yang baik seperti pohon yang baik, akarnya teguh dan cabangnya (menjulang) ke langit. Pohon itu memberikan buahnya pada setiap musim dengan seizin Rabbnya. Allah membuat perumpamaan-perumpamaan itu untuk manusia supaya mereka selalu ingat. Dan perumpamaan kalimat yang buruk adalah seperti pohon yang buruk, yang telah dicabut dengan akar-akarnya dari permukaan bumi; tidak dapat tetap (tegak) sedikit pun." (Ibrahim: 24-26).
(24) Allah تعالى berfirman, ﴾ أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلٗا كَلِمَةٗ طَيِّبَةٗ ﴿ "Tidak-kah kamu perhatikan bagaimana Allah telah membuat perumpamaan ka-limat yang baik", yaitu persaksian tidak ada sesembahan (yang ber-hak disembah) kecuali Allah, dan cabang-cabangnya adalah ﴾ كَشَجَرَةٖ طَيِّبَةٍ ﴿ "seperti pohon yang baik", yaitu pohon kurma ﴾ أَصۡلُهَا ثَابِتٞ ﴿ "akar-nya teguh" ke dalam tanah ﴾ وَفَرۡعُهَا ﴿ "dan cabangnya", menjulang ﴾ فِي ٱلسَّمَآءِ ﴿ "ke langit", selalu banyak manfaatnya.
(25) ﴾ تُؤۡتِيٓ أُكُلَهَا ﴿ "Pohon itu memberikan buahnya", hasil buah-buahnya ﴾ كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَاۗ ﴿ "pada setiap musim dengan seizin Rabbnya", demikian pula pohon iman, akarnya teguh di hati seorang Mukmin dalam bentuk ilmu dan keyakinan. Cabangnya berbentuk perkataan baik, amal shalih, akhlak yang disukai dan etika-etika yang bagus selalu berada di langit, menuju kepada Allah dari dirinya berupa amalan-amalan dan ucapan-ucapan yang dihasilkan oleh pohon iman, yang menorehkan manfaat bagi seorang Mukmin dan orang lain.
﴾ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ ﴿ "Allah membuat perumpa-maan-perumpamaan itu untuk manusia supaya mereka selalu ingat", ke-pada hal-hal yang diperintahkan dan dilarang. Karena di dalam penetapan permisalan terdapat (makna) pendekatan untuk makna yang logis dari permisalan yang dapat dicerna oleh panca indera. Dan makna yang diinginkan Allah menjadi benar-benar terang dan betul-betul jelas. Ini salah satu bentuk rahmat dan keindahan pem-binaanNya (kepada para makhluk). Bagi Allah pujian yang paling sempurna dan paling paripurna serta paling luas. Sifat ini merupa-kan karakteristik kalimat tauhid dan keteguhannya di hati seorang Mukmin.
(26) Kemudian Allah menyebutkan lawannya, yaitu kalimat al-Kufr (perkataan kekufuran) dan cabang-cabangnya. Allah berfir-man, ﴾ وَمَثَلُ كَلِمَةٍ خَبِيثَةٖ كَشَجَرَةٍ خَبِيثَةٍ ﴿ "Dan perumpamaan kalimat yang buruk adalah seperti pohon yang buruk", untuk dimakan dan dirasakan, ia merupakan pohon Handzhal dan pohon yang serupa lainnya ﴾ ٱجۡتُثَّتۡ ﴿ "yang telah dicabut dengan akar-akarnya", yakni pohon ini (telah dicabut) ﴾ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارٖ ﴿ "dari permukaan bumi; tidak dapat tetap (tegak) sedikit pun", tidak ada keteguhan, tidak ada akar yang menahannya dan tidak ada buah bagus yang dihasilkannya. Bahkan kalaupun ada buahnya, tapi jenis buah yang jelek. Demikian pula kalimat kekufuran dan kemaksiatan. Tidak ada keteguhan yang bermanfaat dalam hati, tidak menghasilkan melainkan ucapan buruk, dan amalan keji. Orangnya pun justru terancam bahaya olehnya. Tidak mendapatkan manfaat darinya. Amalan shalih darinya tidak melaju naik kepada Allah. Tidak memberinya manfaat kepada dirinya, dan orang lain pun tidak merasakan manfaatnya.
Non vedi – o Messaggero – come Allāh ha portato l'esempio della parola del Monoteismo, cioè che non vi è divinità all'infuori di Allāh, assimilandola alla buona pianta, che è la palma la cui radice è molto profonda e che assorbe l'acqua con le sue radici e i cui rami sono innalzati verso il cielo; essa si nutre della rugiada e respira aria pura.
24- Allah’ın güzel söze nasıl misal verdiğini görmez misin? (O,) kökü sabit, dalları da gökte olan güzel bir ağaç gibidir.
25- Meyvelerini Rabbinin izni ile her zaman verir. Allah insanlara misaller verir ki düşünüp öğüt alsınlar.
26- Kötü kelime ise toprağın üstünde (bulunan cılız) kökünden koparılmış, sabit bir yeri olmayan kötü bir ağaç gibidir.
24. Yüce Allah şöyle buyuruyor:“Allah’ın güzel söze” bu, Lâ ilâhe illallah sözü ve onun alt dallarıdır “nasıl misal verdiğini görmez misin? (O,) kökü” yerde “sabit, dalları da gökte” yayılmış “olan” her zaman için pek faydalı bulunan “güzel bir ağaç gibidir.” Yani hurma ağacı.
25. “Meyvelerini Rabbinin izni ile her zaman verir.” İşte iman ağacı da böyledir. Onun kökü, mü’minin kalbinde ilim ve itikad olarak sapasağlam yer eder. Dalları olan güzel söz, salih amel, güzel ahlâk ve edebler her zaman için semâya doğru uzanır. İman ağacının meyve olarak verdiği ve hem mü’min kula hem de başkalarına faydalı olan güzel ameller ve sözler, Yüce Allah’a doğru yükselir. “Allah insanlara misaller verir ki” kendilerine vermiş olduğu emirleri ve yasaklarını “düşünüp öğüt alsınlar.” Çünkü misaller verilerek soyut birtakım manalar, maddi örnekler ile anlaşılır bir hâl alır; böylece Allah’ın anlatmayı murad ettiği anlam son derece açık ve net bir hale gelir. Bu da Yüce Allah’ın rahmetinin ve bizlere güzel bir şekilde öğretmesinin bir tecellisidir. En kâmil hamdler, en kapsamlı senâlar Allah’a olsun. İşte bu, kelime-i tevhidin ve onun mü’minin kalbindeki sapasağlam yer edişinin misalidir.
26. Daha sonra ise Yüce Allah bunun zıddı olan küfür sözünün ve onun alt dallarının örneğini söz konusu ederek şöyle buyurmaktadır:“Kötü kelime ise toprağın üstünde (bulunan cılız) kökünden koparılmış, sabit bir yeri olmayan kötü” yani yenilmesi de tadı da hoş olmayan; Ebu Cehil karpuzu ve benzeri “bir ağaç gibidir.” Tutunacak kökleri olmadığı gibi güzel meyvesi de yoktur. Böyle bir ağacın meyvesi bulunsa dahi bu, kötü bir meyvedir. İşte küfür sözü ile günahlar da böyledir. Bunların kalpte faydalı bir şekilde yerleşmeleri mümkün değildir. Sahibine zarar verecek kötü sözlerden ve kötü davranışlardan başka bir meyvesi yoktur. Sahibi ondan fayda görmez ve onun hiçbir salih ameli Allah’a yükselmez. Ne kendisine faydası olur ne de başkası ondan faydalanır.
O Poslaniče, zar ne znaš kako Allah navodi primjer za riječi monoteizma, riječi šehadeta: la ilahe illallah? On ih poredi sa lijepim drvetom, palmom, čiji je korijen duboko u zemlji iz koje crpi vodu svojim kvalitetnim korijenjem, a njena krošnja je visoko, ka nebu, gdje se na njoj formira rosa, i gdje udiše čist vazduh.
Chẳng lẻ ngươi không biết - hỡi Thiên Sứ - Allah đưa ra hình ảnh về Thuyết Độc Thần như thế nào sao! câu đó là: không có Thượng Đế nào đích thực ngoài Allah, nó như hình ảnh một loại cây tốt và đó là cây chà là, thân nó bám chặt mặt đất với hàng đống rể cắm sâu vững chắc để hút nước, nhánh của nó thì vươn cao lên trời để hút sương, và hít lấy không khí trong lành
Cet arbre produit de bons fruits à tout moment par ordre de son Seigneur et Allah énonce des paraboles aux gens afin qu’ils se rappellent.
Este árbol magnífico proporciona su dulce fruto con el permiso de su Señor. Al-lah proporciona ejemplos para las personas a fin de alentarlos a reflexionar.
This excellent tree provides its sweet fruit each time by the permission of its Lord. Allah, the Exalted, may He be Glorified, provides examples for people to encourage them to remember.
Ovo lijepo drvo daje svoje lijepe plodove u svakom vremenu, odredbom svoga Gospodara, i On navodi ljudima primjere kako bi pouku primili.
Pohon yang baik ini memberikan buahnya yang baik setiap waktu dengan izin Tuhannya. Allah membuat perumpamaan bagi manusia dengan harapan mereka akan mengambil pelajaran.
Rabbinin emri ile her vakit bu güzel ağaç güzel meyveler verir. Allah -Subhânehu ve Teâlâ- öğüt almalarını umarak insanlara misaller verir.
Loại cây tốt đẹp này sẽ cho ra trái cây tươi tốt vào mỗi giờ theo lệnh của Thượng Đế, và Allah đưa ra hình ảnh đó để nhân loại thấy mà may ra họ biết ghi nhớ
Nagbibigay ang punong-kahoy na kaaya-ayang ito ng bunga nitong kaaya-aya sa bawat oras ayon sa utos ng Panginoon nito. Naglalahad si Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – ng mga paghahalintulad para sa mga tao sa pag-asang magsaalaala sila.
Questa pianta buona dà sempre buoni frutti per ordine del suo Dio, e Allāh, gloria Sua, l'Altissimo, fornisce molti esempi alla gente affinché se ne rammentino.
Adapun perumpamaan kalimat syirik yang buruk adalah seperti tumbuhan yang buruk, yaitu tumbuhan Ḥanẓal (sejenis semangka pahit) yang tercerabut dari akarnya, tidak kokoh di atas tanah, dan tidak menjulang ke angkasa, sehingga ia pun mati dan dihancurkan oleh angin. Jadi, kalimat kekufuran pasti berakhir dengan kehancuran, tidak membawa naik amal baik pelakunya kepada Allah.
Commentary
In verse 18, Allah Ta` ala has likened the deeds of disbelievers to ashes which, if blown away by the wind, would scatter all over leaving no traces behind and making it impossible for someone interested to retrieve them and put them back to some use. So, the verse: مَّثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ (The deeds of those who disbelieve their Lord are like ashes blown away by the wind on a stormy day - 18) means that the deeds of disbelievers - though, they may obviously be good too - still, they too do not find acceptance with Allah Ta’ ala. There-fore, they are all wasted.
After that, in the verses cited immediately above, the similitude of a believer and his deeds has been given first (24) which is followed by a similitude of disbelievers and hypocrites (26). In the earlier verse, a believer and his deeds have been likened to a tree with strong trunks, and roots going deep down the ground watered by underground streams. Deep-set roots give strength and stability to this tree so that strong winds would not throw them off the ground. And being high above the ground level, its fruit too remains protected against polluting agents. Then, another attribute of this tree is that its branches should be fairly elevated skywards. And the third attribute of this tree is that its fruit could be eaten during all seasons and under all conditions.
What tree is that and where is it found? About that, the sayings of the commentators differ. In all likelihood, that is a date-palm. This view is supported by experience, observation, and by Hadith narrations as well. That the trunk of the date-palm is high and strong can be noticed physically. That its roots go deep down the ground is also well-known, and its fruit too is eaten at all times and in different ways and conditions. From the time its fruit shows up on the tree upto the time it becomes ripe, it is eaten in all possible forms and situations as is or as transformed into chutneys and jams and in a myriad other preparations. After the fruit becomes ripe, it can be stored throughout the year. It somehow comes handy morning and evening, day and night, summer and winter, almost every season, every time. Even the pith of the tree is eaten while sweet juice is extracted from it. Mats and other articles of use are made from its leaves. Date stones make fine fodder for animals. In contrast, other trees yield their fruit during particular seasons and they become available within those seasons. They are not stored naturally, nor everything in them is put to some or the other use.
Based on a narration of Sayyidna Anas , Tirmidhi, Al-Nasai, Ibn Hibban and Hakim have reported that the Holy Prophet said: The good tree (شَجَرَةٍ طَيِّبَةٍ mentioned in the Quran) is the date-tree; and the bad tree (شَجَرَةٍ خَبِيثَةٍ - also mentioned in the Quran) is the tree of Hanzal [ colocynth, citrullus colocynthis ] (Mazhari)
According to a report from Mujahid appearing in the Musnad of Ahmad, Sayyidna ` Abdullah ibn ` Umar ؓ said: Once we were present in the company of the Holy Prophet ﷺ when someone brought the pith of a date-palm for him. At that time, he asked his Companions: Out of the many trees, there is the tree which is like a believer (at this point, in a narration of Sahih al-Bukhari, it has been mentioned that the Holy Prophet ﷺ also said: The leaves of this tree do not fall in any season). Tell me which tree is that? Sayyidna Ibn ` Umar ؓ says that he felt like telling him that it was the date tree. But, present there in the sitting were many senior Companions like Sayyidna Abu Bakr and Sayyidna ` Umar ؓ observed their silence and did not have the courage to say that. After that, the Holy Prophet ﷺ himself said: That is the date tree.
One of the reasons why a believer has been likened to this tree is that the faith in Kalimah Tayyibah is his root, which is deep-set and strong. The accidents of the world cannot shake it out. There is no dearth of examples among the most perfect of all believers, the Sahabah and the Tabi` in, rather among the staunch believers of every period of time, that they cared more about their Iman and less for their life or wealth or anything else. The second reason is their concern for purity and taste for decency in that they are not affected by the pollutants of the world - just like a large tree which remains unaffected by the impur-ities of the land surface. As for these two attributes, they bear similarity to: أَصْلُهَا ثَابِتٌ (with its roots firm - 24) while the third reason is that the way the branches of the date-palm are high and skyward so are the fruits of the Iman of a believer, that is, their deeds which are also raised toward the heavens. It appears in the Quran: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ that is, good words are raised towards Allah Ta’ ala. The sense is that what a believer does in the form of Dhikr (remembrance) of Allah, Tasbih (proclaiming His purity), Tahlil (saying la ilaha illallah) and the recitation of the Quran keeps reaching Allah Ta’ ala morning and evening.
The fourth reason is that the way the date fruit is eaten day and night at all times, in all seasons and under all conditions, it is in the same way that the good deeds of a believer continue day and night at all times, in all seasons and under all conditions. And the way everything about the date-palm is useful and beneficial, in the same way, every word and deed, movement and rest, and the effects generated by them, prove beneficial for the whole world - on condition that he or she be a perfect believer, and be a faithful practitioner of the teachings of Allah and His Rasul ﷺ .
The Similitude of Disbelievers (Kuffar)
In contrast, the second image given is that of disbelievers. They have been likened to a bad tree شَجَرَةٍ خَبِيثَةٍ. It is similar to the example of the good tree which refers to the statement of Muslim creed: لا إله إلا اللہ (la ilaha illallah : There is no deity worthy of worship except Allah), that is, Iman or faith. And, in this manner, the equation of the bad word with the bad tree denotes words and deeds of disbelief. As stated in the Iladith quoted earlier, the bad tree has been identified as: حَنظَل۔ (hanzal) and, according to others, it is garlic.
As for the bad tree, the Quran describes it by saying that its roots do not go deep into the earth, therefore, anyone can pull out the whole of it at will. This is what the expression: اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ (translated as: re-moved from the top soil) means - because the real meaning of the word: اجْتُثَّتْ (ujtuththat) is to remove the body of something as a whole.
That the deeds of a disbeliever have been likened to such a tree is fairly obvious. First of all, the beliefs of a disbeliever have no root or foundation. In no time, they would lose their ground. Secondly, they are affected by the filth of the world around them. Thirdly, the fruits of their tree, that is, their deeds, are worthless in the sight of Allah.
The Special Effect of Iman
Described in the second verse (27) is the special effect of the Iman or faith of a believer and the saying of la ilaha illallah: لا إله إلا اللہ "Allah keeps the believers firm with the stable word in the worldly life and in the Hereafter". It means that the Kalimah Tayyibah, the pivotal guiding principle of a believer, is a stable word, stable like a strong and firmly established tree which is kept standing powerfully and surviving eternally by Allah Ta’ ala, in this world, and in the Hereafter as well. However, the condition is that this blessed statement is uttered with unalloyed sincerity and that the sense of لا إله إلا اللہ (la ilaha illallah : there is no deity worthy of worship except Allah) is understood fully and clearly following which it should be adopted as the guiding principle of life.
In other words, one who believes in Kalimah Tayyibah is supported and strengthened with the grace of Allah Ta’ ala because of which he or she stands firm by this conviction right upto the time of death, no matter how many challenges and unwelcome happenings have to be encountered in its defence. As for the Akhirah or the Hereafter, one is helped with this Kalimah when it is made to stay on and keep emitting its beneficial effects. It has been said in a Hadith of Sahih al-Bukhari that "Akhirah (Hereafter) in this verse means Barzakh (the post-death and pre-Resurrection state of life) that is, the world of the grave.
The Reward and Punishment of the Grave Stand Proved from the Quran and Sunnah
According to Hadith, the Holy Prophet ﷺ said: When a believer will be questioned in the grave, he or she will remain firm on this Kalimah, even in a place so awesome and a state so punishing, of course, with Divine will and support, and bear witness to the blessed statement: لا إله إلا اللہ la ilaha illallah. And then he said: This is what the saying of the Quran: يُثَبِّتُ اللَّـهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ (Allah keeps the believers firm with the stable word in the worldly life and in the Hereafter - 27) means. (This Hadith was narrated by Sayyidna Bara ibn ` Azib). Similar ahadith have been reported from about forty Sahabah ؓ with reliable chains of authorities which Ibn Kathir has put together at this stage of his Tafsir. Ash-Shaykh Jalaluddin As-Suyuti, in his versified treatise At-Tathbit ` Ind at-Tabyit, and by referring to seventy alhadith in Sharh As-Sudur, has confirmed that these narrations have come to us in an uninterrupted (mutawatir) succession. A11 these noble Sahabah رضی اللہ تعالیٰ عنہم ، have declared that "Akhirah (Hereafter) in this verse refers to the grave and the verse itself relates to the reward and punishment of the grave.
That man, after his death and burial, lives again, answers the questions asked by the angels, then the coming of reward or punishment as a result of success or failure in this test has been mentioned in almost ten verses of the Holy Qur’ an, by way of hint; while, in seventy mutawatir ahadith (those passed on in uninterrupted succession), these have been mentioned very clearly and explicitly - in which there remains no room for a Muslim to doubt. As for the commonplace doubts like - in this world of our experience, nobody sees these rewards and punishments - there is no room here to accommodate detailed answers to them. However, it is quite sufficient to understand that not being able to see something is no proof of its being not present. Nobody sees the Jinn and angels, but they are there. The air is not seen, but it is present there. The deep space which is being probed and examined in our time through rockets and space vehicles was something nobody could see before this, but it did exist. A dreamer dreams of being in some trouble in his dream, even writhes under the pain of punishment, but people around him remain to-tally unaware of what is happening to him.
As a matter of principle, it can be said that taking one world on the analogy of the conditions prevailing in the other is wrong by itself. When the Creator of the universe has told us through His Messenger that once we pass on to another world, there is reward and punishment there, it becomes necessary for us to believe in it.
El ejemplo de la palabra maligna de incredulidad es el de un árbol dañino, conocido como coloquíntida. Es arrancado de sus cimientos sin estabilidad en la tierra. Tampoco se extiende hacia el cielo, por lo que muere y es dispersado por el viento. La incredulidad causa la ruina, y las buenas obras de su dueño no se elevan a Al-lah.
Kötü olan şirk sözünün misali, kötü ağaç gibidir. Bu ağaç Ebu Cehil karpuzu ağacıdır. Kökü sökülmüş olup, ne yere bağlı olan bir kökü, ne de göğe yükselen bir dalı vardır. Bu ağaç kuruyup, ölür ve rüzgâr onu bir yerlere savurur. Küfür sözün sonu da böyle yok olmaktır. (Küfür söz) sahibi adına Yüce Allah'a güzel hiç bir amel yükselmez.
La Parola malvagia del politeismo è come un albero malvagio. La pianta del cetriolo amaroالحنظل, sradicata dalla sua radice, non è salda nella terra e non si innalza al cielo, e quando muore viene portata via dal vento. Allo stesso modo, il destino della parola della miscredenza è quello di svanire, e colui che la pratica non presenta ad Allāh buone azioni.
D’autre part, l’ignoble parole de mécréance est semblable à une plante ignoble qui est la coloquinte: elle n’est ni fermement enracinée ni élancée dans le Ciel et lorsqu’elle meurt, le vent disperse ses restes. De même, la parole de mécréance est vouée à disparaître et celui qui la prononce ne voit aucune de ses bonnes œuvres remonter auprès d’Allah.
Ang paghahalintulad sa karima-rimarim na adhikain ng pagtatambal kay Allāh ay tulad ng isang punong-kahoy na karima-rimarin, ang halamang ḥanđal (ligaw na pakwan), na nabunot mula sa ugat nito, na wala itong katatagan sa lupa at walang pagkaangat tungo sa langit, kaya namamatay ito at inililipad ng mga hangin. Ang adhikain ng kawalang-pananampalataya, ang kauuwian nito ay ang pagkalipol; at walang aakyat na gawang kaaya-aya kay Allāh para sa tagapagtaguyod nito.
Loše riječi, riječi višeboštva, su poput lošeg drveta, poput hanzale (Citrullus colocynthis, kolocint) iščupane iz korijena, nije postojana na zemlji, niti je uzdignuta ka nebu. Kao takva, ona vehne i vjetrovi je raspršuju. Takve su riječi nevjerstva, na kraju će nestati, a dobra djela nevjernika ne uspinju se ka Allahu i ne bivaju primljena.
The example of the bad word of disbelief is that of a bad tree, the colocynth. It is removed from its foundation with no stability on the earth. Nor does it extend into the sky, so it dies and is scattered by the wind. The word of disbelief results in ruin, and its owner’s good deeds will not reach Allah.
Và hình ảnh về câu nói Shirk là xấu xa như hình ảnh của một loại cây xấu, và đó là cây dưa. Rễ của nó nhô lên, không bám chặt vào đất, và cũng không vươn cao lên bầu trời, nó sẽ chết và bị thổi bay bởi cơn gió. Rồi lời nói bất tin sẽ bị tan biến, và dù cho chủ nhân của lời nói bất tin có làm điều tốt đẹp thì nó cũng sẽ không đến được với Allah
In the present world Almighty God has appointed outward symbols for different realities. For example, a good tree is a symbolic representation of the believer. It is the special characteristic of a tree that it makes the whole world its ‘dining table’, and in this way develops from the stage of a seed to establish itself on the earth as a majestic tree. The tree absorbs from the earth water, minerals and salts in order to grow: at the same time it obtains nourishment from the air and light from the sun. It takes nourishment from below as well as from above. Using all these through the process of photosynthesis, the tree is able to make food throughout. This is what is meant by yields its fruit all the time. This is also true of the believer. While the common tree is materially a tree, the believer is a conscious tree. The believer observes in the world God’s creation and, looking to the system governing it, derives from it a proper lesson and guidance. Moreover, he continuously receives God’s blessing from ‘above’. Fruit ripens on the tree in the proper season. Similarly, a believer adopts such behaviour as is proper for every occasion. Whether it is under economic constraints or in economic prosperity; whether it is in a moment of happiness or sorrow; whether it is a matter for complaint or commendation, whether it is in a condition of strength or weakness, on every occasion his language and behaviour express the reverence which he is expected to show as a true subject of God. The opposite example is that of the evil tree, i.e. the wild bush. Its appearance suggests that it is provided with extremely unwholesome food, as a result of which it is covered with thorns, and bitter fruits with an unpleasant taste grow on its branches. It receives anyone who goes near it with a bad smell. Nobody likes such a tree. Wherever it grows, it is uprooted and thrown away. This is the case with the unbeliever, who from the beginning has always been persona non-grata on this earth. To him, the universe, despite its superlative features, has no argument in its favour and teaches no lesson. Though there is no end to the liberality of God’s blessings, he has no share in them; God’s magnanimity is not reflected in his character or his dealings.
Yüce Allah Müminleri tam bir iman ile ölene kadar dünya hayatında kelime-i tevhit üzere sabit kılar. Berzah hayatında kabirde sorguya çekilirken de sabit kılar. Ve yine kıyamet gününde de sabit kılar. Yüce Allah kendisine şirk koşan, hak yolu ve doğruyu inkâr eden zalimleri saptırır. Adaleti ile saptırmak istediği kimseleri saptırarak ve lütfu ile hidayet ettiği kullarına hidayet ederek dilediğini yapar. Allah -Subhânehu ve Teâlâ-'yı bir şey yapmaya zorlayacak kimse yoktur.
"Allah meneguhkan (iman) orang-orang yang beriman dengan ucapan yang teguh itu dalam kehidupan di dunia dan akhirat; dan Allah menyesatkan orang-orang yang zhalim dan berbuat apa yang Dia kehendaki." (Ibrahim: 27).
(27) Allah تعالى memberitahukan bahwa Dia meneguhkan (hati) para hambaNya yang beriman, yaitu orang-orang yang melaksana-kan kewajiban mereka berupa keimanan hati yang sempurna, yang berkonsekuensi pelaksanaan amalan-amalan fisik dan mengembang-kannya. Maka Allah menetapkan hati mereka di kehidupan dunia saat gencarnya syubhat-syubhat dengan kekuatan hidayah menuju keyakinan, dan saat bermunculannya syahwat-syahwat melalui tekad baja untuk lebih mengutamakan hal-hal yang dicintai Allah daripada bisikan hawa nafsu dan hasratnya. Sementara itu, di akhi-rat kelak, ketika kematian datang, (Dia menetapkan hati) dengan keteguhan berpedoman pada agama Islam dan husnul khatimah. Sedangkan di kubur nanti, saat menghadapi pertanyaan dua ma-laikat (maka Allah meneguhkannya) dengan (memudahkannya untuk) menjawabnya dengan jawaban yang benar, ketika dilontar-kan kepada mayat: Siapakah Rabbmu? Apakah agamamu? Dan siapakah nabimu?
Allah memberikan hidayah kepada mereka untuk menjawab dengan benar, dengan menjawab, "Allah Rabbku, Islam agamaku dan Muhammad Nabiku."
﴾ وَيُضِلُّ ٱللَّهُ ٱلظَّٰلِمِينَۚ ﴿ "Dan Allah menyesatkan orang-orang yang zhalim", dari jalan kebenaran di dunia dan akhirat. Allah tidak ber-buat kezhaliman kepada mereka. Mereka sendirilah yang telah meng-aniaya diri mereka sendiri.
Dalam ayat ini, terkandung petunjuk tentang wujud fitnah kubur, siksaan dan kenikmatan padanya, sebagaimana tertuang dalam banyak nash dari Nabi tentang fitnah dan bentuknya, kenik-matan kubur dan siksanya.
Allah raffermit les croyants par la formule ferme de proclamation du monothéisme qui leur procure une foi complète dans le bas monde jusqu’à leur mort et lorsqu’ils seront interrogés durant leur vie intermédiaire qui se déroulera dans leurs tombes. Il les raffermira également le Jour de la Résurrection. Allah égare du vrai et de la droiture les injustes qui mécroient en Lui et Lui associent des divinités. Il fait ainsi ce qu’Il veut: Il égare ceux qu’Il veut égarer par Sa justice et guide ceux qu’Il veut guider par Sa grâce. En effet, personne ne le contraint.
Towards the end of the verse (27), it was said: وَيُضِلُّ اللَّـهُ الظَّالِمِينَ (And Allah lets the unjust go astray). It means: As for the believers, Allah Ta` ala keeps them firm on Kalimah Taiyyibah, the 'stable word' as a result of which things of comfort assemble around them right from the grave. But, the unjust, that is, the disbelievers and polytheists, remain deprived of this Divine help and support. They cannot answer the questions asked in the grave by angles Munkar and Nakir correctly. The out-come is that they start experiencing a sort of punishment right from that point onwards.
In the last sentence of verse 27, it was said: وَيَفْعَلُ اللَّـهُ مَا يَشَاءُ (And Allah does what He wills). It means that there is no power which can block His intention and will. Revered Sahabah, Sayyidna Ubaiyy, ibn Ka'b, ` Abdullah ibn Mas’ ud and Hudhayfah ibn Yamani ؓ have said: For a believer, it is mandatory to believe that everything received by him or her was received through the intention and will of Allah. Not to have received it was impossible. Similarly, what was not received, it was not possible to have received that. And they said: If you do not believe in it, and place your trust in that, your abode is Hell.
Being steadfast in the world means persevering in righteousness and doing good deeds at every turn in one’s life. Being steadfast in the Hereafter means having been successful at the time of questions and answers in the grave. Man is at every moment in the position of being put to the test. He faces different types of favourable and unfavourable events. On these occasions, only those who have grown ‘the tree of faith’ inside themselves behave in a correct and godly way. In the prevailing circumstances, they manifest the most appropriate reaction expected of them according to the will of God. In contrast to this, the man whose personality has grown like a wild bush evinces bitterness at every event; on every occasion he proves to be a thorn and emits a bad smell. When these two types of person are tested finally at the stage of the grave, the one who proves himself to be the ‘good tree’ will be ushered into the Garden of Paradise. And the one who proves to be the ‘evil tree’ will receive the appropriate punishment of being uprooted from this world in order to be thrown as fuel into the fire of Hell.
Allah učvršćuje vjernike postojanim govorom monoteizma, daje im čvrst iman na dunjaluku tako da ostanu vjernici do smrti, a nakon smrti, u grobovima svojim, učinit će ih postojanim pri odgovaranju na pitanja meleka, kao što će ih učiniti postojanim i na ispitu na Sudnjem danu. S druge strane, Allah nepravednike odvodi u zabludu, jer su nepravdu učinili tako što su bili višebošci ili nevjernici u Allaha, i ne daje im razboritost. Uzvišeni Alah čini ono što On hoće, neke ljude odvodi u zabludu, iz Svoje pravde, a neke upućuje, iz Svoje blagodarnosti i plemenitosti, i Njega niko ni na šta ne može prisiliti.
Allāh rinsalda i credenti con la parola del Monoteismo, ed è una parola salda, una fede completa nella vita terrena, affinché, quando moriranno da credenti e saranno nelle tombe e giungerà il momento del Rendiconto, Allāh li rinsalderà, nel Giorno del Giudizio; mentre Allāh svierà gli ingiusti per aver associato altri ad Allāh e per averlo rinnegato e per essersi sviati dalla Rettitudine e dalla Guida. Allāh fa ciò che vuole, sviando chi vuole sviare per Sua Giustizia, e guidando alla Retta Via, per Sua Grazia, chi vuole. Nessuno può costringerlo, gloria Sua.
Allah meneguhkan orang-orang mukmin dengan kalimat tauhid yang kokoh dalam bentuk iman yang sempurna di kehidupan dunia hingga mereka mati sementara mereka tetap berpegang kepada iman, saat di alam barzakh dalam kubur, yaitu tatkala mereka ditanya, serta Allah meneguhkan mereka juga pada hari Kiamat. Sebaliknya, Allah menyesatkan orang-orang zalim dengan kesyirikan dan kekufuran kepada Allah dari jalan kebenaran dan jalan lurus. Allah melakukan apa yang Dia kehendaki; menyesatkan siapa yang Dia hendak sesatkan dengan keadilan-Nya dan memberi petunjuk kepada siapa yang hendak Dia beri petunjuk dengan karunia-Nya, tidak ada yang dapat menekan dan memaksa-Nya.
27- Allah iman edenlere dünya hayatında da âhirette de sağlam sözle sebat verir. Allah zulmedenleri de saptırır. Allah ne dilerse yapar.
27. Yüce Allah mü’minleri, yani azaların amellerini gerektiren ve onları meyve olarak veren tam bir kalbî imanı gerçekleştiren kullarına sebat vereceğini bildirmektedir. Bu da onları “dünya hayatında” şüphelerin yoğunlaştığı zamanlarda yakîne iletmesi, şehevi arzuların ortaya çıkması halinde de Allah’ın sevdiği şeyleri, nefsin arzu ve isteklerine öncelemeye dair kesin ve kararlı bir irade vermesi suretiyle olur. “Âhirette de” ölüm esnasında İslâm dini üzere, güzel bir akıbet ile can vermelerini, kabirde de meleklerin soru sorması sırasında doğru cevap vermelerini sağlamak suertiyle sebat verir. Böylece melekler, ölüye: Rabbin kim?, Dinin ne?, Peygamberin kim? diye sorduklarında[37] mü’min: “Rabbim Allah, dinim İslâm, peygamberim de Muhammeddir” der. “Allah zulmedenleri” dünyada da âhirette de doğruya isabet ettirmemek sureti ile “saptırır. Allah ne dilerse yapar.” Allah onlara zulmetmez; fakat onlar kendilerine zulmetmişlerdir.
Bu âyet-i kerimede kabir sualine, azap ve nimetine dair delil vardır. Nitekim kabir azabı, bu azabın nitelikleri, kabrin nimeti ve sualine dair Peygamber sallallahu aleyhi ve sellem’den de tevâtür derecesine ulaşan naslar gelmiştir.
Through the monotheistic word, Allah makes the believers firm in their belief in the world until they die upon belief, as well as in the Transitory Stage in their graves when they are asked, and He will make them firm on the Day of Judgment. By causing them to associate partners with Him and disbelieve in Him, Allah will lead the wrongdoers away from guidance and what is correct. Allah does as He wishes when it comes to leading astray whomever He wants in accordance with His justice and guiding whomever He wants in accordance with His grace. Allah cannot be coerced (may He be glorified).
Allah củng cố vững chắc niềm tin cho những người có đức tin bằng câu nói Tawhid - Thuyết Độc Thần - vững chắc với trọn vẹn đức tin Iman trên cuộc sống trần gian cho đến khi họ chết đi và họ là những người có đức tin, và ở mảnh đất nhỏ bé trong ngôi mộ của họ khi được hỏi, và nó cũng sẽ củng cố vững chắc họ vào Ngày Sau. Và Allah sẽ bỏ mặc những kẻ làm điều sai quấy, bởi việc tổ hợp thần linh khác với Allah, và phủ nhận những gì đúng đắn và chỉ đạo. Allah làm những gì Ngài muốn, bằng sự công bằng Ngài bỏ mặt ai Ngài muốn cho họ lầm đường lạc lối, và dẫn dắt ai Ngài muốn bằng hồng phúc của mình, vì Ngài không ép buộc bất cứ ai
Nagpapatatag si Allāh sa mga mananampalataya sa pamamagitan ng matatag na adhikain ng paniniwala sa kaisahan ni Allāh ayon sa pananampalatayang lubos sa buhay na pangmundo hanggang sa mamatay sila habang sila ay nasa pananampalataya at sa Barzakh sa mga libingan nila sa sandali ng pagtatanong [ng anghel]. Magpapatatag Siya sa kanila sa Araw ng Pagbangon. Magliligaw si Allāh sa mga tagalabag sa katarungan dahil sa pagtatambal sa Kanya at kawalang-pananampalataya sa Kanya palayo sa pagkatama at katinuan. Gumagawa si Allāh ng anumang niloloob Niya na pagliligaw sa sinumang ninais Niya ang pagliligaw roon ayon sa katarungan Niya at kapatnubayan sa sinumang niloob Niya ang pagpapatnubay roon ayon sa kabutihang-loob Niya sapagkat walang nakapipilit sa Kanya – kaluwalhatian sa Kanya.
A través del testimonio monoteísta, Al-lah afianza a los creyentes en su creencia en el mundo hasta que mueran en tal creencia, así como en la etapa transitoria en sus tumbas cuando se les pide dicho testimonio, y los afianzará en el Día del Juicio. En cuanto a la incredulidad y la idolatría, Al-lah alejará de la guía y de lo que es correcto a los injustos que la cometan. Al-lah hace lo que desea cuando se trata de desviar a quien quiera de acuerdo con Su justicia, y guiar a quien quiera de acuerdo con Su gracia. Al-lah no puede ser coaccionado.
Tu as effectivement vu l’état des Quraychites qui mécrurent en Allah et en Son Messager lorsqu’ils se sont montrés ingrats, alors qu’Allah leur avait accordés comme bienfaits la sécurité dans le Sanctuaire et l’envoi du Prophète Muħammad. Ils furent ingrats lorsqu’ils démentirent ce qui leur transmit de son Seigneur, menant leurs compatriotes qui les suivirent dans leur mécréance, à la demeure de la perdition.
You have seen the circumstance of those who disbelieved in Allah and His Messenger from amongst Quraysh when they rejected Allah’s favor of having kept them safe in the Sacred Precinct. And in sending Muhammad, peace be upon Him, to them, they chose disbelief in His favours when they belied what he had brought them from their Lord. They caused their people that followed them in disbelieving to descend into the abode of destruction.
Finally, said in verses 28 and 29 was:
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّـهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ الْقَرَارُ
Have you not seen those who changed the favour of Allah with disbelief and landed their people in the house of destruction, the Jahannam? They shall enter it. And it is an evil abode.
Here, نِعمَۃ اللہ (the favour of Allah) could mean the common physical blessings of Allah Ta’ ala. These are tangible and perceptible and relate to outward benefits of human beings such as food, drink, land, home and things like that. Then it could also mean spiritual blessings and favours as well which have come from Allah Ta’ ala for the guidance of human beings, for example, the prophets, the scriptures, and the signs of Divine power and wisdom which have been placed in every inch of the human existence, and in its countless creations, and in the heavens and its unfathomable and incomprehensible universe. All these serve as logistics for the guidance of human beings.
These two kinds of blessings and favours demanded that human beings should have recognized the greatness and the power of Allah Ta’ ala, been grateful to His gifts and devoted to His command. But, the disbelievers and the polytheists elected to shun gratitude and obedience and opted for ingratitude and disobedience. The result was that they led their people to their mutual abode of destruction, that is, in Hell.
The Lesson given by these verses
Described in these verses is the greatness, virtues, blissfulness and fruitfulness of the belief in the Oneness of Allah and in the Kalimah Taiyyibah: لا إله إلا اللہ (la ilaha illallah). Also identified there are the ill effect and evil outcome of refusing to believe in them. It goes without saying that Tauhid, the belief in the Oneness of Allah, is an everlasting treasure which is full of barakah in many ways. In the present world of our experience, it brings Divine support with it, and which continues after that too, in the 'Akhirah and the grave. And the act of rejecting them amounts to changing what was the blessing and favour of Allah into what is punishment.
Talaga ngang nakita mo ang kalagayan ng mga tumangging sumampalataya kay Allāh at sa Sugo Niya kabilang sa liping Quraysh nang nagpalit sila sa pagbibiyaya ni Allāh sa kanila ng katiwasayan sa Makkah at ng pagpapadala kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – sa kanila. Nagpalit sila roon ng kawalang-pasasalamat sa mga biyaya ni Allāh nang nagpasinungaling sila sa inihatid niya mula sa Panginoon niya. Pinatuloy nila ang sinumang sumunod sa kanila sa kawalang-pananampalataya kabilang sa mga kalipi nila sa tahanan ng kapahamakan.
Hai osservato le condizioni dei Ǭura'ish che rinnegarono Allāh e il Suo Messaggero quando negarono le grazie di Allāh nei loro confronti, ovvero la sicurezza in Al Ħaramالحرم(il luogo sacro) e la venuta di Muħammed pace e benedizioni di Allāh su di luiﷺ tra di loro. Furono avversi a ciò questi rinnegatori delle Sue grazie, quando smentirono ciò che gli venne rivelato da parte del Suo Dio e indussero quelli della loro gente che li seguirono nella miscredenza alla dimora della distruzione.
Harem bölgede güven içinde olmak ile nimetlendirmesine ve Muhammed -sallallahu aleyhi ve sellem-'in kendi içlerinden gönderilmesine karşın Kureyş'ten Allah'ı ve resulünü inkâr edenlerin halini gördün. Peygamberin Rabbinden getirdiğini yalanladıklarında O'nun (Allah'ın) nimetlerine nankörlük ettiler. Kavimlerinden küfür hususunda kendilerine ittiba edenleri helak diyarına sürüklediler.
Observa a aquellos de Quraish que no creyeron en Al-lah y Su Mensajero, cuando rechazaron el favor de Al-lah de haberlos mantenido a salvo en el Recinto Sagrado y al enviarles a Mujámmad r. Escogieron negar Sus favores cuando lo negaron, lo rechazaron junto a su mensaje, y llevaron a la gente que los seguía en la incredulidad a la destrucción.
Sungguh kamu telah melihat kondisi orang-orang yang kafir kepada Allah dan Rasul-Nya dari kaum Quraisy ketika mereka mengganti nikmat Allah kepada mereka berupa nikmat aman di Tanah Haram dan diutusnya Muhammad -ṣallallāhu 'alaihi wa sallam- dari kalangan mereka, yaitu mereka menggantinya dengan sikap kufur kepada nikmat Allah ketika mereka mendustakan apa yang Muhammad bawa dari Tuhannya dan mereka menjerumuskan orang-orang yang mengikuti mereka dalam kekufuran dari kaum musyrikin ke dalam negeri kebinasaan.
Quả thật ngươi đã thấy tình trạng của những kẻ phủ nhận nơi Allah và các Sứ Giả của Ngài từ nhóm người Qurash khi họ quay lưng với ân phúc của Allah dành cho họ bằng việc tin tưởng những điều bị cấm, và với việc Muhammad {cầu xin sự bình an đến Người} được phái đến cùng họ, họ lại quay lưng với điều đó, phủ nhận ân phúc của Ngài khi họ không tin những gì Thượng Đế mang đến cho họ, rồi họ đưa những người theo họ vào nơi bị hủy diệt
"Tidakkah kamu perhatikan orang-orang yang menukar nik-mat Allah dengan kekafiran dan menjatuhkan kaumnya ke lembah kebinasaan. Yaitu Neraka Jahanam; mereka masuk ke dalamnya; dan itulah seburuk-buruk tempat kediaman. Orang-orang kafir itu telah menjadikan sekutu-sekutu bagi Allah supaya mereka menyesatkan (manusia) dari jalanNya. Katakanlah, 'Bersenang-senanglah kamu, karena sesungguhnya tempat kembalimu ialah neraka'." (Ibrahim: 28-30).
(28) Allah تعالى berfirman menjelaskan kondisi riil orang-orang yang mendustakan RasulNya, dari kalangan orang-orang kafir Quraisy dan kesudahan ulah mereka. ﴾ أَلَمۡ تَرَ إِلَى ٱلَّذِينَ بَدَّلُواْ نِعۡمَتَ ٱللَّهِ كُفۡرٗا ﴿ "Tidakkah kamu perhatikan orang-orang yang menukar nikmat Allah dengan kekafiran", kenikmatan dari Allah yakni pengutusan Mu-hammad kepada mereka untuk menyeru mereka kepada pencapaian kebaikan-kebaikan di dunia dan akhirat, dan (menyeru) kepada keselamatan dari macam-macam kejelekan dunia dan akhirat. Mereka menggantikan nikmat ini dengan menampiknya dan mengingkari-nya serta berpaling darinya dengan tindakan diri mereka sendiri dan menghalangi orang lain sehingga ﴾ أ َ ح َ ل ّ ُ و ْ ا قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِ ﴿ "dan men-jatuhkan kaumnya ke lembah kebinasaan", yaitu neraka. Mereka menjadi faktor penyebab kesesatan mereka sendiri, hingga menjelma sebagai malapetaka bagi kaum mereka, padahal diperkirakan memberikan manfaat bagi mereka. Di antaranya, mereka berhasil membujuk kaum mereka untuk keluar menuju perang Badar guna memerangi Allah dan RasulNya. Maka, terjadilah apa yang sudah dibukukan sejarah. Banyak pembesar dan tokoh mereka yang terbunuh dalam pertempuran tersebut.
(29) ﴾ جَهَنَّمَ يَصۡلَوۡنَهَاۖ ﴿ "Yaitu Neraka Jahanam, mereka masuk ke dalamnya", panasnya akan mengitari diri mereka dari semua sisi. ﴾ وَبِئۡسَ ٱلۡقَرَارُ ﴿ "Dan itulah seburuk-buruk tempat kediaman."
(30) ﴾ وَجَعَلُواْ لِلَّهِ أَندَادٗا ﴿ "Dan orang-orang kafir itu telah menjadikan sekutu-sekutu bagi Allah", tandingan-tandingan dan sekutu-sekutu ﴾ لِّيُضِلُّواْ عَن سَبِيلِهِۦۗ ﴿ "supaya mereka menyesatkan (manusia) dari jalanNya", untuk menyesatkan para hamba dari jalan Allah melalui tandingan-tandingan yang telah mereka tetapkan bagi Allah dan menyeru orang-orang untuk menyembahnya. ﴾ قُلۡ ﴿ "Katakanlah", untuk meng-ancam mereka, ﴾ تَمَتَّعُواْ ﴿ "Bersenang-senanglah", dengan kekufuran dan kesesatan kalian sejenak. Kesempatan itu tidaklah bermanfaat bagi kalian ﴾ فَإِنَّ مَصِيرَكُمۡ إِلَى ٱلنَّارِ ﴿ "karena sesungguhnya tempat kembali-mu ialah neraka", tempat kembali dan tempat kesudahan mereka adalah di dalamnya. Dan neraka itu merupakan seburuk-buruk tempat kembali.
The Recompense of Those Who have changed the Blessings of Allah into Disbelief
Al-Bukhari said, "Allah's statement,
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا
Have you not seen those who have changed the blessings of Allah into disbelief..., means, do you have knowledge in. Allah said in other Aya0t,
أَلَمْ تَرَ كَيْفَ
(Saw you not how.) and,
أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ
(Did you not think of those who went forth.)
قَوْماً بُوراً
(A lost people) 25:18 Ali bin `Abdullah narrated that Sufyan said that `Amr said that `Ata said that he heard Ibn `Abbas saying that,
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا
"(Have you not seen those who have changed the blessings of Allah into disbelief), is in reference to the people of Makkah." Ibn Abi Hatim recorded that Abu At-Tufayl said that Ibn Al-Kawwa' asked `Ali about Allah's statement,
الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ
(those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction) and `Ali said that it refers to the disbelievers of Quraysh on the day of Badr. He also said that the blessing of Allah was faith that came to the polytheists of Quraysh, and they changed this blessing into disbelief and led their people to utter destruction. This includes all disbelievers, for Allah sent Muhammad ﷺ as a mercy and a blessing to all mankind. Those who accepted this blessing and were thankful for it, will enter Paradise, while those who denied it and disbelieved in it, will enter the Fire. Allah said next,
وَجَعَلُواْ للَّهِ أَندَادًا لِّيُضِلُّواْ عَن سَبِيلِهِ
(And they set up rivals to Allah, to mislead from His path!) meaning, they set up partners to Allah whom they worship besides Him and called the people to worship them. Allah threatened them and warned them by the words of His Prophet ,
قُلْ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ
(Say: "Enjoy (your brief life)! But certainly, your destination is the (Hell) Fire!") `Whatever you are able to do in this life, then do it, for no matter what will happen,
فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ
(But certainly, your destination is the (Hell) Fire!) for to Us will be your destination and end.' Allah said in other Ayat,
نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ
(We let them enjoy for a little while, then in the end We shall force them to (enter) a great torment.)31:24 and,
مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ
((A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)10:70
28- Allah’ın nimetine küfür/nankörlük ile karşılık veren ve kendi kavimlerini helâk yurduna sokanları görmez misin?
29- (O yurt) cehennemdir; onlar oraya gireceklerdir. Orası kalacak ne kötü bir yerdir!
30- Allah’ın yolundan saptırmak için O’na ortaklar koştular. De ki:“Faydalanın bakalım. Zira varacağınız yer şüphesiz ateştir!”
28. Yüce Allah, Kureyş kâfirleri arasından Peygamberini yalanlayanların halini, onların vardıkları noktayı beyan etmek üzere şöyle buyurmaktadır:“Allah’ın nimetine” yani kendilerini dünya ve âhirette hayırları elde etmeye, dünya ve âhiretin kötülüklerinden de kurtulmaya çağıran Muhammed sallallahu aleyhi ve sellem’in gönderilişine “küfür/nankörlük ile” bu nimete karşı çıkmakla, nankörlükle, başkalarını da kendilerini de bu nimetin izinden gitmekten alıkoyarak “karşılık veren ve” bunun sonucunda da “kendi kavimlerini helâk yurduna” yani ateşe “sokanları görmez misin?” Çünkü onlar, başkalarının sapmasına sebep oldular. Böylelikle faydalı olacakları sanılırken kavimlerine bir günah yükü oldular. Bedir günü Allah’a ve Rasûlüne karşı savaşa çıkmayı onlara süslü göstermiş olmaları da bu kabildendir o gün başlarına gelenler geldi, liderlerinden ve büyüklerinden pek çok kimse o savaşta öldürüldü.
29. “(O yurt) cehennemdir; onlar oraya gireceklerdir.” yani her taraftan cehennemin sıcaklığı onları çepeçevre kuşatacaktır. “Orası kalacak ne kötü bir yerdir!”
30. “Allah’ın yolundan” Allah’ın kullarını, Allah’ın yolundan alıkoyup “saptırmak için O’na ortaklar” benzerler ve denkler uydurup şirk “koştular.” Başkalarını O’na denk gösterdiler ve kavimlerini de bu denk tuttukları ortaklara ibadete çağırdılar. Sen onları tehdit ederek “de ki:” Şimdilik az bir süre küfür ve sapıklığınız ile dünyadan “faydalanın bakalım.” Bunun size hiçbir faydası olmayacaktır. “Zira varacağınız yer şüphesiz ateştir!” Sonunda varacağınız yer orasıdır, orada barınacaksınız. O ne kötü bir dönüş yeridir!
Vidiš stanje onih Kurejšija koji ne vjeruju u Allaha i Njegovog Poslanika, koji su Allahovu blagodat sigurnosti u mekkanskom haremu i blagodat slanja Muhammeda kao poslanika zamijenili poricanjem Njegovih blagodati i nezahvalnošću na njima, time što su utjerali u laž ono sa čim im je Poslanik došao od svog Gospodara, odvodeći svoje sljedbenike u vječnu propast.
The abode of destruction is the Hellfire that they will enter. They will suffer its heat, and the worst of dwellings with be theirs to dwell in.
Vječna propast je Džehennem, u koji će ući, u kojem će patiti od vreline, a grozno li je on boravište.
Cette demeure est l’Enfer où ils entreront et où ils subiront sa chaleur ardente. Quelle mauvaise demeure que l’Enfer !
La morada de la destrucción será el Infierno en el que entrarán eternamente. Sufrirán su calor, y tendrán la peor de las estancias.
Negeri kebinasaan adalah api neraka Jahanam yang mereka masuki, mereka merasakan panasnya, ia adalah seburuk-buruk tempat tinggal.
E la dimora della distruzione è l'Inferno, in cui entreranno, e soffriranno il suo calore. Che infausto destino la loro dimora!
Ang tahanan ng kapahamakan ay Impiyerno na papasukin nila, na magdurusa sila sa init nito. Kay sagwa ang pamamalagian bilang pamamalagian nila!
Helak diyarı cehennemdir ve oraya girecek ve cehennemin sıcağını çekeceklerdir. Onların kalacakları yer, ne kötü bir yerdir.
Višebošci su Allahu druge (u nečemu) sličnim smatrali kako bi svoje sljedbenike odvratili od pravog puta nakon što su i sami s njega skrenuli. Reci im, o Poslaniče: "Uživajte u svojim prohtjevima na ovom svijetu, šireći vašu zabludu, doista ćete skončati u Vatri, i od nje ne možete pobjeći."
E coloro che associano altri ad Allāh presentarono dei pari e dei predicatori per sviare i loro seguaci dalla Retta Via di Allāh, dopo che loro stessi ne vennero sviati. Di' loro, o Messaggero: “Godete dei vostri beni e dei vostri capricci e diffondete sospetti in questa vita terrena; in verità, il vostro ritorno, nel Giorno della Resurrezione, sarà il Fuoco. Non vi attende altro ritorno all'infuori di questo”.
Gumawa ang mga tagapagtambal para kay Allāh ng mga katulad at mga katapat upang magpaligaw ang mga ito sa sinumang sumunod sa mga ito palayo sa landas ni Allāh matapos na naligaw sila mismo palayo roon. Sabihin mo sa kanila, O Sugo: "Magtamasa kayo sa taglay ninyo na mga pagnanasa at pagpapalaganap ng mga maling akala sa buhay na ito sa Mundo sapagkat tunay na ang pagbabalikan ninyo sa Araw ng Pagbangon ay tungo sa Apoy; walang ukol sa inyo na panunumbalikang iba pa roon."
Orang-orang musyrikin mengangkat sekutu-sekutu dan tandingan-tandingan bagi Allah untuk menyesatkan orang-orang yang mengikuti mereka dari jalan Allah sesudah mereka sendiri tersesat. Katakanlah kepada mereka -wahai Rasul-, "Silakan kalian menikmati nafsu syahwat dan menyebarkan syubhat kalian di kehidupan dunia ini, sesungguhnya tempat kembali kalian pada hari Kiamat adalah api neraka, hanya itu tempat kembali kalian."
The idolaters made idols and counterparts for Allah so that they would lead their followers away from Allah’s path after they had been lead away from it. O Messenger, say to them: “Enjoy the objects of desire in your possession, and the spreading of doubt in the world. On the Day of Judgment your recompense will be the Hellfire, and you will have no other recompense besides it”.
Müşrikler, Allah'ın yolundan saptıktan sonra kendilerine ittiba edenleri saptırmak için Yüce Allah'a, benzerler ve denkler edindiler. -Ey Resul!- Onlara de ki: İçinde olduğunuz şehvetlerden/arzulardan istifade edin ve bu dünya hayatında şüpheleri yayın. Muhakkak kıyamet gününde döneceğiniz yer ateştir. Sizin ondan başka dönüş yeriniz yoktur.
Và những kẻ thờ đa thần đặt Allah ngang bằng với thứ chúng thờ phượng nhằm dẫn dắt những người theo chúng lạc khỏi con đường của Allah. Hãy bảo chúng - hỡi Thiên Sứ - các ngươi cứ thưởng thức những gì các ngươi muốn, và hãy truyền bá điều đó trong cuộc sống trần gian này. Vì chắc chắn rằng nơi trở về của các ngươi vào Ngày Phục Sinh sẽ là Hỏa Ngục, không thể nào là nơi khác được
These verses are primarily addressed to the chiefs of the Quraysh. But they apply generally to all those leaders who wage campaigns for the rejection of truth. Only those who enjoy special benefits and opportunities become the great men of a community. The best use of these benefits and opportunities is that when the call of truth makes its impact upon them, they should stand up for it and, drawing upon all their resources, they should support it in every way. God has greater rights over the things which are given by Him than anybody else has. But in most cases, the position is the opposite. Such people not only reject the truth, but even lead movements against it. The reason for this is that accepting the truth arising from outside themselves amounts to belittling themselves in comparison. And people who have, for whatever the reason, attained high status, very rarely agree to do so. Human beings want a God—a Being who can be given the greatest position in their lives. But whenever their attention is diverted from the one and only God, they become inclined towards some non-God. Leaving God is always at the cost of setting up some non-God as God. Furthermore, those who divert people from God invest some non-God with those high qualities which are found in God, otherwise people would not be inclined towards it. That is why, when a man gives up worshipping the one God, he necessarily becomes superstitious. In this world the only alternative to believing in God is superstition.
Les polythéistes ont attribué à Allah des semblables afin d’égarer leurs disciples du chemin d’Allah après qu’eux-mêmes s’en soient égarés. Ô Messager, dis-leur: Jouissez des plaisirs que vous connaissez et répandez les ambigüités dans ce bas monde, votre destination inéluctable sera l’Enfer le Jour de la Résurrection.
Los idólatras atribuyeron ídolos y socios a Al-lah para que pudieran alejar a sus seguidores de Su camino. Mensajero, diles: “Disfruten del poder en este mundo, porque en el Día del Juicio su recompensa será el Fuego del Infierno, y no tendrán otra recompensa que esa”.
Commentary
Appearing at the beginning of Surah Ibrahim there were subjects related to the mission of messengers and prophets, and to the states of one's ultimate return, and to the Hereafter. Mentioned after that was the commendation of the belief in Tauhid, the Oneness of Allah and, along with it, a condemnation of the profession of disbelief and the ascription of partners in the divinity of Allah which was clarified through examples. Then, those who adopted the later attitude were censured for the reason that they, rather than being grateful for the blessings of Allah Ta’ ala, chose to take the way of ingratitude and rejection.
Out of the verses cited above, the first deplores the behaviour of disbelievers and polytheists and points out to their evil end. The second verse describes the distinction of believers and tells them to abide by some Divine injunctions in order that they can fulfill the obligation of gratitude. In the third, fourth and fifth verses (32-34), by mentioning the great blessings of Allah Ta` ala, people have been induced that they should not channelize and consume these blessings to promote acts of disobedience to Allah.
The Explanation of Verses
The word: اَندَاد (andad) is the plural of نِدّ (nidd) which means like and equal. Idols are called 'andad' because the disbelievers, through their deeds, used to regard them the like or equal of God. The word: تَمَتُّعَ (tamattu`) appearing in verse 30 means the driving of temporary benefit out of something. The verse censures the erratic view of disbelievers in that they had set up idols as partners with Allah, and the Holy Prophet ﷺ was asked to warn these people of their coming end. Enjoy the blessings of the mortal world for a while, they were told, but their ultimate abode is the fire of Hell.
In the second Verse (31), the Holy Prophet ﷺ has been asked: (Though, the disbelievers of Makkah have turned their backs on the favour of Allah and have chosen the way of infidelity, a strange exchange indeed, so then) 'you tell my believing servants that they should establish Salah and be particular about it, and spend in the way of Allah from the sustenance We have given to them, spending it both secretly and openly.' This verse carries significant glad tidings for all believing servants of Allah, and showers on them a great honour indeed. To begin with, Allah Ta’ ala has addressed them as 'His servants.' Then, He attributes the quality of faith to them. And then, He tells them how they can achieve eternal peace and comfort and honour, which is: Be particular and punctual in offering Sal. Avoid being sluggish when the time of Salah becomes due. Do not fall short in observing it as true to its required etiquette. And spend out of the sustenance given to you in My way as well. Here, both forms of spending have been declared to be permissible. This can be done secretly or openly. It means that Sadaqah and Khayrat (charities in the way of Allah) can be given in a way that no one knows about it, or these can be done in a way that others could get to know about it. Some ` Ulama say that the obligatory Zakah and Sadaqatul-Fitr should be given openly so that others are prompted to do the same. As for voluntary (Nafl) Sadaqah and Khayrat, it is better to give these secretly, so that there remains no danger of having done it for the sake of recognition and fair name. However, it all depends on one's intention (Niyyah) and attending conditions. If by doing it openly and publi-cly, there emerges the least likelihood of having done it for the sake of name and fame, the intrinsic merit of the charity (Sadaqah) so given is destroyed, whether obligatory (Fard) or voluntary (Nafl). If the intention is that others may also be induced to do the same, then, open and pronounced giving is permissible both in what is obligatory (Fard) and what is voluntary (Nafl).
The Command for Prayer and Charity
Allah orders His servants to obey Him, fulfill His rights and be kind to His creatures. He ordained the prayer, which affirms the worship of Allah alone, without partners, and to spend from the provisions that He has granted them, by paying the due Zakah, spending on relatives and being kind to all others. Establishing the prayer requires performing it on time, perfectly, preserving its act of bowing having humility during it, and preserving its prostrations. Allah has ordained spending from what He granted, in secret and public, so that the people save themselves,
مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ
(before the coming of a Day), the Day of Resurrection,
لاَّ بَيْعٌ فِيهِ وَلاَ خِلَـلٌ
(on which there will be neither mutual bargaining nor befriending.) on which no ransom will be accepted from anyone, if he seeks to buy himself. Allah said in another Ayah,
فَالْيَوْمَ لاَ يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلاَ مِنَ الَّذِينَ كَفَرُواْ
(So this Day no ransom shall be taken from you, nor of those who disbelieved.) 57:15 Allah said here,
وَلاَ خِلَـلٌ
(nor befriending.) Ibn Jarir commented, "Allah says that on that Day, there will be no friendship between friends that might save those deserving punishment from it. Rather, on that Day, there will be fairness and justice." Qatadah said, "Allah knows that in this life, there is mutual bargaining and there are friendships which people benefit from. A man chooses his friends and the reasons behind befriending them; if it was for Allah's sake, their friendship should be maintained, but if it was for other than Allah, their friendship is bound to be cutoff." I say that the meaning of this, is that Allah the Exalted is declaring that on that Day, no mutual bargaining or ransom will avail anyone, even if he ransoms himself with the earth's fill of gold if he could find that amount! No friendship or intercession shall avail one if he meets Allah while a disbeliever. Allah the Exalted said,
وَاتَّقُواْ يَوْمًا لاَّ تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلاَ يُقْبَلُ مِنْهَا عَدْلٌ وَلاَ تَنفَعُهَا شَفَـعَةٌ وَلاَ هُمْ يُنصَرُونَ
(And fear the Day when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.)2:123 and,
يأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُواْ مِمَّا رَزَقْنَـكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَـعَةٌ وَالْكَـفِرُونَ هُمُ الظَّـلِمُونَ
(O you believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrongdoers.)2:254
O Messenger, say to the believers: “O believers! Perform the prayer with perfection. With the wealth Allah has given you, give obligatory and recommended charity in a secretive manner to avoid conceit, but also openly so others will take you as an example. Do so before a day arrives in which there is no trade or ransom to redeem yourself from Allah’s punishment, nor is there any friendship where a friend may intercede on the other’s behalf”.
Katakanlah -wahai Rasul- kepada orang-orang mukmin, “Wahai orang-orang mukmin! Dirikanlah salat dengan sebaik-baiknya, infakkanlah sebagian dari apa yang telah Allah rezekikan kepada kalian, baik infak wajib maupun infak sunah, baik dengan cara sembunyi-sembunyi untuk menghindari ria ataupun terbuka agar diikuti oleh orang lain sebelum datang satu hari yang di dalamnya jual beli dan tebusan tidak berguna lagi di depan azab Allah, tidak pula berguna hubungan pertemanan sehingga seorang teman bisa membantu temannya.”
Mensajero, diles a los creyentes: “¡Creyentes! Cumplan con la oración perfeccionándola. Con la riqueza que Al-lah les ha proveído, den la caridad obligatoria y también voluntaria, de manera secreta para evitar la presunción, pero también abiertamente para que otros los tomen como ejemplo. Háganlo antes de que llegue un día en el que no haya ningún rescate para redimirse del castigo de Al-lah, ni tampoco una amistad en la que un amigo pueda interceder en nombre del otro”.
"Katakanlah kepada hamba-hambaKu yang telah beriman, 'Hendaklah mereka mendirikan shalat, menafkahkan sebagian rizki yang Kami berikan kepada mereka secara sembunyi ataupun te-rang-terangan sebelum datang hari (Kiamat) yang pada hari itu tidak ada jual beli dan persahabatan'." (Ibrahim: 31).
(31) Artinya, katakanlah kepada para hambaKu yang beriman untuk memerintahkan mereka dengan perintah yang berisi puncak kemaslahatan bagi mereka dan sepatutnya mempergunakan kesem-patan sebelum mereka tidak mampu berbuat apa-apa. ﴾ يُقِيمُواْ ٱلصَّلَوٰةَ ﴿ "Hendaklah mereka mendirikan shalat", secara zahir dan batin ﴾ وَيُنفِقُواْ مِمَّا رَزَقۡنَٰهُمۡ ﴿ "menafkahkan sebagian rizki yang Kami berikan", dalam ben-tuk kenikmatan yang telah Kami curahkan kepada mereka, sedikit atau banyak ﴾ سِرّٗا وَعَلَانِيَةٗ ﴿ "secara sembunyi-sembunyi ataupun terang-terangan", infak ini mencakup infak wajib, misalnya zakat, dan me-nafkahi orang yang wajib dinafkahi oleh seseorang, juga mencakup nafkah yang mustahab seperti sedekah-sedekah dan lainnya. ﴾ مِّن قَبۡلِ أَن يَأۡتِيَ يَوۡمٞ لَّا بَيۡعٞ فِيهِ وَلَا خِلَٰلٌ ﴿ "sebelum datang hari (Kiamat) yang pada hari itu tidak ada jual beli dan persahabatan", tidak ada sesuatu pun yang ber-guna pada waktu itu, dan tidak ada cara untuk mengejar sesuatu yang telah terlewatkan, tidak terbeli melalui praktik transaksi jual beli, atau dengan pemberian hibah (hadiah) dari orang terkasih atau teman akrab. Setiap insan mempunyai urusan sendiri-sendiri yang menyibukkannya. Hendaklah seorang hamba mempersembahkan (amalan) bagi dirinya dan memperhatikan apa yang telah dia per-siapkan untuk hari esok. Hendaklah dia memantau aktifitas-aktifitas-nya, mengintrospeksi diri sebelum datangnya hari perhitungan yang agung.
31- İman eden kullarıma söyle de namazı dosdoğru kılsınlar ve kendilerine verdiğimiz rızıklardan gizli ve açık infak etsinler. Ne alışverişin ne de dostluğun olmadığı bir gün gelmeden önce…”
31. “İman eden kullarıma” menfaatlerine en çok yarayan şeyleri yapmalarını ve imkân varken fırsatı değerlendirmelerini emrederek “söyle de namazı” zahiren ve batınen “dosdoğru kılsınlar ve verdiğimiz rızıklardan” kendilerine ihsan etmiş olduğumuz nimetlerden az ya da çok “gizli ve açık infâk etsinler.” Bu, hem zekât ve nafakalarını sağlamaları gerekenlerin ihtiyaçlarını karşılamak gibi farz infâkı, hem de sadaka ve benzeri müstehap infâkları kapsar. “Ne alışverişin ne de dostluğun olmadığı” Alışverişin ve dostluğun yani hiçbir şeyin fayda sağlamayacağı, elden kaçanların herhangi bir alışveriş, bağış, dostluk ve arkadaşlıkla telafi edilemeyeceği böyle “bir gün gelmeden önce” bunları yapsınlar. O gün herkesin kendisine yetecek ve başka şeyle ilgilenmesine fırsat vermeyecek kadar büyük meşguliyeti olacaktır. Kul, kendisine faydalı olacak şeyleri önden göndermeye dikkat etmeli ve yarına neler hazırladığına bakmalıdır. Amellerini gözden geçirmeli ve o büyük hesaptan önce kendi kendisini hesaba çekmelidir.
Ngươi - hỡi Thiên sứ - hãy bảo những người tin tưởng: Hỡi những người tin tưởng! Các ngươi hãy thực hiện việc dâng lễ nguyện một cách chu đáo, và hãy bố thí những bổng lộc mà Allah ban cho các ngươi bao gồm phần bố thí bắt buộc và tự nguyện, hãy làm kính đáo tránh mọi tai tiếng và thực hiện công khai để mọi người nhớ đến mà làm theo. Hãy làm những điều đó trước khi xảy đến Ngày mà không còn sự đổi trác và cứu giúp trước hình phạt của Allah, và cũng không còn tình bạn hữu để mà giúp đỡ lẫn nhau
When a man confronts troubles, he tries his utmost to save himself from them; if he has friends, he uses their strength; if he has wealth, he spends it in that connection. A man’s anxiety to save himself compels him to rush towards both these solutions. Prayer (salat) and spending (infaq) are, in fact, the worldly manifestations of man’s feelings about the problem of the Hereafter. Prayer (salat) is running towards God’s protection so that one may thereby save himself from God’s wrath in the Hereafter. In the same way, openly and secretly spending in this world is like donating one’s earnings for the cause of God, so that it may become the means of obtaining relief from the rigours of the Hereafter. In the Hereafter, one may wish to spend, but one will have nothing with which one could ransom oneself from the suffering there.
Sabihin mo, O Sugo, sa mga mananampalataya: "O mga mananampalataya, magsagawa kayo ng pagdarasal ayon sa pinakaganap na paraan. Gumugol kayo mula sa itinustos sa inyo ni Allāh ng mga guguling isinasatungkulin at itinuturing na kaibig-ibig, nang pakubli dahil sa pangamba laban sa pagpapakitang-tao at nang hayagan upang tumulad sa inyo ang iba pa sa inyo bago pa may dumating na isang araw na walang bilihan doon ni pantubos na ipantutubos mula sa pagdurusang dulot ni Allāh ni pagkakaibigan upang mamagitan ang kaibigan sa kaibigan niya."
Ô Messager, dis aux croyants: Ô croyants, accomplissez la prière de manière parfaite et acquittez-vous des dépenses obligatoires et recommandées en les prélevant des richesses que vous a données Allah, que ce soit discrètement par crainte de l’ostentation ou manifestement afin de susciter l’émulation, avant que ne survienne le jour où il ne sera pas possible de se racheter du châtiment d’Allah ni de recourir à l’intercession d’un être cher.
O Poslaniče, reci vjernicima: "O vi koji vjerujete, obavljajte namaz na najpotpuniji način, udjeljujte dio onoga čime vas je Allah opskrbio, kroz obavezne i pohvalne vidove udjeljivanja, nekada tajno, da biste se sačuvali pretvaranja, a nekada javno želeći time da druge podstaknete na dobro. Činite ovo prije nego što dođe dan u kojem neće biti kupoprodaje niti će se iko moći iskupiti i sačuvati Allahove kazne, dan u kojem se drug za druga (bez Allahove dozvole) neće moći zauzimati."
Di', o Messaggero, ai credenti: “O credenti, praticate la Preghiera con devozione ed elargite parte del sostentamento che Allāh vi ha concesso, sia quello dovuto che quello volontario, in segreto, per evitare di ricadere nell'esibizione, e pubblicamente, in modo che gli altri ne traggano esempio, prima che giunga un Giorno in cui non vi sarà possibilità di commercio né riscatto dalla punizione di Allāh, né amicizia, in modo che l'amico interceda per il suo amico
-Ey Resul!- Müminlere, -Ey Müminler!- Namazı en kamil bir şekilde eda edin. Allah'ın azabına karşı feda edilecek hiçbir alışverişin ve fidyenin olmadığı ve hiçbir dostun dostuna şefaat edeceği dostluğun bulunmadığı bir gün gelmeden önce, Allah'ın sizi rızıklandırdığı şeylerden farz ve müstehap olan harcamalarda, riyadan korkarak gizli bir şekilde ve diğer insanların da sizi örnek almaları için açıktan infakta bulunun." diye öğüt ver.
Said in the last sentence of verse 31 was: مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خِلَالٌ (be-fore there comes a day in which there is neither trade nor friendship). The word: خِلَال (khilal) used here can be taken as the plural form of خُلَّۃُ (khullah) which means selfless friendship. Then, this word could also be taken as a verbal noun of the derived form of مُفَاعلۃ (mufa` alah), such as qital, difa` etc. In that case, it would mean a friendship between two per-sons which is mutual and sincere. This sentence relates to both the injunctions of Salah and Sadaqah described above.
The core sense of the injunction is that now is the time to act. Allah Ta` ala has blessed you with the necessary strength and time to make your Salah. And if you have missed any of your Salah in the past due to negligence, make amends and do the qala' (replacement of missed Salah) for it. Similarly, your wealth is in your possession today and by spending it in the way of Allah you can make it work for you particularly for the good of your eternal life. But, lest you forget, the day is coming when both these options will be taken away from you. Neither will your bodies remain active enough to make your Salah, nor will you have any wealth in your possession which you could use to pay for rights wasted. And on that day, there is going to be no buying and selling, no transactions through which you could buy something, through which you could expiate for shortcomings and sins. And on that day, mutual friendships and personal relationships will not work as well. No friend, no matter how dear, will be able to carry the burden of sins committed by another, nor will he find any way to somehow remove the punishment due against him.
The word: یَوم (yowm: a day) obviously means the day of Resurrection (Al-Hashr) and the day of Doom (Al-Qiyamah). Then, it could also be said that it may be the day of one's death because all these signs start showing up immediately from the time of death when one is left without any ability to do anything, nor does wealth stay in the possession of its owner ready to leave the world of his experience behind.
Injunctions and Instructions
As for the statement that no friendship will work for anyone on the day of Qiyamah (31), it means what will not work there will be friend-ships based solely on material interests. But, those who maintain friend-ships and relationships for the sake of Allah and for what is done to serve the interests of His revealed religion will still work at that time as well, for the good servants of Allah who are accepted in His sight will intercede on behalf of others as it has been reported in many ahadith. And the Qur'an itself says: 'those who were friends to each other in the life of the world will turn into enemies to one another wishing to put the blame for their sin on a friend and absolve themselves of it, except those who fear Allah - 43:67.' This is so because there too the people of Taqwa, those who act right in fear of Allah, will be able to put in a good word for each other by way of helping them out.
In the third, fourth and fifth verses (32-34), after recounting the major blessings of Allah Ta’ ala, human beings have been invited to worship and obey Him. They are told that it is Allah alone who has created the heavens and the earth on which depends the emergence and survival of human existence. Then, He sent water down from the sky through which He created produce of many kinds so that they can serve as sustenance for them. The word: الثَّمَرات (ath-thamarat) is the plural form of ثَمَرَہ (thamarah) which is the end product of everything. Therefore, included under 'ath-thamarat' is everything which becomes for human beings their food, dress or a home to live in - because, the word: رِزَق (rizq) translated as 'sustenance' in this verse covers all human needs. (Mazhari)
After that it was said that Allah Ta’ ala has subjugated boats and ships to work for you for they move over the waters with His command. The word: سَخِّرَ (sakhkhara) appearing in this verse means that Allah Ta` ala has made the use of these things easy on you. Of course, there is wood and steel and the instrumentation and technology to build boats and ships, but when it comes to having the intelligence and ability to use them correctly and expertly, it must be admitted that they were all given by Him. Therefore, those who feel proud of having invented, manufac-tured or produced things like that should better think twice and feel shy of ascribing all credit of such innovations to themselves. The simple reason is that things used in this process are things none of which was created by them, nor they could. How can someone who works with wood, iron, copper and things like that, utilizes them to serve his end product and then goes about declaring himself as its inventor? Otherwise, if we were to look at hard reality, it will not be difficult to realize that this very existence of ours, our hands and feet, our mind and our in-telligence are not what we have made or invented.
O ljudi, Allah je Taj Koji je stvorio nebesa i Zemlju ni iz čega, i On s neba spušta kišu koju čini uzrokom rađanja raznovrsnih plodova, koji predstavljaju vašu opskrbu, i On vam je podredio vaše lađe, omogućivši da po vodi plove, shodno Njegovim zakonima, i On vam je podredio rijeke iz kojih pijete i iz kojih napajate svoju stoku i svoje usjeve.
Allah Teâlâ, daha önce bir benzeri olmamış gökleri ve yeri yoktan var edip, bina edendir. Size rızık olması için bulutlardan yağmuru indiren ve indirdiği su ile çeşitli meyveler çıkarandır. -Ey İnsanlar!- Takdiri gereğince suyun üzerinde yüzen gemileri sizin hizmetinize sundu. Ayrıca suyundan içmeniz, hayvanlarınızı ve ekinlerinizi sulamanız için nehirleri de sizin hizmetinize sunmuştur.
Describing Some of Allah's Tremendous Favors
Allah mentions some of the favors He has done for His creatures, such as creating the heavens as a protective ceiling and the earth as a bed. He also sends down rain from the sky and, in its aftermath brings forth a variety of vegetation, fruits and plants of different colors, shapes, tastes, scents and uses. Allah also made the ships sail on the surface of the water by His command and He made the sea able to carry these ships in order that travelers can transfer from one area to another to transport goods. Allah also created the rivers that flow through the earth from one area to another as provision for the servants which they use to drink and irrigate, and for other benefits,
وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ
(And He has made the sun and the moon, both constantly pursuing their courses), rotating by night and by day,
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ
(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)36:40 and,
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ
(He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His command. His is the creation and commandment. Blessed is Allah, the Lord of all that exists!) 7:54 The sun and the moon rotate in succession, and the night and the day are opposites, each taking from the length of the other or giving up some of its length,
يُولِجُ الَّيْلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى الَّيْلِ
((Allah ) merges the night into day, and merges the day into night.) 35:13 and,
وَسَخَّـرَ الشَّمْسَ وَالْقَمَرَ كُـلٌّ يَجْرِى لاًّجَـلٍ مُّسَـمًّى أَلا هُوَ الْعَزِيزُ الْغَفَّارُ
(And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the Almighty, the Oft-Forgiving.) 39:5 Allah said next,
وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ
(And He gave you of all that you asked for), He has prepared for you all that you need in all conditions, and what you ask Him to provide for you,
وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا
(and if you try to count the blessings of Allah, never will you be able to count them.) Allah states that the servants are never able to count His blessings, let alone thank Him duly for them. In Sahih Al-Bukhari it is recorded that the Messenger of Allah ﷺ used to supplicate;
«اللَّهُمَّ لَكَ الْحَمْدُ غَيْرَ مَكْفِيَ وَلَا مُوَدَّعٍ وَلَا مُسْتَغْنًى عَنْهُ رَبَّنَا»
(O Allah ! All praise is due to You, without being able to sufficiently thank You, nor ever wish to be cutoff from You, nor ever feeling rich from relying on You; our Lord!) It was reported that Prophet Dawud, peace be upon him, used to say in his supplication, "O Lord! How can I ever duly thank You, when my thanking You is also a favor from You to me" Allah the Exalted answered him, "Now, you have thanked Me sufficiently, O Dawud," meaning, `when you admitted that you will never be able to duly thank Me.'
Allahlah yang menciptakan langit dan bumi tanpa ada contoh sebelumnya. Dia juga menurunkan hujan dari langit, lalu dengan hujan tersebut Allah mengeluarkan berbagai macam buah-buahan sebagai rezeki bagi kalian -wahai manusia-. Dia juga menundukkan bahtera-bahtera yang berjalan di atas air sesuai dengan pengaturan-Nya serta menundukkan sungai-sungai agar kalian bisa minum darinya, memberi minum hewan, dan mengairi ladang kalian.
"Allah-lah yang telah menciptakan langit dan bumi, dan menu-runkan air hujan dari langit, kemudian Dia mengeluarkan -dengan air hujan itu- berbagai buah-buahan menjadi rizki untukmu; dan Dia telah menundukkan bahtera bagimu supaya bahtera itu berlayar di lautan dengan kehendakNya, dan Dia telah menundukkan (pula) bagimu sungai-sungai. Dan Dia telah menundukkan (pula) bagi-mu matahari dan bulan yang terus menerus beredar (dalam orbit-nya); dan Dia telah menundukkan bagimu malam dan siang. Dan Dia telah memberikan kepadamu (keperluanmu) dari segala apa yang kamu mohonkan kepadaNya. Dan jika kamu menghitung nikmat Allah, niscaya tidaklah kamu dapat menghitungnya. Se-sungguhnya manusia itu, sangat zhalim dan sangat mengingkari (nikmat Allah)." (Ibrahim: 32-34).
(32) Allah تعالى memberitakan bahwa Dia-lah semata ﴾ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ ﴿ "yang telah menciptakan langit dan bumi", dengan segala bentuknya yang luas lagi besar ﴾ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ ﴿ "dan menurunkan air hujan dari langit", air hujan yang Allah turunkan dari gumpalan mendung, lantas mengeluarkan dengan air itu ﴾ مِنَ ٱلثَّمَرَٰتِ ﴿ "berbagai buah-buahan", yang bermacam-macam jenisnya ﴾ رِزۡقٗا لَّكُمۡۖ ﴿ "menjadi rizki bagi dirimu", dan sebagai rizki bagi hewan ternak kalian ﴾ وَسَخَّرَ لَكُمُ ٱلۡفُلۡكَ ﴿ "dan Dia telah menundukkan bahtera bagimu", kapal-kapal dan perahu-perahu ﴾ لِتَجۡرِيَ فِي ٱلۡبَحۡرِ بِأَمۡرِهِۦۖ ﴿ "supaya bahtera itu berlayar di lautan dengan kehendakNya", Dia-lah Dzat yang memudahkan proses pembuatannya bagi kalian dan memberikan kemampuan bagi kalian untuk mengerjakannya dan menjaganya (tetap mengambang) di atas aliran air. Gunanya, untuk membawa kalian dan benda pernia-gaan kalian serta barang-barang kalian menuju tempat yang kalian tuju. ﴾ وَسَخَّرَ لَكُمُ ٱلۡأَنۡهَٰرَ ﴿ "Dan Dia telah menundukkan (pula) bagimu sungai-sungai", untuk mengairi sawah pertanian kalian dan pepo-honan, dan untuk kalian minum sebagiannya.
(33) ﴾ وَسَخَّرَ لَكُمُ ٱلشَّمۡسَ وَٱلۡقَمَرَ دَآئِبَيۡنِۖ ﴿ "Dan Dia telah menundukkan (pula) bagimu matahari dan bulan yang terus menerus beredar (dalam orbitnya)", tidak lamban dan tidak tersendat-sendat, melaju guna menciptakan kemaslahatan bagi kalian seperti perhitungan waktu-waktu dan maslahat bagi fisik, hewan ternak, dan tanaman serta buah-buahan milik kalian. ﴾ وَسَخَّرَ لَكُمُ ٱلَّيۡلَ ﴿ "Dan Dia telah menundukkan bagimu malam" agar kalian dapat tidur padanya ﴾ وَٱلنَّهَارَ ﴿ "dan siang", penuh cahaya agar kalian bisa mencari sebagian dari keutamaan-Nya.
(34) ﴾ وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلۡتُمُوهُۚ ﴿ "Dan Dia telah memberikan kepada-mu (keperluanmu) dari segala apa yang kamu mohonkan kepadaNya", Allah memberikan kepada kalian segala hal yang berhubungan dengan angan-angan dan kebutuhan kalian yang kalian mohon-kan kepadaNya, baik melalui gerak-gerik kalian atau dengan per-nyataan verbal berupa hewan-hewan ternak, alat-alat (piranti), produk-produk dan lain sebagainya. ﴾ وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآۗ ﴿ "Dan jika kamu menghitung nikmat Allah, tidaklah kamu dapat menghitung-nya", apalagi berkaitan dengan pelaksanaan syukur kalian terha-dapnya ﴾ إِنَّ ٱلۡإِنسَٰنَ لَظَلُومٞ كَفَّارٞ ﴿ "Sesungguhnya manusia itu, sangat zhalim dan sangat mengingkari (nikmat Allah)", maksudnya sifat ini merupakan tabiat manusia, di mana dia berbuat zhalim dan nekad melakukan maksiat-maksiat, lalai dalam memenuhi hak-hak Allah, sering mengingkari nikmat-nikmat Allah, tidak mensyukurinya, tidak mengakuinya, kecuali orang-orang yang diberi hidayah oleh Allah, hingga mau bersyukur atas nikmat-nikmatNya, dan menya-dari hak Rabbnya (atas dirinya) dan menjalankannya.
Pada beberapa ayat ini, terdapat keterangan mengenai berba-gai macam nikmat Allah yang banyak kepada hamba, baik terpe-rinci ataupun global. Allah mengajak para hambaNya untuk berbuat syukur kepadaNya dan mengingatNya serta menganjurkan mereka untuk itu, mendorong untuk meminta dan berdoa kepadaNya di waktu-waktu malam dan siang hari, sebagaimana (timbal baliknya) bahwa nikmatNya akan datang berulang-ulang di segala waktu.
Allah est Celui qui, ô gens, créa les Cieux et la Terre sans modèle préalable et qui fit descendre du Ciel l’eau de la pluie, puis fit sortir grâce à cette eau des variétés de fruits afin d’assurer votre subsistance. Il mit à votre disposition des navires qui se déplacent sur l’eau conformément à Son décret ainsi que des rivières afin que vous vous abreuviez de leur eau, que vous abreuviez votre bétail et que vous irriguiez vos champs.
Allah is the One Who has generated the heavens and the earth as things unlike anything else. He caused water to fall as rain from the heavens, and from that water He caused different types of crops to sprout as sustenance for you, O people. In accordance with His judgment, Allah subjugated ships for you to travel over water, and He subjugated rivers so that you could drink from them and water your livestock and crops.
Al-lah es el que ha creado los cielos y la Tierra como algo único, e hizo que el agua descendiera como lluvia de los cielos, y de esa agua hizo que diferentes tipos de cultivos brotaran como sustento para ustedes, gente. De acuerdo con Su juicio, Al-lah puso a su servicio los barcos para que surquen el mar, y también puso a su servicio los ríos para que pudieran beber de ellos, regar sus cultivos y dar de beber a sus ganados.
32- Gökleri ve yeri yaratan, gökten su indirip de onunla size rızık olarak türlü türlü ürünler bitiren, emri ile denizde akıp gitsin diye gemileri emrinize amade kılan ve nehirleri emrinize veren, Allah’tır.
33- (Yörüngelerinde) aralıksız hareket eden güneşi ve ayı istifadenize veren, geceyi ve gündüzü faydanıza sunan da O’dur.
34- O, size kendisinden istediğiniz şeylerin hepsinden verdi. Eğer Allah’ın nimetini saymaya kalkışsanız sayamazsınız. Gerçekten insan, çok zalim ve çok nankördür.
32. Yüce Allah şöyle buyurmaktadır:“Gökleri ve yeri” genişliklerine ve azametlerine rağmen tek başına “yaratan, gökten su indirip de onunla” Allah’ın bulutlardan indirdiği yağmur ile “size” ve hayvanlarınıza “rızık olarak türlü türlü ürünler” mahsüller “bitiren, emri ile denizde akıp gitsin diye gemileri” ve diğer deniz araçlarını “emrinize amade kılan” size bu gemileri yapma imkânını kolaylaştıran ve bu gücü veren, suyun akıntısı üzerinde sizi ve sizin ticaret mallarınızı, eşyalarınızı gitmek istediğiniz yere taşımanızı sağlayan, “ve nehirleri” ekinlerinizi ve ağaçlarınızı sulaması ve onlardan içesiniz diye “emrinize veren Allah’tır.”
33. “(Yörüngelerinde) aralıksız” kesintisiz olarak, durup dinlenmeden “hareket eden güneşi ve ayı” zamanı hesaplamak, bedenlerinizin, hayvanlarınızın, ekin ve mahsullerinizin çeşitli menfaatlerini karşılamak üzere “istifadenize veren, geceyi” onda dinlenmeniz için “ve gündüzü” Allah’ın lütfundan arayasınız diye eşyayı görebileceğiniz şekilde aydınlık kışarak “faydanıza sunan da O’dur.”
34. “O, size kendisinden istediğiniz şeylerin hepsinden verdi.” İster hal dilinizle, ister sözlerinizle ondan dilediğiniz, temenni ettiğiniz ve ihtiyaç duyduğunuz her şeyden; davarlardan, araçlardan, sanayi ve daha başka şeylerden vermiştir. “Eğer Allah’ın nimetini saymaya kalkışsanız” şükürlerini eda etmek şöyle dursun adet olarak bile “sayamazsınız.”“Gerçekten insan çok zalim ve çok nankördür.” İnsan günahlara karşı cüretkâr, Rabbinin haklarını yerine getirme konusunda kusurlu olduğundan dolayı tabiatı itibari ile zalimdir. Allah’ın nimetlerine karşı da nankördür. Onlara gereği gibi şükretmez. Onları itiraf etmekten dahi çekinir. Ancak bundan Allah, kendisine hidâyet verdiği için nimetlerine şükredip Rabbinin hakkını tanıyan ve gereğini yerine getiren kimseler müstesnadır.
Bu âyet-i kerimelerde Allah’ın kulları üzerindeki çok çeşitli ve hem genel hem özel çok ve pek önemli nimetlerde söz edilmektedir. Allah, bunları hatırlatmakla kullarını, onların gereğini yerine getirmeye, kendisine şükretmeye ve kendisini anmaya çağrıda bulunmakta, onları buna teşvik etmektedir. Her vakit nimetleri üzerinlerinde sürekli devam ettiği gibi onların da gece-gündüz kendisinden dilekte bulunmaları ve sürekli O’na dua etmeleri için onlara teşvikte bulunmaktadır.
Allāh è Colui che creò i Cieli e che creò la Terra senza precedenti, e che fece scendere dal Cielo l'acqua piovana, e che fece germogliare, tramite l'acqua che fece scendere, vari frutti e sostentamento per voi, o gente, e che vi ha asservito le navi che corrono sulle acque seguendo il Suo ordine; e vi ha asservito i fiumi, così da potervi abbeverare e far abbeverare il vostro bestiame, e così che possiate irrigare i vostri campi.
Si Allāh ang nagpasimula ng mga langit, nagpasimula ng lupa nang walang naunang pagkakatulad, at nagpababa mula sa langit ng tubig ng ulan kaya nagpalabas Siya sa pamamagitan ng pinababang tubig na iyon ng mga uri ng mga bunga bilang panustos para sa inyo, O mga tao. Nagpaamo Siya para sa inyo ng mga daong habang naglalayag sa tubig kaayon sa pagtatakda Niya. Nagpaamo Siya para sa inyo ng mga ilog upang uminom kayo mula sa mga ito at magpatubig kayo sa mga hayupan ninyo at mga pananim ninyo.
Allah là Đấng đã tạo ra các tầng trời và đất hoàn toàn không dựa trên cơ sở có sẵn, rồi Ngài cho mưa từ trên trời xuống, Ngài dùng nó để làm mọc ra các loại cây trái làm bổng lộc cho các ngươi - hỡi nhân loại -. Ngài đã chế ngự tàu thuyền cho các người để các ngươi thoải mái sử dụng nó, và Ngài đã chế ngự các dòng sông ngòi để các ngươi uống, và để phục vụ cho những đàn gia súc và mùa màng của các ngươi
After that, it was said that 'We have subjugated the sun and the moon for you' as they both keep moving, always in the same state. The word: دَائِبَيْنِ ۖ (da'ibayn) is a derivation from دَأب da'b which means habit. The sense is that moving at all times and under all conditions has been made the habit of these two planets as it never happens contrary to that. The expression: سَخَّرَ لَكُمُ ' (sakhkhara lakum: He subjugated for you) does not mean that they should be moving on your command. Had the sun and the moon been subjugated for human beings in a way that they would be moving under human command, then, there would have been mutual differences among them with the result that one of them would demand that the sun should better rise today two hours later than usual because he had too much work to do in the night. And the other would want to have it rise two hours earlier than usual because he had too many daytime jobs at hand. Therefore, the great Lord did, in a way, subjugate the sun and the moon for human beings, but He did so in the sense that they have been subjugated to serve human beings all the time and under all conditions under a wise Divine arrangement - not that their rising and setting and their speed become subservient to human pleasure.
Similarly, the statement that We have subjugated the night and the day for you' also means that both of them have been put in the service of human beings to provide convenience and comfort.
Pinaamo Niya para sa inyo ang araw at ang buwan habang tumatakbo nang tuluy-tuloy. Pinaamo Niya para sa inyo ang gabi at ang maghapon habang nagsusunuran. Ang gabi ay para sa pagtulog ninyo at pamamahinga ninyo at ang maghapon ay para sa aktibidad ninyo at pagpapagal ninyo.
Sürekli (yörüngelerinde) akıp giden Güneş'i ve Ay'ı sizin hizmetinize sunmuştur. Aynı şekilde peşi sıra gelen gece ve gündüzü de hizmetinize sunmuştur. Gece uyumanız ve rahat etmeniz, gündüz ise işlerinizi yapıp çalışmanız içindir.
E vi ha asservito il sole e la luna, che corrono ininterrottamente; e vi ha asservito la notte e il giorno, che si alternano: la notte affinché dormiate e vi riposiate, e il giorno affinché vi impegniate nelle vostre attività.
Dia juga menundukkan matahari dan rembulan yang beredar secara terus menerus, serta menundukkan siang dan malam bagi kalian dengan silih berganti; malam untuk tidur dan istirahat kalian dan siang untuk aktivitas dan kehidupan kalian.
Al-lah puso al servicio de ustedes al Sol y la Luna para que orbiten incesantemente. Puso a su servicio el día y la noche para que ambos alternen, la noche para dormir y descansar, y el día para su actividad y trabajo.
Allah subjugated the sun and the moon to continuously orbit. He subjugated the day and the night to alternate, the night for your sleep and rest and the day for your activity and work.
Allah a aussi mis à votre disposition le soleil et la lune qui se déplacent en permanence et a mis à votre disposition le jour et la nuit: le jour dont la lumière vous permet une activité et la nuit dont l’obscurité vous permet de vous reposer.
Và Ngài cũng đã chế ngự mặt trăng và mặt trời để chúng tiếp tục quay theo đúng quỹ đạo, rồi Ngài lại chế ngự việc kết thúc của ngày và đêm, ban đêm để các ngươi ngủ ngon và nghỉ ngơi, còn ban ngày để các ngươi hoạt động và làm việc
I On je učinio da se koristite Suncem i Mjesecom koji neprestano plove, i da se koristite noću i obdanicom tako što noću spavate i odmarate, a danju upražnjavate razne aktivnosti i poslove.
Allah vous a accordé tout ce qui vous Lui avez demandé et s’il vous venait à l’idée d’évaluer les bienfaits d’Allah, vous n’en seriez pas capables, tellement ils sont nombreux et divers. Seuls quelques-uns vous sont rappelés ici. L’être humain est très injuste envers lui-même et très ingrat envers Allah.
Allah vam daje od svega što od Njega tražite i što ne tražite, i kada biste Allahove blagodati brojali ne biste ih mogli nabrojati, zbog njihovog mnoštva i njihove raznovrsnosti. Ono što vam je ovdje spomenuo su samo neki primjeri blagodati, a čovjek je doista nepravedan prema sebi, i puno poriče Allahove blagodati.
Nagbigay Siya sa inyo ng lahat ng hiniling ninyo at ng hindi ninyo hiniling. Kung magbibilang kayo ng biyaya ni Allāh ay hindi kayo makakakaya sa paglilimita sa mga ito dahil sa dami ng mga ito at pagkasarisari ng mga ito at hindi Siya bumanggit sa inyo ng mga halimbawa kabilang sa mga ito. Tunay na ang tao ay talagang mapaglabag sa katarungan sa sarili niya, madalas ang pagkakaila sa mga biyaya ni Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya.
Dia juga memberi kalian segala apa yang kalian minta dan apa yang tidak kalian minta. Bila kalian menghitung nikmat-nikmat Allah niscaya kalian tidak mampu menghitungnya karena jumlahnya yang banyak dan beraneka macam dan nikmat yang Allah sebutkan hanya sebagai contoh darinya. Sesungguhnya manusia banyak berbuat zalim terhadap dirinya sendiri lagi banyak mengingkari nikmat-nikmat Allah.
Al-lah les concedió todo lo que Le solicitaron, e incluso lo que no pidieron. Si intentaran contar los favores de Al-lah, no podrían enumerarlos debido a su plenitud y diversidad. El ser humano siempre es injusto consigo mismo y es muy desagradecido con los favores de Al-lah.
O'ndan isteyip, talep ettiğiniz ve talep etmediğiniz her şeyi size vermiştir. Yüce Allah'ın nimetlerini saymaya kalkışsanız, sayılarının çokluğu sebebiyle sayıp belirlemeye güç yetiremezsiniz. Sizlere sadece bunlardan bazı örnekler vermiştir. Şüphesiz ki insan, kendi nefsine çokça zulmeden, Allah -Subhânehu ve Teâlâ-'nın nimetlerine çokça nankörlük edendir.
Then, in the first sentence of verse 34, it was said: وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ (And He gave you whatever you asked for) - though, what Allah Tad is pleased to give does not depend on being asked by someone for, the truth of the matter is, that we had never asked for our existence itself. This is what He gave to us in His infinite grace without the asking.
Similarly, who had raised hands of prayer that the skies, the earth, the moon, the sun and so many things other than them be created for us? The Master just gave all this to us without our asking for them. Therefore, Al-Qadi Al-Baydawi has explained the meaning of this statement by saying: 'Allah Ta’ ala given you everything which is worth asking for, even if you have not actually asked for it'. But, should it be that the meaning intended here is what the words literally suggest, still then, it poses no problem - for what man generally asks for is usually given to him anyway. However, wherever that which he asks for is not given to him in the outward form it was sought, then, in that there is some expedient consideration for the person asking or for the rest of the world, something he does not know about. But, He who is All-Knowing and All-Aware, He knows that, should that which he is asking for were to be given to him, it would become for him or for his family or for the whole world - a curse. In a situation like this, not giving what has been asked for becomes, in itself, a great blessing. But man, because of his lack of knowledge, cannot realize that, therefore, he feels disappointed.
In the next sentence of verse 34, it was said: وَإِن تَعُدُّوا نِعْمَتَ اللَّـهِ لَا تُحْصُوهَا (And if you count the bounties of Allah, you cannot count them all) that is, even if all human beings combined together were to count them, they would still remain uncountable. A human being is, as is, a little world, per se. In his or her eyes, nose, ears, hands, feet and in every joint, rather in every muscle and vein, hidden there are endless blessings through which this wonderful walking plant pulsating with hundreds of very delicate micro-machines keeps busy doing all sorts of things. Then, we have the mind-boggling range of Divine creations, up, on and down our earth, in seas and mountains which, despite the revealing research done in modern times and despite the devotion of thousands of experts who have spent their lives trying to determine such life forms, still remain undocumented or unidentified. Then, there is our own concept of Divine blessings whereby we tend to take things which are generally considered as blessings in a positive and perceptible way. In fact, blessings are not re-stricted by such a definition. If we remain safe from diseases, hardships, pain, loss and sorrows, that is a standing blessing in its own right. A person may suffer from so many diseases or discomforts of body and soul in this life and he or she could hardly be expected to keep a count of all that. From this we can guess that it is just impossible for anyone to count out the full array of the blessings, bounties and favours of Allah Ta` ala.
Justice demanded that, in return for these countless blessings, equally countless acts of obedience to Allah and equally countless demonstrations of gratitude to Him should have been made mandatory. But, Allah Ta` ala, in His infinite grace, showed leniency towards intrinsic human weakness. The option granted was: When man looks at reality and con-fesses that fulfilling the demands of the obligatory gratitude is not within his control, then, this very confession has been declared to be sufficient as the alternate of the ideal fulfillment of the obligation of gratitude - as was said by Allah Ta’ ala when Sayyidna Dawud (علیہ السلام) made a similar confession: اَلاٰنَ قد شکرت یا داؤد which means that his making this confession is sufficient to show his gratefulness.
At the end of the verse (34), it was said:إِنَّ الْإِنسَانَ لَظَلُومٌ كَفَّارٌ (Surely, man is very unjust, very ungrateful). It means that he should face hardship with patience, keep his words and feelings free from any complaint thinking that the fate he faces has come from a wise Master and that too, being in His infinite Wisdom is nothing but a blessing, and when he is blessed with what is good and comforting, let him be thankful for it from his heart both verbally and practically - as is the dictate of justice. But, common human habit works differently from this norm. A little discomfort or pain would make them lose patience and go about broadcasting their problem. And if they find some blessing or a little wealth, they would get intoxicated with it and forget all about Allah Ta’ ala, their Benefactor. Therefore, in a verse appearing earlier (5), the attribute of sincere believers has been identified as Sabbar (very patient) and Shakur (very grateful).
E per il fatto di aver concesso loro tutto ciò che chiesero e ciò che non chiesero; in verità, se anche voleste tenere il conto delle grazie di Allāh non sareste in grado di contarle, in quanto esse sono numerose e variegate. Quelle che vi sono state menzionate sono solo una parte di esse. In verità, la creatura è ingiusta nei suoi stessi confronti; essa rinnega molto le grazie di Allāh, gloria Sua, l'Altissimo.
Và Ngài đã ban cho các ngươi tất cả những gì các ngươi yêu cầu, và kể cả những gì các ngươi không yêu cầu. Nếu như các ngươi có đếm ân huệ mà Allah đã ban cho thì các ngươi không tài nào đếm hết được, vì nó quá nhiều. Rồi khi nhắc lại điều đó cho các ngươi thấy thì quả thật con người thật là sai quấy, đa số chối bỏ ân huệ của Allah Đấng Đáng Ca Ngợi và Tối Cao
To the most wonderful extent, the present world bears testimony to God’s existence. The rotation of stars and planets in the vastness of space; the provision and sustenance for life on the earth, the abundance of water; man’s ability to run his vehicles on land, sail on water and fly in space; the earth’s being favourable to man with the help of rivers and mountains; the regularity of the seasons and the occurrence of day and night with the help of the sun and the moon—all these are phenomena too great to be adequately expressed in words. There is such perfect co-ordination between man and the universe that every imaginable, or unimaginable necessity of man has already been provided for here in abundance. All these things are so wonderful that they should shake a man and should overwhelm him with feelings of submission to God. In spite of this, why, on seeing the universe, is he not filled with wonder and why does he not tremble at the concept of the Creator of the universe? The reason for this is that man sees the universe as soon as he is born. By seeing it again and again he takes it to be an ordinary thing; he does not find any uniqueness in it, and takes it for granted. Moreover, when a man receives anything in this world, it appears to be available to him through the ‘cause-and-effect’ process. On this basis, he thinks that whatever he attains is due to his own diligence and talents. That is why the feeling of gratitude to God, the Giver, does not develop in him.
He gave you from everything you requested, and even from what you did not request. If you try to count Allah’s favors, you will not be able to due to their plenitude and variety. What was mentioned is but examples of His favours to you. Indeed, man is ever oppressive towards himself and very ungrateful of Allah’s (the Exalted, may He be Glorified) favours.
brahim's Supplication to Allah when He brought Isma`il to Makkah
Allah mentions here, while bringing forth more evidences against Arab polytheists, that the Sacred House in Makkah was established on the worship of Allah alone, without partners. He also states that Ibrahim, who establsihed the city, has disowned those who worship others besides Allah, and that he begged Allah to make Makkah peaceful and secure,
رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا
(O my Lord! Make this city (Makkah) of peace and security,) and Allah accepted his supplication. Allah said in other Ayat,
أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً
(Have they not seen that We have made (Makkah) a secure sanctuary.) 29:67 and,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً
(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamin. In it are manifest signs, the Maqam of Ibrahim; whosoever enters it, he attains security.)3:96 Allah said here that Ibrahim supplicated,
رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا
(O my Lord! Make this city (Makkah) a of peace and security, ) saying, "this city", after he established it, and this is why he said afterwards,
الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ
(All praise is due to Allah, Who has given me in old age Isma`il and Ishaq.) 14:39 It is well-known that Isma`il was thirteen years older than Ishaq. When Ibrahim took Isma`il and his mother to Makkah, while Isma`il was still young enough to nurse, he supplicated to Allah,
رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا
(O my Lord! Make this city (Makkah) a place of peace and security.) 2:126 as we in explained in Surat Al-Baqarah. Ibrahim then said,
وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَ
(and keep me and my sons away from worshipping idols.) It is proper for whoever supplicates to Allah to also ask for the benefit of his parents and offspring, as well as himself. Ibrahim next mentioned that many among mankind were led astray because of idols, and he disowned those who worship them and referred their matter to Allah; if Allah wills, He will punish them, and if He wills, He will forgive them. `Isa, peace be upon him, said similar words,
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
(If You punish them, they are Your servants, and if You forgive them, verily, You, only You are the Almighty, the All-Wise.)5:118 This supplication refers this and all matters to Allah, not that it is actually going to happen. `Abdullah bin `Amr narrated that the Messenger of Allah ﷺ recited Ibrahim's supplication,
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ
(O my Lord! They have indeed led astray many among mankind.), and the supplication of `Isa,
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ
(If You punish them, they are Your servants.) 5:118 then raised his hands and said,
«اللَّهُمَّ أُمَّتِي، اللَّهُمَّ أُمَّتِي، اللَّهُمَّ أُمَّتِي»
(O Allah, Save my Ummah! O, Allah, Save my Ummah! O, Allah, Save my Ummah!) and cried. Allah said to the angel Jibril, "O Jibril, go to Muhammad ﷺ, and Your Lord has more knowledge, and ask him what makes him cry." Jibril came to the Prophet and asked him, and he repeated to him what he said (in his supplication). Allah said, "Go to Muhammad ﷺ and tell him this; `We will make you pleased with your Ummah, O Muhammad, and will not treat them in a way you dislike."'
Ingatlah -wahai Rasul- ketika Ibrahim berkata sesudah meninggalkan putranya, Ismail dan ibunya, Hajar di lembah Makkah, “Ya Tuhanku! Jadikanlah negeri ini yang padanya aku meninggalkan keluargaku -yaitu Makkah- sebagai negeri yang aman, tidak ada darah yang ditumpahkan di sana, tidak ada seseorang yang dizalimi di sana, dan jauhkanlah aku dan anak-anak keturunanku dari menyembah berhala.
Ngươi - hỡi Thiên Sứ - hãy nhớ sau khi Ibrahim đã đưa Isma'il và mẹ của Người là bà Hajar đến sống ở thung lũng Makkah thì Ibrahim đã cầu xin: Lạy Thượng Đế của bề tôi! Xin Ngài hãy làm cho thành phố - Makkah - mà bề tôi đã đem gia đình mình sang định cư trở thành nơi yên bình, không có máu chảy, không ai bị đối xử bất công, và hãy tránh xa bề tôi và con cháu của bề tôi khỏi việc thờ phượng bụt tượng
Banggitin mo, O Sugo, nang nagsabi si Abraham matapos na nagpatahan siya sa anak niyang si Ismael at sa ina nitong si Hagar sa mga lambak ng Makkah: "O Panginoon ko, gawin Mo ang bayang ito na pinatahan ko rito ang mag-anak ko – ang Makkah – na isang bayang may katiwasayan, na hindi nagpapadanak dito ng dugo ni lumalabag dito sa katarungan sa isa man. Ilayo Mo sa akin at sa mga anak ko ang pagsamba sa mga anito.
O Poslaniče, spomeni kada je Ibrahim, nakon što je nastanio svog sina Ismaila sa svojom ženom Hadžer u mekkanskoj dolini, rekao: "Gospodaru moj, učini ovo mjesto u kojem sam nastanio svoju porodicu, Mekku, sigurnim mjestom, u kojem se neće krv prolijevati, u kojem se nikom nepravda neće činiti, i udalji mene i moje potomstvo od obožavanja kipova."
Ô Messager, rappelle-toi lorsqu’Abraham dit après avoir établi son fils Ismaël et la mère de celui-ci, Agar, dans la vallée de la Mecque: Ô Seigneur, fasse que ce pays, –la Mecque– où j’ai établi ma famille, soit un pays sûr, dans lequel il n’y aura ni effusion de sang ni injustice. Fasse aussi que mes descendants et moi n’adorions pas d’idoles.
"Dan (ingatlah), ketika Ibrahim berkata, 'Ya Rabbku, jadikan-lah negeri ini (Makkah), negeri yang aman, dan jauhkanlah aku beserta anak cucuku dari menyembah berhala-berhala. Ya Rabbku, sesungguhnya berhala-berhala itu telah menyesatkan kebanyakan dari manusia, maka barangsiapa yang mengikutiku, maka sesung-guhnya orang itu termasuk golonganku, dan barangsiapa yang men-durhakaiku, maka sesungguhnya Engkau Maha Pengampun lagi Maha Penyayang. Ya Rabb kami, sesungguhnya aku telah menem-patkan sebagian keturunanku di lembah yang tidak mempunyai tanam-tanaman di dekat rumahMu (Baitullah) yang dihormati, Ya Rabb kami, (yang demikian itu) agar mereka mendirikan shalat, maka jadikanlah hati sebagian manusia cenderung kepada mereka dan berilah mereka rizki dari buah-buahan, mudah-mudahan me-reka bersyukur. Ya Rabb kami, sesungguhnya Engkau mengetahui apa yang kami sembunyikan dan apa yang kami lahirkan; dan tidak ada sesuatu pun yang tersembunyi bagi Allah, baik yang ada di bumi maupun yang ada di langit. Segala puji bagi Allah yang telah menganugerahkan kepadaku di hari tua(ku) Ismail dan Ishaq. Se-sungguhnya Rabbku, benar-benar Maha Mendengar (memperkenan-kan) doa. Ya Rabbku, jadikanlah aku dan anak cucuku orang-orang yang tetap mendirikan shalat, ya Rabb kami, perkenankan doaku. Ya Rabb kami, beri ampunlah aku dan kedua ibu bapakku dan sekalian orang-orang Mukmin pada hari terjadinya hisab (Hari Kiamat)'." (Ibrahim: 35-41).
(35) Artinya ﴾ و َ ﴿ "Dan", ingatlah Ibrahim عليه السلام pada momen-tum yang bagus ini ﴾ إ ِ ذ ْ قَالَ إِبۡرَٰهِيمُ رَبِّ ٱجۡعَلۡ هَٰذَا ٱلۡبَلَدَ ﴿ "ketika Ibrahim berkata, 'Ya Rabbku, jadikanlah negeri ini (Makkah)'," tanah Haram ﴾ ءَامِنٗا ﴿ "ne-geri yang aman", kemudian Allah mengabulkan doanya, sebagai ketentuan syariat dan takdirNya. Lalu Allah menjadikannya tanah haram (suci) dalam syariat Islam dan membuat mudah faktor-fak-tor yang (memelihara) kesuciannya berdasarkan ketentuan takdir-Nya, seperti yang telah diketahui, hingga tidaklah ada orang zhalim yang berhasrat melancarkan keburukan padanya melainkan Allah membinasakannya. Sebagaimana yang dialami tentara gajah dan lain-lain. Ketika beliau memohon terciptanya keamanan baginya (tanah haram), maka beliau memohon jaminan keamanan bagi diri-nya dan keturunannya. Beliau berkata, ﴾ وَٱجۡنُبۡنِي وَبَنِيَّ أَن نَّعۡبُدَ ٱلۡأَصۡنَامَ ﴿ "Dan jauhkanlah aku dan anak cucuku dari menyembah berhala", jadikanlah kami dan mereka berada di posisi yang jauh dari beribadah dan berkonsentrasi dengannya.
(36) Kemudian Allah menyebutkan alasan kekhawatiran Nabi Ibrahim terhadap praktik kesyirikan pada diri dan anak-keturunan-nya, yaitu banyaknya orang yang terfitnah dan tergoda oleh per-ibadahan syirik. Dia berkata, ﴾ رَبِّ إِنَّهُنَّ أَضۡلَلۡنَ كَثِيرٗا مِّنَ ٱلنَّاسِۖ ﴿ "Ya Rabbku, sesungguhnya berhala-berhala itu telah menyesatkan kebanyakan dari manusia", mereka tersesat disebabkannya ﴾ فَمَن تَبِعَنِي ﴿ "maka barang-siapa mengikutiku", sesuai kandungan risalah yang aku bawa, berupa tauhid dan ikhlas kepada Allah Rabb semesta alam ﴾ فَإِنَّهُۥ مِنِّيۖ ﴿ "maka sesungguhnya dia termasuk golonganku", lantaran integritasnya dalam mengikuti. Barangsiapa mencintai suatu kaum, niscaya akan meng-ikuti mereka, dan bergabung dengan mereka. ﴾ وَمَنۡ عَصَانِي فَإِنَّكَ غَفُورٞ رَّحِيمٞ ﴿ "Dan barangsiapa yang mendurhakaiku, maka sesungguhnya Engkau Maha Pengampun lagi Maha Penyayang", ungkapan ini menjadi bukti rasa iba Ibrahim عليه السلام (kepada anak cucunya) di mana beliau ber-doa bagi orang yang bermaksiat agar mendapatkan ampunan dan rahmat dari Allah. Allah سبحانه وتعالى lebih sayang daripada Ibrahim kepada para hamba Allah, tidak menyiksa kecuali orang yang keras kepala (dalam maksiat).
(37) ﴾ رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ ﴿ "Ya Rabb kami, sesungguhnya aku telah menempatkan sebagian keturunanku di lembah yang tidak mempunyai tanam-tanaman di dekat rumah Engkau (Baitullah) yang dihormati", kisahnya, beliau membawa Hajar, ibu Isma'il bersama putranya, Isma'il عليه السلام saat masih dalam masa susu-an dari wilayah Syam hingga menempatkannya di Makkah. Pada waktu itu, kota Makkah tidak berpenghuni, tiada orang yang me-manggil maupun yang menjawab. Ketika Ibrahim menaruh mereka di sana, maka beliau memanjatkan doa ini. Beliau memohon dengan ketundukan lagi bertawakal kepadaNya, wahai Rabbku, ﴾ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي ﴿ "sesungguhnya aku telah menempatkan sebagian keturunanku", tidak semua keturunanku. Karena Ishaq masih berada di negeri Syam. Demikian pula anak-anaknya yang lain. Beliau hanya menem-patkan Isma'il dan keturunannya di kota Makkah. FirmanNya, ﴾ بِوَادٍ غَيۡرِ ذِي زَرۡعٍ ﴿ "di lembah yang tidak mempunyai tanam-tanaman", karena tanah kota Makkah tidak cocok untuk lahan pertanian. ﴾ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ ﴿ "Ya Rabb kami (yang demikian itu) agar mereka men-dirikan shalat", maksudnya jadikanlah mereka orang-orang yang bertauhid lagi mendirikan shalat. Sebab menegakkan shalat ter-masuk ibadah agama yang paling istimewa lagi utama. Siapa saja yang menegakkannya, maka sungguh dia telah menegakkan Agama-nya. ﴾ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ ﴿ "Maka jadikanlah hati sebagian ma-nusia cenderung kepada mereka", maksudnya mencintai mereka dan menyenangi tempat yang mereka huni. Allah mengabulkan doa beliau. Allah melahirkan Muhammad dari keturunan Isma'il yang mengajak umat keturunan beliau kepada agama Islam dan ajaran agama Ibrahim. Mereka pun menyambut dakwah nabi Muhammad dan menjadi orang-orang yang menegakkan shalat. Dan Allah mewajibkan berhaji ke Baitullah yang mana Ibrahim telah menem-patkan (sebagian) keturunannya di dalamnya, dan menciptakan rahasia yang menakjubkan di sana, memikat kalbu-kalbu (manusia). Keturunan- keturunan beliau senantiasa berangkat haji ke sana tanpa pernah menghapuskan niatan ini. Bahkan, semakin sering seorang hamba bolak-balik ke sana, semakin tinggi rasa kerinduan dan semakin besar kecintaan dan hasrat untuk ke sana. Inilah ra-hasia kenapa lafazh "bait (rumah)" dinisbatkan kepada DzatNya yang suci (menjadi rumah Allah). ﴾ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ ﴿ "Dan berilah mereka rizki dari buah-buahan, mudah-mudahan mereka bersyukur", Allah mengabulkan doa Nabi Ibrahim. Maka berubahlah keadaan, berbagai buah-buahan didatangkan ke sana. Engkau dapat melihat kota Makkah setiap saat, dalam keadaan dipenuhi bermacam-ma-cam buah yang melimpah dan rizki datang silih-berganti dari segala penjuru.
(38) ﴾ رَبَّنَآ إِنَّكَ تَعۡلَمُ مَا نُخۡفِي وَمَا نُعۡلِنُۗ ﴿ "Ya Rabb kami, sesungguhnya Eng-kau mengetahui apa yang kami sembunyikan dan apa yang kami lahirkan", maksudnya, Engkau lebih mengetahui diri kami daripada kami sendiri. Karena itu, kami memohon melalui pengaturan dan pembi-naanMu terhadap kami untuk memudahkan urusan-urusan yang kami mengerti dan yang kami tiada mengetahuinya, sebagai bias kandungan sifat ilmu dan rahmatMu. ﴾ وَمَا يَخۡفَىٰ عَلَى ٱللَّهِ مِن شَيۡءٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ ﴿ "Dan tidak ada sesuatu pun yang tersembunyi bagi Allah, baik yang ada di bumi maupun yang ada di langit", termasuk dalam konteks ini, doa yang mana tidaklah didedikasikan oleh sang Khalilur Rahman (kekasih Dzat Yang Maha Penyayang) melainkan untuk meraih kebaikan dan memperbanyak frekuensi syukur kepada Allah, Pe-nguasa alam semesta.
(39) Berikutnya, beliau mendoakan kebaikan bagi dirinya dan keturunannya, dengan berkata, ﴾ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي وَهَبَ لِي عَلَى ٱلۡكِبَرِ إِسۡمَٰعِيلَ وَإِسۡحَٰقَۚ ﴿ "Segala puji bagi Allah yang telah menganugerahkan kepadaku di hari tua(ku) Ismail dan Ishaq", karunia dalam bentuk mereka adalah termasuk kenikmatan yang paling besar. Kelahiran mereka di usia tua beliau dalam kondisi yang sudah tiada harapan lagi untuk men-dapatkan anak keturunan merupakan kenikmatan agung yang lain. Dan status mereka sebagai para nabi yang shalih adalah kenikmat-an yang paling besar lagi utama. ﴾ إِنَّ رَبِّي لَسَمِيعُ ٱلدُّعَآءِ ﴿ "Sesungguhnya Rabbku, benar-benar Maha Mendengar (memperkenankan) doaku," mak-sudnya, sangat dekat pengabulanNya dari orang yang berdoa ke-padaNya. Aku telah berdoa kepadaNya, namun Dia tidak pernah memupuskan harapanku.
(40-41) Kemudian beliau mendoakan kebaikan bagi dirinya dan keturunannya dengan berkata, ﴾ رَبِّ ٱجۡعَلۡنِي مُقِيمَ ٱلصَّلَوٰةِ وَمِن ذُرِّيَّتِيۚ رَبَّنَا وَتَقَبَّلۡ دُعَآءِ 40 رَبَّنَا ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِلۡمُؤۡمِنِينَ يَوۡمَ يَقُومُ ٱلۡحِسَابُ 41 ﴿ "Ya Rabbku, jadikanlah aku dan anak cucuku orang-orang yang tetap mendirikan shalat, ya Rabb kami, perkenankan doaku. Ya Rabb kami, beri ampunlah aku dan kedua ibu bapakku dan sekalian orang-orang Mukmin pada hari terjadinya hisab (Hari Kiamat)", Allah menyambut seluruh permohonan beliau, kecuali doa (permohonan ampunan) bagi ayahnya yang mana be-liau panjatkan sekedar hanya untuk pemenuhan janji yang beliau sampaikan kepada ayahnya. Ketika telah jelas bahwa dia adalah musuh Allah, maka dia berlepas diri darinya.
Selanjutnya, Allah تعالى berfirman,
O Messenger, recall when Ibrahim said, after relocating his son Ismael and Ismael’s mother, Hajar, in the valley of Makkah: “Oh Lord! Make this city, Makkah, in which I have placed my family, a city of peace wherein no blood is shed and no person oppresses another. Distance myself and my children from the worship of idols”.
E narra, o Messaggero, di quando Ibrāhīm disse, dopo che ebbe insediato suo figlio Ismā'īl e sua madre Hājar nella valle della Mekkah: “O Dio mio, fa sì che questo paese in cui ho insediato la mia famiglia, ovvero la Mekkah, sia un paese sicuro in cui non venga versato il sangue e in cui nessuno commetta alcuna ingiustizia; e allontana me e i miei figli dall'adorazione degli idoli”.
-Ey Resul!- İbrahim, oğlu İsmail'i ve hanımı Hacer'i Mekke'deki vadiye yerleştirdikten sonra: "Ey Rabbim! Ailemi yerleştirdiğim beldeyi (Mekke'yi) güvenli bir belde kıl. Orada kan dökülmesin, kimseye zulüm edilmesin. Beni ve evlatlarımı putlara ibadet etmekten uzak tut." dediği zamanı hatırla.
Mensajero, recuerda cuando Abraham u dijo, después de trasladar a su hijo Ismael y a su madre Agar, al valle de La Meca: “¡Señor! Haz de esta ciudad, La Meca, en la que he colocado a mi familia, una ciudad segura en la que no se derrame sangre y que nadie oprima a otros. Aléjame a mí y a mis hijos de caer en la adoración de ídolos”.
35- Bir vakit İbrahim şöyle demişti:“Rabbim! Şu beldeyi emniyetli kıl! Beni de oğullarımı da putlara tapmaktan uzak tut.”
36- “Çünkü, Rabbim, onlar insanlardan birçoğunu saptırdılar. Artık kim bana uyarsa işte o bendendir, kim de bana isyan ederse gerçek şu ki sen Ğafûrsun, Rahîmsin.”
37- “Rabbimiz! Ben zürriyetimden bir kısmını senin mukaddes evinin yanında ekin bitmez bir vadiye yerleştirdim. Rabbimiz! Namazı dosdoğru kılsınlar diye. Artık sen insanlardan bir kısmının gönüllerini onlara meylettir ve kendilerini birtakım meyvelerle rızıklandır. Olur ki şükrederler.”
38- “Rabbimiz! Doğrusu sen, gizlediklerimizi de açığa vurduklarımızı da bilirsin. Zaten yerde ve gökte hiçbir şey Allah’a gizli kalmaz.”
39- “Bana ihtiyarlığıma rağmen İsmail’i ve İshak’ı bağışlayan Allah’a hamdolsun. Şüphesiz Rabbim duaları işitendir.”
40- “Rabbim, beni de zürriyetimden gelenleri de namazı dosdoğru kılanlardan eyle! Rabbimiz duamı kabul buyur!
41- “Rabbimiz! Hesabın görüleceği gün beni, ana-babamı ve bütün iman edenleri bağışla!”
35. Yani İbrahim aleyhisselam’ın şu güzel halini an! Hani “bir vakit İbrahim şöyle demişti: Rabbim! Şu” haram “beldeyi emniyetli kıl.” Allah da onun duasını hem şer’i yönden hem de ilâhi takdiri yönünden kabul etmiş ve şeriatte o beldeyi harem bölgesi kılmış, ilahi takdiri gereği de emniyetinin ve saygınlığının sebeplerini kolaylaştırmıştır. Öyle ki zalim bir kimse, bu beldeye bir kötülük yapmak isteyecek olursa mutlaka Yüce Allah, Fil ashabına ve başkalarına yaptığı gibi onu perişan eder. İbrahim aleyhisselam şehrin emniyetli olması için dua ettikten sonra hem kendisi hem de çocukları için de emniyet dileğinde bulunarak şöyle demiştir:“Beni de oğullarımı da putlara tapmaktan uzak tut.” Yani hem beni hem çocuklarımı putlara ibadet etmekten, onlara meyletmekten uzak tut.
36. Daha sonra İbrahim, kendisi ve oğulları için korku duymasının sebebinin putlara tapmak sureti ile fitneye düşmüş ve bunlara müptelâ olmuş kimseler olduğunu söz konusu ederek şöyle demiştir:“Çünkü, Rabbim, onlar insanlardan birçoğunu saptırdılar.” Yani pek çok insan o putlar yüzünden saptılar. “Artık kim” benim getirmiş olduğum tevhidde ve salih amellerin yanlızca âlemlerin Rabbi olan Allah’a ihlasla yapılması hususunda “bana uyarsa” tam bir uyum göstermesi dolayısı ile ve bir kavmi sevip onlara uyan bir kimse onlara katılmış olacağından “işte o, bendendir, kim de bana isyan ederse gerçek şu ki sen Ğafûrsun, Rahimsin.” Bu ifadeler, İbrahim aleyhisselam’ın ne derece şefkatli olduğunu ortaya koymaktadır. Çünkü o, isyankârlar için Allah’tan bağışlanma ve rahmet dileğinde bulunmuştur. Allah ise kullarına İbrahim’den daha merhametlidir. O, ancak kendisine baş kaldırıp inatla isyan edenlere azap eder.
37. İbrahim, Hacer’i ve oğlu İsmail’i daha süt emmekte olan bir çocuk iken Şam topraklarından getirmiş, Mekke’de bırakmıştı. O sırada Mekke’de oturan hiçbir kimse yoktu. Ne ses verecek, ne de sese karşılık verecek kimse bulunmuyordu. İbrahim ikisini oraya yerleştirince Rabbine dua etti ve yalvarıp yakararak, O’na tevekkül ederek şunları söyledi:“Rabbim! Ben zürriyetimden bir kısmını” hepsini değil, çünkü İshak da diğer çocukları da Şam’da bulunuyordu. Mekke’de yalnızca İsmail’i ve onun soyundan gelecekleri yerleştirmişti. “senin mukaddes evinin yanında ekin bitmez bir vadiye yerleştirdim.” Mekke toprakları ziraate elverişli olmadığından böyle söylemiştir. “Rabbimiz! Namazı dosdoğru kılsınlar diye.” Yani sen, onları namazı dosdoğru kılan muvahhidler eyle. Çünkü namaz, dini ibadetlerin en özel ve en faziletlilerindendir. Onun dosdoğru kılan dinini de dosdoğru yaşar. “Artık sen, insanlardan bir kısmının gönüllerini onlara meylettir.” Hem onları hem de onların yerleştikleri bu yeri sevsinler.
Yüce Allah, onun duasını kabul buyurdu. İsmail’in soyundan Muhammed sallallahu aleyhi ve sellem’i çıkardı. O da onun soyundan gelenleri İslâm dinine, ataları İbrahim’in dinine davet etti. Onlar da onun çağrısını kabul edip namazı dosdoğru kılmaya başladılar. İbrahim’in, yakınında zürriyetini yerleştirmiş olduğu mukaddes evi haccetmelerini onlara farz kıldı. Bu Ev’e kalpleri kendisine doğru çeken, şaşırtıcı bir sır verdi. Öyle ki onun ümmeti bu Ev’i sürekli haccettikleri halde bir türlü ona doyamamaktadır. Hatta kul, oraya ne kadar çok giderse ona karşı duyduğu şevk o kadar artar, ona duyduğu özlemi ve onsuz edememe duygusu daha bir büyür. Bu da Yüce Allah’ın bu Ev’i kendi münezzeh zatına izafe etmesinden dolayıdır. “ve kendilerini birtakım meyvelerle rızıklandır, olur ki şükrederler.” Yüce Allah, onun bu duasını da kabul buyurdu. Her türlü mahsüllerden oraya getirilir oldu. Mekke-i Mükerreme’de her zaman için çeşitli meyve ve mahsüllerin bol bol bulunduğunu, çeşitli rızıkların oraya dört bir yandan ardı arkasına geldiğini görüyoruz.
38. “Rabbimiz! Doğrusu sen, gizlediklerimizi de açığa vurduklarımızı da” hepsini, hem de bizden çok daha iyi “bilirsin.” Senden bildiğimiz ve bilmediğimiz hususlarda bilginin ve rahmetinin gereği olan şeyleri bizlere kolaylaştırmanı niyaz ederiz. “Zaten yerde ve gökte hiçbir şey Allah’a gizli kalmaz.” Bunlardan biri de bu duadır ki bu duada İbrahim aleyhisselam’ın maksadı, alemlerin Rabbi olan Yüce Allah’a çokça şükretmektir.
39. “Bana ihtiyarlığıma rağmen İsmail’i ve İshak’ı bağışlayan Allah’a hamdolsun.” Çünkü bu, nimetlerin en büyüklerindendir. Özellikle çocuk sahibi olmaktan ümit kesme hali olan yaşlılıkta bu çocukların ihsan edilmesi, ayrı bir nimettir. Bunların salih birer peygamber olması ise daha büyük ve daha üstün bir fazilettir. “Şüphesiz Rabbim duaları işitendir.” Kendisine dua edenin duasını çabucak kabul eder. Ben de O’na dua ettim ve benim umudumu boşa çıkarmadı.
40-41. Daha sonra İbrahim kendisine ve soyundan gelecek olanlara dua etti:“Rabbim, beni de zürriyetimden gelenleri de namazı dosdoğru kılanlardan eyle! Rabbimiz duamı kabul buyur! Rabbimiz! Hesabın görüleceği gün beni, ana-babamı ve bütün iman edenleri bağışla!” Yüce Allah, onun bütün bu dualarını -babasına yaptığı dua müstesna- kabul etti. Babasına yapmış olduğu bu dua, ona vermiş olduğu bir sözden dolayı idi. Ancak babasının Allah düşmanı olduğunu anlayınca artık ondan uzaklaştı.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Commentary
Stated in the previous verses was the rational strength and cardinal position of Tauhid, the belief in the Oneness of Allah. And also mentioned there in contrast was the gross ignorance of Shirk, the ascribing of partners in the pristine divinity of Allah, and a condemnation thereof. Among the group of prophets (علیہم السلام) the most successful Jihad waged to establish pure monotheism was that of Sayyidna Ibrahim (علیہ السلام) . Therefore, the religion preached by him is known particularly as the upright religion.
In view of this, reference has been made to the story of Sayyidna Ibrahim علیہ السلام in the cited verses. However, there is another reason too. In a previous verse (28): الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّـهِ كُفْرًا (those who changed the favour of Allah with disbelief), condemned were people from among the disbelievers of Makkah who had changed faith for disbelief and Tauhid (Oneness of Allah) for Shirk (ascribing of partners to Allah) because that was what their forefathers have been doing. They have been told in these verses about the belief and behaviour of their patriarch, Sayyidna Ibrahim (علیہ السلام) so that these people so eager to follow the lead of their ancestors would just look at this model and would, hopefully, abstain from their disbelief. (Al-Bahr Al-Muhit)
And as it is already clear to us that by describing the stories and conditions of blessed prophets, the Qur’ an never aims to narrate their history only. Instead of that, in them there are guiding principles for every department of human life. It is to make them become available continuously that these events about prophets are repeated in the Qur'an time and again.
At this place, there are in the first verse (35) two prayers made by Sayyidna Ibrahim (1) رَبِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا 'My Lord, make this city (of Makkah) peaceful.' This prayer appears in Sarah Al-Baqarah (2:126) as well. But, there the word: بَلَد (balad : city) appears as: بَلَداً (baladan) without the definite article Alif Lam which means an indefinite city. The reason is that this prayer belonged to a time when the city of Makkah was not inhabited. Therefore, the words of the prayer made were general when he said: 'My Lord, make this a city of peace.'
In the prayer which he made when Makkah was already a populated city, he made a definite reference to the city of Makkah saying: 'My Lord, make this city peaceful.'
(2) The second prayer made by him was: 'and keep me and my children away from worshiping idols.'
Though, prophets on whom be peace are protected by Allah, so Shirk, idol-worship, or a sin cannot issue forth from them. But, in this prayer, Sayyidna Ibrahim (علیہ السلام) has included himself as well. The reason for this is either that prophets too live under a constant fear of being in danger, or that his main purpose was to pray for the safety of his children against the danger of disbelief and idol-worship. It was to impress his children with the gravity of the matter that he included himself too with-in the prayer.
Allah jalla thana'uh granted the prayer of His 'friend.' His children remained protected from Shirk and idol-worship. This brings up a question. The people of Makkah are generally from among the progeny of
Sayyidna Ibrahim (علیہ السلام) . Idol-worship was very much present with them. Tafsir Al-Bahr Al-Muhit answers it on the authority of Sufyan ibn ` Uyaiynah that no one from among the progeny of Sayyidna Ismail (علیہ السلام) did really take to idol-worship. In fact, when people of the tribe of Jurhum took over Makkah and expelled the children of Sayyidna Ismail (علیہ السلام) from the حَرَم Haram, they carried away with them some stones from there out of love and respect for the sacred place. These they used to keep as a momento of the sacred House of Allah before them when they worshipped or went round them making Tawaf. Initially, in doing so, they had no desire to turn back from Allah. They thought that the way making prayers turning towards Baytullah or making Tawaf round it was nothing but devoting to the worship of Allah, so when they turn to that stone from there and make their Tawaf round it, that would not be counter to the worship of Allah. After a passage of time, this very method became the cause of idol-worship.
“O Lord! The idols have misguided many people when they believed that the idols would intercede for them. They were allured to the idols, and they worshipped them instead of Allah. Whoever follows me in claiming Allah as One and obeying Him, then he is among my party and followers. Whoever disobeys me and does not follow me in claiming Allah as One and obeying Him, then You, O Lord, are Forgiving of the sins of whomever You wish and You are Merciful towards them”.
Prior to the advent of the period of Abraham, the condition of countries and communities had become such that polytheism (ascribing partners to God—shirk) had become the order of the day. The sun, the moon and other natural phenomena had become objects of worship. In ancient times, polytheism became so dominant over all activities of life that it thrived from one generation to the next. It seemed impossible that people could be taken away from the atmosphere of polytheism and brought into the sphere of belief in the unity of God—monotheism (tawhid). At that time, at the especial behest of God, Abraham left Iraq and entered the Arabian desert, which was a desolate place, far away from civilization. In this isolated atmosphere, he settled his wife, Hagar (Hajrah), and his son, Ishmael (Isma‘il), so that a new generation would grow up, which would be cut off from the polytheistic trend prevalent at the time, and which, having been brought up in a free atmosphere, would follow its true nature in its formation. Abraham’s statement reveals this particular fact in prayer-like style. This was God’s plan in settling the children of Ishmael in a dry and deserted place. Now, the people who made the unity of God (tawhid) the voice of their hearts, were, so to say, the true fruits of the Garden of Abraham. By contrast, the people of this place who reverted to the way of polytheism (shirk) would be treated as the poisonous weeds of this Garden.
In the second verse (36), he gives the reason for making this prayer. He said that he sought refuge from idol-worship because it has led many a people astray. He said so because he had seen his father and his people falling victims to the custom of idol-worship which had left them deprived of all possibilities of betterment in their lives.
In the closing sentence of the verse, it was said: فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ(So, the one who follows me is surely mine, and the one who disobeys me, then You are Most Forgiving, Very Merciful). It means that one who keeps faith and abides by good deeds could obviously hope to be blessed, but should there be someone who disobeys his prophet, then, his case rests with the forgiveness and mercy of Allah. If disobedience referred to here is taken to be restricted to evils deeds, a form of disobedience to Allah in practice, then, the meaning is obvious, that is, they too could hope to be forgiven by His good grace. And if disobedience is taken to mean disbelief, denial and rejection, then, equally obvious is the fact that Sayyidna Ibrahim (علیہ السلام) had already been told that there was no forgiveness for the Kafir (disbeliever) and Mushrik (one who ascribes partners to Allah) and that he should not intercede on behalf of them. After that, expressing the hope of their forgiveness cannot be correct. Therefore, in Al-Bahr Al-Muhit, it was said: At this place, Sayyidna Ibrahim (علیہ السلام) has not used words which would suggest a recommendation or prayer. He did not say that they be forgiven. Nevertheless, he was a prophet with abounding mercy which encompasses his disbelievers too. Every prophet wishes from the deep recesses of his heart that no one should ever be subjected to Divine punishment, not even a disbeliever. So, it was this elemental wish of his that he expressed when he said: 'then You are Most Forgiving, Very Merciful.' He did not say precisely that they be forgiven and treated mercifully. This is similar to what Sayyidna ` Isa (علیہ السلام) said about the disbelievers of his community: وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ (and if You forgive them, then, You are the Mighty, the Wise - 5:118) which, in other words, would mean: If You were to for-give them, then, You have the Might and the Wisdom. You can do everything and there is no one to stop You.
Thus, these two blessed souls did not take the initiative of recommending forgiveness for disbelievers as it was contrary to the etiquette due before Allah. But, at the same time, they also did not say that those disbelievers be punished by Him. Instead of doing that, they remained respectful yet, in a manner of their own, gave vent to their elemental wish that they too may be forgiven.
Injunctions and Instructions
As for a du', (prayer) everyone makes it. But, everyone does not know how to. The prayers made by the blessed prophets are lesson-oriented. They teach us how to ask. And they tell us what is worth asking for. This prayer by Sayyidna Ibrahim (علیہ السلام) is in two parts. The first part pleads that Makkah be made the city of peace, free of all security threats, while the second part seeks that he and his children be de-livered from idol-worship forever.
If we think about it, these are the two very basic principles of human betterment - because, should human beings remain insecure where they live or remain under the apprehension that their country would be at-tacked by an enemy, their lives can never be pleasant, neither materially, nor spiritually. Everything done in this world, for profit or pleasure, depends on peace. There can be no two opinions at least about that. A person threatened by all sorts of dangers to his peace and security would naturally find the best of blessings he is surrounded with - dining and re-tiring in palaces, villas and mansions with possession and wealth abounding - all too sour to savor.
Even in terms of one's religious orientation, one can show his obedience to Divine commands only when one has the necessary peace to do so.
Therefore, in the first prayer made by Sayyidna Ibrahim (علیہ السلام) ، included there are all aspects of human well-being, whether material or spiritual. Through this one sentence uttered by the Friend of Allah, Sayyidna Ibrahim, may the blessing of Allah and peace be upon him, he has asked for his children everything that matters in this world.
We also learn from this prayer that emotional concern for one's children, and the arrangement of economic sufficiency and comfort for them is one of the obligations placed on the father, to the best of his ability and capacity. To make efforts for this purpose is not contrary to (what has been said about) Zuhd (having no greed for the worldly pleasures).
Then comes the second prayer. This too has great comprehensiveness because Shirk and idol-worship are sins for which there is no forgiveness, therefore, he has asked for being shielded against them. If a sin gets to be committed after that, it can also be expiated through other deeds, and such sins could also be forgiven through someone's intercession. And if we take the 'worship of idols' mentioned in the text in its broader sense as taken by the noble mystics, that is, everything which makes man heedless to Allah is his idol, and overcome by its love, when man takes the initiative and disobeys Allah, this then is, in a way, its worship. So, in this prayer, that is, to be kept away from idol-worship, there is a coverage of being kept away from all sins. It is in this sense that some noble mystics of Islam have admonished their self against heedlessness and disobedience to the Creator; or, as the great Gnostic Rumi says: 'Every (evil) desire is an idol in your way.'
O Dio mio, in verità gli idoli hanno sviato molta gente: Pensarono che essi avrebbero interceduto per loro, e così ne furono attratti, e li adorarono all'infuori di Allāh. Colui, tra la gente, che mi segue nell'adorare Allāh l'Unico e nell'essere a Lui obbediente, in verità costui farà parte della mia fazione e dei miei seguaci. Chi mi disobbedirà e non mi seguirà nel Monoteismo e nell'obbedienza, in verità Dio mio, Tu sei Perdonatore dei peccati di chi Tu vuoi perdonare, Misericordioso con loro."
“¡Señor! Los ídolos han desviado a muchas personas cuando creían que intercedían por ellos. Fueron atraídas por estas divinidades y las adoraron en lugar de adorar a Al-lah. Quien me siga en el monoteísmo y a obedecerlo, se encuentra entre los míos y mis seguidores. Pero quien me desobedezca y no me siga en el monoteísmo y en obedecerle, entonces Tú, Señor, perdonarás los pecados de quien Tú desees y serás misericordioso con ellos.
Lạy Thượng Đế của bề tôi! Quả thật, những bục tượng đã làm lạc hướng nhiều người, nhất là khi con người cứ nghĩ chúng sẽ phù hộ cho họ, thế là họ bị chìm trong u mê đó và đã thờ phượng các bục tượng đó thay vì Allah. Tuy nhiên, những ai đi theo bề tôi trong việc tôn thờ Allah duy nhất và tuân lệnh Ngài, thì chắc chắn y là tín đồ của bề tôi. còn ai cãi lại, không theo bề tôi trong việc thờ phượng Ngài duy nhất và nghe theo Ngài, thì quả thật, Ngài - lạy Thượng Đế của bề tôi, Đấng tha thứ cho ai Ngài muốn - xin Ngài tha thứ và thương xót họ.
"O Panginoon ko, tunay na ang mga anito ay nagligaw sa marami sa mga tao yayamang nagpalagay sila na ang mga ito ay namamagitan para sa kanila kaya natukso sila sa mga ito at sumamba sila sa mga ito bukod pa sa Iyo. Kaya ang sinumang sumunod sa akin kabilang sa mga tao sa paniniwala sa kaisahan Mo at pagtalima sa Iyo, tunay na siya ay kabilang sa kakampi ko at mga tagasunod ko; at ang sinumang sumuway sa akin kaya naman hindi siya sumunod sa akin sa paniniwala sa kaisahan Mo at pagtalima sa Iyo, tunay na Ikaw, O Panginoon ko, ay Mapagpatawad sa mga pagkakasala ng sinumang niloob Mo na patawarin, Maawain sa kanila."
Ey Rabbim! Şüphesiz ki putlar birçok insanı saptırdılar. İnsanlar onların kendilerine şefaat edeceklerini zannedip fitneye düştüler. Allah'a ibadeti bırakıp putlara ibadet ettiler. İnsanlardan kim Allah'ı birleyip, O'na itaat etmede bana tabi olursa, o benim destekçim ve benim yolum üzeredir. Kim de bana karşı gelip Allah'ı birleme ve O'na itaat etmede bana tabi olmazsa, şüphesiz ki sen -Ey Rabbim!- günahını bağışlamak istediğin kullarının günahlarını bağışlar ve onlara merhamet edersin.
Ô Seigneur, les idoles ont égaré beaucoup de gens qui croient qu’elles ont le pouvoir d’intercéder en leur faveur. Ils ont ainsi été tentés par elles et les ont adorées à la place d’Allah. Ceux parmi les gens qui proclament l’Unicité d’Allah et Lui obéissent, comme moi, font partie de mes partisans et de mes disciples, tandis que ceux qui me désobéissent et refusent de proclamer Ton Unicité et de T’obéir, il revient à Toi de les qualifier. Tu pardonnes ô Seigneur les péchés de ceux que Tu veux parmi Tes serviteurs, Tu es certes Miséricordieux avec eux.
Ya Tuhanku! Sesungguhnya berhala-berhala telah menyesatkan banyak manusia karena mereka menyangka bahwa berhala-berhala itu memberi mereka syafaat, sehingga mereka terfitnah olehnya dan menyembahnya selain Allah. Barang siapa mengikutiku dalam menauhidkan Allah dan menaati-Nya maka dia termasuk golonganku dan pengikutku. Sebaliknya, barang siapa mendurhakaiku dan tidak mengikutiku dalam menauhidkan Allah dan menaati-Nya maka sesungguhnya Engkau -ya Tuhanku- Maha Pengampun terhadap dosa-dosa siapa yang Engkau kehendaki untuk diampuni dan Maha Penyayang kepada mereka.
"Gospodaru moj, doista su kipovi mnoge ljude u zabludu odveli, jer su pomislili da će se oni za njih kod Tebe zauzimati, pa su u smutnju upali i obožavali ih pored Allaha. Ko me bude slijedio u monoteizmu i pokornosti Tebi, takav je pripadnik moje skupine i moj pravi sljedbenik, a ko me u tome ne bude slijedio - pa Ti, Gospodaru, puno praštaš grijehe onome kome Ti hoćeš, i Ti si milostiv prema njima."
Rabbimiz! Zürriyetimden olan oğlum İsmail ve oğullarını ekin bitmeyen, su çıkmayan Beytu'l Haram'ın yanında bir vadiye (Mekke'ye) yerleştirdim. Rabbimiz! Namazlarını dosdoğru kılmaları için bunu böyle yaptım. -Ey Rabbim!- İnsanların kalplerini onlara çevir ki, onları ve bu beldeyi sevsinler. Onları ürünlerle rızıklandır, umulur ki onlara vermiş olduğun nimetlerden dolayı sana şükrederler.
"Gospodaru naš, Ja sam neke svoje potomke, Ismaila i njegovo potomstvo, naselio u dolini, Mekki, u kojoj nema usjeva niti vode, pored Tvog svetog hrama. Gospodaru naš, ja sam ih tu nastanio kako bi namaz uspostavili, pa učini da srca ljudi čeznu za njima i za ovim mjestom, i opskrbi ih plodovima kako bi Ti zahvalni na Tvojim blagodatima bili."
Panginoon namin, tunay na ako ay nagpatahan ng ilan sa mga supling ko – ang anak kong si Ismael at ang mga anak niya – sa isang lambak (ang Makkah) na walang pananim doon at walang tubig, sa karatig ng Bahay Mong Binanal. Panginoon namin, nagpatahan ako sa kanila sa karatig niyon upang magpanatili sila ng pagdarasal doon. Kaya gawin Mo, O Panginoon ko, ang mga puso ng mga tao na nananabik sa kanila at sa bayang ito. Magtustos Ka sa kanila mula sa mga bunga, sa pag-asang magpasalamat sila sa Iyo sa pagbibiyaya Mo sa kanila.
Ô notre Seigneur, j’ai établi une partie de ma descendance –Ismaël et ses enfants– dans une vallée –celle de la Mecque– où rien n’est cultivé et où il n’y a pas d’eau, dans le voisinage de Ta Maison Sacrée. Ô notre Seigneur, je les ai établis dans ce lieu afin qu’ils y accomplissent la prière. Fasse donc, ô Seigneur, que les gens aspirent à leur rendre visite et à rendre visite à ce pays et pourvoies-les de toutes sortes de fruits afin que, peut-être, ils Te soient reconnaissants pour Tes bienfaits.
Ya Tuhan kami! Sesungguhnya aku meninggalkan sebagian anak keturunanku, Ismail dan anak-anaknya di suatu lembah, yaitu tanah Makkah yang tidak mempunyai tanaman dan air, di sisi bait-Mu yang suci. Ya Tuhan kami! Aku meninggalkan mereka di sana agar mereka menegakkan salat di sana. Oleh karena itu -ya Tuhanku-, buatlah hati manusia mengasihi mereka dan merindukan negeri ini, serta berilah mereka rezeki dari buah-buahan dengan harapan mereka akan bersyukur atas nikmat-Mu kepada mereka.
“Our Lord, I have placed some of my decedents, Ismael and his children, to dwell in a valley (i.e., Makkah) in which there is no crop and no water inside Your sacred House. Our Lord, You caused them to dwell by Your House so they may uptake praying in it, so cause peoples’ hearts to have compassion towards them and this city. And grant them sustenance from the crops in the hope that they will be thankful for the favors You have bestowed upon them”.
Brimming with wisdom, there is another prayer of Sayyidna Ibrahim (علیہ السلام) which appears in the third verse (37) as follows: رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ : 'Our Lord, I have settled some of my children in a valley of no vegetation [ nor any other obvious life support system ] close to Your sanctified House, so that, Our Lord, they may establish Salah. So, make hearts of a number of people yearn towards them [ to make them familiar with each other ], and provide them with fruits, so that they may be grateful.'
The event which marks the making of this prayer by Sayyidna Ibrahim (علیہ السلام) goes back to the time when Allah Ta’ ala intended to have the edifice of Baytullah which was destroyed in the Deluge during the time of Sayyidna Nuh علیہ السلام reconstructed. He chose His 'friend,' Sayyidna Ibrahim (علیہ السلام) for this mission, arranging for him to migrate from Syria with wife, Sayyidah Hajira and son, Sayyidna Ismail (علیہ السلام) and settle down in that barren place. This he was appointed to do.
It appears in the Sahih of Al-Bukhari that Sayyidna Ismail (علیہ السلام) was an infant at that time. Sayyidna Ibrahim (علیہ السلام) ، as ordered, had him “ Ismail (علیہ السلام) “ and his mother, Sayyidah Hajira stay near the present Baytullah and the well of Zamzam. At that time, this place was an open and barren ground surrounded by hills. There was no water and no habitation in sight. Sayyidna Ibrahim (علیہ السلام) had thoughtfully put some food in a provi-sion-bag and water in a water-bag.
Thereafter, Sayyidna Ibrahim (علیہ السلام) was commanded to return to Syria. The spot where he received this command was the spot from where he started his journey as commanded. That there was the natural effect of having to leave his wife and infant son in this wilderness on him will become evident from the prayer which he made a little later, but he did not tolerate the idea of making the least delay in carrying out the Divine command, not even for a few moments which he could have used to inform Sayyidah Hajira and say a few words of comfort to her.
As a result, when Sayyidah Hajira saw him going away, she repeatedly called from behind him wondering why would he leave them in that manner and in a place which had no human being around nor was there anything which could help them survive. But, the 'friend' of Allah did not look back. Thereupon, Sayyidah Hajira realized that one who is the 'friend' of Allah cannot betray them in that manner. Perhaps, this is nothing but a command from Allah Ta` ala. So, she called again and asked: 'Has Allah Ta` ala commanded you to leave this place?' Sayyidna Ibrahim (علیہ السلام) turned his face and said: 'Yes.' Hearing this, Sayyidah Hajira said: ' اِذاً لَا یُضَیِّعُنَا ' that is, 'Now it does not matter. Our Master, who has commanded you to leave this place, will certainly not let us be wasted away.'
Sayyidna Ibrahim (علیہ السلام) kept going ahead until he reached close to a hill from where he could no more see Sayyidah Hajira and Sayyidna Ismail علیہ السلام . That was the time when he turned his attention
towards Baytullah and prayed in the words mentioned in the verse1 (37). Many religious instructions and rulings issue forth from this prayer of
1. According to this interpretation, it is only the prayer mentioned in Verse (37) that was made at this time. As for the prayer mentioned in the verse (35) it was made at a later stage, when Makkah was already a populated city. Therefore, there is no contradiction between this statement and the comment made on the verse 35. (Editor)
Sayyidna Ibrahim علیہ السلام . These are being taken up in some details as given below.
The Wisdom of Sayyidna Ibrahim's Prayer
1. We see that Sayyidna Ibrahim (علیہ السلام) has accomplished two things very distinctly. On the one hand, he fulfills his obligation to his status as the Khalil or Friend of Allah. When and where he was commanded to leave for the country of Syria, he took no time in leaving his wife and infant son in a desolate wilderness. When he was saying yes to the Divine command, he did not show the least hesitation. He did what he was asked to do right away. He did not tolerate the idea of postponing or de-laying even to the natural limit whereby he would first go to his blessed wife, say some words of comfort to her and tell her that he is under Divine orders to leave about which she should not worry. This he did not do. What he did was: When and where came the Divine command, he obeyed it and moved ahead right on.
On the other hand, he did not neglect the rights of his family on him and paid the debt of their love in his own way. Once he could see them no more from behind a hill on his way, he prayed before Allah Ta’ ala that they be protected and blessed with peace. Thus, he had asked good life for them because he was confident, and at peace with himself. He knew that a prayer made after having carried out the Divine command first would never be rejected by the merciful Lord. And this is what happened actually. The helpless infant and his equally helpless mother found shelter. Not only that they settled there all alone and by them-selves, a whole city flowered with people around them and for their sake; and furthermore, the matter did not end at the fulfillment of the needs of their lives lived in peace, but it is for their sake that the doors of all sorts of blessing are still open to the people of Makkah.
This is prophetic steadfastness, and the beauty of balance; when considering one aspect, they would never ignore the other. The prophets are not like common mystics who are overpowered by the state they are in (maghlub al-hal) مَغلُوب الحال . Prophets educate. It is their education which goes on to make man perfect, universal.
Now, let us go to some significant statements made in this prayer. They are from verse 37 and are being taken up in the order they appear there.
2. غَيْرِ ذِي زَرْعٍ (valley of no vegetation): When Sayyidna Ibrahim was commanded by Allah Ta’ ala that he should leave his infant son and his mother in that barren land and go to Syria, he had become certain from the command itself that Allah Ta’ ala would not let them perish, in-stead, they would, at least, be provided with water somehow. That is why he did not say: بِوَادٍ غَيْرِ ذِي مَاء (in a valley with no water). What he said was: غَيْرِ ذِي زَرْعٍ (in a valley of no vegetation). Therefore, he requested that they be blessed with 'fruits' - even if they had to be brought in from some-where else. This is the reason why Makkah al-Mukarramah does not have any significant areas of cultivation even to this day. But, fruits from all over the world, the produce and product of things of all sorts reach there in such numbers and variety that it would be difficult to find a similar arrangement in many cities. (Al-Bahr Al-Muhit)
3. The next sentence: عِندَ بَيْتِكَ الْمُحَرَّمِ (close to Your sanctified House) proves that the foundation of Baytullah had been laid out before the appearance of Sayyidna Ibrahim (علیہ السلام) as proved by the leading commentator, Al-Qurtubi on the authority of several narrations under his commentary on Surah Al-Baqarah. According to him, the structure of Baytullah was first raised by Sayyidna Adam (علیہ السلام) at the time when he was sent to the earth and was made to reach at this place from the Mountain of Sarandip through a miracle. Angel Jibra'il (علیہ السلام) directed him to the site of Baytullah. Accordingly, Sayyidna Adam (علیہ السلام) raised its structure. He and his children used to do Tawaf round it until came the Deluge during the time of Sayyidna Nuh (علیہ السلام) when the sacred Baytullah was raised up (as trust), but its foundations remained embedded under the earth. Sayyidna Ibrahim (علیہ السلام) was commanded to build the Baytullah anew on the already existing foundations. These were identified and shown to him by Sayyidna Jibra'il (علیہ السلام) . After that, when this Abrahimic structure collapsed during the age of Arab Jahiliyyah, the Quraysh of that period rebuilt it. When its construction work was in progress, Abu Talib along with the Holy Prophet ﷺ participated in it, which was before he was made prophet.
Here, Baytullah has been qualified as: مُحَرَّم (muharram) which means 'sanctified,' but could also mean 'protected.' The great Baytullah has both attributes. It has always been sanctified and esteemed, and always protected from enemies as well.
4. The next statement: لِيُقِيمُوا الصَّلَاةَ (so that they may establish Salah) is significant in that it was the first prayer he made soon after mentioning the helplessness of his infant son and his mother. His prayer was that they be made particular and punctual in their obligation of Salah as due because Salah is a cumulative receptacle of everything good and blissful in life, mortal or eternal. This tells us that there can be no greater concern, or love or desire for the betterment of children than that they be made to become particular and punctual with their Salah. Finally, there is something here we should not miss to note. Though, Sayyidna Ibrahim (علیہ السلام) had left behind at that time and at that place only a mother and her child, but the prayer he made was in the plural form. This tells us that Sayyidna Ibrahim had come to know that this place will have a populated city of its own and the line of this child will flourish and go far in time. Therefore, he included all of them in his prayer.
5. In the next sentence: أَفْئِدَةً مِّنَ النَّاسِ (hearts of a number of people), the word: أَفْئِدَةً (afidah) is the plural of: فُوَاد) which means heart. Here, the word: 'afidah' has been introduced in its indefinite form along with the particle: مِن (min) which is used for reducing, dividing and portioning. Hence, the meaning is: 'make hearts of a number of people yearn to-wards them). Tafsir authority, Mujahid says: If this reductive particle was not there in this prayer, instead, said there would have been: أَفْئِدَةً النَّاسِ (hearts of the people), then, Muslims, non-Muslims, Jews, Christians, virtually people of the whole world from the East to West would have converged on Makkah, which would have become a cause of inconvenience for them. It was in view of this reality that Sayyidna Ibrahim (علیہ السلام) ، in his prayer, used the words: 'make hearts of a number of people yearn towards them.'
6. In the next sentence: وَارْزُقْهُم مِّنَ الثَّمَرَاتِ (and provide them with fruits), the word: الثَّمَرَاتِ (ath-thamarat) is the plural of: ثَمَرَۃ (thamrah) which means fruit. Customarily, they refer to fruits which are eaten. Given that sense of 'fruit,' the prayer would mean: 'provide them with all sorts of fruits to eat.'
However, ثَمَرَۃ thamrah or fruit is also used in the sense of outcome and produce which is more general than things edible. The outcome of everything beneficial can be called its thamrah or fruit. Thus, the fruits of industries would be their products. The fruit of a job or work would be the pay or wages received as a result. In a verse of Surah Al-Qasas, also used there is the expression ثَمَرَاتُ كُلِّ شَيْءٍ (fruits [ or produce ] of all things - 28:57). Here, instead of using the word: " شَجَرَ " (shajar : tree), what has been used is the word: شَيْءٍ (sha'ii : thing). Perhaps, this may be indicating that for these people Sayyidna Ibrahim (علیہ السلام) has not simply prayed for the provision of fruits to eat. Rather, the prayer he has made is for the end product of everything which includes the products and produce and use-worthy things of all kinds, and again, with earnest pleading and humble plaint alongwith the recounting of praises for Allah Ta’ ala, then, this would be a manner in which it can be strongly hoped that the prayer will be answered.
Señor nuestro, he establecido a algunos de mis descendientes, Ismael y sus hijos, para que vivan en un valle (La Meca) en el que no hay cultivo ni agua ante Tu Casa Sagrada. Señor nuestro, hiciste que moraran junto a Tu Casa para que puedan cumplir con la oración en ella, así que haz que los corazones de los pueblos tengan compasión por ellos y por esta ciudad. Provéelos del sustento de los cultivos, para que sean agradecidos por los favores que Tú les has otorgado.
“Dio nostro, in verità ho insediato alcuni miei figli, ovvero mio figlio Ismā'īl e i suoi figli, in una valle la Mekkah in cui non vi è alcun pascolo né acqua in prossimità della Tua Sacra Casa بيتك المحرّم. Dio nostro, li ho insediati nei suoi pressi in modo che vi pratichino la Preghiera con devozione; fa' sì, Dio mio, che i cuori della gente siano teneri nei loro confronti e nei confronti di questo paese, e sostienili con i frutti affinché Ti siano grati per le Tue grazie nei loro confronti”.
Lạy Thượng Đế của bầy tôi! Quả thật, bề tôi đã định cư con cháu của mình là Isma'il và con cháu của Y ở thung lũng Makkah không có đất trồng trọt, và không có nguồn nước kế bên Ngôi Đền Thiêng Liêng của Ngài. Lạy Thượng Đế của bầy tôi! bề tôi đã định cư con cháu của mình kế bên nó K'abah để chúng dâng lễ nguyện Salah nơi đó. Bởi vậy - lạy Thượng Đế - xin Ngài hãy làm cho tấm lòng của nhân loại vui mừng cho chúng khi đến mảnh đất này, bằng việc nuôi họ từ những hoa quả để họ có thể tạ ơn Ngài về ân phúc mà Ngài đã ban cho
عِندَ بَيْتِكَ الْمُحَرَّمِ
(by Your Sacred House...) then he,
رَبَّنَا لِيُقِيمُواْ الصَّلوةَ
(O our Lord, that they may perform Salah.) Ibn Jarir At-Tabari commented that this, "Refers to his earlier statement,
الْمُحَرَّمِ
(the Sacred...)," meaning, `You have made this House Sacred so that people establish the prayer next to it,'
فَاجْعَلْ أَفْئِدَةً مَّنَ النَّاسِ تَهْوِى إِلَيْهِمْ
(So fill some hearts among men with love towards them,) Ibn `Abbas, Mujahid and Sa'id bin Jubayr said, "Had Ibrahim said, `The hearts of mankind', Persians, Romans, the Jews, the Christians and all other people would have gathered around it." However, Ibrahim said,
مِنَ النَّاسِ
(among men), thus making it exclusive to Muslims only. He said next,
وَارْزُقْهُمْ مِّنَ الثَّمَرَتِ
(and (O Allah) provide them with fruits) in order that they may be helped in obeying You, and because this is a barren valley; bring to them fruits that they might eat. Allah accepted Ibrahim's supplication,
أَوَلَمْ نُمَكِّن لَّهُمْ حَرَماً ءَامِناً يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَىْءٍ رِّزْقاً مِّن لَّدُنَّا
(Have We not established for them a secure sanctuary (Makkah), to which are brought fruits of all kinds, a provision from Ourselves.) 28:57 This only indicates Allah's compassion, kindness, mercy and blessing, in that there are no fruit producing trees in the Sacred City, Makkah, yet all kinds of fruits are being brought to it from all around; this is how Allah accepted the supplication of the Khalil - Allah's intimate friend, Prophet Ibrahim, peace be upon him.
The hilly and desert world of ancient Makkah was a natural training ground for the realization of God; the entire panorama of nature was an encouragement to man to remember Him. The only sign of human construction here, which claimed man’s attention, was the stone mosque, the Ka‘bah, built by Abraham and Ishmael. Here man could enter and engage in the remembrance of God. In this atmosphere, the children of Ishmael were miraculously provided with water from the Zamzam spring. Moreover, it was so arranged that they received sustenance (rizq) from produce which was not grown there. This was, in fact, a special arrangement to make them grateful. With the provision of extraordinary bounties, extraordinary feelings of gratefulness arise in man. This was the wisdom which was hidden in Abraham’s prayer that in the desert they should be provided with sustenance in the shape of fruits.
"Gospodaru naš, Ti znaš sve ono što krijemo i što javno činimo, ništa Ti nije skriveno na nebesima ni na Zemlji, tako da znaš našu potrebu i ovisnost za Tobom."
Ô notre Seigneur, Tu sais tout ce que nous gardons secret et tout ce que nous manifestons. Rien dans les Cieux et sur la Terre n’échappe à Allah. Au contraire, Il a connaissance de tout et Il n’est pas sans savoir que nous avons besoin de Lui et que nous ne pouvons nous passer de Lui.
رَبَّنَآ إِنَّكَ تَعْلَمُ مَا نُخْفِى وَمَا نُعْلِنُ
(O our Lord! Certainly, You know what we conceal and what we reveal.) meaning, `You know the intention behind my supplication for the people of this town, seeking Your pleasure in sincerity to You. You know all things, apparent and hidden, and nothing escapes Your knowledge on the earth or in heaven."' He next praised and thanked his Lord the Exalted and Most Honored for granting him offspring after he became old,
الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ إِنَّ رَبِّى لَسَمِيعُ الدُّعَآءِ
(All praise is due to Allah, Who has given me in old age Isma'il (Ishmael) and Ishaq (Isaac). Verily, my Lord is indeed the All-Hearer of invocations.) `He accepts the supplication of those who invoke Him, and has accepted my invocation when I asked Him to grant me offspring. ' Ibrahim said next,
رَبِّ اجْعَلْنِى مُقِيمَ الصَّلوةِ
(O my Lord! Make me one who performs Salah,), preserving its obligations and limits,
وَمِن ذُرِّيَتِى
(and (also) from my offspring,), make them among those who establish the prayer, as well,
رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(our Lord! And accept my invocation.), all of my invocation which I invoked You with herein,
رَبَّنَا اغْفِرْ لِى وَلِوَالِدَىَّ
(Our Lord! Forgive me and my parents,) Ibrahim said this before he declared himself innocent from his father, after he became sure that he was an enemy of Allah,
وَلِلْمُؤْمِنِينَ
(and the believers), all of them,
يَوْمَ يَقُومُ الْحِسَابُ
(on the Day when the reckoning will be established.) on the Day when You will reckon Your servants and recompense or reward them for their deeds - good for good and evil for evil.
Our Lord, You know all that we keep secret and make known. Nothing on Earth or in the heavens remains hidden from Allah. He knows of it, so our need and dependence on Him does not remain hidden from Him.
Dio nostro, in verità Tu sai ciò che noi celiamo e ciò che noi mostriamo e ad Allāh nulla è nascosto né in Terra né in Cielo; al contrario, Egli ne è Consapevole. Non Gli è nascosto il nostro bisogno né il fatto che abbiamo bisogno di Lui.
Lạy Thượng Đế bầy tôi! Quả thật, Ngài biết tất cả những gì bầy tôi giấu giếm cũng như biết mọi điều bầy tôi bộc lộ, vì không thể giấu được Allah bất cứ điều gì trên trời và dưới đất, Ngài luôn biết rõ mọi thứ. Và bề tôi không thể giấu được Ngài về nhu cầu cần thiết và sự nghèo khổ của bầy tôi
Rabbimiz! Gizlediğimiz ve açığa vurduğumuz her şeyi hakkıyla bilirsin. Göklerde ve yerde hiçbir şey Allah'a gizli kalmaz. Bilakis Allah her şeyi bilir. Aynı zamanda muhtaç olduğumuz şeyler ve kendisine olan ihtiyacımız O'na gizli kalmaz.
Señor nuestro, Tú sabes todo lo que ocultamos en secreto y lo que manifestamos. Nada en la Tierra o en los cielos permanece oculto de Al‑lah. Él lo sabe, por lo que nuestra necesidad y dependencia de Él no permanece oculta de Él.
Ya Tuhan kami! Sesungguhnya Engkau mengetahui apa yang kami rahasiakan dan apa yang kami tampakkan, tidak ada sesuatu pun di bumi dan di langit yang samar bagi Allah, sebaliknya Allah mengetahuinya, sehingga ketergantungan dan kebutuhan kita kepada-Nya tidak samar bagi-Nya.
Panginoon namin, tunay na Ikaw ay nakaaalam sa bawat inililihim namin at bawat inilalantad namin. Walang nakakukubli kay Allāh na anuman sa lupa ni sa langit, bagkus nakaaalam Siya nito kaya hindi naikukubli sa Kanya ang pangangailangan natin sa Kanya at ang karalitaan natin.
Ang pasasalamat at ang pagbubunyi ay ukol kay Allāh – kaluwalhatian sa Kanya – na sumagot sa panalangin ko na magkaloob Siya para sa akin ng kabilang sa mga maayos na tao kaya naman nagbigay Siya sa akin sa katandaan ng edad ko kay Ismael mula kay Hagar at kay Isaac mula kay Sarah. Tunay na ang Panginoon ko – kaluwalhatian sa Kanya – ay talagang Madinigin sa panalangin ng sinumang dumalangin sa Kanya.
"Sva zahvalnost i hvala pripadaju Allahu Uzvišenom, Koji je uslišao moju dovu i dao mi hairli potomstvo, Koji mi je sa Hadžerom dao Ismaila, i pored moje starosti, i sa Sarom mi dao Ishaka, a doista Allah čuje dove dovitelja."
Mọi lời cám ơn và ngợi khen đều dâng lên Allah Đấng đã chấp thuận lời cầu xin của bề tôi mà ban cho bề tôi nằm trong những người lương thiện, và ban cho bề tôi đứa con lớn là Isma'il với vợ Hajar, và Ishaaq với vợ Sarah. Quả thật, Thượng Đế của bề tôi là Đấng Hằng Nghe lời cầu xin mà ai cầu xin Ngài
Thanks and praise are due to Allah, may He be glorified, Who answered my supplication to grant me someone righteous. In my old age, He gave me Ismael from Hajar and Ishaq from Sara. My Lord, praised be He, hears the supplication of the supplicant.
La lode di Allāh, gloria Sua, Colui che ha esaudito la mia implorazione di donarmi dei figli giusti. Egli mi ha donato nella mia vecchiaia Ismā'īl da Hājar, e Is'ħāǭ da Sārah. In verità, il mio Dio, gloria Sua, è Ascoltatore delle invocazioni di chi Lo invoca.
Alabado sea Al-lah, Quien respondió a mi súplica para concederme un hijo justo. En mi vejez, me dio a Ismael de Agar y luego a Isaac de Sara. Mi Señor, alabado sea Él, escucha la súplica del que Lo invoca.
Je suis reconnaissant envers Allah et je Le loue pour avoir exaucé mon invocation d’avoir une descendance vertueuse. Il me donna ainsi comme fils Ismaël, dont la mère est Agar, malgré ma vieillesse et Isaac, dont la mère est Sarah. Mon Seigneur écoute assurément l’invocation de celui qui L’implore.
Puji syukur dan sanjungan sempurna hanya milik Allah -Subḥānahu- yang mengabulkan doaku agar memberiku anak keturunan yang saleh. Kemudian Dia memberiku dalam usia tua Ismail dari Hajar dan Ishak dari Sarah. Sesungguhnya Tuhanku Maha Mendengar doa orang yang berdoa kepada-Nya.
Şükür ve sena bana salihlerden vermesi için ettiğim duama icabet eden Allah -Subhânehu ve Teâlâ-'ya aittir. Bana ilerlemiş yaşıma rağmen Hacer'den İsmail'i, Sâre'den de İshak'ı verdi. Şüphesiz ki benim Rabbim Allah -Subhânehu ve Teâlâ- kendisine dua edenin duasını işitip kabul edendir.
O Lord, make me able to perform my prayer with perfection, and make my descendants people who do that also. Our Lord, answer and accept our prayer.
Ô Seigneur, fasse que j’accomplisse la prière comme il se doit et fasse que ma descendance l’accomplisse également comme il se doit. Ô notre Seigneur, exauce mon invocation et fasse qu’elle soit agréée par Toi !
Lạy Thượng Đế! Xin Ngài làm cho bề tôi thành một người thực hiện việc dâng lễ nguyện Salah hoàn thiện về mọi mặt, và cho cả con cháu của bề tôi cũng được như vậy. Lạy Thượng Đế của bầy tôi! Xin Ngài hãy đáp lại lời cầu xin của bề tôi và chấp nhận nó
Ya Tuhanku! Jadikanlah aku orang yang menegakkan salat dengan sebaik-baiknya serta jadikanlah anak keturunanku orang-orang yang menegakkannya dengan sebaik-baiknya. Ya Tuhan kami! Kabulkanlah doaku dan terimalah ia di sisi-Mu.
Ey Rabbim! Beni, namazı en kamil şekilde eda edenlerden kıl. Aynı şekilde zürriyetimi de namazı böyle eda edenlerden eyle. Ey Rabbimiz! Duama icabet et! Katında makbul olan dualardan eyle.
“Señor, hazme capaz de realizar mi oración a la perfección, y haz que mis descendientes sean personas que también lo hagan. Señor nuestro, responde y acepta nuestra oración.
O Dio mio, fa' sì che io pratichi la Preghiera con devozione, e fa' sì che i miei figli la pratichino in questo modo; o Dio nostro, esaudisci la mia invocazione e fa' sì che venga da Te accettata.
O Panginoon ko, gawin Mo ako na isang tagapagsagawa ng pagdarasal ayon sa pinakaganap na paraan, gawin Mo ang mga supling ko kabilang sa nagsasagawa nito nang gayon din, O Panginoon Namin, at sagutin Mo ang panalangin ko at gawin Mo itong tanggap sa ganang Iyo.
"Gospodaru moj, učini mene i moje potomstvo od onih koji obavljaju namaz na najpotpuniji način, Gospodaru naš, usliši moju dovu i primi je."
Ya Tuhan kami! Ampunilah dosa-dosaku, ampunilah dosa-dosa bapakku (Ibrahim mengucapkannya sebelum dia mengetahui bahwa bapaknya adalah musuh Allah, namun tatkala mengetahuinya dia berlepas diri darinya), serta ampunilah dosa orang-orang mukmin pada hari manusia bangkit kepada Tuhan mereka untuk menghadapi hisab amal mereka.”
Lạy Thượng Đế của bầy tôi! Xin Ngài hãy tha thứ tội lỗi cho bề tôi, cho cha mẹ bề tôi (Người cầu xin điều đó trước khi biết rằng cha mình là kẻ thù của Allah, rồi khi phát hiện điều đó thì Người liền cắt đứt quan hệ với cha), và hãy tha thứ tội lỗi cho những người có đức tin vào Ngày mà con người sẽ được phục sinh sống dậy để xét xử trước Thượng Đế của họ
In this prayer of Abraham, one sees glimpses of all those emotions which emerge in the heart of a true subject of God while addressing a prayer to Him. His submissive attitude compels him to admit his humility before God; whatever he requests is on the basis of his being needy and not on the basis of any entitlement; on the one hand, he admits to the bounties already available to him and, on the other, presents his request with all due respect. He admits that God is the Giver and man the beneficiary. He prays to God to make him live in the world as His worshipper. He makes this request for himself, for his family members and for all believers also. At the time of prayer, the greatest problem before him should not be that of the world but that of the Hereafter, where a man has to live forever. The prayer then made is prophetic in nature, and if such a prayer comes from a true heart, it will necessarily be accepted by God.
Panginoon namin, magpatawad Ka sa akin sa mga pagkakasala ko. Magpatawad Ka sa mga pagkakasala ng mga magulang ko. (Nagsabi siya nito bago niya nalaman na ang ama niya ay isang kaaway para kay Allāh; ngunit noong luminaw sa kanya na iyon ay isang kaaway para kay Allāh, nagpawalang-kaugnayan siya roon.) Magpatawad Ka sa mga mananampalataya sa mga pagkakasala nila sa araw na babangon ang mga tao para sa pagtutuos sa kanila sa harapan ng Panginoon nila."
“Señor nuestro, perdona mis pecados y los pecados de mi padre (esta súplica la dijo antes de saber que su padre era un enemigo de Al-lah. Cuando le quedó claro que su padre era enemigo de Al-lah, dejó de pedir por él), y perdona los pecados de los creyentes el día en que la humanidad salga a rendir ante Ti”.
Dio nostro, perdona i miei peccati, e perdona i peccati dei miei genitori (ciò lo disse prima che lui sapesse che suo padre fosse nemico di Allāh; quando lo seppe, si dissociò da lui) e perdona i peccati dei credenti, nel Giorno in cui la gente si solleverà per il Rendiconto dinanzi al loro Dio.
Ô notre Seigneur, pardonne mes péchés et pardonne les péchés de mes parents (Abraham prononça ces paroles avant de savoir que son père était un ennemi d’Allah et lorsqu’il le sut, il se désavoua de lui) et pardonne aux croyants leurs péchés le jour où les gens se présenteront face à leur Seigneur afin de rendre des comptes.
“Our Lord, forgive me my sins, and forgive the sins of my father (he said that before he knew that his father was an enemy of Allah. When it became clear to him that his father was Allah’s enemy, he repudiated his father). And forgive the sins of the believers on the day that mankind goes forth to be taken to account in front of their Lord.”
"Gospodaru naš, oprosti mi grijehe moje i oprosti grijehe mojih roditelja." (Ovo je Ibrahim rekao prije nešto što je saznao da je njegov otac Allahov neprijatelj, a kada je to saznao - odrekao ga se). "I oprosti vjernicima grijehe njihove na dan kada će ljudi ustati radi obračuna pred Gospodarom svojim."
Rabbimiz! Benim, ana babamın günahlarını bağışla. (İbrahim -aleyhisselâm- bu duayı babasının Allah'ın düşmanı olduğunu bilmeden önce yapmıştır. Babasının Allah'ın düşmanı olduğunu anladığında ondan beri olup uzaklaşmıştır). Ve insanlar Rablerinin huzuruna hesap vermek için tekrardan dirilip, geldiği gün Müminlerin günahlarını da bağışla.
Stands for 'Qatiran', the original Qur’ anic word which means a highly inflammable oil extracted from the Pine-tree.
Commentary
Mentioned in Surah Ibrahim were some details of matters relating to prophets and their peoples, the evil end of those who opposed Divine in-junctions and, later on, Sayyidna Ibrahim (علیہ السلام) himself, who constructed the Baytullah, and for whose children Allah Ta’ ala made a community rise around them in Makkah al-Mukarramah, and provided for all its in-habitants perfect peace and extraordinary economic facilities, and it is his children, the Banu Ismail, who are the first addressees of the Glorious Qur'an and the Holy Prophet ﷺ .
In this last section of Surah Ibrahim, the same people of Makkah have been exhorted to take a lesson from what had happened to past peoples; and, in a nutshell, they have been warned that, should they still not return to their senses, they better be ready to face the horrendous punishment of the day of Qiyamah.
Initially, the first verse (42) is to comfort the Holy Prophet ﷺ and the oppressed of the world, then, it releases the threat of a severe punishment for all oppressors - that the unjust practitioners of crime should not become carefree because Allah Ta’ ala has given them respite. Let them not be deluded by the idea that Allah is not aware of their wrongdo-ings for which reason they are flourishing despite their crimes and for which reason nothing unwelcome happens to them, nor does any punishment visit them. This is not true. Instead of all that they presuppose, everything they are doing is all within the sight of Allah Ta’ ala, but He, in His mercy and wisdom, is giving them respite.
In this verse: وَلَا تَحْسَبَنَّ اللَّـهَ غَافِلًا And never think that Allah is unaware of what the wrongdoers are doing), the address is obviously to every such person whom his own negligence, and shaitan, have tricked to believe in something like that. And should it be that the Holy Prophet ﷺ himself is the addressee here, still then, the purpose of saying this would be to let the negligent of the community hear it and be warned - because, there exists just no possibility that the Holy Prophet ﷺ would, God forbid, ever think that Allah Ta’ ala is unaware or indifferent to what is happening.
O Messenger, do not think that if Allah delays the punishment of the wrongdoers that He neglected their acts of lying, obstructing the path to Allah and other such deeds. Allah is aware of these things and nothing remains hidden from Him. Indeed, Allah delays their punishment until the Day of Judgment, the day that people’s eyes will stare in horror at the terror they will witness.
Non pensare, o Messaggero, che Allāh rinvii la punizione degli ingiusti perché sia ignaro della rinnegazione dei trasgressori e dei loro atti che ostacolano la Via di Allāh e altro; al contrario, Egli ne è consapevole, nulla Gli è nascosto; piuttosto, in verità, rinvia la loro punizione al Giorno della Resurrezione; quel Giorno in cui gli sguardi si solleveranno per il terrore della gravità di ciò che vedranno.
Ô Messager, ne crois pas que lorsqu’Allah reporte le châtiment des injustes, Il est inattentif à leur dénégation, à leur éloignement des gens du chemin d’Allah et à leurs autres méfaits. Il a connaissance de tout cela et rien ne Lui en échappe. Cependant, Il reporte leur châtiment au Jour de la Résurrection, le Jour où les regards se lèveront à cause de la terreur qu’inspirent les scènes auxquelles les gens assisteront.
Allah gives Respite to the Disbelievers and is never unaware of what They do
Allah says, `O Muhammad, do not think that Allah is unaware of what the unjust disbelievers do. Do not think because Allah gave them respite and delayed their punishment that He is unaware or ignoring punishing them for what they do. Rather, Allah keeps full account of this for them and keeps it on record against them,
إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَـرُ
(but He gives them respite up to a Day when the eyes will stare in horror.) from the horror of the Day of Resurrection.' Allah next mentions how they will all be raised up from their graves and hurriedly gathered for the Day of Gathering,
مُهْطِعِينَ
(hastening forward), in a hurry. Allah said in other Ayat,
مُّهْطِعِينَ إِلَى الدَّاعِ
(Hastening towards the caller.) 54:8
يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ
(On that Day mankind will follow strictly Allah's caller, no crookedness will they show him.) 20:108 until,
وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ
(And (all) faces shall be humbled before the Ever Living, the Sustainer.) 20:111 Allah said: another Ayah,
يَوْمَ يَخْرُجُونَ مِنَ الاٌّجْدَاثِ سِرَاعاً
(The Day when they will come out of the graves quickly.) 70:43 Allah said next,
مُقْنِعِى رُءُوسِهِمْ
(with necks outstretched) meaning, raising their heads up, according to Ibn `Abbas, Mujahid and several others. Allah said next,
لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ
(their gaze returning not towards them) meaning, their eyes are staring in confusion, trying not to blink because of the horror and tremendous insights they are experiencing, and fear of what is going to strike them, we seek refuge with Allah from this end. This is why Allah said,
وَأَفْئِدَتُهُمْ هَوَآءٌ
(and their hearts empty.) meaning, their hearts are empty due to extreme fear and fright. Qatadah and several others said that the places of their hearts are empty then, because the hearts will ascend to the throats due to extreme fear. Allah said next to His Messenger ,
Mensajero, no pienses que si Al-lah demora el castigo de los opresores, es porque está distraído de lo que hacen obstruyendo el camino de Al-lah. Al‑lah es consciente de sus acciones y nada permanece oculto de Él. Al-lah demora su castigo hasta el Día del Juicio, el día en que los ojos de la gente observarán pasmados el terror que presenciarán.
Huwag ka ngang magpalagay, O Sugo, na si Allāh, yayamang nag-aantala sa pagdurusa ng mga tagalabag sa katarungan, ay nalilingat sa anumang ginagawa ng mga tagalabag sa katarungan gaya ng pagpapasinungaling, pagbalakid sa landas ni Allāh, at iba pa roon. Bagkus Siya ay nakaaalam niyon: walang nakakukubli sa Kanya mula roon na anuman. Nag-aantala lamang Siya ng pagdurusa nila sa Araw ng Pagbangon, ang araw na iyon na aangat doon ang mga paningin dala ng pangamba dahil sa hilakbot sa masasaksihan ng mga ito.
When the Truth presents itself to a man, he sets himself against it. He shows such fearlessness in the face of it, as if there were nobody else in the world more courageous than he. But this very Truth which is made manifest by a preacher of God’s word in the present world, will become evident in the Hereafter at the level of God; the opponents of Truth will then lose all their bravado. After seeing the horrible scenes of the Hereafter, their condition will be such that their eyes will leap from their heads; they will not even be able to wink. Tilting their heads back, they will rush towards the ground where all will be gathered and their hearts will be terror-struck.
Và Ngươi - hỡi Sứ Giả - đừng nghỉ rằng khi Allah trì hoãn hình phạt đối với những kẻ sai quấy thì Ngài làm ngơ với những việc sai trái, dối trá, cự tuyệt con đường của Ngài và những việc sai quấy khác của họ. Không, Ngài luôn biết rõ tất cả điều đó, không điều gì có thể giấu được Ngài. Quả thật, Ngài hoãn lại hình phạt đối với họ cho đến Ngày Phục Sinh, đó là Ngày mà họ phải ngước lên sợ hãi những điều kinh dị mà họ thấy nó
Jangan menyangka -wahai Rasul- bahwa manakala Allah menunda azab terhadap orang-orang zalim berarti Allah lalai dari apa yang mereka lakukan berupa pendustaan, usaha menghalang-halangi manusia dari jalan Allah, dan sebagainnya. Bahkan, Allah mengetahui hal itu, tidak ada sesuatu pun yang samar bagi Allah, akan tetapi Allah menangguhkan azab atas mereka ke hari Kiamat, yaitu hari yang saat itu pandangan mata terbelalak karena takut akan kengerian apa yang disaksikannya.
"Dan janganlah sekali-kali kamu (Muhammad) mengira bah-wa Allah lalai dari apa yang diperbuat oleh orang-orang yang zhalim. Sesungguhnya Allah hanya memberi tangguh kepada mereka sampai hari yang pada waktu itu mata (mereka) terbelalak. Mereka datang bergegas-gegas dengan mengangkat kepalanya, sedang mata mereka tidak berkedip-kedip dan hati mereka kosong." (Ibrahim: 42-43).
(42) Ini adalah ancaman keras bagi orang-orang yang berbuat aniaya sekaligus sebagai penghibur hati bagi orang-orang yang men-jadi obyek penganiayaan. Allah تعالى berfirman, ﴾ وَلَا تَحۡسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعۡمَلُ ٱلظَّٰلِمُونَۚ ﴿ "Dan janganlah sekali-kali kamu (Muhammad) mengira bahwa Allah lalai dari apa yang diperbuat oleh orang-orang yang zhalim", (fakta menyatakan) Allah masih memberikan kesempatan bagi mereka, dan mencurahkan berbagai jenis rizki, serta membiarkan mereka bebas bergerak di negeri-negeri dalam keadaan aman lagi tenang. Hal itu bukan menjadi pertanda baiknya kondisi mereka. Karena Allah sedang menunda waktu dan memberikan kesempatan bagi orang yang berbuat aniaya, agar dosanya semakin menumpuk. Sampai akhirnya, ketika Allah menyiksanya, maka dia tidak dapat berkutik lagi.
﴾ وَكَذَٰلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِيَ ظَٰلِمَةٌۚ إِنَّ أَخۡذَهُۥٓ أَلِيمٞ شَدِيدٌ 102 ﴿
"Dan begitulah azab Rabbmu, apabila Dia mengazab penduduk ne-geri yang berbuat zhalim. Sesungguhnya azabNya itu adalah sangat pedih lagi keras." (Hud: 102)
Kezhaliman di sini mencakup setiap bentuk kezhaliman antara seorang hamba dengan Rabbnya dan kezhalimannya kepada sesama. ﴾ إِنَّمَا يُؤَخِّرُهُمۡ لِيَوۡمٖ تَشۡخَصُ فِيهِ ٱلۡأَبۡصَٰرُ ﴿ "Sesungguhnya Allah memberi tangguh kepada mereka sampai hari yang pada waktu itu mata (mereka) terbelalak", maksudnya matanya tidak bergerak sekalipun karena dahsyatnya keadaan yang dia lihat, berupa kengerian-kengerian. Betapa meri-saukan malapateka di sana!
(43) ﴾ مُهۡطِعِينَ ﴿ "Mereka datang bergegas-gegas", maksudnya mereka bersegera merangsek ke arah penyeru ketika meminta me-reka untuk datang di hadapan Allah untuk menjalani proses hisab (perhitungan amal). Tidak ada penolakan pada mereka, dan tiada tempat lari maupun tempat bersembunyi ﴾ مُقۡنِعِي رُءُوسِهِمۡ ﴿ "dengan meng-ngkat kepalanya" maksudnya menengadahkannya. Dua tangan mereka telah dirantai sampai menyentuh dagu-dagu mereka. Karenanya, kepala-kepala mereka terangkat ﴾ لَا يَرۡتَدُّ إِلَيۡهِمۡ طَرۡفُهُمۡۖ وَأَفۡـِٔدَتُهُمۡ هَوَآءٞ ﴿ "sedang mata mereka tidak berkedip-kedip dan hati mereka kosong", maksudnya hati-hati mereka kosong dari dada mereka, karena telah naik ke arah kerongkongan. Akan tetapi, begitu tersesaki oleh kegelisahan, kerisauan, kesedihan, dan kegundahan.
O Poslaniče, nemoj misliti da Allah ne mari za onim što rade nepravednici kada im odlaže kaznu, oni poriču istinu i odvraćaju od Allahovog puta i čine druga zla, i Allah sve to zna, jer Njemu ništa skriveno nije. On im odlaže kaznu do Sudnjeg dana u kojem će ljudi podignuti svoje poglede od strahote onoga što će vidjeti.
-Ey Resul!- Yüce Allah'ın zalimlere azabını geciktirmesini asla onların yalanlamaları, Allah'ın yolundan alıkoymaları ve diğer yaptıkları şeylerden habersiz olduğu için sanma. Bilakis O, bunu hakkıyla bilmektedir. Bunlardan hiçbirisi O'na gizli kalmaz. Ancak onların azabını kıyamet gününe erteliyor. O gün öyle bir gündür ki, gördüğü dehşet verici şeyden korktuğu için gözler yerinden fırlar.
42- Sakın Allah’ı zalimlerin işlediklerinden habersiz sanma! O, onları ancak gözlerin (dehşetten) yerinden fırlayacağı bir güne erteliyor.
43- (O gün) başlarını dikerek koşarlar, gözleri (donup kaldığından) bir şey görmez ve kalpleri de bomboştur.
42. Bu, zalimlere ağır bir tehdit, mazlumlara da bir tesellidir. Yüce Allah şöyle buyurmaktadır:“Sakın Allah’ı zalimlerin işlediklerinden habersiz sanma!” Onlara bol bol rızıklar ihsan edip güven ve huzur içerisinde ülkelerde istedikleri gibi dolaşmalarına fırsat tanıması dolayısı ile böyle bir zanna kapılma! Çünkü bu, onların durumlarının iyi olduğunun delili değildir. Zira Yüce Allah, zalime günahı artsın diye mühlet tanır. Ama onu yakaladı mı da bir daha bırakmaz. “Rabbin zulüm yapan ülkeleri yakaladığında işte böyle yakalar. Şüphesiz O’nun yakalayışı pek elemli, pek şiddetlidir.”(Hud, 11/102) Buradaki zulüm, hem kulun, Rabbi ile kendisi arasındaki zulümlerini, hem de Allah’ın kullarına yaptığı zulümleri kapsar. “O, onları ancak gözlerin (dehşetten) yerinden fırlayacağı bir güne erteliyor.” Yani gördükleri son derece dehşet verici ve huzursuz kılan olaylardan dolayı gözlerini bile kırpmayacaklardır.
43. “(O gün) başlarını dikerek koşarlar” elleri çenelerinin altında zincire vurulmuş, bundan dolayı da başları yukarı kalkmış olarak, hesap vermek için Allah’ın huzuruna -davetçinin çağırdığı vakit onun çağrısını kabul ederek- hızlıca koşacaklardır. Onların hiçbirisi bundan imtina edemeyecek. Kaçacak ve sığınacak bir yer de bulamayacak. “gözleri (donup kaldığından) bir şey görmez ve kalpleri de bomboştur.” Yürekleri dehşetten yerinden oynar, korkudan ağızlarına gelir. Her türlü gam, keder, üzüntü, huzursuzluk ve tedirginlikle dolup taşar.
İnsanlar kabirlerinden kalktığında (kendilerini) çağırana doğru koşarlar. Başlarını kaldırarak endişeli bir şekilde gökyüzüne bakarlar. Kendilerine bile dönüp bakamazlar. Bilakis gördükleri dehşet verici şeyden dolayı gözleri yerinden fırlamış bir şekilde bakakalırlar. Kalpleri ise idrak etmekten uzak, gördükleri dehşet verici şeyi anlayamayacak durumdadır.
Lorsque les gens se lèveront précipitamment de leurs tombes et se dirigeront en direction de celui qui les appelle, la tête levée en direction du Ciel, terrifiés et le regard figé en raison de l’effroi suscité par les scènes auxquelles ils assisteront. Leurs cœurs seront de plus, vides, incapables de ressentir ou de comprendre quoi que ce soit.
When people will come forth from their graves, hurrying towards the caller, with their heads raised and anxiously gazing at the sky. Their gaze does not come back to them, but remains fixed because of the horror they witness. Their hearts are empty and are unable to comprehend, and they have no sense of understanding due to the terrifying thing they witness.
In the second verse (43), it has been said that the postponement of sudden punishment against these unjust people is not any better for them because, ultimately, they will be seized in the great punishment of the Qiyamah and the 'Akhirah which will overtake them all of a sudden. The details of this punishment in the life to come and the horrendous happenings to be experienced there keep appearing right upto the end of the verse:
لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ
A day when the eyes shall remain upraised (in terror).
مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ
They shall be rushing with their heads raised upward.
لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ
Their eyes shall not return towards them.
وَأَفْئِدَتُهُمْ هَوَاءٌ ,
And their hearts shall be hollow.
After the shape of things to come upon them has been stated, the address is to the Holy Prophet ﷺ who has been asked to warn his people of the punishment of that day, the day on which the unjust and the wrong-doing will have no choice but to call their Lord for some more time to return to the world they knew so that they could say yes to the call of prophets and follow them this time and may thereby have their deliverance from this punishment. The answer to their request will come from Allah Ta’ ala wherein it will be said: This is what you are saying now. Is it not that you had been giving sworn statements to the effect that your wealth and power shall never part with you, and that you shall go on living in the world just like that, in comfort and luxury, forever; and is it not that you had rejected the idea that you will live again and that there was a world hereafter?
Ese será el día cuando la gente salga de sus tumbas, apresurados hacia donde son convocados, con las cabezas erguidas y mirando ansiosamente al cielo. Sus miradas no parpadearán, sino que permanecerán fijas debido al horror que presenciarán. Sus corazones estarán vacíos y serán incapaces de comprender la magnitud de lo que presencian.
Manakala manusia bangkit dari alam kubur mereka dengan bergegas menuju penyeru, mereka mengangkat kepala mereka memandang ke langit dalam kondisi ketakutan. Pandangan mereka tidak kembali kepada diri mereka, sebaliknya ia tetap terbelalak menengadah ke atas karena ketakutan melihat apa yang disaksikannya, hati mereka kosong tidak memahami dan tidak mengerti karena ketakutan atas apa yang terlihat.
Quando la gente si solleverà dalle loro tombe, affrettandosi verso Colui che li avrà chiamati, e con le teste alte guarderanno terrorizzati verso il cielo, con gli occhi spalancati, senza battere ciglio, resteranno stupiti per la gravità di ciò che osserveranno, e i loro cuori saranno vuoti, liberi da pensieri e privi di comprensione, tale il terrore di ciò a cui assisteranno.
Kada ljudi žurno ustanu iz svojih grobova ka pozivaču, podignutih glava, gledajući panično ka nebu, ukočenih pogleda, od strahote onoga što će vidjeti. Srca će im biti prazna, bez razuma i razumijevanja, od strahote situacije u kojoj su se našli.
Kapag bumangon ang mga tao mula sa mga libingan nila, habang mga nagmamadali patungo sa tagapanawagan habang mga nag-aangat ng mga ulo nila habang nakatingin sa langit dala ng pagkabalisa, ay hindi babalik sa kanila ang mga paningin nila, bagkus manatiling nakatitig dala ng hilakbot sa nasasaksihan nila habang ang mga puso nila ay walang-laman, walang pagkaunawa ni pagkaintindi dahil sa pagkasindak sa sinasaksihan.
Khi con người được kêu dậy khỏi ngôi mộ của họ thì họ nhanh chóng chảy đến bên người kêu gọi, họ ngẩn đầu đăm chiêu nhìn lên trời, cặp mắt không hề quay sang nhìn mình, mà họ vẫn tiếp tục nhìn đăm đăm lên trời. Rồi tấm lòng của họ trống rộng không chút tâm trí, và họ cũng không hiểu gì về sự kinh hoàng của cảnh vật
Người - hỡi Thiên Sứ - hãy cho cộng đồng của Ngươi biết về sự đáng sợ về hình phạt của Allah vào Ngày Phục Sinh. Rồi những kẻ mà bản thân họ làm điều sai quấy bằng việc phủ nhận Allah và tổ hợp thần linh khác với Ngài sẽ nói: Lạy Thượng Đế của bầy tôi! Xin Ngài hãy nới lại, xin Ngài hãy trì hoãn lại hình phạt dành cho bầy tôi, và hãy cho bầy tôi trở lại trần gian với thời hạn ngắn thôi thì bầy tôi sẽ tin tưởng nơi Ngài, bầy tôi cũng sẽ làm theo những gì mà các Thiên Sứ được Ngài mặc khải xuống cho Họ. Allah đáp lại họ bằng sự khiển trách: Há chẳng phải các ngươi đã từng thề thốt ở trên trần gian rằng các ngươi sẽ không bị dịch chuyển từ cuộc sống trần gian đến Ngày Tận Thế hay sao, há chẳng phải các ngươi là những kẻ phủ nhận những điều được diễn ra sau cái chết đó ư !?
E incuti timore alla tua gente, o Messaggero, della punizione di Allāh nel Giorno del Giudizio. Quel giorno coloro che fecero torto a se stessi con la miscredenza nei confronti di Allāh e l'idolatria, diranno:” Dio nostro, concedici una tregua e rinvia la nostra punizione; e facci tornare in vita per un breve periodo, così crederemo in Te e informeremo i messaggeri che ci hai inviato”. Risponderanno loro, rimproverandoli: “Non avete forse giurato durante la vita terrena che non sareste mai passati dalla vita terrena all'Aldilà, rinnegando che sareste stati riportati in vita dopo la morte” ?!
Mensajero, advierte a tu pueblo del castigo de Al-lah en el Día del Juicio. Aquellos que se corrompieron al no creer en Al-lah y al atribuir socios con Él dirán: “Señor nuestro, danos un plazo de tiempo más y demora el castigo. Devuélvenos al mundo por un corto período para que podamos creer en Ti y sigamos a los Mensajeros que nos enviaste”. Se les dará una respuesta amonestadora: “¿No juraron, mientras estaban en la Tierra, que no existía la otra vida, y que no creerían en la resurrección después de la muerte?”
Magpangamba ka, O Sugo, sa kalipunan mo ng pagdurusang dulot ni Allāh sa Araw ng Pagbangon kaya magsasabi sa sandaling iyon ang mga lumabag sa katarungan sa mga sarili nila dahil sa kawalang-pananampalataya kay Allāh at pagtatambal sa Kanya: "O Panginoon namin, mag-antala Ka sa amin, mag-antala Ka sa amin ng pagdurusa, at magsauli Ka sa amin sa Mundo sa isang madaling yugto; sasampalataya kami sa Iyo at susunod kami sa mga sugong ipinadala Mo sa amin." Kaya sasagutin sila bilang pagtuligsa sa kanila: "Hindi ba nangyaring kayo ay sumumpa sa [panahon ng] buhay na pangmundo na kayo ay walang paglipat mula sa buhay na pangmundo patungo sa Kabilang-buhay habang mga nagkakaila sa pagbubuhay matapos ng kamatayan?"
-Ey Resul!- Ümmetini kıyamet günü gelecek olan Allah'ın azabı ile korkut. Kendi nefislerine Allah'a şirk koşarak ve küfrederek zulüm edenler, o gün şöyle derler: Ey Rabbimiz! Bize mühlet ver, azabımızı geçiktir, kısa bir süre için bizi dünyaya tekrardan döndür sana iman edelim. Bize gönderdiğin resullerine tabi olalım, derler. Onlar azarlanacak ve kendilerine şöyle denilecektir: Öldükten sonra dirilmeyi inkâr ederek, dünya hayatından ahirete intikal etmeyeceğiz diye dünyada iken yemin edenler siz değil miydiniz?
O Messenger, make your people fear Allah’s punishment on the Day of Judgment. Those who wronged themselves by disbelieving in Allah and associating partners with Him will say: “Our Lord, give respite to us, and delay for us the punishment. Return us to the world for a short period so we can believe in You and follow the messengers you sent to us”. They will be given a reprimanding response: “Did you not swear, while you were on earth, that you would not be transferred from the world to the afterlife, and you disbelieved in the resurrection after death?”
O Poslaniče, upozori tvoj ummet na Allahovu kaznu na Sudnjem danu, kada će oni koji su sebi činili nepravdu nevjerstvom i višeboštvom reći: "Gospodaru naš, odloži nam kaznu, vrati nas još malo na dunjaluk, da u Tebe vjerujemo i da poslanike koje si nam poslao slijedimo", pa će im biti odgovoreno podrugljivo: "Zar se na dunjaluku niste zaklinjali da se nećete preseliti na Ahiret, poričući proživljenje nakon smrti?"
Peringatkanlah umatmu -wahai Rasul- tentang azab Allah pada hari Kiamat. Pada hari itu orang-orang yang menzalimi diri mereka dengan kesyirikan dan kekufuran berkata, “Ya Tuhan kami! Berilah kami tempo, tundalah azab dari kami, dan pulangkanlah kami ke dunia walau sesaat agar kami beriman kepada-Mu dan mengikuti rasul-rasul yang Engkau utus kepada kami.” Lalu permintaan mereka dijawab dengan cibiran, “Bukankah di kehidupan dunia kalian telah bersumpah bahwa kalian tidak akan berpindah dari kehidupan dunia ke alam akhirat dengan mengingkari kebangkitan sesudah kematian?!
44- İnsanları, azabın geleceği gün ile uyar ki (o gün) zalimler şöyle diyeceklerdir: “Rabbimiz, bizi yakın bir müddete kadar ertele de senin çağrını kabul edelim ve peygamberlere uyalım.”(Onlara şöyle denir:) Daha önce (dünyada) size zeval olmadığına dair yemin etmemiş miydiniz?
45- Üstelik siz, kendilerine zulmedenlerin yurtlarında oturdunuz ve onlara ne yaptığımız da sizin için açıkça belli oldu. Size birçok misaller de verdik.
46- Onlar kuracakları tuzakları kurdular. Halbuki tuzakları Allah indinde (malum) idi. İsterse tuzakları, dağları yerinden oynatacak olsun!
44. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“İnsanları azabın geleceği gün ile uyar” Yani şiddetli halleri, tedirgin edici musibetleri ile gelecek olan azabı ve o azabı gerektirici amelleri anlatarak onları sakındır. Böyle bir azap geldiğinde küfür, peygamberleri yalanlamak ve çeşitli masiyetler işlemek sureti ile kendilerine zulmeden “zalimler”, yaptıklarına pişman olup iş işten geçtikten sonra geri döndürülmeyi isteyerek “şöyle diyeceklerdir: Rabbimiz, bizi yakın bir müddete kadar ertele!” Bizi dünyaya geri döndür, çünkü bizim basiretimiz açılmış bulunuyor “senin çağrını kabul edelim” Allah, onları Darusselama (esenlik yurdu olan cennete) çağırıyordu. “ve peygamberlere uyalım.” Onlar, bütün bu sözlerini elemli azaptan kurtulmak için söyleyeceklerdir. Yoksa bu sözlerinde yalancıdırlar. Çünkü “Eğer geri döndürülürlerse yine kendilerine yasaklanan işlere geri dönerler.”(el-En’âm, 6/28) İşte bundan dolayı azarlanacaklar ve onlara şöyle denilecek: “Daha önce (dünyada) size zeval olmadığına dair yemin etmemiş miydiniz?” Asla dünyadan ayrılmayacağınıza ve âhirete göçmeyeceğinize yemin etmemiş miydiniz? İşte sizin yaptığınız yeminlerin doğru olmadığı ve iddianızda yalan söylediğiniz apaçık bir şekilde ortaya çıkmış bulunuyor.
45. “Üstelik” sizin dünya hayatında iyi amellerde bulunmayışınızın sebebi apaçık âyetlerin olmamasından ötürü değildi. Aksine “siz kendilerine zulmedenlerin yurtlarında oturdunuz ve onlara ne yaptığımız da” onlara gönderdiğimiz çeşitli azaplar da “sizin için açıkça belli oldu.” Allah’ın apaçık âyetlerini yalanladıkları vakit Allah’ın onlara ne şekilde türlü cezalar yağdırdığını biliyordunuz. Ayrıca biz, sizlere kalpte en ufak bir şüphe dahi bırakmayan “birçok misaller de vermiştik.” Fakat bu apaçık âyetlerin size hiçbir faydası olmadı. Aksine sizler onlardan yüz çevirdiniz ve batıllarınız üzere devam edip gittiniz. Sonunda olan oldu ve sizler boş yere mazeret belirtenin mazeretinin faydasının görülmeyeceği şu güne geldiniz.
46. “Onlar, kuracakları” Peygamberleri yalanlayanlar iradeleri ile ulaşabildikleri ve güç yetirebildikleri “tuzakları kurdular. Halbuki tuzakları Allah indinde (malum) idi.” Yani ilim ve kudreti ile onu kuşatmıştır. Onların bu tuzaklarını da kendi başlarına geçirmiştir. Zira “Kötü düzen ancak sahiplerini kuşatır.”(Fâtır, 35/43)“İsterse tuzakları, dağları yerinden oynatacak olsun.” Yani kâfirlerin hak ile gönderilen peygamberlere ve bu hakkı getirenlere karşı hile ve tuzakları, o kadar büyüktü ki bundan dolayı nerde ise sapasağlam dağlar yerinden oynayacaktı. “onlar büyük büyük hileler yaptılar, tuzaklar kurdular.”(Nuh, 71/22) Onların bu hile ve tuzaklarının boyutları tahmin edilemez. Ama Allah, onların bütün bu tuzaklarını başlarına geçirdi. Bir batılın zaferi yahut da bir hakkın çürütülmesi için peygamberlere muhalif kimselerin giriştikleri her türlü hile ve tuzak bu buyruğun kapsamına girmektedir. Maksat, onların bu hile ve tuzaklarının hiçbir fayda sağlamadığı, Allah’a hiçbir zarar vermediği, aksine bununla onların kendi kendilerine zarar verdiklerini anlatmaktır.
There will be no Respite after the Coming of the Torment
Allah mentions what those who committed injustice against themselves will say when they witness the torment,
رَبَّنَآ أَخِّرْنَآ إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ
(Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers!) Allah said in other Ayat,
حَتَّى إِذَا جَآءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ
(Until, when death comes to one of them, he says: "My Lord! Send me back.")23:99 and,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ
(O you who believe! Let not your properties divert you.) 63:9-10 Allah described the condition of the wrongdoers on the Day of Gathering, when He said,
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ
(And if you only could see when the criminals shall hang their heads.) 32:12,
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا
(If you could but see when they will be held over the Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of Our Lord. .."!) 6:27 and,
وَهُمْ يَصْطَرِخُونَ فِيهَا
(Therein they will cry.) 35:27 Allah refuted their statement here,
أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍ
(Had you not sworn aforetime that you would not leave.) Allah says, `Had you not vowed before, that your previous state will not change, that there will be no Resurrection or Reckoning Therefore, taste this torment because of what you vowed before.' Mujahid commented that,
مَا لَكُمْ مِّن زَوَالٍ
(that you would not leave.) refers to leaving this worldly life to the Hereafter. Allah also said,
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لاَ يَبْعَثُ اللَّهُ مَن يَمُوتُ
(And they swear by Allah with their strongest oaths, that Allah will not raise up him who dies.) 16:38 Allah said next,
وَسَكَنتُمْ فِى مَسَـكِنِ الَّذِينَ ظَلَمُواْ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الأَمْثَالَ
(And you dwelt in the dwellings of men who wronged themselves, and it was clear to you how We had dealt with them. And We put forth (many) parables for you.) Allah says, `you have witnessed or heard of the news of what happened to the earlier disbelieving nations, but you did not draw a lesson from their end, nor did what We punished them with provide an example for you,'
حِكْمَةٌ بَـلِغَةٌ فَمَا تُغْنِـى النُّذُرُ
(Perfect wisdom but the warners benefit then not.)54:5 Shu`bah narrated that Abu Ishaq said that `Abdur-Rahman bin Dabil said that `Ali bin Abi Talib commented on Allah's statement,
وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ
(though their plot was not such as to remove the mountains from their places.) "He who disputed with Ibrahim about his Lord, took two eaglets and raised them until they became adult eagels. Then he tied each eagel's leg to a wooden box with ropes and left them go hungry. He and another man sat inside the wooden box and raised a staff with a piece of meat on its tip. So, the two eagles started flying. The king asked his companion to tell him what he was seeing, and he described the scenes to him, until he said that he saw the earth as a fly. So, the king brought the staff closer to the eagels and they started landing slowly. This is why Allah said, (وَإِنْ كَادَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ) `though their plot was hardly one to remove the mountains from their places."' Mujahid also mentioned that this story was about Nebuchadnezzar, and that when the king's sight was far away from earth and its people, he was called, `O tyrant one! Where are you headed to' He became afraid and brought the staff closer to the eagels, which flew faster with such haste that the mountains almost shook from the noise they made. The mountains were almost moved from their places, so Allah said,
وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ
(though their plot was not such as to remove the mountains from their places.)" Ibn Jurayj narrated that Mujahid recited this Ayah in a way that means, "though their plot was such as to remove the mountains from their places." However, Al-`Awfi reported that Ibn `Abbas said that,
وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ
(though their plot was not such as to remove the mountains from their places.) indicates that their plot was not such as to remove the mountains from their places. Similar was said by Al-Hasan Al-Basri. Ibn Jarir reasoned that, "Associating others with Allah and disbelieving in Him, which they brought upon themselves, did not bother the mountains nor other creatures. Rather, the harm of their actions came to haunt them." I (Ibn Kathir) said, this meaning is similar to Allah's statement,
وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الاٌّرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً
(And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.)17:37 There is another way of explaining this Ayah; `Ali bin Abi Talhah reported that Ibn `Abbas said that,
وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ
(though their plot was not such as to remove the mountains from their places.) refers to their Shirk, for Allah said in another Ayah,
تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ
(Whereby the heavens are almost torn.) 19:90 Ad-Dahhak and Qatadah said similarly.
"Dan berikanlah peringatan kepada manusia terhadap hari (yang pada waktu itu) datang azab kepada mereka, maka berkata-lah orang-orang yang zhalim, 'Ya Rabb kami, beri tangguhlah kami (kembalikan kami ke dunia) walaupun dalam waktu yang sedikit, niscaya kami akan mematuhi seruanMu dan akan mengikuti rasul-rasul.' (Kepada mereka dikatakan), 'Bukankah kamu telah bersum-pah dahulu (di dunia) bahwa sekali-kali kamu tidak akan binasa. Dan kamu telah berdiam di tempat-tempat kediaman orang-orang yang menganiaya diri mereka sendiri, dan telah nyata bagimu ba-gaimana Kami telah berbuat terhadap mereka, dan telah Kami berikan kepadamu beberapa perumpamaan.' Dan sesungguhnya mereka telah membuat makar yang besar, padahal di sisi Allah-lah (balasan) makar mereka itu. Dan sesungguhnya makar mereka itu (amat besar) sehingga gunung-gunung dapat lenyap karenanya." (Ibrahim: 44-46).
(44) Allah berfirman kepada NabiNya, M u h a m m a d ﴾ وَأَنذِرِ ٱلنَّاسَ يَوۡمَ يَأۡتِيهِمُ ٱلۡعَذَابُ ﴿ "Dan berikanlah peringatan kepada manusia terhadap hari (yang pada waktu itu) datang azab kepada mereka", maksudnya deskripsikanlah kondisinya dan peringatkanlah mereka dari amalan-amalan yang mendatangkan siksa, yang jika telah tiba membawa kesengsaraan dan malapetaka, maka berkatalah orang-orang yang berbuat kezhaliman dalam bentuk kekufuran dan pendustaan serta macam-macam maksiat dalam perasaan sesal atas tindakan mereka, permohonan untuk kembali (ke dunia) yang sudah bukan waktunya lagi, ﴾ رَبَّنَآ أَخِّرۡنَآ إِلَىٰٓ أَجَلٖ قَرِيبٖ ﴿ "Ya Rabb kami, beri tangguhlah kami (kem-balikan kami ke dunia) walaupun dalam waktu yang sedikit", maksudnya tolong kembalikanlah kami ke alam dunia. Sungguh kami telah menyaksikan (kebenaran yang kami dustakan) ﴾ نُّجِبۡ دَعۡوَتَكَ ﴿ "niscaya kami akan mematuhi seruanMu", dan Allah menyeru ke Darussalam (tempat keselamatan, surga) ﴾ وَنَتَّبِعِ ٱلرُّسُلَۗ ﴿ "dan kami akan mengikuti rasul-rasul", semua omongan ini hanyalah untuk terbebaskan dari siksaan yang pedih. Apabila tidak demikian, maka sebetulnya me-reka itu berbohong saja dalam janji ini. Bila mereka dikembalikan (ke dunia lagi), tentulah mereka kembali menerjang larangan-la-rangan.
Oleh sebab itu, cercaan dialamatkan kepada mereka. Dikatakan kepada mereka ﴾ أَوَلَمۡ تَكُونُوٓاْ أَقۡسَمۡتُم مِّن قَبۡلُ مَا لَكُم مِّن زَوَالٖ ﴿ "Bukankah kamu telah bersumpah dahulu (di dunia) bahwa sekali-kali kamu tidak akan binasa", dari dunia dan berpindah ke alam akhirat. Sekarang ini, telah jelas bagi kalian batalnya sumpah kalian dan kedustaan kalian yang kalian klaim.
(45) ﴾ و َ ﴿ "Dan" kalian tidak terpasung di dunia untuk men-cerna ayat-ayat dan bukti-bukti nyata (tentang kebenaran akhirat). Bahkan ﴾ س َ ك َ ن ْ ت ُ م ْ فِي مَسَٰكِنِ ٱلَّذِينَ ظَلَمُوٓاْ أَنفُسَهُمۡ وَتَبَيَّنَ لَكُمۡ كَيۡفَ فَعَلۡنَا بِهِمۡ ﴿ "kamu telah berdiam di tempat-tempat kediaman orang-orang yang menganiaya diri mereka sendiri, dan telah nyata bagimu bagaimana Kami telah berbuat terhadap mereka", yang berbentuk menimpakan macam-macam hukum-an, dan bagaimana Allah menjatuhkan siksaan-siksaan pada mereka ketika berbuat pendustaan terhadap ayat-ayat (tanda-tanda kebesar-an Allah) yang sudah jelas.
﴾ وَضَرَبۡنَا لَكُمُ ٱلۡأَمۡثَالَ ﴿ "Dan telah Kami berikan kepadamu beberapa perumpamaan", yang terang, yang mana tidaklah dia meninggalkan satu unsur keraguan sedikit pun dalam hati seseorang melainkan dia pasti menyingkirkannya. Ayat-ayat itu tidak berfaidah bagi kalian. Justru kalian berpaling dan tetap berkubang dalam kebatilan kalian. Maka, terjadilah peristiwa yang menimpa mereka. Dan kalian sudah sampai ke momentum hari ini yang mana pengajuan alasan dengan (disertai) kebatilan padanya tidak efektif.
(46) ﴾ وَقَدۡ مَكَرُواْ ﴿ "Dan sesungguhnya mereka telah membuat ma-kar", yaitu kaum yang mendustakan para rasul ﴾ مَكۡرَهُمۡ ﴿ "makar yang besar", yang telah didukung oleh kehendak dan kemampuan mereka ﴾ وَعِندَ ٱللَّهِ مَكۡرُهُمۡ ﴿ "padahal di sisi Allah-lah (balasan) makar mereka itu", maksudnya ilmu dan kekuasaan Allah meliputinya, karena ulah makar mereka akan berbalik menyerang mereka. Dan tidaklah makar yang buruk itu menerjang melainkan kepada pencetusnya saja.
﴾ وَإِن كَانَ مَكۡرُهُمۡ لِتَزُولَ مِنۡهُ ٱلۡجِبَالُ ﴿ "Dan sesungguhnya makar mereka itu (amat besar) sehingga gunung-gunung dapat lenyap karenanya", mak-sudnya sungguh, usaha makar kaum kafir yang mendustakan para rasul yang haq dan orang-orang yang membawa kebenaran –karena besarnya- sehingga bisa menyebabkan gunung-gunung yang men-julang tinggi hilang dari tempat-tempatnya. Maksudnya, mereka telah menggerakkan makar yang begitu besar, yang tidak bisa diukur tingkatannya. Akan tetapi, Allah membalikkan pengaruh makar itu ke leher-leher mereka. Termasuk dalam konteks ini, setiap orang yang menciptakan makar dari kalangan orang-orang yang menyalahi para rasul, untuk membela kebatilan atau melumpuhkan kebenar-an. Jadi, maksud ayat ini, bahwa makar mereka tidak bermanfaat bagi mereka sedikit pun, dan tidak menimbulkan bahaya apa pun bagi Allah. Justru mereka sedang menciptakan bahaya bagi diri mereka sendiri.
Ô Messager, avertis ta communauté du châtiment d’Allah qui s’abattra le Jour de la Résurrection. Ce jour-là, ceux qui, en raison de leur mécréance et leur polythéisme, auront été injustes envers eux-mêmes, diront: Ô notre Seigneur, accorde-nous un délai, reporte le châtiment que Tu comptes nous infliger et laisse-nous retourner quelque temps dans le bas monde. Nous croirons alors en Toi et nous suivrons les messagers que Tu nous as envoyés. On leur répondra en guise de réprimande: N’aviez-vous pas juré dans le bas monde que vous n’aurez pas d’autre vie après la mort, rejetant ainsi la réalité de la Ressuscitation?
Và các ngươi đã ở những nơi mà những cộng đồng lầm lỗi thời trước các ngươi, tự bản thân họ đã gây lầm lỗi bằng việc phủ nhận Allah. Như cộng đồng của Hud, cộng đồng của Saleh, và TA đã nói rõ cho các ngươi biết về những gì mà TA đã trừng phạt họ. Rồi TA đưa ra những thí dụ cụ thể trong Kinh Sách của Allah để các ngươi rút kinh nghiệm, nhưng các ngươi chẳng rút ra được bài học gì từ nó.
Allah'ı inkâr ederek kendi nefislerine zulmeden Hûd'un kavmi ve Salih'in kavmi gibi geçmiş ümmetlerin diyarlarına yerleştiniz. Onları helaka uğrattığımız sizlere apaçık beyan oldu. Öğüt almanız için Allah'ın kitabında size bir çok misaller getirdik, ancak bundan öğüt almadınız.
Padahal kalian tinggal di negeri umat-umat terdahulu yang zalim terhadap diri mereka dengan kekufuran kepada Allah seperti kaum Hud dan kaum Saleh, serta kalian juga sudah mengetahui apa yang telah Kami timpakan atas mereka berupa kebinasaan, Kami juga telah membuat perumpamaan bagi kalian dalam Kitabullah agar kalian mengambil pelajaran, namun kalian tidak mengambil pelajaran.”
Nanuluyan kayo sa mga tirahan ng mga naunang kalipunang tagalabag sa katarungan, bago pa ninyo, sa mga sarili ng mga ito dahil sa kawalang-pananampalataya kay Allāh, tulad ng mga kalipi ni Hūd at mga kalipi ni Ṣāliḥ. Lumiwanag para sa inyo ang pinangyari Namin sa kanila na kapahamakan. Naglahad para sa inyo ng mga paghahalintulad sa Aklat ni Allāh upang mapangaralan kayo ngunit hindi kayo napangaralan sa pamamagitan ng mga ito."
"Zar niste bili nastanjeni u mjestima gdje su živjeli oni koji su prema sebi nepravdu učinili ne vjerujući u Allaha, poput Hudovog i Salihovog naroda, i bilo vam je jasno kako smo ih uništili? Mi smo vam primjere navodili u Našoj knjizi kako biste pouku primili, ali vi to niste učinili."
In verse 45:
وَسَكَنتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الْأَمْثَالَ
And you dwelt in the dwelling of those who wronged themselves, and it became clear to you how We dealt with them and We put forth for you the examples,
as obvious, the address is to the Mushriks of Arabia. These were the people the Holy Prophet was asked to warn: وَأَنذِرِ النَّاسَ (And warn the people - 44). In this address, they have been asked to take their guard against what could happen to them as a result of their heedlessness. They could learn a lesson from what had happened to past peoples. The conditions they faced and the revolutions that overtook them could be-come their teacher. Yet, it is astonishing that they would still prefer not to learn a lesson - even though, they live in the very homes once occupied by peoples destroyed in punishment and walk around neighbourhoods once walked by them. The truth is that they know by direct observation, and by what some continuing reports have told them that terrible was the punishment which Allah Ta’ ala inflicted on them because of their acts of disobedience. The advice and the examples given here were to bring them to see truth and take the straight path, but it was certainly strange that they would still not listen and learn to act right.
Par ailleurs, vous avez habité les cités des peuples qui, en raison de leur mécréance, furent dans le passé, injustes envers eux-mêmes, comme le peuple de Hûd et le peuple de Şâliħ, et vous avez parfaitement compris comment Nous les avons anéantis. Nous vous donnons des exemples dans le Livre d’Allah afin que vous en en tiriez des enseignements mais vous n’en tirez aucun.
You took residence in the living spaces of previous nations, who before you had wronged themselves by disbelieving in Allah, such as the nations of Hūd and Ṣāliḥ. The destruction I caused to befall them was made clear to you. We also gave you examples in the book of Allah so that you would be warned, but you did not take them as a warning.
E vi siete insediati nelle dimore degli ingiusti che vi precedettero, coloro che fecero torto a se stessi rinnegando Allāh, come il popolo di Hūd e il popolo di Sāleħ, e siete consapevoli di come li abbiamo distrutti e vi abbiamo fornito degli esempi nel Libro di Allāh affinché ve ne convinceste, ma non ve ne siete convinti.
Ustedes habitaron los mismos territorios de las naciones anteriores, quienes antes se habían descarriado al no creer en Al-lah, como las naciones de Hud y Sálih. La destrucción que causé en ellos fue evidente para ustedes. También les dimos ejemplos en el libro de Al-lah para que reflexionaran, pero no reflexionaron sobre la amonestación.
Man’s behaviour is such that he does not realize his fate right to the very end. If he attains some power or status, he becomes boastful and conceited as if these things were never going to be snatched away from him. He rejects the call of God and forgets that the things on the strength of which he rejects the call were all given to him by God Himself. Arguments are presented to him, but he pays no attention to them. The ultimate fate of the arrogant people of the past is well known to him, but he thinks that whatever happened was meant for others and that this will never happen in his case. Those who have been given opportunities for betterment in the present world feel proud of ignoring the Truth. But after death, when they see the result of their arrogance, they will be so ashamed of their past that they will want to return to the past, so that they can contradict themselves and accept that very truth which they had earlier proudly rejected. Opposition of Truth amounts to opposition of God. Opponents of the Truth which is supported by God, are always unsuccessful, even if they come with preparation of Himalayan proportions.
Orang-orang yang tinggal di negeri umat-umat yang zalim itu telah menyusun rencana jahat untuk membunuh Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- dan menghapus dakwahnya, namun Allah mengetahui rencana jahat mereka karena tidak ada sesuatu pun yang samar bagi Allah. Rencana jahat mereka itu lemah, saking lemahnya ia tidak bisa menghilangkan gunung atau apa pun, berbeda dengan rencana Allah terhadap mereka.
Geçmişte yaşamış zalim toplulukların diyarına yerleşenler Muhammed -sallallahu aleyhi ve sellem-'i öldürmek ve davetini sonlandırmak için tuzaklar kurdular. Onların kurmuş olduğu planlardan hiçbirisi Yüce Allah'a gizli kalmaz. Onların bu planları zayıftır. Allah'ın onlar için yaptığı planın aksine onların planları zayıflığından dolayı ne dağları yerinden oynatır ne de başka bir şey yapar.
E coloro che si insediarono nelle dimore dei popoli ingiusti che li precedettero, tessero delle trame per uccidere il Profeta Muħammed, pace e benedizione di Allāh su di lui, ﷺ e porre fine alla sua missione; e Allāh è Consapevole delle loro trame, nulla Gli è nascosto; e la loro trama è debole, non può distruggere le montagne o fare altro a causa della sua debolezza, a differenza dalle trame che Allāh intesse contro di loro.
Those who took up residence in the living spaces of the wrongful nations arranged a plot to kill the Prophet Muhammad (peace be upon him) and put an end to his mission. Allah knows of their plans and nothing remains hidden from Him. Their plan was weak, for it is unable to move the mountains or anything else, contrary to Allah’s plan against them.
Aquellos que siguieron el ejemplo de las naciones injustas se confabularon para matar al profeta Mujámmad r y poner fin a su misión. Al-lah conoce sus planes y nada permanece oculto de Él. El plan de ellos era débil, no podía mover montañas, a diferencia del plan de Al-lah.
Said in verse 46 was:
وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِندَ اللَّـهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ
And they worked out their plot and whatever they plot is be-fore Allah, even though their plot is such as would move the mountains.
Which can be explained further by saying that those people tried to demolish the true faith and put in action their deadliest plans to bring harm to Muslims who had embraced the call of truth. But, all plans made by them, open or concealed, lie exposed before Allah Ta’ ala who is fully aware of them, and comprehensively capable of foiling them - even though, their plots were so precise and lethal that they would have made mountains back out from their place, but finally, nothing worked before the perfect power of Allah Ta’ ala.
The hostile plots and plans mentioned here may possibly mean the plots and plans made by people destroyed in the past, for example, Nimrud, Pharaoh, the people of ` Ad and Thamud and others. And it is also possible that the text is referring to the Mushriks of Arabia who hatched many deep-seated and far-reaching conspiracies against the Holy ﷺ ، but they were all foiled by Allah Ta` ala.
There are a good many commentators who have taken the word: (in) appearing in وَإِن كَانَ مَكْرُهُمْ (even though their plot) as a particle of negation and explain the verse to mean that 'though they made many plots but it was not possible for their plots to make mountains move away from their place - and the mountain here means the high determination of the Holy Prophet ﷺ which remained totally unaffected by any of the moves made by the disbelievers.
Nagplano nga ang mga nanunuluyang ito sa mga tirahan ng mga kalipunang tagalabag sa katarungan ng mga pagpapakana para sa pagpatay kay Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – at ng pagpapawakas sa paanyaya niya samantalang si Allāh ay nakaaalam sa pagpaplano nila: walang nakakukubli sa Kanya mula rito na anuman. Ang pagpaplano ng mga ito ay mahina sapagkat iyon ay hindi nakaaalis ng mga bundok ni ng iba pa sa mga iyon dahil sa kahinaan niyon, bilang kasalungatan naman para sa pakana ni Allāh sa kanila.
Và quả thật, những kẻ sinh sống ở nơi của những cộng đồng lầm lỗi trước đó, họ đã toan tính âm mưu giết hại Thiên Sứ Muhammad {cầu xin sự bình an đến Người}, và chối bỏ lời kêu gọi của Người. Nhưng Allah biết rõ sự toan tính của họ, không có bất cứ điều gì có thể che giấu được Ngài. Rồi sự tính toán của chúng trở nên yếu ớt, vì nó chưa thể lay chuyển nổi núi non và chưa thể làm lay chuyển những thứ khác, hoàn toàn trái ngược với hoạch định siêu việt của Allah.
Ti stanovnici mjesta prijašnjih nepravednih naroda prave spletke da ubiju Muhammeda, sallallahu 'alejhi ve sellem, i stanu u kraj njegovom pozivu, a Allah zna šta spletkare, jer Njemu ništa nije skriveno. Njihove su spletke slabe, jer one ne mogu uništiti planine niti nešto drugo, zbog svoje slabosti, za razliku od zamke koju je Allah njima priredio.
Ceux qui se sont établis dans les cités des peuples injustes du passé ont ourdi des stratagèmes afin d’attenter à la vie du Prophète Muħammad et de mettre fin à sa prédication, or Allah en a eu connaissance puisque rien ne Lui échappe. Quoi qu’il en soit, leur stratagème est faible puisqu’il ne déplace ni les montagnes ni autre chose contrairement au stratagème qu’Allah ourdit contre eux.
47- Öyleyse sakın Allah’ın peygamberlerine olan vaadinden cayacağını zannetme! Şüphesiz ki Allah Azîzdir, intikam sahibidir.
48- O gün yer başka bir yere dönüştürülür, gökler de (öyle). (Herkes) Vahid ve Kahhâr olan Allah'ın huzurunda toplanır.
49- O gün günahkarları zincire vurulmuş bir halde görürsün.
50- Gömlekleri katrandandır, yüzlerini de ateş kaplar.
51- (Bu,) Allah herkese kazandığının karşılığını versin diyedir. Şüphe yok ki Allah hesabı çabucak görendir.
52- İşte bu (Kur'ân), insanlara bir bildiridir ki onun uyarısını dikkate alsınlar, O’nun ancak tek bir ilâh olduğunu bilsinler ve olgun akıl sahipleri de öğüt alsınlar.
47. “Öyleyse sakın Allah’ın peygamberlerine olan” onları ve tabilerini kurtarıp mutluluğa kavuşturacağına, düşmanlarını dünyada helâk edip yardımsız bırakacağına ve âhirette de cezalandıracağına dair “vaadinden cayacağını zannetme!” O’nun verdiği sözün gerçekleşmesi kaçınılmazdır. Çünkü O’nun sözü, insanların en doğru sözlüleri olanlar vasıtası ile verilmiş en doğru sözdür. Bu en doğru sözlüler de peygamberlerdir. Bu ise verilen haberin ulaşabileceği en üstün derecedir. Özellikle de bu haber, ilâhi hikmete, Rabbani kanunlara ve sağlıklı düşünen akıllara uygundur. “Şüphesiz ki Allah”, O’nu hiçbir şey âciz bırakamaz. Çünkü O, “Azîzdir, intikam sahibidir.” Yani herhangi bir kimseden intikam almak isterse o kimse ondan kurtulamaz ve Allah’ı âciz bırakamaz. Bu ise Kıyamet gününde gerçekleşecek bir şeydir.
48. “O gün yer başka bir yere dönüştürülür, gökler de (öyle)” başka göklerle değiştirilir. Bu değişiklik nitelikleri itibari ile bir değişikliktir, zatta/özde bir değişiklik değildir. Kıyamet gününde bu yeryüzü dümdüz edilecek ve bir postun yayılması gibi uzatılıp yayılacaktır. Üzerinde bulunan her bir dağ ve yükseklik kaldırılacak ve dümdüz bir alan haline getirilecek, böylece orada herhangi bir çukur ya da tümsek olmayacaktır. Gök ise o günün aşırı şiddetinden dolayı erimiş maden tortusu gibi olacaktır. Daha sonra Yüce Allah’ın sağ elinde dürülüp katlanacaktır. Bütün insanlar, kabirlerinden dirilecek ve Allah’tan hiçbir şeylerinin gizli kalmayacağı mahşer meydanına vararak “Vahid ve Kahhâr olan Allah'ın huzurunda toplanır.” Vâhid ve Kahhâr azameti ile isim ve sıfatları ile yüce fiilleri ile bütün varlıkları egemenliği altına alması ile eşsiz ve tek olan Allah’tır. Hepsi O’nun tasarruf ve idaresi altındadır. O’nun izni olmaksızın hiçbir varlık harekete geçmez, hareket halinde olan da duramaz.
49. “O gün günahkarları” yani günah, ayrılmaz vasıfları olan, çok fazla ve devamlı günah işleyen kimseleri o günde “zincire vurulmuş bir halde görürsün.” Bu günahkârlardan her biri, ateşten zincirlere vurulacak ve zelil, çirkin ve korkunç bir halde azaba sürüklenecekler.
50. “Gömlekleri” yani elbiseleri “katrandandır.” Bu ateş, onlar üzerinde aşırı bir şekilde yansın, son derece sıcak olsun ve kokuları pis koksun diyedir. Bedenlerinin en şerefli yeri olan “yüzlerini de ateş kaplar.” Her yandan ateş onların yüzlerini sarar. Yüzün dışında kalan yerlerin yanması öncelikle söz konusudur. Bu, Allah’ın onlara bir zulmü değildir, ancak onların dünyada iken önlerinden gönderdiklerinin ve işlediklerinin bir karşılığıdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
51. “(Bu,) Allah herkese kazandığının karşılığını” hayır ya da şer amelinin karşılığını hiçbir şekilde haksızlık ve zulmün söz konusu olmadığı tam bir adaletle “versin diye” böyle olacaktır. “Şüphe yok ki Allah hesabı çabucak görendir.” Bu buyruk Yüce Allah’ın: “İnsanların hesaba çekilecekleri vakit yaklaştı. Onlar ise gaflet içerisinde yüz çeviricidirler”(el-Enbiya, 21/1) buyruğunu andırmaktadır. Bu buyruğun, insanları çabucak hesaba çekeceği anlamına gelme ihtimali de vardır. Yani bütün insanlar bir anda hesaba çekileceklerdir. Nitekim Yüce Allah, bir anda değişik şekillerle onları rızıklandırmakta ve işlerini çekip çevirmektedir. Herhangi bir durum başka bir durumu gerçekleştirmesine engel değildir. Bu, O’na zor gelmez.
52. Yüce Allah, bu Kur’an’da bu kadar apaçık beyanlarda bulunduğundan dolayı Kur’an’ı övme sadedinde şöyle buyurmaktadır:“İşte bu (Kur'ân), insanlara bir bildiridir.” Bununla onlar en üstün makamlara ve en değerli mevkilere ulaşmak için gerekli azıkları edinebilirler ve onlara ulaşabilirler. Çünkü bu Kur’an, bunun için gerekli bütün aslî ve fer’î hükümleri, kulların gerek duyacağı bütün ilimleri kapsamaktadır. “ki onun uyarısını dikkate alsınlar,” Çünkü bu Kur’an-ı Kerim’de kötü amellerden sakındırılmakta ve Allah, bu kötü amelleri işleyenlere hazırlamış olduğu cezaları bildirmektedir. “O’nun ancak tek bir ilah olduğunu bilsinler.” Çünkü bu Kur’an-ı Kerim’de Allah’ın uluhiyet ve tevhidine dair kesin ve tartışılmaz bir gerçek olduğunu ortaya koyan gerekli deliller ve belgeler türlü şekillerde ortaya konulmuştur. “ve olgun akıl sahipleri de öğüt alsınlar.” Olgun akıl sahipleri kendilerine nelerin fayda vereceğini öğüt alıp hatırlasınlar ve onu işlesinler, zarar verecek şeyleri de terk etsinler diyedir. İşte bununla onlar, olgun akıl ve basiret sahibi olurlar. Çünkü Kur’an sayesinde onların bilgileri artmış, görüşleri isabetli bir hale gelmiş, fikirleri de aydınlanmıştır. Buna sebep de Kur’an-ı Kerim’i taptaze ve ona başka hiçbir şey karışmamış olarak almış olmalarıdır. Kur’an-ı Kerim, ancak en üstün, en faziletli ahlâk ve amellere davet etmektedir. Bütün bunlara dair de en güçlü ve en açık delilleri göstermektedir. İşte anlayışlı bir kul, bu temel kaide ışığında kendisini eğitecek olursa sürekli olarak güzel olan bütün hasletlerde devamlı bir yükseliş kaydeder.
Âlemlerin Rabbi olan Allah’a hamd olsun.
İbrahim -el-Halil aleyhisselam- Sûresi’nin tefsiri burada sona ermektedir.
***
After that, it was to let this be heard by the Muslim community, the Holy Prophet ﷺ or everyone thus addressed - was given a note of caution by saying:
فَلَا تَحْسَبَنَّ اللَّـهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّـهَ عَزِيزٌ ذُو انتِقَامٍ
So, do not think that Allah will do against His promise [ of sup-port, victory and success ] to His messengers. Surely, Allah is Mighty, the Lord of Retribution – 47
and that He would definitely retaliate against the enemies of His messengers and fulfill the promises made to them.
Mensajero, no creas que Al-lah, que les prometió la victoria a Sus mensajeros y la divulgación del Islam, fallará a su promesa. Al-lah es noble y nada vence Su decreto. Fortalecerá y apoyará a Sus aliados, y reservará un fracaso para Sus enemigos y los enemigos de Sus mensajeros.
-Ey Resul!- Resullerine galibiyeti ve dini aşikâr kılacağını vadetmiş olan Yüce Allah'ın resullerine vadettiği şeyden döneceğini zannetme! Şüphesiz ki Yüce Allah Azîz'dir, kimse O'na galip gelemez. Dostlarını da kuvvetli kılacaktır. Kendisine ve resullerine düşmanlık edenlerden şiddetli bir şekilde intikam alır.
Allah never breaks a Promise
فَلاَ تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ
(So think not that Allah will fail to keep His promise to His Messengers.) His promise to grant them victory in this life and on the Day when the Witnesses shall come forth. Allah affirms that He is All-Able and that nothing He wills escapes His power and none can resist Him. Allah affirms that He is Able to exact retribution from those who disbelieve in Him and deny Him,
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
(Woe that Day to the deniers!)77:15 Allah said here,
يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ
(On the Day when the earth will be changed to another earth and so will be the heavens,) meaning, His promise shall come to pass on the Day when the earth will be changed to an earth other than this earth that we know and recognize. It is recorded in the Two Sahihs that Sahl bin Sa`d said that the Messenger of Allah ﷺ said,
«يُحْشَرُ النَّاسُ يَوْمَ الْقِيَامَةِ عَلَى أَرْضٍ بَيْضَاءَ عَفْرَاءَ كَقُرْصَةِ النَّقِيِّ لَيْسَ فِيهَا مَعْلَمٌ لِأَحَد»
(On the Day of Resurrection, the people will be gathered on a white (barren), flat earth just like the wheat bread, it has no recognizable features for anyone.) Imam Ahmad recorded that `A'ishah said, "I was the first among all people who asked the Messenger of Allah ﷺ about this Ayah,
يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ
(On the Day when the earth will be changed to another earth and so will be the heavens,) saying, `O Allah's Messenger! Where will the people be then' He said,
«عَلَى الصِّرَاط»
(On the Sirat.)" Muslim, but not Al-Bukhari, collected this Hadith. At-Tirmidhi and Ibn Majah also recorded it, and At-Tirmidhi said "Hasan Sahih". Imam Muslim bin Al-Hajjaj recorded in his Sahih that Thawban the servant of the Messenger of Allah ﷺ said, "I was standing next to the Messenger of Allah ﷺ when a Jewish rabbi came to him and said, `Peace be to you, O Muhammad.' I pushed him with such a force that almost caused him to fall down and he asked me why I did that. I said, `Why did you not say, `O Messenger of Allah' The Jew said, `We call him by the name which his family gave him.' The Messenger of Allah ﷺ said,
«إِنَّ اسْمِي مُحَمَّدٌ الَّذِي سَمَّانِي بِهِ أهْلِي»
(Muhammad is indeed the name which my family gave me.) The Jew said, `I came to ask you about something.' The Messenger of Allah ﷺ replied,
«أَيَنْفَعُكَ شَيْئًا إِنْ حَدَّثْتُكَ؟»
(Would it benefit you if I replied to your question) He said, `I will hear it with my ear.' The Messenger of Allah ﷺ poked the ground with a staff he had and said,
«سَل»
(Ask.) The Jew said, `Where will the people be when the earth will be changed to another earth and so will the heavens' The Messenger of Allah ﷺ said,
«هُمْ فِي الظُّلْمَةِ دُونَ الْجَسْر»
قال: فمن أول الناس إجازة؟ فقال:
«فُقَرَاءُ الْمُهَاجِرِين»
، فقال اليهودي: فما تحفتهم حين يدخلون الجنة؟ قال:
«زِيَادَةُ كَبِدِ النُّون»
قال: فما غذاؤهم في إثرها؟ قال:
«يُنْحَرُ لَهُمْ ثَوْرُ الْجَنَّةِ الَّذِي كَانَ يَأْكُلُ مِنْ أَطْرَافِهَا»
قال: فما شرابهم عليه؟ قال:
«مِنْ عَيْنٍ فِيهَا تُسَمَّى سَلْسَبِيلًا»
. قال: صدقت، قال: وجئت أسألك عن شيء لا يعلمه أحد من أهل الأرض إلا نبي أو رجل أو رجلان. قال:
«أَيَنْفَعُكَ إِنْ حَدَّثْتُكَ؟»
قال: أسمع بأذني. قال: جئت أسألك عن الولد، قال:
«مَاءُ الرُّجُلِ أَبْيَضُ، وَمَاءُ الْمَرْأَةِ أَصْفَرُ، فَإِذَا اجْتَمَعَا فَعَلَا مَنِيُّ الرُّجُلِ مَنِيَّ الْمَرْأَةِ، أَذْكَرَا بِإِذْنِ اللهِ تَعَالَى، وَإِذَا عَلَا مَنِيُّ الْمَرْأَةِ مَنِيَّ الرَّجُلِ، أَنَّثَا بِإِذْنِ الله»
قال اليهودي: لقد صدقت وإنك لنبي ثم انصرف، فقال رسول اللهصلى الله عليه وسلّم:
«لَقَدْ سَأَلَنِي هَذَا عَنِ الَّذِي سَأَلَنِي عَنْهُ، وَمَا لِي عِلْمٌ بِشَيْءٍ مِنْهُ حَتَّى أَتَانِي اللهُ بِه»
(In the darkness before the Bridge (Jasr).) He asked, `Who will be the first to pass it' He said, (The poor emigrants (Muhajirin).) He asked, `What will their (refreshment) be when they enter Paradise' He said, (The caul of fish liver.) He asked, `What will they have after that' He said, (A bull of Paradise which grazed through its pathways will be slaughtered for them.) He asked, `From what will they drink' He said, (From a fountain whose name is Salsabil. ) He said, `You have said the truth. I have come to ask you something about which none of the inhabitants of the earth knows, with the exception of a Prophet or one or two other men.' He said, (Would you benefit by me informing you about it) He replied, `I would listen. I have come to ask you about the child.' He said, (The fluid of the man is white, and the woman's is yellow. When they meet, if the discharge of the man is greater than that of the woman, then it becomes a male, by Allah's permission. When the womans discharge is greater than the man's, it becomes a female by Allah's permission.) The Jew said, `You have told the truth and are indeed a Prophet.' Then he left. So Allah's Messenger ﷺ said; (He asked me such things that I had no knowledge of it until Allah gave it to me.) Allah said next,
وَبَرَزُواْ للَّهِ
(and they will appear before Allah), describing when the creatures will be resurrected before Allah from their graves,
الْوَاحِدُ الْقَهَّارُ
(the One, the Irresisti- ble.) Who has full power and control over all things and to Whom the necks and minds are subservient.
O Messenger, do not think that Allah, Who promised His messengers victory and the establishment of the religion, has given up on His promise to His messengers. Allah is noble and nothing overcomes His decree. He will strengthen and support His allies whilst reserving severe vengeance for His enemies and the enemies of His Messengers.
Non pensare, o Messaggero, che Allāh, Colui che promise il trionfo dei Suoi Messaggeri e l'elevazione della fede, manchi alle promesse fatte ai Suoi messaggeri; in verità, Allāh è Potente, nulla può vincerLo. Egli concede potere ai Suoi alleati, e la Sua vendetta contro i Suoi nemici e i nemici dei Suoi messaggeri è dura.
O Poslaniče, nemoj pomisliti da će Allah prekršiti obećanje koje je dao poslanicima, obećanje da će konačna pobjeda pripasti poslanicima i Njegovoj vjeri. Doista je On Silni, Onaj sa Kim se niko ne može nadjačavati, i On će počastiti i uzdignuti Svoje dobre robove, a žestoko kazniti Svoje neprijatelje, neprijatelje Njegovih poslanika.
"Karena itu janganlah sekali-kali kamu mengira Allah akan menyalahi janjiNya kepada rasul-rasulNya; sesungguhnya Allah Mahaperkasa, lagi mempunyai pembalasan. (Yaitu) pada hari (ke-tika) bumi diganti dengan bumi yang lain dan (demikian pula) la-ngit, dan mereka semuanya (di padang Mahsyar) berkumpul meng-hadap ke hadirat Allah yang Maha Esa lagi Mahaperkasa. Dan kamu akan melihat orang-orang yang berdosa pada hari itu diikat bersama-sama dengan belenggu. Pakaian mereka adalah dari cair-an ter, dan muka mereka ditutup oleh api neraka, agar Allah mem-beri pembalasan kepada tiap-tiap orang terhadap apa yang dia usahakan. Sesungguhnya Allah Mahacepat hisabNya. (Al-Qur`an) ini adalah penjelasan yang sempurna bagi manusia, supaya mereka diberi peringatan dan supaya mereka mengetahui bahwasanya Dia adalah Tuhan Yang Maha Esa, dan agar orang-orang yang berakal mengambil pelajaran." (Ibrahim: 47-52).
(47) Allah تعالى berfirman, ﴾ فَلَا تَحۡسَبَنَّ ٱللَّهَ مُخۡلِفَ وَعۡدِهِۦ رُسُلَهُۥٓۚ ﴿ "Karena itu, janganlah sekali-kali kamu mengira Allah akan menyalahi janjiNya kepada rasul-rasulNya", dengan menyelamatkan mereka dan para pengikut mereka, dan menjadikan mereka bahagia, lalu memusnah-kan musuh-musuh mereka serta menelantarkan para musuh itu (tanpa bimbingan dariNya) dan mengenakan hukuman bagi mereka di akhirat. Kejadian ini pasti terealisasikan, karena merupakan janji yang telah disampaikan oleh Dzat yang Jujur melalui lisan insan yang paling jujur. Mereka itu adalah para rasul. Informasi ini sebuah berita yang paling tinggi (tingkatan keakurasiannya). Apalagi, kabar itu sejalan dengan hikmah ilahiyah dan ketetapan-ketetapan Rabbani serta akal-akal yang sehat. Tiada sesuatu pun yang sanggup melemah-kan Allah تعالى. Sesungguhnya Dia ﴾ عَزِيزٞ ذُو ٱنتِقَامٖ ﴿ "Mahaperkasa lagi mempunyai pembalasan", maksudnya jika Allah ingin menimpakan balasan kepada seseorang, maka tidak ada sesuatu pun yang mem-buatnya lolos dan lemah (tidak setimpal). Peristiwa tersebut pasti terjadi di Hari Kiamat.
(48) ﴾ يَوۡمَ تُبَدَّلُ ٱلۡأَرۡضُ غَيۡرَ ٱلۡأَرۡضِ وَٱلسَّمَٰوَٰتُۖ ﴿ "(Yaitu) pada hari (ketika) bumi diganti dengan bumi yang lain dan (demikian pula) langit", langit pun diganti dengan rupa langit yang lain. Perubahan ini hanya pada karakteristiknya saja, bukan perubahan wujudnya. Karena bumi pada Hari Kiamat akan diratakan dan dihamparkan ibarat permukaan lapangan yang datar. Seluruh isinya, seperti gunung dan dataran-dataran yang menonjol diletakkan pada permukaan-nya. Jadilah bumi dataran yang rata. Engkau tidak melihat tempat yang rendah maupun yang tinggi. Langit bagaikan luluhan perak lantaran kedahsyatan keadaan hari itu. Lantas, Allah تعالى menggu-lungnya dengan Tangan KananNya ﴾ وَبَرَزُواْ ﴿ "dan mereka semuanya (di padang Mahsyar) berkumpul", seluruh makhluk (bangkit) dari kubur-kubur mereka menuju hari kebangkitan dan mereka bangkit di tempat yang mana tidak ada sesuatu pun yang tersembunyi pada pandangan Allah. ﴾ لِلَّهِ ٱلۡوَٰحِدِ ٱلۡقَهَّارِ ﴿ "Menghadap ke hadirat Allah yang Maha Esa lagi Mahaperkasa", Satu-satunya Dzat Yang mempunyai keagungan, nama-nama dan sifat, serta perbuatan yang agung. Dan keperkasaanNya atas seluruh alam semesta. Semuanya berada di bawah penanganan dan pengaturanNya. Tidak ada yang bergerak dan tidak ada yang tetap diam kecuali dengan seizinNya.
(49) ﴾ وَتَرَى ٱلۡمُجۡرِمِينَ ﴿ "Dan kamu akan melihat orang-orang yang berdosa", yaitu orang-orang yang melekat padanya ciri kejahatan dan banyak dosa pada hari itu ﴾ مُّقَرَّنِينَ فِي ٱلۡأَصۡفَادِ ﴿ "diikat bersama-sama dengan belenggu", maksudnya setiap orang yang berbuat dosa di-rantai dengan belenggu dari neraka. Mereka pun digiring menuju siksaan dalam kondisi yang sangat nista, buruk, lagi menjijikkan.
(50) ﴾ سَرَابِيلُهُم ﴿ "Pakaian mereka", yaitu pakaian-pakaian mereka ﴾ مِّن قَطِرَانٖ ﴿ "adalah dari cairan ter", hal itu karena begitu dah-syatnya nyala neraka di tengah mereka, tingkat suhu panasnya, serta kebusukan bau, ﴾ وَتَغۡشَىٰ وُجُوهَهُمُ ﴿ "dan muka mereka ditutup", yang merupakan bagian yang paling mulia pada raga mereka ﴾ ٱلنَّارُ ﴿ "oleh api neraka", api mengitarinya, membakarnya dari segala sisi. Sudah tentu, bagian selain wajah akan lebih parah.
(51) Penyiksaan itu bukanlah bentuk tindak kezhaliman Allah (terhadap mereka). Itu hanyalah bentuk balasan atas amalan yang mereka kerjakan dan usahakan. Oleh karena itu, Allah تعالى berfirman, ﴾ لِيَجۡزِيَ ٱللَّهُ كُلَّ نَفۡسٖ مَّا كَسَبَتۡۚ ﴿ "agar Allah memberi pembalasan kepada tiap-tiap orang terhadap apa yang dia usahakan", berupa amalan yang baik maupun yang jelek dengan keadilan dan tidak berat sebelah, yang tidak berisi kezhaliman dalam kondisi apa pun.
﴾ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ ﴿ "Sesungguhnya Allah Mahacepat hisabNya", seperti Firman Allah,
﴾ ٱقۡتَرَبَ لِلنَّاسِ حِسَابُهُمۡ وَهُمۡ فِي غَفۡلَةٖ مُّعۡرِضُونَ 1 ﴿
"Telah dekat kepada manusia hari menghisab segala amalan mereka, sedang mereka berada dalam kelalaian lagi berpaling (darinya)." (Al-An-biya`: 1).
Pengertian ayat ini juga bisa (mengarah pada realita) bahwa Allah sangat cepat perhitunganNya. Mampu menjalankan (perhi-tungan amalan) semua makhluk dalam satu waktu, sebagaimana Allah mencurahkan rizki, mengatur mereka dengan berbagai aturan dalam sekejap saja. Tidak ada urusan yang menyibukkan kepen-tingan urusan lain. Yang demikian itu tidaklah sukar bagi Allah.
(52) Setelah menjelaskan keterangan yang nyata tentang al-Qur`an ini, Allah berfirman, ﴾ هَٰذَا بَلَٰغٞ لِّلنَّاسِ ﴿ "(Al-Qur`an) ini adalah penjelasan yang sempurna bagi manusia", mereka mempersiapkan dan membekali diri dengannya menuju tingkatan tertinggi dan kemulia-an teristimewa. Karena al-Qur`an memuat prinsip-prinsip (al-Ushul), cabang-cabang, dan seluruh pengetahuan yang diperlukan oleh para hamba. ﴾ وَلِيُنذَرُواْ بِهِۦ ﴿ "Supaya mereka diberi peringatan", karena di dalamnya mengandung peringatan dari tindakan-tindakan buruk dan siksaan yang Allah persiapkan bagi para pelakunya.
﴾ وَلِيَعۡلَمُوٓاْ أَنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ ﴿ "Dan supaya mereka mengetahui bahwasanya Dia adalah Tuhan Yang Maha Esa", di mana Allah telah menguraikan dalam al-Qur`an dalil-dalil dan bukti-bukti nyata mengenai ulu-hiyah (hak disembah) dan wihdaniyah (keesaan)Nya hingga telah menciptakan sebuah keyakinan yang haq. ﴾ وَلِيَذَّكَّرَ أُوْلُواْ ٱلۡأَلۡبَٰبِ ﴿ "Dan agar orang-orang yang berakal mengambil pelajaran", yaitu akal-akal yang sempurna. (Yaitu) orang-orang yang berhasil mengingat hal-hal yang bermanfaat bagi mereka (darinya), lantas mengerjakannya sedangkan hal-hal yang membahayakan mereka maka (segera) mereka tinggalkan. Dengan tindakan ini, mereka menjadi orang-orang yang berakal dan bermata hati jernih. Pasalnya, melalui al-Qur`an itu, pengetahuan dan pikiran-pikiran mereka semakin me-ningkat, pola pikir mereka bersinar lantaran memetiknya langsung dalam keadaan utuh masih segar. Sesungguhnya al-Qur`an itu tidaklah mengajak kecuali kepada akhlak yang paling luhur dan amalan yang paling utama. Tidak menguatkan pandangan itu ke-cuali dengan bukti yang paling kuat dan paling jelas. Kaidah ini, jika seseorang yang cerdik melatih diri dengannya, maka dia akan se-nantiasa berada di tangga atas dan selalu menanjak naik selama-nya dalam setiap budi pekerti. Walhamdu lillahi Rabbil 'alamin.
Ô Messager, ne crois pas qu’Allah ne tiendra pas la promesse qu’Il fit à Ses messagers de les secourir et de faire triompher Sa religion. En effet, Allah est Puissant et rien ne Lui tient tête. Il raffermira certes Ses alliés et Il est de surcroît Vengeur: Il poursuit de Sa vengeance Ses ennemis et les ennemis de Ses messagers.
Kaya huwag ka ngang magpalagay na si Allāh na nangako sa mga sugo Niya ng pag-aadya at pagpapangibabaw ng relihiyon ay sisira sa ipinangako Niya sa mga sugo Niya. Tunay na si Allāh ay Makapangyarihan: walang nakadadaig sa Kanya na anuman, at magpaparangal sa mga katangkilik Niya, na May paghihiganting matindi sa mga kaaway Niya at mga kaaway ng mga sugo Niya.
Ngươi - hỡi Thiên Sứ - chớ nghĩ rằng khi Allah đã hứa sẽ giúp đỡ các Thiên Sứ của Ngài giành chiến thắng và hiển hành tôn giáo của Ngài rồi Ngài lại thất hứa với Họ. Quả thật, Allah là Đấng Toàn Năng không điều gì có thể chiến thắng được Ngài, Ngài nắm giữ mọi quyền hành, Ngài sẽ trừng phạt thích đáng những ai chống đối Ngài và các Thiên Sứ của Ngài.
Jangan sekali-kali kamu menyangka -wahai Rasul- bahwa Allah yang menjanjikan para rasul-Nya kemenangan dan keunggulan agama-Nya akan menyelisihi apa yang telah Dia janjikan kepada mereka. Sesungguhnya Allah Mahaperkasa, tidak dikalahkan oleh siapa pun dan pasti akan memenangkan para wali-Nya, serta Dia adalah pemilik hukuman yang berat terhadap musuh-musuh-Nya dan musuh-musuh para rasul-Nya.
This revenge against the disbelievers will occur on the Day of Judgement, on the day that this earth will be exchanged for a barren and dustless earth and the skies will be exchanged for different skies. People will exit their graves with their bodies and deeds so that they can stand before Allah, Who alone is the possessor and owner of kingdom and majesty. He subdues and is never subdued and He defeats and is never defeated.
Esta venganza contra los incrédulos acontecerá en el Día del Juicio, el día en que esta tierra sea cambiada por una tierra estéril y los cielos sean cambiados por cielos diferentes. La gente saldrá de sus tumbas con sus cuerpos y con sus obras para presentarse ante Al-lah, Quien es el único poseedor y dueño del reino y la majestad. Él somete, nunca es sometido, y Él derrota, nunca es derrotado.
Questa vendetta che compirà contro i miscredenti avverrà nel Giorno del Giudizio, quando questa terra verrà sostituita da un'altra terra bianca e pura e i Cieli verranno sostituiti con altri Cieli e la gente uscirà dalle loro tombe con i loro corpi, portando le loro azioni per presentarsi dinanzi ad Allāh, L'Unico Detentore del Suo Regno, l'Immenso, Il Dominatore, Colui che domina e che non viene dominato, e che non può essere vinto.
Ovo kažnjavanje nevjernika će se desiti na Sudnjem danu, kada Zemlja bude zamijenjena drugom, bijele boje, čista, i kada nebesa budu zamijenjena drugim, i kada ljudi ustanu iz svojih kaburova, sa svojim tijelima i djelima, i stanu pred Allaha, Kome jedinom pripada vlast i veličanstvo, pred Svemoćnog Potčinitelja, Kome je sve potčinjeno i Koji nikom ne biva potčinjen.
Il se vengera des mécréants lorsque surviendra la Résurrection, lorsque cette Terre sera remplacée par une autre blanche et propre et que les Cieux seront remplacés par d’autres. Les gens sortiront alors de leurs tombes accompagnés de leurs œuvres afin de comparaître devant Allah, l’Unique dans Sa souveraineté et Sa grandeur, le Dominateur qui domine et qui n'est jamais dominé, Celui qui vainc et qui n’est jamais vaincu.
In the verses which appear onwards from here (48-51), the text re-turns to the awe-inspiring happenings of the day of Qiyamah. It is said:
يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّـهِ الْوَاحِدِ الْقَهَّارِ
The day on which this earth will be turned into some other earth, and the skies as well. And they all shall appear before Allah, the One, the All-Dominant.
The statement that the earth and the sky will be turned into some other earth and sky may also mean that their distinctive characteristics and appearances will be changed. There are other verses of the Holy Qur’ an, and narrations from Hadith, which say that the whole earth will be transformed into a levelled surface having no house, tree, mountain and mound blocking the view, nor shall there remain any cave and abyss. It is this very state of change which the Qur'an refers to elsewhere in the following words: لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (you will not see in it any crookedness, or curvature - 20:107). It means that things will not remain the way they are. Roads and pathways we see today wind their way past buildings and mountains negotiating all sorts of twists and turns on surfaces high and low. This will change and the whole thing would turn into flat, unobstructed ground.
And this act of changing the earth and the sky could also be taken to mean that another set of the earth and the sky would be made in the place of the present ones. Out of the narrations of Hadith reported on this subject, only some of them seem to indicate either a change in features only while others suggest a change of the thing itself.
Hadith authority, Al-Baihaqi has reported from Sayyidna ` Abdullah ibn Mas’ ud ؓ as based on authentic chains of narration that, about this verse, the Holy Prophet ﷺ said: 'The ground of Al-Mahshar (the plain of Resurrection) will be brand new, radiant white like silver. And this earth surface would be such that no sin would have been committed over it by anyone, and on which no blood belonging to someone killed unjustly would have been shed.' The same subject appears in the Hadith reported in the Musnad of Ahmad and Tafsir Ibn Jarir, as narrated by Sayyidna Anas ؓ . (Tafsir Mazhari)
In the Sahihayn (the two Sahihs) of Al-Bukhari and Muslim, there is a narration from Sayyidna Sahl Ibn Sa'd ؓ which reports that the Holy Prophet ﷺ said: 'On the day of Qiyamah, people will be resurrected on an earth surface which will be clean and white like refined pita bread with no trace of anything else (such as house, garden, tree, mountain, mound etc.,). A1-Biahaqi has reported the same subject from Sayyidna ` Abdullah ibn ` Abbas ' ؓ as in his Tafsir of this particular verse.
And Hakim, backed by a strong chain of authority, has reported from a narration of Sayyidna Jabir ؓ that the Holy Prophet ﷺ said: 'On the day of Qiyamah, this earth will be stretched like leather so that its wrinkles and crinkles are smoothed out (because of which caves and mountains of the earth would be all levelled down turning it into a flat surface), and at that time gathered on these plains there shall be the whole progeny of Adam. Such will be the multitude of people that one human being would have only as much land in his or her share as he or she can stand on. Then, I shall be the first to be called on the plains of Resurrection. There I shall fall down in prostration before the Almighty Lord, and when I shall be given the permission to intercede, I shall intercede for the whole creation so that they go through the reckoning of their deeds swiftly.'
This last report obviously seems to indicate that the change made in the earth will be restricted to a change in its physical features, that is, caves, mountains, buildings and trees will not remain there. But, the earth itself will remain as it is. And all other narrations mentioned earlier tell us that the earth of the day of Resurrection (Al-Mahshar) will be an earth other than the present one. As for the change mentioned in this verse, it means the change of the earth itself.
In Bayan al-Qur'an, Maulana Ashraf Thanavi (رح) has said that there is no contradiction here. It is possible that the features of the present earth will be changed at the time the first Horn is blown, then people will be transferred to some other earth for the purpose of reckoning of deeds.
A saying of Sayyidna ` Ikrimah ؓ appearing in the Musnad of ` Abd ibn al-Humaid and reported in Tafsir Mazhari supports the view given above. The words used there can be translated as: 'This earth will contract and it will have another earth by its side on which people will stand for reckoning.'
As based on a narration of Sayyidna Thawban ؓ ، it has been reported in the Sahih of Muslim that a Jewish rabbi came to the Holy Prophet ﷺ and asked him: When this earth is changed, where would people be? He said: They would be in a dark area near the Bridge of Sirat.
From here we also learn that people will be transferred from the present earth over to the other through the Bridge of Sirat. And Ibn Jarir has reported from several Sahabah and Tabi` in in his Tafsir that the present earth and all its rivers will turn into fire at that time. In other words, all this territory which now holds the population of the world will become the territory of Hell. However, the reality of things is known to Allah Ta` ala alone. A servant of His can do nothing but to live by his commitment to Him and not go about seeking the cause of His workings.
In verses 50 and 51 towards the end, given there is the state in which the people of Jahannam will find themselves. Culprits will be shackled together in chains, that is, each group huddled separately and then shackled together. And the dress they would be made to wear will be from 'Qatiran' which is a highly inflammable tar-like oil and would catch fire instantly.
Finally, in the last verse (52), it was made clear that the description of conditions to be faced by people on the day of Qiyamah was to warn them so that they would realize that there is no Being worthy of worship and obedience except the One Being of Allah T, and so that whoever from among them has some sense left in him or her would desist from Shirk while there was still the time to do so.
Ang paghihiganting ito sa mga tagatangging sumampalataya ay mangyayari sa Araw ng Pagbangon, sa araw na papalitan ang lupang ito ng isang iba pang lupang puting dalisay, papalitan ang mga langit ng mga langit na iba sa mga ito, at lilitaw ang mga tao mula sa mga libingan nila kasama ng mga katawan nila at mga gawa nila para tumindig sa harap ni Allāh, ang namumukod-tangi sa paghahari Niya at kadakilaan Niya, ang Palalupig na lumulupig at hindi nalulupig, at dumadaig at hindi nadadaig.
Một hình phạt xác định giành cho những kẻ bất tin sẽ đến vào Ngày Phục Sinh, Ngày mà trái đất này sẽ hoàn toàn bị thay đổi bằng một trái đất khác với toàn màu trắng, và bầu trời cũng bị thay đổi bằng bầu trời khác, rồi con người sẽ tái sinh từ những ngôi mộ bằng những hình thể và những việc làm của họ để hiện diện trước mặt Allah, chỉ duy nhất tiếng nói và sự uy nghi của Ngài, Đấng Quyền Lực mà không ai có thể hơn được Ngài.
Bu intikam kıyamet günü kâfirlerden alınacaktır. Yeryüzü pak beyaz bir yere dönüştürülecek ve gökler de başka göklere dönüştürülecektir. Öyle ki, insanlar Kahhâr, mutlak hâkim, hiç kimsenin kendisine hükmedemediği, mutlak galip, hiç kimsenin kendisine galip gelemediği, azametinde ve mülkünde tek olan Allah'ın huzurunda durmak için bedenleri ve amelleri ile kabirlerinden çıkacaklardır.
Pembalasan terhadap orang-orang kafir ini terwujud pada hari Kiamat nanti, yaitu pada hari bumi diganti dengan bumi lain yang putih bersih, langit-langit diganti dengan langit-langit lainnya, dan manusia bangun dari alam kubur mereka dengan membawa jasad dan amal-amal mereka untuk berdiri menghadap Allah, Sang Pemilik tunggal kerajaan dan keagungan, Mahakuat yang mengalahkan, tidak dikalahkan, unggul dan tidak diungguli.
Sa araw na papalitan ang lupa ng ibang lupa at papalitan ang mga langit, makakikita ka, O Sugo, sa mga tagatangging sumampalataya at mga tagapagtambal na nakagapos nga sa isa't isa sa kanila sa mga sagka. Iniugnay ang mga kamay nila at ang mga paa nila sa mga leeg nila sa mga tanikala. Ang mga damit nilang isinusuot nila ay yari sa alkitran (isang materyal na matindi ang pagniningas). Pumapaitaas sa mga mapanglaw na mukha nila ang apoy.
E vedrai, o Messaggero, il Giorno in cui la terra verrà sostituita con un'altra terra e così i cieli verranno sostituiti e i miscredenti e gli idolatri saranno stati legati in massa con catene, e le loro mani e i loro piedi saranno legati ai loro colli. La veste che indosseranno sarà composta di catrame, un materiale che brucia velocemente, e i loro visi saranno arsi dal Fuoco.
O Poslaniče, na danu kada Zemlja bude zamijenjena drugom, i kada nebesa budu zamijenjena drugim, vidjećeš nevjernike i višebošce svezane, vidjećeš kako su im noge i ruke lancima svezane za vrat, i kako je njihova odjeća od katrana (jako zapaljive materije), a njihova smrknuta lica prekriva vatra.
Kamu akan melihat -wahai Rasul- pada hari bumi diganti dengan bumi lain, langit-langit diganti dengan lainnya, orang-orang kafir dan orang-orang musyrikin dibelenggu, sebagian diikat dengan sebagian lainnya, tangan-tangan dan kaki-kaki mereka dibelenggu ke leher mereka dengan rantai, pakaian yang mereka kenakan adalah belangkin (ter) yang sangat mudah terbakar, dan api neraka meliputi wajah-wajah mereka.
Ô Messager, lorsque la Terre sera remplacée par une autre et que les Cieux seront remplacés par d’autres, tu verras les mécréants et les polythéistes enchaînés les uns aux autres, les mains jointes à leurs cous.
Ils seront habillés de vêtements en goudron (une matière très inflammable) et leurs visages noircis seront couverts de feu.
Và Ngươi sẽ thấy - hỡi Thiên Sứ - Ngày mà trái đất sẽ bị thay thế bằng trái đất khác, và bầu trời cũng bị thay thế bằng bầu trời khác. Những kẻ bất tin và những kẻ thờ đa thần sẽ bị buộc chặt lại, tay và chân của họ sẽ bị xích lại bằng dây xích
Mensajero, verás un día, cuando la Tierra sea cambiada por una diferente y los cielos sean transformados, a los incrédulos y los idólatras encadenados, y sus manos y pies se unirán a sus cuellos con cadenas.
Their clothes will be made from resin (a highly flammable substance), and their sullen faces will be covered with fire.
Ey Resul!- Yeryüzünün ve gökyüzünün başkasıyla değiştirildiği gün, kâfir ve müşriklerin bazısının bazısına zincirlerle bağlandığını görürsün. Elleri ve ayakları boyunlarında zincirlerle bağlanarak birleştirilir. O gün giyecekleri elbiseleri katrandandır (o da hızlı tutuşan bir maddedir). Asık olan yüzlerini ateş kaplar.
The Condition of the criminals on the Day of Resurrection
Allah said,
يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ
(On the Day when the earth will be changed to another earth and so will be the heavens) `and the creations will be brought before their Lord, and you, O Muhammad, will witness the criminals who committed the crimes of Kufr and mischief,'
مُقْرِنِينَ
(Muqarranin) bound together, each with his or her like, just as Allah said,
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions.) 37:22
وَإِذَا النُّفُوسُ زُوِّجَتْ
(And when the souls are joined with their bodies.)81:7,
وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً
(And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) 25:13 and,
وَالشَّيَـطِينَ كُلَّ بَنَّآءٍ وَغَوَّاصٍ - وَءَاخَرِينَ مُقَرَّنِينَ فِى الاٌّصْفَادِ
(And also the Shayatin from the Jinn (including) every kind of builder and diver, and also others bound in fetters.)38:37-38 Allah said next,
سَرَابِيلُهُم مِّن قَطِرَانٍ
(Their garments will be of Qatiran (pitch),) that is used to coat camels. Qatadah commented that Qatiran (tar) is one of the fastest objects to catch fire. Ibn `Abbas used to say that the Qatiran, mentioned in the Ayah, is dissolved lead. It is possible that this Ayah reads as: (سَرَابِيلُهُمْ مِنْ قَطِرٍآنٍ) refering to heated lead that has reached tremendous heat, according to Mujahid, Ikrimah, Sa'id bin Jubayr Al-Hasan and Qatadah. Allah said next,
وَتَغْشَى وُجُوهَهُمْ النَّارُ
(and fire will cover their faces), which is similar to His other statement,
تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيهَا كَـلِحُونَ
(The Fire will burn their faces, and therein they will grin, with displaced lips.)23:104 Imam Ahmad recorded that Yahya bin Abi Ishaq said that Aban bin Yazid said that Yahya bin Abi Kathir said that Zayd bin Abi Salam said that Abu Malik Al-Ash`ari said that the Messenger of Allah ﷺ said,
«أَرْبَعٌ فِي أُمَّتِي مِنْ أَمْرِ الْجَاهِلِيَّةِ لَا يَتْرُكُونَهُنَّ:الْفَخْرُ بِالْأَحْسَابِ، وَالطَّعْنُ فِي الْأَنْسَابِ، وَالْاسْتِسْقَاءُ بِالنُّجُومِ، وَالنِّيَاحَةُ عَلَى الْمَيِّتِ، وَالنَّائِحَةُ إِذَا لَمْ تَتُبْ قَبْلَ مَوْتِهَا، تُقَامُ يَوْمَ الْقِيَامَةِ وَعَلَيْهَا سِرْبَالٌ مِنْ قَطِرَانٍ وَدِرْعٌ مِنْ جَرَب»
(Four characteristics from the time of Jahiliyyah will remain in my Ummah, since they will not abandon them: boasting about their family lineage, discrediting family ties, seeking rain through the stars, and wailing for their dead. Verily, if she who wails, dies before she repents from her behavior, she will be resurrected on the Day of Resurrection while wearing a dress of Qatiran and a cloak of mange.) Muslim collected this Hadith. Allah said next,
لِيَجْزِىَ اللَّهُ كُلَّ نَفْسٍ مَّا كَسَبَتْ
(That Allah may requite each person according to what he has earned.) meaning, on the Day of Resurrection. Allah said in another Ayah,
لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ
(That He may requite those who do evil with that which they have done.) 53:31 Allah said here,
إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
(Truly, Allah is swift at reckoning.) when He wills to reckon a servants of His, for He knows everything and nothing ever escapes His observation. Verily, His power over all of His creation is the same as His power over one creature,
مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ
(The creation of you all and the resurrection of you all are only as a single person. )31:28 And this is why Mujahid said,
سَرِيعُ الْحِسَابِ
(swift at reckoning), means "keeping count."
O Poslaniče, na dan kada Zemlja bude zamijenjena drugom, i kada nebesa budu zamijenjena drugim, vidjećeš nevjernike i višebošce jedne s drugim povezane, vidjećeš kako su im noge i ruke lancima svezane za vrat, i kako je njihova odjeća od katrana (jako zapaljive materije), a njihova smrknuta lica prekriva vatra.
Ey Rasû!l- Yeryüzünün ve gökyüzünün başkasıyla değiştirildiği gün, kâfir ve müşriklerin bazısının bazısına zincirlerle bağlandığını görürsün. Elleri ve ayakları boyunlarında zincirlerle bağlanarak birleştirilir. O gün giyecekleri elbiseleri katrandandır (o da hızlı tutuşan bir maddedir). Asık olan yüzlerini ateş kaplar.
Họ sẽ bị bắt mặc bộ đồ làm bằng dầu hắc (là một loại vật liệu dễ cháy), và trên khuôn mặt của họ sẽ bị bao phủ bằng lửa.
Sus ropas estarán hechas de alquitrán (una sustancia altamente inflamable) y sus rostros sombríos serán abrasados por el fuego.
Così Allāh giudicherà ogni anima per il bene o il male che ha compiuto; in verità, Allāh è Rapido nel Rendiconto.
Al-lah recompensará a cada alma por el bien y el mal que hizo, Él es rápido en ajustar cuentas.
Tout cela aura lieu afin qu’Allah rétribue toute âme pour le bien ou le mal qu’elle aura fait et Allah fera rapidement rendre des comptes.
Để Allah thưởng, phạt cho mỗi linh hồn về những gì nó đã làm dù là điều tốt hay điều xấu. Quả thật Allah rất nhanh chóng trong việc xét xử cho những việc làm.
Allah hendak membalas setiap jiwa atas apa yang dilakukannya; kebaikan atau keburukan, sesungguhnya Allah Mahacepat hisab-Nya terhadap seluruh amalan.
Yüce Allah herkese hayır ve şerden kazandığının karşılığını vermek için böyle yapar. Şüphesiz ki Allah, amellerin hesabını çabuk görendir.
Allah will recompense each soul for the good and evil it did, and Allah is swift in taking account. He will account for the first ones on a single day, and His accounting for one will not distract Him from accounting for another.
To je zato da Allah svakome da ono što je zaslužio, dobro ili loše, a doista Allah brzo obračunava.
[Ito ay] upang gumantimpala si Allāh sa bawat kaluluwa sa nagawa nito na kabutihan o kasamaan. Tunay na si Allāh ay mabilis ang pagtutuos sa mga gawa.
Qu'ran được mặc khải cho Muhammad {cầu xin sự bình an đến Người} là thông điệp từ Allah gởi đến nhân loại, và để cảnh báo từ hình phạt và lời hứa tối cao, và cũng để cho nhân loại biết quả thật chỉ có Allah duy nhất mới xứng đáng được thờ phượng, vì vậy chỉ thờ phượng riêng Ngài thôi, không được tổ hợp Ngài với bất cứ thứ gì. Đó là điều giành cho những ai có hiểu biết để suy ngẫm, vì quả thật họ là những người hữu ích về điều đó.
Allah states that this Qur'an is a Message for mankind,
لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
((So) that I may therewith warn you and whomsoever it may reach.) 6:19 This Qur'an is for all mankind and the Jinns, just as Allah said in the beginning of this Surah,
الر كِتَابٌ أَنزَلْنَـهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَـتِ إِلَى النُّورِ
(Alif-Lam-Ra. (This is) a Book which We have revealed unto you in order that you might lead mankind out of darkness into light.) 14:1 Allah said next,
وَلِيُنذَرُواْ بِهِ
(in order that they may be warned thereby), or to receive and draw lessons from it,
وَلِيَعْلَمُواْ أَنَّمَا هُوَ إِلَـهٌ وَاحِدٌ
(and that they may know that He is the only One God) using its proofs and evidences that testify that there is no true deity except Allah,
وَلِيَذَّكَّرَ أُوْلُواْ الأَلْبَـبِ
(and that men of understanding may take heed.) meaning those who have good minds. aThis is the end of the Tafsir of Surah Ibrahim, and all praise is due to Allah.
Ang Qur'ān na ito na ibinaba kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay isang pagbibigay-alam mula kay Allāh patungo sa mga tao. [Ito ay] upang pangambahin sila sa pamamagitan ng taglay nito na pagpapangilabot at matinding banta, upang makaalam sila na ang sinasamba ayon sa karapatan ay si Allāh lamang para sumamba sila sa Kanya at hindi sila magtambal sa Kanya ng isa man, at upang mapangaralan sila sa pamamagitan nito at magsaalang-alang ang mga nagtataglay ng mga matinong pag-iisip dahil sila ay ang nakikinabang sa mga pangaral at mga isinasaalang-alang.
Ovaj Kur'an koji je objavljen Muhammedu, sallallahu 'alejhi ve sellem, je obznana ljudima od Allaha kako bi bili opomenuti strašnom prijetnjom koja se u njemu nalazi, da bi znali da samo Allah zaslužuje da bude obožavan, da Ga obožavaju i da Mu ne pripisuju druga, da bi pouku primili oni koji imaju zdrav razum, jer samo takvi pouke primaju.
A prophet bears testimony to the religion of God to the fullest possible extent. So, God gives him His perfect support. Subsequent followers of the prophet will also go on becoming entitled to the help of God to the extent that they live up to the example set by the prophet. Today, on the earth, man feels that he is the lord of land and sea; he is able to control spaces and vacuums; he has the power to use or not to use the resources available here. But, all this is possible only because God has subjected heaven and earth to man for as long as the period of testing lasts. The moment the period of testing is over, these conditions will completely change. Thereafter, the earth will be a different earth and heaven also will be a different heaven. Man will suddenly find himself in a whole different world. Where man saw himself as a ruler, now God will hold sway. Where everything was subservient to his orders, all men and all things will now disobey him. Those who had become great men in the present world, will all appear to be helpless criminals on that day. Bodily adornments will now be like tar smeared all over the body. Glorious faces will be ravaged. All this will happen to those who were not ready to live as subjects of God in the world and who ignored the declarations made on His behalf. The fact being a fact is not enough for man to accept it. For the acceptance of a fact, it is necessary for man to be willing to accept it. Only one who is serious about fact finding, who hears things with an open mind, will be successful in coming to grips with reality.
Al-Qur`ān yang diturunkan kepada Muhammad ini adalah pemberitahuan Allah kepada manusia agar mereka merasa takut terhadap peringatan keras terhadap azab Allah yang ada di dalamnya dan agar mereka mengetahui bahwa sesembahan yang haq hanya Allah semata, lalu mereka menyembah-Nya dan tidak menyekutukan-Nya dengan apa pun dan agar orang-orang yang berakal lurus mengambil nasihat dan pelajaran, karena mereka adalah orang-orang yang mengambil nasihat dan pelajaran.
Questo Coranoهذا القرآن rivelato a Muħammed محمّد, pace e benedizione di Allāhالله su di lui, ﷺ è un avvertimento da parte di Allāh rivolto alla gente, affinché abbiano timore delle grandi minacce e affinché sappiano che Colui che viene realmente adorato è Allāh; che lo adorino e non associno a Lui nessuno, e affinché ne prendano atto coloro che possiedono menti sane, poiché sono loro a trarre giovamento dagli ammonimenti e dagli esempi.
Muhammed -sallallahu aleyhi ve sellem-'e indirilen bu Kur'an Yüce Allah'tan insanlara bir bildiridir. İçinde barındırdığı korkutucu ve şiddetli tehditten korkmaları, ibadet edilmeye layık hak ilahın Allah Teâlâ olduğunu bilip hiçbir şeyi ortak koşmadan O'na ibadet etmeleri, aklıselim sahiplerinin ibret ve öğüt almaları içindir. Çünkü onlar vaazlardan ve öğütlerden isitifade ederler.
Ce Coran révélé à Muħammad est une annonce adressée par Allah aux gens afin qu’ils redoutent les menaces terribles qu’il contient, afin qu’ils sachent qu’Allah Seul mérite d’être adoré, afin qu’ils se mettent à L’adorer et à ne rien Lui associer et que ceux qui sont doués de raison en tirent des enseignements, car eux seuls en sont capables.
This Qur’ān, which was revealed to Muhammad (peace be upon him), is a forewarning from Allah to mankind so that they may take heed of the warnings and severe threats in it; and so they may know that the one who is obeyed in truth is Allah alone so that they will worship Him and not associate any partners with Him. Also, so that those with sound intellects will be admonished and warned by it, as they are the ones who will benefit from admonitions and warnings.
Este Corán, que fue revelado a Mujámmad r, es una advertencia de Al-lah a la humanidad para que puedan prestar atención a las amonestaciones que hay en él. Para que sepan que Quien en verdad merece obediencia devocional es solo Al-lah, a fin de que Lo adoren y no Le atribuyan ningún compañero cometiendo idolatría. También, para que aquellos dotados de intelecto descubran en él amonestación.
