`Alif, Lâm, Râ`: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah. Ces versets éminents prouvent qu’ils ont été révélés par Allah. Ce sont des versets qui exposent en détail le monothéisme et les lois de la religion.
(Elif, Lam, Ra) Bunun benzeri harfler hakkındaki sözler Bakara suresinin başında geçmiştir. Yüksek öneme sahip, Allah’ın katından indirildiğine delalet eden bu ayetler, Kur'an’ın tevhidi ve dinî kuralları açıklayan ayetleridir.
Esta Sura comienza con las letras inconexas, cuya explicación ya ha tenido lugar en la Sura La Vaca. Estas aleyas son elocuentes, lo que indica que fueron reveladas por Al-lah. Son aleyas de un Corán que aclara el monoteísmo y las leyes sagradas.
This sūrah begins with the disconnected letters, the explanation for which has already preceeded in Sūrah Baqarah. These verses are very significant, which indicates that they are revealed from Allah. They are verses of a Qur’ān that clarifies monotheism and sacred laws.
Ælif, Lǣ-ǣm, Rā الرٓ Simili lettere sono presenti all'inizio della Surat Al-Baqarah. Questi versetti di grande pregio mostrano che è una rivelazione da parte di Allāh; questi sono versetti del Corano, che chiarisce il Monoteismo e la Legge (Shari'ah).
Alif. Lām. Rā'. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah. Ang mga talatang ito ay mataas ang kalagayan, na nagpapatunay na ang mga ito ay pinababa mula sa ganang kay Allāh. Ang mga ito ay mga talata ng Qur'ān na nagpapaliwanag sa paniniwala sa kaisahan ni Allāh at mga batas ng Islām.
O kur’anskim smo skraćenicama govorili na početku sure el-Bekara. Ovo su ajeti časnog i uzvišenog Kur’ana, kojeg je objavio Uzvišeni Allah i u njemu objasnio vjerovanje i vjerozakon.
Alif Lām Rā. Penjelasan tentang huruf-huruf seperti ini telah disebutkan di awal surah Al-Baqarah. Ayat-ayat ini berkedudukan tinggi yang menunjukkan bahwa ia diturunkan dari sisi Allah. Itulah ayat-ayat Al-Qur`ān yang menjelaskan tentang tauhid dan berbagai syariat Allah.
Al-Hijr was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Disbelievers will someday wish that They had been Muslims
We have already discussed the letters which appear at the beginning of some Surahs. Allah said:
رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُواْ
(How much would those who disbelieved wish) Here Allah tells us that they will regret having lived in disbelief, and will wish that they had been Muslims in this world. Regarding Allah's saying,
رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُواْ لَوْ كَانُواْ مُسْلِمِينَ
(How much would those who disbelieved wish that they had been Muslims.) Sufyan Ath-Thawri reported from Salamah bin Kuhayl, who reported from Abi Az-Za`ra', from `Abdullah, who said: "This is about the Jahannamiyyun (the sinners among the believers who will stay in Hell for some time), when they the disbelievers see them being brought out of Hell."
رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُواْ لَوْ كَانُواْ مُسْلِمِينَ
(How much would those who disbelieved wish that they had been Muslims.) Ibn Jarir reported that Ibn `Abbas and Anas bin Malik explained that this Ayah refers to the Day when Allah will detain the sinful Muslims in Hell along with the idolators. He said: "The idolators will say to them, `What you used to worship on earth has not helped you.' Then by virtue of His mercy, Allah will be angry for their sake, and He will remove them from it. That is when
رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُواْ لَوْ كَانُواْ مُسْلِمِينَ
(How much would those who disbelieved wish that they had been Muslims)."
ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ
(Leave them to eat and enjoy) this is a stern and definitive threat for them, like His saying,
قُلْ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ
(Say: "Enjoy your brief life! But certainly, your destination is the Fire!") 14:30
كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ
((O disbelievers!) Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the guilty.)77:46 Allah says:
وَيُلْهِهِمُ الاٌّمَلُ
(let them be preoccupied with false hope.) i.e., distracted from repentance and turning to Allah, for
فَسَوْفَ يَعْلَمُونَ
(They will soon come to know!) that is, their punishment.
1- Elif, Lâm, Râ. İşte bunlar, Kitab’ın ve apaçık Kur’an’ın âyetleridir.
2- Bir zaman gelir kafirler, keşke müslüman olsaymışlar diye temenni ederler.
3- Bırak onları, yesinler, faydalansınlar ve (dünyevi) emeller onları oyalayadursun. Zira yakında bilecekler.
4- Biz, hiçbir kasabayı belli bir yazısı/vadesi olmaksızın helâk etmedik.
5- Hiçbir ümmet ne ecelinin önüne geçebilir, ne de onu geciktirebilir.
(Mekke’de inmiştir, 99 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah Kitâb-ı Kerîm’ini tazim ederek ve överek şöyle buyurmaktadır:“İşte bunlar, Kitab’ın ve apaçık Kur’an’ın âyetleridir.” Bunlar, gerçekleri en güzel ve açık ifadelerle, maksada en açık delil teşkil eden buyruklarla, en güzel anlamlara ve en üstün gayelere delalet eden apaçık Kur’an’ın âyetleridir.
2. Bu da insanların bu Kitab-ı Kerîm’e itaatle bağlanmalarını, onun hükmüne teslimiyet gösterip onu sevinç ve neşe ile kabul etmelerini gerektirir. Bu büyük nimete inkar ve küfür ile karşılık verenlere gelince onlar yalanlayıcı ve sapık kimselerdir. Bu yalanlayıcı ve sapık kimselerin “keşke müslüman olsaymışlar”, yani onun hükmüne uysaymışlar diye temenni edecekleri bir zaman gelecektir. Bu, perdenin açılacağı ve âhiretin ilk aşamalarının görülüp ölümün belirtilerinin ortaya çıkacağı vakit olacaktır. Yine onlar, bütün âhiret hallerinde keşke müslüman olsaymışlar, diye temenni edeceklerdir. Fakat böyle bir temenninin gerçekleşmesi artık imkansızdır. Yine de onlar bu dünya hayatında bir aldanış içerisindedirler.
3. O nedenle “Bırak onları, yesinler” zevk aldıkları şeylerle “faydalansınlar ve (dünyevi) emeller onları oyalayadursun.” Onlar dünya hayatında ebedi kalacaklarının hayalini kuruyorlar ve bu da onları âhiretle ilgilenmekten alıkoyup oyalıyor. “Zira yakında” izledikleri yolun bâtıl olduğunu ve amellerinin aleyhlerinde hüsrana dönüştüğünü “bilecekler.” Allah’ın onlara mühlet verişine de aldanmasınlar. Çünkü bu, O’nun geçmiş ümmetlere uygulayageldiği sünneti/kanunudur.
4. “Biz” azabı hak etmiş “hiçbir kasabayı” helâk edilmesi için takdir olunmuş “belli bir yazısı/vadesi olmaksızın helâk etmedik.”
5. “Hiçbir ümmet, ne ecelinin önüne geçebilir, ne de geciktirebilir.” Yani geç kalmış gibi görünse dahi günahların sonuçları mutlaka ortaya çıkar.
{Alif-Lam-Mim} như đã được nói đến trong phần mở đầu của chương Al-Baraqah. Những câu Kinh cao quý và thiêng liêng là bằng chứng rằng Chúng đến từ nơi Allah. Đây là những câu Kinh Qur'an được trình bày rõ ràng về Tawhid (thuyết độc thần) và Shari'ah (hệ thống luật Islam).
"Alif, lam, ra. (Surat) ini adalah (sebagian dari) ayat-ayat al-Kitab (yang sempurna), yaitu (ayat-ayat) al-Qur`an yang mem-beri penjelasan. Orang-orang kafir itu seringkali (nanti di akhirat) menginginkan sekiranya mereka dahulu (di dunia) menjadi orang-orang Muslim. Biarkanlah mereka (di dunia ini) makan dan ber-senang-senang dan dilalaikan oleh angan-angan kosong , maka kelak mereka akan mengetahui (akibat perbuatan mereka). Dan tidaklah Kami membinasakan suatu negeri pun melainkan telah ditentukan masa kebinasaannya. Tidak ada suatu umat pun yang dapat mendahului ajalnya, dan tidak (pula) dapat mengundurkan-(nya)." (Al-Hijr: 1-5).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang"
(1) Allah سبحانه وتعالى berfirman untuk mengagungkan kitabNya lagi untuk memujinya, ﴾ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ ﴿ "(Surat) ini adalah (sebagian dari) ayat-ayat al-Kitab (yang sempurna)", ayat-ayat yang menunjukkan makna-makna yang paling bagus dan tuntutan yang paling mulia, ﴾ وَقُرۡءَانٖ مُّبِينٖ ﴿ "yaitu (ayat-ayat) al-Qur`an yang memberi penjelasan", untuk fakta-fakta dengan lafazh yang terindah dan paling jelas ser-ta lebih mengarah kepada maksud pembicaraan.
(2) Ini merupakan salah satu faktor yang mengharuskan para makhluk untuk tunduk patuh kepadaNya, berserah diri terhadap hukumNya, dan menanggapinya dengan tangan terbuka, riang dan gembira.
Sedangkan orang yang menyikapi nikmat agung ini dengan menampik dan mengingkarinya, maka dia termasuk orang-orang yang mendustakan lagi sesat. Mereka akan kedatangan satu waktu, yang nantinya mereka akan berandai-andai untuk menjadi orang-orang Muslim. Maksudnya, tunduk patuh kepada hukum-hukum-Nya. Peristiwa itu terjadi tatkala tabir penutup tersingkap dan tan-da-tanda datangnya Hari Akhirat serta gejala-gejala permulaan tibanya ajal tampak. Saat berada dalam suasana akhirat kelak, mereka berharap menjadi orang-orang yang berserah diri, namun kesem-patan sudah hilang. Tapi memang mereka di dunia ini, tertipu.
(3) ﴾ ذَرۡهُمۡ يَأۡكُلُواْ وَيَتَمَتَّعُواْ ﴿ "Biarkanlah mereka (di dunia ini) makan dan bersenang-senang", dengan kelezatan-kelezatan (hidup) mereka ﴾ وَيُلۡهِهِمُ ٱلۡأَمَلُۖ ﴿ "dan dilalaikan oleh angan-angan kosong", maksudnya mengimpikan keabadian hidup di dunia sehingga melalaikan me-reka dari akhirat. ﴾ فَسَوۡفَ يَعۡلَمُونَ ﴿ "Maka kelak mereka akan mengetahui (akibat perbuatan mereka)" mereka akan mengetahui bahwa keyakin-an yang mereka pegangi adalah batil, amalan-amalan mereka akan lenyap menjelma kerugian yang mesti mereka tanggung. Janganlah mereka terperdaya dengan penangguhan tempo oleh Allah (bagi mereka). Ini sudah menjadi ketetapan Allah pada umat-umat ma-nusia.
(4) ﴾ وَمَآ أَهۡلَكۡنَا مِن قَرۡيَةٍ ﴿ "Dan tidaklah Kami membinasakan suatu negeri pun", umat manusia yang pantas untuk ditimpa siksaan, ﴾ إِلَّا وَلَهَا كِتَابٞ مَّعۡلُومٞ ﴿ "melainkan telah ditentukan masa kebinasaannya", sudah ditentukan waktu pemusnahannya.
(5) ﴾ مَّا تَسۡبِقُ مِنۡ أُمَّةٍ أَجَلَهَا وَمَا يَسۡتَـٔۡخِرُونَ ﴿ "Tidak ada suatu umat pun yang dapat mendahului ajalnya, dan tidak (pula) dapat mengundurkan-(nya)", (semua sudah ditentukan waktunya), kalau tidak demikian, dosa-dosa pasti memperlihatkan pengaruh (buruk)nya, kendati-pun tidak langsung muncul (berupa siksaan).
I miscredenti desidereranno, nel Giorno del Giudizio, di essere stati musulmani, quando la questione sarà loro chiara, e quando verrà portata alla luce la vanità della loro miscredenza in vita.
Kıyamet günü durum onlar için açıkça ortaya çıkınca ve dünyada içinde bulundukları küfrün batıl olduğu aşikâr olunca, kâfirler Müslüman olmayı temenni edecekler.
Le Jour de la Résurrection, les mécréants souhaiteront avoir été musulmans lorsqu’ils comprendront la vanité de leur mécréance dans le bas monde.
Vào Ngày Phục Sinh, có lẽ những kẻ vô đức tin sẽ mong ước mình là những người Muslim khi mà sự việc đã trở nên rõ ràng rằng họ đích thực đã lầm đường lạc lối vì đã không có đức tin lúc ở trên thế gian.
Pada hari Kiamat kelak, orang-orang kafir akan berangan-angan seandainya mereka dulu adalah orang-orang Islam saat perkara kebenaran menjadi jelas bagi mereka dan kebatilan perbuatan kufur yang mereka lakukan di dunia telah terbukti.
Kad im na Sudnjem danu bude jasno da su na dunjaluku bili krivovjerni, da su vjerovali u neistinu, nevjernici će zažaliti što nisu bili muslimani.
On the Day of Judgement, when things become clear to them, the disbelievers will wish they were Muslim. The falsity of their ways in the world will be made clear to them.
En el Día del Juicio, cuando las cosas se aclaren para los incrédulos, ellos desearán haber sido musulmanes. La falsedad de sus caminos en el mundo les será manifiesta.
Magmimithi ang mga tagatangging sumampalataya sa Araw ng Pagbangon na kung sana sila ay naging mga Muslim kapag lumiwanag para sa kanila ang pasya at nalantad para sa kanila ang kabulaanan ng dati nilang taglay na kawalang-pananampalataya sa Mundo.
Ô Messager, laisse ces dénégateurs manger comme des bestiaux, jouir des plaisirs passagers du bas monde et être distrait par l’espoir de la foi et des bonnes œuvres. Ils sauront qu’ils sont perdants lorsqu’ils comparaîtront face à Allah le Jour de la Résurrection
Poslaniče, pusti poricatelje neka jedu kao što stoka jede i neka se naslađuju ovozemaljskim, prolaznim užicima koji im ulijevaju dugu nadu i odvraćaju od vjerovanja i činjenja dobrih djela. Znat će oni u kakvu će se nevolju uvaliti kad budu vraćeni Gospodaru na Sudnjem danu.
Biarkanlah -wahai Rasul- orang-orang yang mendustakanmu itu makan seperti hewan-hewan makan, menikmati kesenangan-kesenangan duniawi yang sesaat, dan dibuat lalai oleh panjang angan-angan dari iman dan amal saleh karena mereka akan mengetahui kerugian yang mereka alami manakala mereka pulang menghadap Allah pada hari Kiamat.
O Messenger, leave these beliers to eat as the beasts eat, and to avail themselves of the finite pleasures of the world and let their hopes distract them from faith and righteous actions. They will come to know the loss they are in when they face Allah on the Day of Judgement.
Mensajero, deja que estos incrédulos coman como lo hacen las bestias, y que disfruten de los placeres mundanos, y deja que sus esperanzas los distraigan de la fe y de realizar acciones justas. Se darán cuenta del engaño en el que se encuentran cuando enfrenten a Al-lah en el Día del Juicio.
-Ey Peygamber!- O yalanlayanları bırak da hayvanlar gibi yesinler, geçici dünya lezzetlerinden faydalansınlar. Uzun emelleri onları iman ve salih amellerden alıkoysun. Onlar, kıyamet günü Allah’ın huzuruna çıktıkları zaman içinde bulundukları hüsranı öğrenecekler.
Non curarti, o Messaggero, di questi rinnegatori: lascia che mangino come mangiano le bestie, e che godano delle delizie effimere della vita; essi si rassicurano rinviando continuamente la fede e le buone azioni; vedranno quanto avranno perduto con questo rinvio, quando saranno dinanzi ad Allāh, nel Giorno del Giudizio.
Iwan mo, O Sugo, ang mga tagapagpasinungaling na ito, kakain sila kung paanong kumakain ang mga hayupan, magtamasa sila ng mga napuputol na minamasarap sa Mundo, at mag-aabala sa kanila ang tagal ng pag-asa palayo sa pananampalataya at gawaing maayos saka makaaalam sila sa taglay nila na pagkalugi kapag dumating sila kay Allāh sa Araw ng Pagbangon.
Hỡi Thiên Sứ Muhammad, Ngươi cứ bỏ mặc những kẻ phủ nhận này ăn uống giống như loài vật, cứ mặc chúng hưởng thụ những khoái lạc và niềm vui nhất thời của thế gian, cứ mặc chúng nuôi hy vọng điều tốt đẹp từ việc vô đức tin và những hành động sai quấy của chúng; bởi lẽ rồi đây chúng sẽ biết những thất bại và thiệt thòi mà chúng sẽ đối mặt khi trở về trình diện Allah vào Ngày Phán Xét.
Commentary
From: ذَرْهُمْ يَأْكُلُوا (Let them eat ...3) we can see that the making of eating and drinking the real occupation and aim of life, and keeping glued to long-drawn material plans while surrounded by countless things of worldly comfort, and becoming totally heedless to death, is something which can be done only by the disbelievers. The reason is that they do not believe in the 'Akhirah, the life to come, and the accounting of deeds there, and the reward and punishment for it. As for eating and drinking, a believer does it too, and takes care of economic needs to the measure of necessity, and makes future plans for occupation and business as well. But, a believer would not make all these efforts by forget-ting death and ignoring the concern for 'Akhirah. Therefore, he is careful about everything he does and finds out whether it is Halal or Haram, permissible or forbidden. Then, he does not occupy himself in the making of wasteful or unnecessary plans and projections, as hobby or compulsion. The Holy Prophet ﷺ said: Four things are signs of being unfortunate: (1) Not being able to shed tears (that is, not being in tears when ashamed of acts of negligence and sin); (2) and hard-heartedness; (3) fanciful hopes and plans for the future; (4) and the greed for worldly things. (Qurtubi from Musnad al-Bazzar from Sayyidna Anas ؓ
And the expression: يُلْهِهِمُ الْأَمَلُ 'let (their) fancy make them neglectful' means the making of long-drawn plans with engrossing love, and the greed for the material without any concern for death and 'Akhirah. (Qurtubi). As for plans made to achieve religious objectives, or those made to guard the future interests of a people or country, they are not included here - because, that is a form of the concern for 'Akhirah itself.
The Holy Prophet ﷺ said: The first set of people from this Ummah will have their salvation because of their perfect faith, and avoidance of the pursuit of the material (dunya); and the later people of the Ummah will be destroyed because of miserliness, and fancies projected too far.
It has been reported from Sayyidna Abu Ad-Darda' ؓ that he stood up on the Mimbar of Jami' Masjid of Damascus and said:
'0 people of Damascus, would you listen to what this well-wishing brother of yours has to say? So, listen to me. There have been big people before you who made big money, collected gold and things, built magnificent palaces and made long-hauled plans and projections for the future. Today they are dust. Their residences are their graves. And all their long winded hopes and plans have proved to be no more than a web of deception. Close to you lived the people of ` Ad who had stuffed their country with their fighting men, wealth, means, possessions, arms and horses. Is there someone around who would be ready to buy what they left behind as their legacy for two silver dirhams from me?'
Imam Al-Hasan Al-Basri (رح) said: A person with long plans, hopes and fancies is bound to ruin his proper conduct in life. (Al-Qurtubi)
Và TA (Allah) đã không ban sự hủy diệt xuống bất kỳ ngôi làng sai quấy nào trừ phi thời hạn của nó đã được ấn định trong sự hiểu biết của Allah; và thời hạn một khi được Allah ấn định thì nó sẽ không xảy ra sớm hơn hay muộn hơn thời khắc đã định.
De cada ciudad opresora que fue destruida, Al-lah ya conocía su término prefijado. La destrucción no vendrá ni antes ni después de su tiempo establecido.
Biz, zalim ülkelerden hiçbir ülkeyi Allah’ın ilminde öne alınmayan ve ertelenmeyecek belli bir eceli olmadan helak etmedik.
Kami tidak membinasakan sebuah negeri dari negeri-negeri yang zalim kecuali ia memiliki batas yang ditentukan dalam ilmu Allah, tidak maju dan tidak tertunda.
Mi smo gradove i sela čiji stanovnici bijahu zulumćari uništavali upravo onda kad bi došao njihov kraj poznat Allahu, ni prije ni poslije.
For each oppressive town that became destroyed, Allah already knew of its fixed time. The destruction will neither come before or after its time.
Every Township has its allotted Time
Allah is informing us that He never destroys a township until He has established evidences for it and its allotted time has ended. When the time for a nation's destruction has come, He never delays it, and He never moves its appointed time forward. This was a message and a warning to the people of Makkah, telling them to give up their Shirk, their stubbornness and disbelief for which they deserved to be destroyed.
Hindi nagpababa ng kapahamakan sa isang pamayanan kabilang sa mga pamayanang tagalabag sa katarungan malibang nagkaroon iyon ng isang taning na tinakdaan sa kaalaman ni Allāh, na hindi iyon nauuna rito at hindi iyon naaantala.
Non abbiamo colpito un villaggio di questi ingiusti con la distruzione se non in un termine prestabilito dalla Sapienza di Allāh, che non verrà anticipato né posticipato.
Nous ne décidons d’anéantir une cité habitée par des dénégateurs injustes que lorsque sort est déterminé au préalable dans la connaissance d’Allah. Une fois décidé, cet anéantissement ne peut être ni avancé ni reporté.
Hindi pupunta sa isang kalipunan kabilang sa mga kalipunan ang kapahamakan niyon bago sumapit ang taning niyon at hindi naaantala roon ang kapahamakan kapag sumapit ang taning niyon. Kaya kailangan sa mga tagalabag ng katarungan na huwag silang malinlang ng pagpapalugit ni Allāh sa kanila.
Hiçbir toplumun vadesi dolmadan ölüm vakti gelmez, vadesi dolduğunda da ölümünü erteleyemez. Zalimlerin, Allah’ın onlara süre vermesine aldanmaması gerekir.
Không một cộng đồng nào hứng chịu sự diệt vong trước khi thời khắc của nó chưa đến hoặc có thể trì hoãn nó khi thời khắc đã đến đúng hẹn. Bởi thế, những kẻ làm điều sai quấy không cần phải hối thúc và thách thức Allah.
Aucune communauté n’est anéantie avant que son terme n’arrive à échéance et son anéantissement ne peut être reporté lorsque son terme échoit. Par conséquent, que les injustes ne se fassent pas d’illusions sur le répit qu’Allah leur accorde.
A nation will not be destroyed before its appointed time, and its destruction will not be delayed when its time arrives. The wrongdoers should not have hope in Allah delaying their fate.
Satu umat dari umat-umat yang mendustakan tidak akan binasa sebelum masa yang telah ditetapkan. Bila masa itu tiba maka itu tidak bisa ditunda sesaat pun. Karena itu, orang-orang zalim jangan terkecoh bila Allah menangguhkan azab terhadap mereka.
Neka zulumćari ne budu obmanuti time što im Allah daje vremena. Onda kad je određeno, određeni narod bude uništen.
Ninguna nación será destruida antes de su tiempo designado, pero su destrucción no será retrasada cuando llegue el momento. Que los injustos y los opresores no se engañen a sí mismos porque el castigo no ha descendido aún.
Un popolo tra questi non verrà colpito dalla distruzione se non quando giungerà il suo termine; e la distruzione non verrà rinviata quando giungerà il suo termine. Gli ingiusti non devono illudersi della proroga che Allāh concede loro.
The freedom enjoyed by man will last only for the duration of the period of testing. This is a very critical issue. If a man seriously thinks this problem over, he will feel that the period which is going to end tomorrow has, as it were, ended today itself. This thought will shake him terribly. But man lives his life in ‘today’. He does not pay attention to ‘tomorrow’. Reality lies exposed before him, but he remains engrossed in wishful thinking. He seeks out some imaginary supports of his own devising and thinks that they will help him on the Day of Judgement. But such wishful thinking will not come to his rescue when the period of testing is over and God’s angels come to take him away from the world of trial to the world of retribution. At a time like this, he starts remembering the occasions when he had tried to reject a genuine argument by mouthing false words; when he had ignored the voice of his conscience and followed the desires of the self; when purely out of self-interest he had ignored the divine preacher of truth, in spite of seeing glimpses of God in him. When he sees that no device of his has been of any avail, he will say, ‘Alas! I should not have done what I have done! I should have adopted the way of one who surrenders to the Truth instead of the way of one who rejects the Truth.’
The Accusation that the Prophet was a Madman and Demands for Him to bring down Angels
Allah tells us about the disbelief, arrogance and stubbornness of the disbelievers as reflected in their words:
يأَيُّهَا الَّذِى نُزِّلَ عَلَيْهِ الذِّكْرُ
(O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed!) i.e., the one who claims to receive it.
إِنَّكَ لَمَجْنُونٌ
(Verily, you are a mad man!) i.e., by your invitation to us to follow you and leave the way of our forefathers.
لَّوْ مَا تَأْتِينَا بِالْمَلَـئِكَةِ
(Why do you not bring angels to us) i.e., to bear witness to the accuracy of what you have brought to us is true, if you are really telling the truth This is similar to what Pharaoh said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(Why then are not golden bracelets bestowed on him, or angels sent along with him)(43:53). And Allah said:
وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا لَقَدِ اسْتَكْبَرُواْ فِى أَنفُسِهِمْ وَعَتَوْا عُتُوّاً كَبِيراً - يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْراً مَّحْجُوراً
(And those who do not expect a meeting with Us (i. e., those who deny the Day of Resurrection and the life of the Hereafter), say: "Why are not the angels sent down to us, or why do we not see our Lord" Indeed they think too highly of themselves, and are scornful with great pride. On the Day that they do see the angels - there will be no good news given on that day to the guilty. And they (angels) will say: "All kinds of glad tidings are forbidden for you.") (25:21-22) For this reason Allah said:
مَا نُنَزِّلُ الْمَلَـئِكَةَ إِلاَّ بِالحَقِّ وَمَا كَانُواْ إِذًا مُّنظَرِينَ
(We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite!) Mujahid said in this Ayah:
مَا نُنَزِّلُ الْمَلَـئِكَةَ إِلاَّ بِالحَقِّ
(We do not send the angels down except with the truth) "i.e., with the Message and the punishment." Then Allah, may He be exalted, stated that He is the One Who revealed the Dhikr to him, which is the Qur'an, and He is protecting it from being changed or altered.
Những kẻ vô đức tin của Makkah nói với Thiên Sứ Muhammad: Này hỡi kẻ tự nhận được ban cho Lời Nhắc Nhở, ngươi đích thực là một kẻ điên khùng khi tự nhận mình như thế.
The Quran.
Nagsabi ang mga tagatangging sumampalataya kabilang sa mga mamamayan ng Makkah sa Sugo – basbasan siya ni Allāh at batiin ng kapayapaan: "O siyang ibinaba sa kanya – gaya ng inaangkin niya – ang paalaala, tunay na ikaw dahil sa pag-aangkin mong ito ay talagang isang baliw: nag-aasal ka ng pag-aasal ng mga baliw.
I miscredenti tra la gente della Mekkah dissero al Messaggero, pace e benedizione di Allāh su di lui ﷺ: "O tu a cui è stato rivelato il monito, come si dice, tu sei posseduto in questa tua predica, e il tuo comportamento è quello dei folli".
Orang-orang kafir Makkah berkata kepada Rasulullah -ṣallallāhu 'alaihi wa sallam-, “Wahai orang yang diturunkan kepadanya Al-Qur`ān -sebagaimana pengakuannya-! Sesungguhnya dengan pengakuan ini kamu adalah orang gila, kelakuanmu sama dengan kelakuan orang-orang gila.
Mekanski višebošci govorili su Allahovom Poslaniku, sallallahu alejhi ve sellem: “Ej ti koji tvrdiš da ti se objavljuje Knjiga, tvrdeći to ti se ponašaš kao što se ludi ljudi ponašaju!”
"Mereka berkata, 'Hai orang yang diturunkan al-Qur`an ke-padanya, sesungguhnya kamu benar-benar orang yang gila. Menga-pa kamu tidak mendatangkan malaikat kepada kami jika kamu termasuk orang-orang yang benar?' Kami tidak menurunkan ma-laikat melainkan dengan benar (untuk membawa azab) dan tiada-lah mereka ketika itu diberi tangguh. Sesungguhnya Kami-lah yang menurunkan al-Qur`an dan sesungguhnya Kami benar-benar me-meliharanya." (Al-Hijr: 6-9).
(6) Maksudnya, orang-orang mukadzdzibin (yang mendusta-kan) berkata kepada Muhammad dalam rangka untuk mengejek dan memperolok beliau, ﴾ يَٰٓأَيُّهَا ٱلَّذِي نُزِّلَ عَلَيۡهِ ٱلذِّكۡرُ ﴿ "Hai orang yang di-turunkan al-Qur`an kepadanya", menurut persangkaanmu, ﴾ إِنَّكَ لَمَجۡنُونٞ ﴿ "sesungguhnya kamu benar-benar orang yang gila", sebab engkau me-ngira kami akan mengikutimu dan menyingkirkan kebudayaan-kebudayaan nenek moyang kami hanya dengan ucapanmu saja.
(7-8) ﴾ لَّوۡ مَا تَأۡتِينَا بِٱلۡمَلَٰٓئِكَةِ ﴿ "Mengapa kamu tidak mendatangkan malaikat kepada kami", yang bersaksi bagi dirimu atas kebenaran risalah yang engkau bawa, ﴾ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ ﴿ "jika kamu termasuk orang-orang yang benar", ketika engkau tidak bisa mendatangkan malaikat, berarti kamu bukan orang yang jujur. Ini adalah termasuk bentuk kezhaliman dan kebodohan yang parah. Tentang tindak kezhaliman (mereka), maka sudah tampak jelas. Sesungguhnya sikap itu merupakan bentuk kelancangan dan keras kepala mereka ter-hadap Allah dengan meminta datangnya tanda-tanda bukti kebe-naran (Nabi) yang mana Allah belum memilihnya (untuk diturun-kan). Padahal, tujuan dan petunjuk yang mengarah ke sana sudah tercapai tanpa menggunakannya, melalui tanda-tanda kebenaran (lain) yang banyak yang menandakan kebenaran risalah yang beliau bawa.
Berkaitan dengan aspek kebodohan mereka, maka sebenarnya mereka tidak bisa membedakan maslahat bagi mereka sendiri dari bahaya. Kedatangan para malaikat kepada mereka tidak berarti kebaikan bagi mereka. Justru, Allah tidak mengirimkan malaikat kecuali dengan al-haq (siksaan) yang sudah tidak ada penundaan lagi bagi orang yang tidak mengikuti dan taat kepada beliau. ﴾ وَمَا كَانُوٓاْ إِذٗا ﴿ "Dan tiadalah mereka ketika itu", maksudnya mereka itu ke-tika para malaikat datang, bila mereka tidak beriman dan tidak akan beriman ﴾ مُّنظَرِينَ ﴿ "diberi tangguh", maksudnya mereka tidak akan mendapatkan kesempatan lagi (untuk bertaubat dan selamat). Maka, permintaan mereka agar malaikat datang, hanya akan me-nyegerakan kebinasaan dan kehancuran bagi diri mereka sendiri. Keimanan tidak berada di tangan mereka, tapi di Tangan Allah.
Allah berfirman,
﴾ وَلَوۡ أَنَّنَا نَزَّلۡنَآ إِلَيۡهِمُ ٱلۡمَلَٰٓئِكَةَ وَكَلَّمَهُمُ ٱلۡمَوۡتَىٰ وَحَشَرۡنَا عَلَيۡهِمۡ كُلَّ شَيۡءٖ قُبُلٗا مَّا كَانُواْ لِيُؤۡمِنُوٓاْ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَٰكِنَّ أَكۡثَرَهُمۡ يَجۡهَلُونَ 111 ﴿
"Kalau sekiranya Kami turunkan malaikat kepada mereka, dan orang-orang yang telah mati berbicara dengan mereka, dan Kami kumpulkan (pula) segala sesuatu ke hadapan mereka, niscaya mereka tidak (juga) akan beriman, kecuali jika Allah menghendaki, tetapi kebanyakan mereka tidak mengetahui." (Al-An'am:111).
(9) Jika mereka jujur (dalam omongannya) cukuplah keber-adaan al-Qur`an al-Azhim sebagai tanda bukti kebenarannya bagi mereka. Oleh karena itu, Allah berfirman di sini, ﴾ إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ ﴿ "Sesungguhnya Kami-lah yang menurunkan al-Qur`an", yakni al-Qur`-an yang memuat peringatan bagi segala sesuatu yang berkaitan dengan permasalahan-permasalahan dan petunjuk-petunjuk yang jelas. Dalam al-Qur`an ini terdapat peringatan bagi orang yang menginginkan peringatan. ﴾ وَإِنَّا لَهُۥ لَحَٰفِظُونَ ﴿ "Dan sesungguhnya Kami benar-benar memeliharanya", yaitu pada waktu diturunkan dan pasca diturunkannya. Dalam masa diturunkannya, Kami menjaganya dari pencurian dengar yang dilakukan setan yang terkutuk. Pasca diturunkannya, Kami memeliharanya dengan meletakkannya di kalbu RasulNya dan menempatkannya di hati-hati umatnya. Dia memelihara lafazh-lafazhnya dari pengubahan, penambahan atau pengurangan, dan memelihara makna-maknanya dari perubahan. Sehingga tidak ada orang yang berkeinginan menyelewengkan mak-nanya, melainkan Allah pasti mengerahkan orang-orang yang akan memaparkan kebenaran yang hakiki. Ini adalah termasuk tanda kebesaran Allah dan anugerah kenikmatan yang paling agung bagi para hambaNya yang beriman. Orang yang menjaganya, niscaya Allah akan memelihara keluarganya dari musuh-musuh mereka, dan tidak akan menguasakan musuh yang membinasakan mereka.
The disbelievers from Makkah said to the Messenger (peace be upon him): O you to whom the remembrance was revealed (as the Messenger himself used to claim), your claims make you out to be one who is possessed, and you behave as possessed people do.
Les mécréants de la Mecque dirent au Messager: Ô celui qui prétend que le Rappel (`adh-dhikru, l’un des noms du Coran) lui a été révélé, cette revendication fait de toi un aliéné se comportant avec folie.
6- Dediler ki:“Ey kendisine Zikir indirilen kişi, sen kesinlikle delisin.”
7- “Eğer doğru söylüyorsan bize melekleri getirsene!”
8- Biz, melekleri ancak hak (bir amaç) ile indiririz. O zaman da kendilerine mühlet verilmez.
9- Şüphe yok ki o Zikir’i biz indirdik, onu koruyacak olan da elbette biziz.
6. Muhammed sallallahu aleyhi ve sellem’i yalanlayan kimseler, alay ederek “dediler ki: Ey kendisine” kendi iddiasınca “Zikir indirilen kişi, sen kesinlikle delisin.” Sen söyledin diye bizim sana uyacağımızı ve atalarımızın yolunu bırakacağımızı zannediyorsun.
7-8. “Eğer doğru söylüyorsan bize” getirdiğinin doğruluğuna tanıklık etsinler diye “melekleri getirsene!” Melekleri getiremediğine göre sen doğru söylemiyorsun. İşte bu, zulüm ve cahilliğin en büyüğüdür. Zulüm olduğu açıktır. Çünkü kendilerinin tespit ettikleri mucizeleri talep etmekte, böylece Allah’a karşı küstahlık edip inatlaşmaktaydılar. Halbuki Peygamber sallallahu aleyhi ve sellem, zaten getirdiğinin doğruluğuna delil olan pek çok delil getirmiş, maksat hasıl olmuş ve delillendirme tamamlanmıştı. Onlar istemeden önce zaten bu vuku bulmuştu. İşte bu zulümleridir. Bu tekliflerinin cahilce olduğuna gelince, onlar neyin faydalarına neyin de zararlarına olduğunu bilmemektedirler. Zira meleklerin indirilmesi onların hayrına değildir. Aksine Yüce Allah, “melekleri ancak hak (bir amaç) ile” yani azap için indirir ve o zaman da hakka uyup boyun eğmeyen kimselere mühlet verilmez. Melekler indirildikleri vakit de iman etmeyecek olurlarsa -ki iman etmeyeceklerdir- “kendilerine mühlet verilmez.” Onlara süre tanınmaz. O halde onların, meleklerin indirilmesini istemeleri, kendilerinin daha çabuk helâk edilmelerini istemeleri demektir.
Diğer taraftan iman etmek, onların ellerinde olan bir şey değildir. O, ancak Allah’ın elindedir:“Eğer biz onlara gerçekten melekleri indirdeysik, ölüler de kendileri ile konuşsaydı ve her şeyi karşılarına toplasaydık onlar yine de -Allah dilemedikçe- iman etmezlerdi. Fakat onların çoğu bilmezler.”(el-En’âm, 6/111) Yani onlar, samimi ve doğru iseler gelen âyet ve belgeler onlara yeterlidir. O ayet ve belgeler de Kur’an-ı Azîm’dedir. O nedenle Yüce Allah şöyle buyurmaktadır:
9. “Şüphe yok ki o Zikir’i” yani Kur’an’ı ki onda herbir şeye dair öğütler ve apaçık deliller vardır. Onda öğüt almak isteyenin öğüt alacağı her şey bulunur. “Biz indirdik” Gerek onu indirdiğimiz esnada gerekse de indirdikten sonra “onu koruyacak olan da elbette biziz.” İndirme esnasında kovulmuş şeytanlardan, ondan çalmalarına karşı korumuştur. İndirdikten sonra da Yüce Allah, onu Rasûlünün kalbine yerleştirmiş, ümmetinin kalplerine koymuş ve böylelikle bu Kur’an’ı, lafızlarını değiştirmeye, ilaveye ve eksiltilmeye karşı ve anlamlarının tahrifine karşı muhafaza etmiştir. Herhangi bir kimse onun tek bir anlamını bile tahrife kalkıştı mı, bu hususta apaçık hakkı beyan edecek kimseleri Allah mutlaka ortaya çıkarır. Bu, Allah’ın mü’min kulları üzerindeki en büyük nimetlerinden ve âyetlerindendir. Yüce Allah’ın Kur’an ehlini düşmanlarına karşı koruması ve onlara kendilerini imha edecek kimseleri musallat kılmaması da bu Zikir’in korunması cümlesindedir.
Los incrédulos de La Meca le dijeron al Mensajero r: “Tú, a quien le ha sido entregada esta revelación, tus afirmaciones te hacen parecer a alguien que está poseído, y te comportas como tal.
Mekke ahalisi kâfirler, Peygamber -sallallahu aleyhi ve sellem-'e şöyle dediler: "Ey kendisine kitap indirildiğini iddia eden! Şüphesiz sen bu iddialarla bir delisin, bu şekilde delilerin yaptığını yapıyorsun."
Why do you not call forth the angels to testify on your behalf, or why do you not ask for us to be destroyed because of our disbelief?
Şayet doğru sözlü gönderilen bir peygambersen, şüphesiz bize bir azap inecekse, haydi bize sana şahitlik edecek melekler getir.
Ci porteresti Angeli a testimoniarti se sei tra i veritieri che sei un Profeta mandato e che la punizione ci colpirà?
Bakit kaya hindi ka naghatid sa amin ng mga anghel na sasaksi para sa iyo kung ikaw ay kabilang sa mga tapat na ikaw ay isang propetang isinugo at na ang pagdurusa ay bababa sa amin?
Zbog čega ne dovedeš meleke koji će posvjedočiti u tvoju korist, ako je istina da si poslanik od Allaha i da će nas kazna zadesiti?!
Pourquoi ne t’es-tu pas fait accompagner par des anges, afin qu’ils attestent que ce que tu dis est vrai et pourquoi n’as-tu pas demandé que nous soyons anéantis pour notre mécréance?
Mengapa kamu tidak mendatangkan malaikat-malaikat kepada kami agar mereka bersaksi untukmu, jika engkau memang benar bahwa dirimu adalah nabi yang diutus oleh Allah dan bahwa azab akan diturunkan kepada kami?
“¿Por qué no llamas a los ángeles para que testifiquen en tu nombre, o por qué no pides que nos destruyan debido a nuestra incredulidad?”
Sao Ngươi không mang Thiên Thần đến để làm chứng nếu Ngươi là người nói thật rằng Ngươi là một Nabi được sai đến và rằng sự trừng phạt sẽ giáng xuống bọn ta?
En respuesta a su pedido de que los ángeles fueran enviados, Al-lah dijo: “No enviaré a los ángeles a menos que sea sabio hacerlo, es decir, cuando llegue su tiempo en que sean castigados. Pero si los ángeles fueran enviados y no creyeran, entonces su castigo se volvería inminente.
Allah phán đáp trả yêu cầu của chúng về việc sao không cho các Thiên Thần xuống: TA không cử các Thiên Thần xuống trừ phi trừ phi thực sự cần thiết, chẳng hạn để trừng phạt các ngươi. Nhưng cho dù TA có cử phái các Thiên Thần xuống thì chắc chắn cũng không có đức tin, tuy nhiên, lúc đó TA sẽ sớm trừng phạt các ngươi khi các ngươi không có đức tin.
Disse Allāh, rispondendo alle loro proposte di far giungere degli angeli: "Gli angeli non discendono se non per Suo decreto, quando giungerà il momento della loro distruzione tramite la punizione, e non avrebbero tregua se scendessero gli angeli e loro non credessero; al contrario, la loro punizione verrebbe affrettata"
Allah menjawab permintaan mereka untuk mendatangkan malaikat-malaikat, “Kami tidak menurunkan para malaikat kecuali sebatas tuntutan hikmah manakala masa pembinasaan mereka telah tiba. Apabila Kami mendatangkan malaikat-malaikat kepada mereka sementara mereka tidak beriman maka mereka tidak diberi kesempatan apa pun, sebaliknya azab akan segera membinasakan mereka."
Yüce Allah, onların meleklerin gelmesi hakkında ileri sürdükleri önerilerine cevap olarak şöyle buyurdu: Biz melekleri ancak azapla helak olma vaktiniz geldiği zaman hikmetin gereğine uygun olarak indireceğiz. Melekleri getirdiğimiz zaman iman etmezler. Bilakis cezaları çok çabuk görülecektir.
Nagsabi si Allāh bilang pagtugon sa iminungkahi nila na pagdating ng mga anghel: "Hindi Kami nagbababa ng mga anghel malibang sang-ayon sa hinihiling ng karunungan kapag sumasapit ang pagpapahamak sa inyo sa pamamagitan ng pagdurusa. Hindi sila – kapag naghatid Kami ng mga anghel at hindi sila sumampalataya – mga palulugitan; bagkus mamadaliin sila sa parusa."
Pobijajući ovaj zahtjev krivovjernih, Gospodar je rekao: “Meleke šaljemo u skladu s mudrosti koja to iziskuje, i to onda kad dođe vrijeme da određeni narod bude kažnjen. Ukoliko pošaljemo meleke da ih unište kao nevjernike, nećemo im dati roka, nego ćemo ih trenutno uništiti.”
The addressees of the Prophet Muhammad suspected him of being mad. What was the reason for this? The reason for this was his declaration that he was a representative of God; that one who accepted his word would be successful, while one who did not would remain a failure. But the addressees themselves actually perceived things to be just the opposite. They were of the view that the prevalent system had bestowed the position of leadership on them. On the contrary, the Prophet, due to his being a preacher of an unconventional religion, was a stranger and a man without a status in the prevalent system. Because of these apparent shortcomings, the addressees were emboldened to say that he (the Prophet) appeared to them to be a madman. They said, ‘God has given us all kinds of worldly glories, yet still you say that success lies with you and your supporters.’ But such thinking was caused by a difference in perception. The addressees regarded whatever was material in their possession as ‘rewards’, though all of these things were simply a means of trial, given to all and sundry on a temporary basis. They also used to say, ‘You claim that the angels of God come to you. Then why are these angels not visible to us?’ This comment too was due to a difference of point of view. An angel who comes to a prophet is the angel of revelation. He brings God’s words to the prophet. Besides this angel there are other angels of God who come to the people in order to uncover the reality to them. But they come after the process of conveying the truth to the people is over. And when they come, it is the time for judgement and not the time for calling people to the faith.
Allah répondit alors à leur requête de voir les anges: Nous ne faisons descendre les anges que lorsque la sagesse l’impose, c’est-à-dire lorsque votre anéantissement est imminent. De plus, dès lors où Nous faisons descendre des anges et qu’ils refusent de croire, aucun répit supplémentaire ne leur est accordé. Ils sont alors promptement punis.
Explanatory Notes
1. The word: الْحَقِّ (what is true) in: إِلَّا بِالْحَقِّ (ilia bi al-l aqq: translated as 'except with what is true' ) means the decision to send down punishment. Some commentators take them to be denoting the Qur’ an, or prophethood. In Bayan al-Qur'an, preference has been given to the first meaning which has been reported from al-Hasan al-Basri (رح) . Maulana Ashraf ` Ali Thanavi (رح) has explained these verses as given below.
And these disbelievers (of Makkah) said to the Holy Prophet ﷺ : "0 you to whom the Qur’ an has been revealed, (as you claim, then,) you are certainly (God forbid) insane (and your claim to prophethood is false, otherwise) why would you not bring the angels to us (who will testify your truthfulness before us - as in Surah Al-Furqan: لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا : 'Why is not an angel sent down unto him, to be a warner with him? [ 25:7] which is answered by Allah Ta’ ala:) We send down the angels (in the manner asked by them) only to enforce a decision (and had that been the case) then they would have been given no respite either (in fact, when they would have not believed even after their having come - as their ways guarantee - they would have been destroyed instantly, the reason for which has already appeared in the later verses of the first section of Surah Al-An’ am: 6:8, 9).
In response to their idea of having the angels brought forth, Allah said: I will not send the angels except when it becomes wise to do so, that is, when your time comes to be penalised. And if the angels were sent and they did not believe, then their punishment would become imminent.
Muhakkak bu Kur’an’ı, insanlara bir öğüt olması için Muhammed -sallallahu aleyhi ve sellem-’in kalbine biz indirdik. Elbette o Kur’an’a bir şey eklenmesinden veya çıkartılmasından, değiştirilmesinden veya bozulmasından koruyacak olan da biziz.
C’est Nous qui avons révélé le Coran au cœur du Prophète Muħammad en guise de rappel adressé aux gens et Nous le préserverons certainement des ajouts, des suppressions, des modifications et des altérations.
Commentary
An Episode from the Court of Ma'mun
Imam Al-Qurtubi has authentically reported an event from the court of ` Abbasi Khalifah, Al-Ma'mun. He was used to patronizing occasional debates on intellectual issues at his court where all scholars were welcome. It so happened that a Jew came to attend one of these debates. By his looks, dress and manners, he seemed to be an elegant person. Then, his address during the debate was eloquent and intellectually bright. When the meeting was over, Ma'mun called for him and asked him if he was an Israelite, which he confirmed. To test him, Ma'mun asked him to become a Muslim in which case he could hope to have the best possible treatment from him.
He said that he was not willing to leave the religion of his forefathers which was his religion too. The matter ended there. That person went away. Then, after a year, the same person returned as a Muslim and made a very distinct contribution in the court meeting on the subject of Islamic jurisprudence. After the session was over, Ma'mun called for him and asked him if he was the same person who had come last year. He said: Yes, I am. Ma'mun asked: At that time you had refused to accept Islam. Tell me what made you accept Islam now.
He said: When I went back from here, I decided to do some research on contemporary religions. I am a scribe. I write books and sell them. They bring good price. This time I wanted to make a test. First, I calligraphed three manuscripts of the Torah in which I made some additions and deletions on my own. I took these manuscripts to the Synagogue. The Jews found them interesting and bought them. Then, I did the same things with the Injil. I calligraphed three manuscripts, complete with my additions and deletions, and took them to the Church where the Christians were pleased with these manuscripts and bought them from me. After that, I tried the same thing with the Qur’ an . I calligraphed three good looking manuscripts of the Qur'an, of course with the usual additions and deletions of my own. When I went out to sell them, I faced a problem. Every buyer I went to would take the manuscript, look into it to determine if it was correct or not, and when he would notice additions or deletions made into it, he would quietly return the manuscript back to me.
From this episode, I learnt my lesson that this Book is protected, and protected by Allah Ta` ala Himself, therefore, I embraced Islam. Qadi Yahya ibn Aktham, the narrator of this event says that, by chance, he had the tauf` iq of performing his Hajj in the same year. There he met Sufyan ibn ` Uyainah to whom he related this event. He said: Surely, this is how it should be because this is confirmed by the Qur’ an. Yahya ibn Aktham asked about the ayah he had in mind. He said: When the glorious Qur’ an mentions the Torah and the Injil, there it says: بِمَا اسْتُحْفِظُوا مِن كِتَابِ اللَّـهِ (that is, the Jews and Christians have been entrusted with the responsibility of protecting the Torah and Injil, the Books of Allah - 5:44). This is the reason why, when the Jews and Christians did not fulfill their duty of protecting them, these Books were lost through distortions and alterations. This is contrary to the case of the Holy Qur’ an about which Allah Ta’ ala has said:إِنَّا لَهُ لَحَافِظُونَ (And We are there to protect it - 9). Thus, when Allah Ta’ ala Himself arranged to have it remain protected, then, despite thousands of efforts made by enemies, not a single change in one tiny dot or case mark could be made. Today, over fourteen hundred years have passed since even the blessed age of the Holy Prophet ﷺ and there has been a shortfall and neglect on the part of Muslims in all areas of their religious matters, yet the continuous arrangement of memorizing the Holy Qur’ an all over the world stands firmly established as it was. In every period of time, there are millions of Muslims, old and young, male and female, always present on the scene, blessed people in whose hearts and minds the Holy Qur’ an lives protected. Before them, not even the highest of the high religious scholar can dare recite a single letter of the Qur’ an wrong, for there would be around at that time many, seniors or children, who would promptly apprehend the error.
The Promise to Protect the Qur'an Includes the Protection of Hadith
As a matter of principle, all learned people agree that the Qur’ an is neither the name of the words of the Qur’ an alone, nor that of its meanings alone, instead, a combination of both is called the Qur’ an. The reason is that Qur'anic meanings and subjects appear in other books as well, and as for Islamic writings, their subjects are essentially Qur'anic, but they are not called Qur’ an - because, they are not the words of the Qur’ an. Similarly, if a person were to borrow different words and sentences from the Holy Qur’ an and write an article or treatise, no one will call this too by the name of Qur’ an, even though there is no word from outside the Qur’ an. This tells us that the Qur'an is the exclusive name of the particular Divinely revealed Book the words and meanings of which are simultaneously protected.
This also leads us to the ruling that the practice of people who publish the translation of the Qur’ an only in a foreign language and give it the name, for example, an English Qur’ an or an Urdu Qur’ an, is not permissible at all - because, that is not the Qur’ an. And when we know that Qur’ an is not the name of the words of the Qur’ an alone, but that its meaning too are a part of it, then, the responsibility of protecting the Qur’ an taken upon Himself in this verse by Allah Ta’ ala covers the total protection of the words of the Qur’ an as well as the meanings of the Qur’ an in that they remain protected against alteration or distortion.
And it is obvious that the meanings of the Qur’ an are the same as the Holy Prophet ﷺ ﷺ was sent to teach - as pointed out in the Qur’ an: لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ (16:44). It means: 'You have been sent to explain the meaning of what has been revealed for them.' And this is what the verse: يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ : 'Teaches them the Book and the Wisdom' (3:164) also means. And that is why he said:
اِنَّمَا بُعِثتُ مُعَلِّماً
'As for me, I have been sent as a teacher.'
Now, when the Holy Prophet ﷺ was sent to explain the meanings of the Qur'an and to impart education to people, then, he used a set of his sayings and doings as the medium of instruction for his community, and this very set of his words and deeds is known as the Hadith.
One who says that the Ahadith of the Rasul ﷺ of Allah are not absolutely protected is really saying that the Qur'an is not protected.
There are people around who would like to deceive the whole world by saying that the treasure of Ahadith present in authentic books is not trustworthy because it has been documented much later than the blessed age of the Holy Prophet ﷺ . First of all, even this assumption of theirs is not correct because the process of protection and documentation of Ahadith had already started within the age of prophethood itself, though it was completed later. In addition to that, the Hadith of the Rasul of Allah is really the explanation of the Qur’ an and the meaning of the Qur’ an. Their protection is something which Allah Ta’ ala has taken upon Himself. Then, how can it be possible that only the words of the Qur’ an remain protected while the meanings of the Qur’ an (that is, the Ahadith of the Rasul) go to waste?
Quả thật, TA (Allah) đã ban Kinh Qur'an này xuống và đặt Nó trong lòng của Muhammad để nhắc nhở nhân loại. Và chính TA sẽ bảo quản Nó khỏi sự bóp mép, thêm bớt và xuyên tạc.
“Solo Yo he revelado este Corán al corazón de Mujámmad r como un recordatorio para la gente. Protegeré el Corán para que nada ni nadie pueda alterarlo”.
Tunay na Kami ay ang nagbaba sa Qur'ān na ito sa puso ni Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – bilang pagpapaalaala sa mga tao at tunay na Kami sa Qur'ān ay talagang mag-iingat laban sa pagdaragdag, pagbabawas, pagpapalit, at paglilihis.
The Quran.
Hanya Kami semata yang menurunkan Al-Qur`ān ini ke dalam hati Muhammad sebagai peringatan bagi manusia. Sesungguhnya Kami menjaga Al-Qur`ān ini dari penambahan, pengurangan, penggantian dan penyimpangan.
I alone revealed this Qur’ān to the heart of Muhammad (peace be upon him) as a reminder for people. I will guard the Qur’ān from anything being added to it or subtracted from it, or anything in it being exchanged or altered.
Mi, uistinu, Kur’an objavljujemo Muhammedu, sallallahu alejhi ve sellem, knjigu koja sadrži opomenu ljudima, i zaista ćemo Mi nad njim bdjeti, tj. čuvat ćemo ga od dodavanja i oduzimanja, mijenjanja i iskrivljavanja.
In verità siamo stati Noi ad aver fatto scendere il Coranoالقرآن sul cuore di Muħammed, pace e benedizione di Allāh su di lui: ammonimento rivolto alla gente; in verità Noi custodiamo il Corano, a cui non può essere aggiunto né tolto nulla, e che non può essere sostituito né manipolato.
Mensajero, envié antes de ti otros mensajeros a pueblos incrédulos y los rechazaron. Entonces, no eres un Mensajero diferente, todos fueron acusados de mentirosos por sus pueblos.
Sungguh Kami telah mengutus sebelummu -wahai Rasul- para rasul kepada umat-umat kafir terdahulu lalu mereka mendustakan para rasul tersebut. Jadi, kamu bukanlah rasul pertama yang didustakan oleh umatnya.
Talaga ngang nagpadala Kami bago mo pa, O Sugo, ng mga sugo sa mga naunang lipon ng kawalang-pananampalataya ngunit nagpasinungaling ang mga iyon sa kanila, kaya ikaw ay hindi isang kauna-unahan sa mga sugo sa pagpapasinungaling ng kalipunan mo sa iyo.
Vjerovjesniče, prije tebe slali smo poslanike nevjerničkim zajednicama, no oni su ih u laž utjeravali. Dakle, ti nisi prvi poslanik koga njegov narod smatra lašcem.
O Messenger, I sent before you messengers to prior groups of disbelievers and they belied them. So you are not an exceptional messenger from the perspective of being made out as a liar by your people.
Hỡi Thiên Sứ Muhammad, quả thật, trước Ngươi TA (Allah) đã cử phái các Thiên Sứ đến các cộng đồng vô đức tin và chúng đã phủ nhận họ, bởi thế Ngươi không phải là người đầu tiên trong việc bị các cộng đồng của Ngươi phủ nhận.
A Lexical Note of Explanation
The word: اَلشِيَعِ in the first verse (10) is the plural form of: شِیعہ (shah) which means the follower or helper of a person. Then, it is also used to denote a group which agrees upon particular beliefs and theoretical assumptions. So, the sense of the statement is that Allah Ta’ ala has sent messengers among every group or sect. Here, by using the word: فِی in فِي شِيَعِ الْأَوَّلِينَ ( in place of اِلٰی : ila: to (translated as 'among the groups of earlier peoples' ), the hint given is that the messenger for every group was sent from among that particular group so that people would find it easy to trust him, and that he too, by being aware of their taste and temperament, could make appropriate plans to work for their reform.
The Idolators of Every Nation made a Mockery of their Messengers
Consoling His Messenger for the rejection of the disbelieving Quraysh, Allah says that He has sent Messengers before him to the nations of the past, and no Messenger came to a nation but they rejected him and mocked him. Then He tells him that He lets disbelief enter the hearts of those sinners who are too stubborn and too arrogant to follow His guidance.
كَذَلِكَ نَسْلُكُهُ فِى قُلُوبِ الْمُجْرِمِينَ
(Thus We allow it to enter the hearts of the guilty.) Anas and Al-Hasan Al-Basri said that this referred to Shirk.
وَقَدْ خَلَتْ سُنَّةُ الاٌّوَّلِينَ
(and already the example of the ancients has gone forth.) meaning the destruction wrought by Allah on those who rejected His Messengers, and how He saved His Prophets and their followers in this world and in the Hereafter, is well known.
Ô Messager, Nous avons envoyé avant toi des messagers aux peuples mécréants du passés et ceux-ci les ont démentis. Le fait que ton peuple ne croit pas en toi n’est donc pas exceptionnel.
"Dan sesungguhnya Kami telah mengutus (beberapa rasul) sebelum kamu kepada umat-umat terdahulu. Dan tidak datang se-orang rasul pun kepada mereka, melainkan mereka selalu memper-olok-olokkannya. Demikianlah, Kami memasukkan (rasa ingkar dan memperolok-olokkan itu) ke dalam hati orang-orang yang berdosa (orang-orang kafir). Mereka tidak beriman kepadanya (al-Qur`an), dan sesungguhnya telah berlalu sunnatullah terhadap orang-orang dahulu." (Al-Hijr: 10-13).
(10) Allah تعالى berkata kepada NabiNya tatkala kaum musy-rikin menyatakannya dusta, "Itu merupakan kebiasaan umat-umat terdahulu dan (orang-orang di) masa-masa silam. Sungguh Kami telah mengutus ﴾ قَبۡلِكَ فِي شِيَعِ ٱلۡأَوَّلِينَ ﴿ "(beberapa rasul) sebelum kamu ke-pada umat-umat terdahulu", yaitu beberapa rasul kepada golongan dan kelompok mereka."
(11) ﴾ وَمَا يَأۡتِيهِم مِّن رَّسُولٍ ﴿ "Dan tidak datang seorang rasul pun kepada mereka", yang menyeru mereka kepada kebenaran dan hidayah ﴾ إِلَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ ﴿ "melainkan mereka selalu memperolok-olokkannya."
(12-13) ﴾ كَذَٰلِكَ نَسۡلُكُهُۥ ﴿ "Demikianlah, Kami memasukkan (rasa ingkar dan memperolok-olokkan itu)", maksudnya Kami memasukkan sikap pendustaan ﴾ فِي قُلُوبِ ٱلۡمُجۡرِمِينَ ﴿ "ke dalam hati orang-orang yang berdosa (orang-orang kafir )", yaitu orang-orang yang karakter khas pada mereka adalah kezhaliman dan kedustaan. Kami menghukum mereka karena hati mereka mirip dengan kekufuran dan pendusta-an, maka (respon) mereka kepada para nabi dan rasul yang diutus kepada mereka pun berujud mirip dengan ejekan dan olokan serta tidak beriman. Oleh karenanya, Allah berfirman, ﴾ لَا يُؤۡمِنُونَ بِهِۦ وَقَدۡ خَلَتۡ سُنَّةُ ٱلۡأَوَّلِينَ ﴿ "Mereka tidak beriman kepadanya (al-Qur`an), dan sesungguh-nya telah berlalu sunnatullah terhadap orang-orang dahulu", maksud-nya ketetapan umum dari Allah berkaitan dengan mereka adalah dengan memusnahkan orang-orang yang tidak beriman kepada ayat-ayat Allah.
10- Andolsun ki senden önce de geçmiş topluluklara peygamberler gönderdik.
11- Onlara gelen her bir peygamberle mutlaka alay ederlerdi.
12- İşte biz, onu günahkarların kalplerine böylece sokarız.
13- Onlar ona iman etmezler. Halbuki öncekiler hakkında (Allah'ın) kanunu ortadadır.
10. Allah azze ve celle Peygamberine, müşrikler kendisini yalanladığı için şöyle hitap etmektedir: Bu yalanlama önceki ümmetlerin ve geçmiş nesillerin âdeti idi. “Andolsun ki senden önce de geçmiş topluluklara peygamberler gönderdik.” Yani çeşitli kesimlerine ve fırkalarına rasuller gönderdik.
11. “Onlara gelen” ve onları hakka ve hidâyete davet eden “her bir peygamberle mutlaka alay ederlerdi.”
12. “İşte biz onu” yalanlamayı “günahkarların” yani zulüm ve iftira ayrılmaz nitelikleri olmuş kimselerin “kalplerine böylece sokarız.” Kalpleri küfür ve yalanlama konusunda birbirine benzediği için, peygamberlerine muameleleri de alay etme ve iman etmeme şeklinde birbirine benzemiştir. Bu nedenle biz de onları aynı şekilde cezalandırdık. Bundan dolayı Allah şöyle buyurmaktadır:
13. “Onlar ona iman etmezler. Halbuki öncekiler hakkında (Allah'ın) kanunu” yani Allah’ın, âyetlerine iman etmeyenleri helâk etme şeklindeki değişmez kanunu “ortadadır.”
-Ey Peygamber!- Kesinlikle senden önce de geçmiş kâfir topluluklara peygamberler gönderdik ve onlar da peygamberlerini yalanladılar. Ümmetinin seni yalanlamasında (yalanlanan) ilk peygamber değilsin.
Noi abbiamo inviato, prima di te, o Messaggero, dei messaggeri ai popoli miscredenti del passato; li smentirono, e tu non fai eccezione per il fatto che la tua gente ti smentisca.
Walang pumupunta sa mga naunang lipon ng kawalang-pananampalataya na isang sugo malibang nagpasinungaling sila sa kanya at nanuya sila sa kanya.
Geçmiş kâfir topluluklar, kendilerine gelen her bir peygamberi yalanladılar ve onunla alay ettiler.
E non giunse ai popoli miscredenti del passato un messaggero senza che essi lo smentissero e lo deridessero.
Previous groups of disbelievers did not receive a messenger except that they belied and ridiculed him.
Umat-umat kafir dahulu tidak didatangi oleh seorang rasul kecuali mereka mendustakan dan mengolok-olok rasul tersebut.
Và bất kỳ vị Thiên Sứ nào đến với cộng đồng của mình cũng đều bị họ phủ nhận và chế giễu.
Aucun messager n’a été envoyé aux peuples mécréants du passé sans qu’il n’ait été démenti et raillé.
Los pueblos incrédulos de la antigüedad, cuando recibían a un Mensajero lo despreciaban y ridiculizaban.
Nevjerničkim zajednicama nijedan poslanik nije došao, a da ga nisu proglasili lašcem i da ga nisu ismijavali.
Kung paanong nagpapasok Kami ng pagpapasinungaling sa mga puso ng mga kalipunang iyon, nagpapasok Kami nito gayundin sa mga puso ng mga tagapagtambal ng Makkah dahil sa pag-ayaw nila at pagmamatigas nila.
Kao što smo poricanje uveli u srce prijašnjih naroda, tako ćemo ga uvesti u srce mekanskih višebožaca, tim prije jer glave okreću i inate se.
Sebagaimana Kami memasukkan pendustaan di hati umat-umat tersebut, Kami juga memasukkannya di hati kaum musyrikin Makkah dengan penentangan mereka dan kebencian mereka.
Tout comme Nous avons suscité la dénégation dans les cœurs de ces peuples, Nous la suscitons dans les cœurs des polythéistes de la Mecque pour leur refus de croire et leur entêtement.
Così come ponemmo la rinnegazione nei cuori di quei popoli, la ponemmo nei cuori degli idolatri della Mekkah, a causa della loro avversità e ostinazione.
O geçmiş ümmetlerin kalplerine inkârcılığı yerleştirdiğimiz gibi, aynı şekilde yüz çevirmeleri ve inat etmelerinden ötürü onu Mekkeli müşriklerin kalplerine de yerleştiririz.
As I left the lies in the hearts of those nations, I will leave it as well in the hearts of the Makkahn idolaters, because of their opposition and stubbornness.
Así como permití que el rechazo ingresara en los corazones de esos pueblos, dejaré también que se adueñe de los corazones de los idólatras de La Meca, debido a su terquedad.
TA đã gieo sự phủ nhận và vô đức tin vào lòng của những cồng đồng trước và cũng như thế TA lại gieo nó vào trái tim của những kẻ thờ đa thần tại Makkah.
No creerán en este Corán que le fue revelado a Mujámmad r. La tradición de Al-lah de destruir a los que rechacen a Sus mensajeros ya ha acontecido antes, por lo que los incrédulos deberían tomar eso en consideración.
Oni neće vjerovati u Knjigu koja je objavljena Poslaniku, sallallahu alejhi ve sellem, a zna se da je Gospodar kažnjavao narode koji su poricali ono što su im poslanici njihovi donosili. Neka oni koji poriču uzmu pouku iz tvog poslanstva.
Chúng không tin tưởng vào Kinh Qur'an này được ban xuống cho Muhammad,quả thật,đường lối của Allah về việc hủy diệt những kẻ phủ nhận những gì mà các vị Thiên Sứ mang đến đã đi qua,và đó là bài học cho những kẻ phủ nhận Ngươi (Muhammad)
Mereka tidak beriman kepada Al-Qur`ān yang diturunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam- ini. Padahal, sunatullah dalam membinasakan orang-orang yang mendustakan ajaran yang dibawa rasul-rasul mereka telah berlaku. Oleh sebab itu, hendaknya orang-orang yang mendustakanmu itu mengambil pelajaran.
Ils ne croient pas au Coran révélé à Muħammad mais l’habitude qu’a Allah d’anéantir les dénégateurs est bien établie. Que ces dénégateurs qui te démentent en tirent un enseignement.
Non crederanno a questo Corano rivelato a Muħammed, pace e benedizione di Allāh su di lui ﷺ, e il decreto di Allāh di distruggere i rinnegatori di ciò che comunicarono i messaggeri è già stato stabilito: che ne prendano atto coloro che ti tacciano di menzogna.
Hindi sila sumasampalataya sa Qur'ān na ito na pinababa kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – samantalang nagdaan na ang kalakaran ni Allāh sa pagpapahamak sa mga tagapagpasinungaling sa inihatid ng mga sugo nila, kaya magsaalang-alang ang mga tagapagpasinungaling sa iyo.
They do not believe in this Qur’ān that was revealed to Muhammad (peace be upon him). Allah’s custom in destroying those who bely their messengers has occurred before, so the beliers should take that into consideration.
Allah’ın, peygamberlerinin getirdiklerini yalanlayanları helak etmedeki sünneti geçmişte yaşandığı halde yine de Muhammed -sallallahu aleyhi ve sellem-'e indirilmiş olan Kur’an’a iman etmiyorlar. O yalanlayanlar muhakkak senden ibret alsınlar.
Questi rinnegatori sono ostinati, anche se è stata loro chiarita la verità con prove evidenti. Se avessimo aperto loro una porta nel cielo, così che avrebbero potuto ascendervi
These liars will remain stubborn even if the truth became obvious to them through clear proofs, even if I opened for them a door from the heavens and they continued to ascend through it.
"Dan jika seandainya Kami membukakan kepada mereka salah satu dari (pintu-pintu) langit, lalu mereka terus-menerus naik ke atasnya, tentulah mereka berkata, 'Sesungguhnya panda-ngan kamilah yang dikaburkan, bahkan kami adalah orang-orang yang kena sihir'." (Al-Hijr: 14-15).
(14-15) Maksudnya, seandainya setiap ayat (tanda kekuasa-an Allah) yang agung datang kepada mereka, niscaya mereka tetap saja enggan beriman dan malah bersikap arogan terhadapnya. Dan ﴾ لَوۡ فَتَحۡنَا عَلَيۡهِم بَابٗا مِّنَ ٱلسَّمَآءِ ﴿ "jika seandainya Kami membukakan kepada me-reka salah satu dari (pintu-pintu) langit", sehingga mereka bisa menaiki-nya dan menyaksikan dengan mata kepala mereka sendiri, niscaya mereka akan berkata atas dorongan sifat zhalim dan keras kepala mereka untuk mengingkarinya, ﴾ إِنَّمَا سُكِّرَتۡ أَبۡصَٰرُنَا ﴿ "Sesungguhnya pandangan kamilah yang dikaburkan", maksudnya pandangan-pandangan mata kami tertimpa oleh kekaburan dan tabir pekat se-hingga melihat sesuatu yang tidak terlihat. ﴾ بَلۡ نَحۡنُ قَوۡمٞ مَّسۡحُورُونَ ﴿ "Bahkan kami adalah orang-orang yang kena sihir", maksudnya itu bukan realita, tapi sebuah bentuk sihir. Suatu kaum yang sudah sedemikian level pengingkaran mereka, maka sudah tentu sulit diinginkan dan di-harapkan (keimanannya).
Kemudian Allah mengetengahkan tanda-tanda kebesaran-Nya yang menunjukkan kebenaran risalah yang diemban oleh para rasul Allah.
Những kẻ phủ nhận này, cho dù TA (Allah) có trình bày cho chúng những bằng chứng rõ ràng thế nào thì chúng vẫn thế, thậm chí cho dù TA có mở cửa trời cho chúng để chúng thường xuyên lên đó đi chăng nữa.
Ang mga tagapagpasinungaling na ito ay mga nagmamatigas hanggang sa kahit pa man lumiwanag para sa kanila ang katotohanan ayon sa mga patunay na hayag. Kaya kahit pa nagbukas Kami para sa kanila ng isang pinto mula sa langit saka nanatili sila roon na pumapanik,
The Stubborn Disbelievers will never believe, no matter what Signs and Wonders They see
Allah explains the extent of their disbelief and stubborn resistance to the truth by stating that even if a door to heaven were to be opened for them, and they were to be taken up through it, they would still not believe. Rather, they would say:
إِنَّمَا سُكِّرَتْ أَبْصَـرُنَا
(Our eyes have been (as if) dazzled.) Mujahid, Ibn Kathir and Ad-Dahhak said, "this means our vision has been blocked." Qatadah narrated that Ibn `Abbas said, "this means our eyesight has been taken away." Al-`Awfi reported that Ibn `Abbas said, "this means we were confused and put under a spell."
سُكِّرَتْ أَبْصَـرُنَا
(Our eyes have been (as if) dazzled.) Ibn Zayd said: "The one who is dazzled lit. intoxicated is the one who cannot reason."
Para pendusta itu tetap membangkang meskipun kebenaran menjadi jelas bagi mereka dengan dalil-dalil yang nyata. Seandainya Kami membuka satu pintu dari langit, lalu mereka menaikinya,
Kad bi Uzvišeni Allah dao da se inadžije, na temelju jasnih i nepobitnih dokaza, uvjere u istinu, i da im na nebu otvori kapiju kroz koju bi se uspinjali, oni opet ne bi povjerovali.
Ces dénégateurs s’obstinent à te démentir même après que la vérité leur soit parvenue accompagnée de preuves manifestes et ils continueront à te démentir même si on leur ouvrait une porte du Ciel vers laquelle il ne cesserait de monter.
14- Onlara gökten bir kapı açsak da oradan yukarı çıksalar…
15- …kesinlikle şöyle diyeceklerdir:“Kesin gözlerimiz perdelendi, daha doğrusu bize büyü yapılmış!”
14-15. Yani onlara ne kadar büyük mucizeler gelirse gelsin yine de iman etmez, inkarda diretirler. Hatta “onlara gökten bir kapı açsak da” bu kapıdan yukarı doğru çıksalar ve buna kendi gözleri ile tanık olsalar, aşırı zulümlerinden ve inatlarından ötürü böyle bir mucizeyi inkâr ederek:“şöyle diyeceklerdir: Kesin gözlerimiz perdelendi” de olmadık şeyleri görecek hale geldik “daha doğrusu bize büyü yapılmış!” Bu, bir hakikat olamaz; aksine bu bir büyüdür. İnkârları bu dereceye ulaşmış bir topluluğun iman edeceğine umutlanmaya imkan yoktur.
Daha sonra Allah, peygamberlerin getirdiği hakka delil olan ayetleri söz konusu ederek şöyle buyurmaktadır:
Onu yalanlayanlar inatçıdırlar. Hak onlara apaçık delillerle açıklansa dahi, onlara gökte bir kapı açsak bile onlar tırmanmaya devam ederler.
Estos desmentidores seguirán siendo tercos incluso si la verdad se les manifestara a través de pruebas claras, e incluso si les abriera una puerta desde los cielos por la que pudieran ascender.
talaga sanang hindi sila naniwala at talaga sanang nagsabi sila: "Binarahan lamang ang mga paningin namin sa pagtingin, bagkus hindi kami nakakikita sa kanya mismo dahil sa epekto ng panggagaway sapagkat kami ay mga nagaway."
Doğruyu söylemezler de şöyle derler: "Kuşkusuz gözlerimiz doğruyu görmekten alıkonuldu, belki de bizler büyülendik ve görmekte olduğumuz şey bir sihirdir. Biz büyülendik."
Chúng chắc chắn vẫn không tin và chắc chắn chúng nói: quả thật, bọn ta chỉ hoa mắt mà thôi, không, bọn ta chỉ thấy điều đó là một sự mê hoặc.
They would not believe, and they said: Our eyes could no longer see, and what we saw was the effects of magic, so we are bewitched.
God’s prophets were scoffed at in every age. The reason for this was that people judged their worth as representatives of God by self-devised, imaginary standards. The contemporary prophets did not appear to match up to the said standards, and so were dismissed as objects of ridicule. In order to discover a new reality, it is necessary for a man to think with an open mind and be prepared to form an opinion purely on the basis of facts. Those who reject the truth do so mostly because the truth appears to them strange in relation to their own familiar standards. Over a long period of time those familiar standards permeate their hearts to such an extent that it becomes impossible for them to think of accepting alternatives. Till the last moment they are unable to emerge from the sphere familiar to them and recognize the truth. The result of this attitude in communities was that the people belonging to them, in spite of being shown miracles, did not embrace the faith. Once they judged a prophet to be an ordinary man, basing their opinion on purely material factors, the person so judged could never be anything more than ordinary in their eyes. Even if he performed supernatural feats in front of them, their ideas were so rooted in the earlier traditions that he went on seeming unimportant, and so they would hold that his feats were just magic or some optical illusion and not a proof of his being a representative of God.
Malgré cela, ils ne t’accorderaient pas de crédit et diraient: Nos yeux sont couverts et incapables de voir. Ce que nous voyons n’est que l’effet d’un ensorcellement dont nous sommes victimes.
non avrebbero creduto, e avrebbero detto: "In verità ai nostri occhi è stato impedito di vedere; al contrario, ciò che vediamo non è che conseguenza di magia: siamo stati ammaliati".
Dakle, ne bi povjerovali, nego bi rekli: “Onemogućeni smo da vidimo! Ovo što vidimo jest čarolija, i mi smo opčinjeni!”
niscaya mereka tidak akan membenarkannya, bahkan mereka berkata, “Pandangan mata kami ditutup sehingga ia tidak melihat, karena apa yang kami saksikan ini hanyalah sihir, kita ini terkena sihir.”
Ellos no quisieron creer, y dijeron: “Nuestros ojos no pueden ver, y lo que vemos son efectos de la magia, estamos hechizados”.
We placed in the heavens great stars so as to guide people on their travels in the darkness of the desert and the sea. We also created them for those who ponder them, so that they would come to understand the ability of Allah, may He be glorified.
"Dan sesungguhnya Kami telah menciptakan gugusan bintang-bintang (di langit) dan Kami telah menghiasi langit itu bagi orang-orang yang memandang(nya), dan Kami menjaganya dari tiap-tiap setan yang terkutuk. Kecuali setan yang mencuri-curi (berita) yang dapat didengar (dari malaikat) lalu dia dikejar semburan api yang terang. Dan Kami telah menghamparkan bumi dan menjadikan padanya gunung-gunung dan Kami tumbuhkan padanya segala sesuatu menurut ukuran. Dan Kami telah menjadikan untukmu di bumi keperluan-keperluan hidup, dan (Kami menciptakan pula) makhluk-makhluk yang kamu sekali-kali bukan pemberi rizki kepadanya. (Al-Hijr: 16-20).
(16) Allah تعالى berfirman dalam rangka menjelaskan kesem-purnaan kekuasaan dan rahmatNya kepada para makhlukNya, ﴾ وَلَقَدۡ جَعَلۡنَا فِي ٱلسَّمَآءِ بُرُوجٗا ﴿ "Dan sesungguhnya Kami telah menciptakan gu-gusan bintang-bintang (di langit)", bintang-bintang bagaikan menara dan simbol yang besar dipakai sebagai (kompas) penunjuk arah pada kegelapan di daratan dan lautan. ﴾ وَزَيَّنَّٰهَا لِلنَّٰظِرِينَ ﴿ "Dan Kami telah menghiasi langit itu bagi orang-orang yang memandang(nya)", ka-rena kalau tidak ada bintang-bintang, maka langit tidak mempunyai pemandangan memikat dan bentuk yang mengagumkan. Hal ini termasuk fenomena yang mengundang perenungan bagi orang-orang yang menyaksikan dan pencermatan terhadap makna-makna yang dikandungnya serta (mengantarkannya) mencari petunjuk menuju Penciptanya.
(17) ﴾ وَحَفِظۡنَٰهَا مِن كُلِّ شَيۡطَٰنٖ رَّجِيمٍ ﴿ "Dan Kami menjaganya dari tiap-tiap setan yang terkutuk", saat dia mencuri pendengaran, niscaya sulut api yang berpijar mengejarnya. Dari luar, langit pun terlihat berhiaskan bintang-bintang yang bersinar. Dan bagian dalamnya, terpelihara dan terhindar dari berbagai kehancuran.
(18) ﴾ إِلَّا مَنِ ٱسۡتَرَقَ ٱلسَّمۡعَ ﴿ "Kecuali setan yang mencuri-curi (berita) yang dapat didengar (dari malaikat)", maksudnya [kecuali] pada se-bagian waktu, terkadang setan-setan berhasil mencuri-curi pende-ngaran dengan sembunyi-sembunyi dan licik, ﴾ فَأَتۡبَعَهُۥ شِهَابٞ مُّبِينٞ ﴿ "lalu ia dikejar oleh semburan api yang terang", yaitu yang terang memancar, akan membunuh atau mengikatnya. Kadang-kadang semburan api menangkapnya sebelum bisa mentransfernya ke para pemujanya, sehingga beritanya terputus dari bumi. Dan suatu waktu dia mampu menyampaikannya kepada mitranya, sebelum semburan api menge-nainya. Ia menyampaikannya dan menambahkan bersamanya seratus buah kedustaan serta menjadikan kalimat yang didengar dari langit sebagai petunjuk baginya.
(19) ﴾ وَٱلۡأَرۡضَ مَدَدۡنَٰهَا ﴿ "Dan Kami telah menghamparkan bumi", maksudnya Kami melapangkan bumi sedemikian luasnya, supaya manusia dan bangsa binatang dapat menelusuri sampai penjuru-penjurunya dan mengais rizki-rizkinya dan tinggal di sudut-sudut-nya. ﴾ وَأَلۡقَيۡنَا فِيهَا رَوَٰسِيَ ﴿ "Dan menjadikan padanya gunung-gunung", yaitu gunung-gunung yang besar yang menjaga (keseimbangan) bumi dengan izin Allah (dari goncangan) agar memancangkan dan mengo-kohkannya sehingga tidak hancur. ﴾ وَأَنۢبَتۡنَا فِيهَا مِن كُلِّ شَيۡءٖ مَّوۡزُونٖ ﴿ "Dan Kami tumbuhkan padanya segala sesuatu menurut ukuran", yang bermanfaat lagi berharga, (sehingga) manusia dan tanah pasti membutuhkannya berupa pohon korma, anggur, dan bermacam-macam pohon dan beraneka ragam tanaman serta bahan tambang.
(20) ﴾ وَجَعَلۡنَا لَكُمۡ فِيهَا مَعَٰيِشَ ﴿ "Dan Kami telah menjadikan untukmu di bumi keperluan-keperluan hidup", berupa lahan pertanian dan hewan ternak juga beragam penghidupan dan kerajinan, ﴾ وَمَن لَّسۡتُمۡ لَهُۥ بِرَٰزِقِينَ ﴿ "dan (Kami menciptakan pula) makhluk-makhluk yang kamu sekali-kali bukan pemberi rizki kepadanya", Kami memberikan anugerah kepada kalian berupa budak belian laki-laki dan perempuan, dan binatang ternak untuk kepentingan dan kebaikan kalian. Rizki mereka bukan menjadi tanggungan kalian. Allah-lah yang menyuguhkannya ke-pada kalian dan menjamin rizki-rizkinya.
Na nebu smo veličanstvena sazviježđa stvorili kako bi se ljudi prema njima upravljali na putovanjima, na moru i na kopnu. Ukrasili smo ih kako bi bila pokazatelj Allahove moći.
Sungguh Kami telah menjadikan bintang-bintang besar di langit yang manusia menjadikannya sebagai rambu-rambu mereka dalam perjalanan di kegelapan-kegelapan malam di daratan dan di lautan, serta Kami memperindahnya bagi orang-orang yang memperhatikan dan memandangnya agar mereka menjadikannya sebagai petunjuk atas kemahakuasaan Allah -Subḥānahu-.
Colocamos en el cielo grandes constelaciones para guiar a la gente en sus viajes en la oscuridad del desierto y del mar. También las creamos para aquellos que las contemplan, para que lleguen a comprender la grandeza de Al-lah.
E stabilimmo in cielo delle grandi stelle, come guida per la gente nei loro viaggi e nell'oscurità della terra e del mare; e le abbellimmo a chi le osserva, in modo che ciò li induca a riconoscere la Potenza di Allāh, gloria Sua.
Talaga ngang naglagay Kami sa langit ng mga dambuhalang bituing napapatnubayan sa pamamagitan ng mga iyon ang mga tao sa mga paglalakbay nila sa mga kadiliman ng katihan at karagatan. Pinaganda Namin ang mga iyon para sa sinumang nagmasid sa mga iyon at tumingin sa mga iyon upang ipampatunay nila sa kakayahan ni Allāh – kaluwalhatian sa Kanya.
16- Andolsun ki biz, gökte burçlar yarattık ve onu seyredenler için süsledik.
17- Onu her taşlanmış şeytandan da koruduk.
18- Kulak hırsızlığı yapan hariç ki onun da ardına parlak bir ateş parçası düşer.
19- Yeryüzünü de döşeyip yaydık, oraya sabit dağlar yerleştirdik ve orada ölçüsü belirli her şeyden bitirdik.
20- Orada sizin için hem birçok geçim kaynakları hem de rızıklarını sizin vermediğiniz kimseler yarattık.
16. Yüce Allah, kudretinin kemalini ve yarattıklarına olan merhametini beyan ederek şöyle buyurmaktadır:“Andolsun ki Biz, gökte burçlar” yani tıpkı burçlara benzeyen, karanın ve denizin karanlıklarında kendileri ile yol bulunabilen büyük alametler olan yıldızları “yarattık ve onu” yani göğü “seyredenler için süsledik.” Yıldızlar olmasaydı göğün bu güzel manzarası ve bu hayret verici şekli olmazdı. Bu ise ona bakanların gökler hakkında dikkatle düşünmelerini, bunun üzerinde kafa yormalarını ve onları yoktan Yaratana dair bir delil görmelerini gerektirir.
17. “Onu her taşlanmış şeytandan koruduk.” Şeytan, kulak hırsızlığı yaparak işitmek istedi mi, gelip geçen alevli ateşler hemen onun peşine takılır, böylelikle gök, zahiri itibari ile parıldayan yıldızlarla güzel görünümlü, batıni itibariyle de afetlerden korunup muhafaza edilmiş olmaktadır.
18. “Kulak hırsızlığı yapan hariç” Yani bazı vakitlerde kimi şeytanlar gizlice bir şeyler işitmeye çalışır. Ancak “onun da ardına parlak bir ateş parçası düşer.” Yani onu öldüren yahut da alıklaştıran aşikar ve aydınlık bir ateş parçası, onun arkasına takılır. Bazen bu ateş parçası, o şeytan, kulak hırsızlığı yaparak öğrendiği o sözleri dostuna ulaştıramadan ona yetişir ve böylelikle göğün haberi yere ulaşmadan kesilir. Bazen de bu alevli ateş ona yetişmeden o, çaldığı bu sözü dostuna telkin eder. O dostu da buna yüz yalan daha katar sonra da gökten işitilmiş olan bu sözü kendi doğruluğuna delil diye gösterir.
19. “Yeryüzünü de döşeyip yaydık.” Yani bütün insanların ve canlıların dört bir yanına yayılmalarını, rızıklarını elde edip çeşitli yerlerinde yerleşmelerini mümkün kılacak şekilde orayı genişlettik. “Oraya sabit dağlar” yani Allah’ın izni ile yeryüzünü çalkalanmaktan ve yok olmaktan koruyarak ona sağlamlık veren büyük dağlar “yerleştirdik ve orada ölçüsü belirli her şeyden bitirdik.” Fayda veren, değer taşıyan, insanların ve beldelerin zorunlu olarak ihtiyaç duydukları hurma ağaçları, üzüm bağları, çeşitli ağaçlar ve türlü bitkiler var ettik.
20. “Orada sizin için hem birçok geçim kaynakları” ekinler, davarlar, türlü kazanç şekilleri ve meslekler “hem de rızıklarını sizin vermediğiniz kimseler yarattık.” Faydanıza ve maslahatınıza olmak üzere sizlere köleler, cariyeler ve davarlar ihsan ettik. Bütün bunların rızkını karşılamak sizin vazifeniz değildir. Aksine Yüce Allah, sizlere bunları ihsan etmiş ve aynı zamanda onların rızkını vermeyi de kendisi üstlenmiştir.
Nous avons placé dans le Ciel des étoiles très brillantes grâce auxquelles s’orientent les gens qui voyagent dans l’obscurité de la terre ferme et de la mer et Nous les avons embellies à l’attention de ceux qui les regardent afin qu’ils en déduisent l’immensité du pouvoir d’Allah.
Sequence
Mentioned in the previous verses was the doggedness and hostility of deniers and disbelievers. In the present verse, and in those which follow immediately after, clear proofs of the Oneness, Knowledge and Power of Allah Ta’ ala have been given. Described alongside is what transpires before His creation between the heavens and the earth, a little deliberation in which on the part of a sensible person would make any denial impossible.
Commentary
The word: بُرُوجًا ; is the plural of: بُرُج (burj) which is applied to big palaces and castles and to similar other structural entities. Tafsir authorities Mujahid, Qatadah, Abu Salih and others have explained 'buruj' at this place in the sense of big stars. As for the statement in this verse which points to the creation of these big stars in the sky, the word: السَّمَاءِ (as-sama’) sky means atmosphere which, in common modern day terminology, is called the 'space.' The application of 'as-sama" in both these senses is common, and recognized. Thus, the physical presence of deep space is identified as 'as-sama" and the atmosphere much lower than it has also been repeatedly termed as 'as-sama" in the Holy Qur'an. As for the planets and stars being in the space, and not in the skies, the relevant investigative details, as coordinated with the verses of the Qur’ an and classical and modern astronomy, will Insh’ Allah appear under our comments on the verse: تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who made in the sky stellar formations and made in it the Sun and the Moon providing light) of Surah Al-Furqan (25 :61).
Quả thật, TA (Allah) đã tạo ra các vì sao trên bầu trời để nhân loại xác định phương hướng khi lữ hành trong bóng tối của đất liền và biển cả; và TA đã dùng chúng để trang hoàng cho bầu trời cho những người thích ngắm nhìn và để chứng tỏ quyền năng của TA.
The Power of Allah and His Signs in the Heavens and on Earth
To those who ponder, and look repeatedly at the dazzling signs and wonders that are to be seen in the creation, Allah mentions His creation of the heavens, with their immense height, and both the fixed and moving heavenly bodies with which He has adorned it. Here, Mujahid and Qatadah said that Buruj big stars refers to the heavenly bodies. (I say): This is like the Ayah :
تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً
(Blessed be He Who has placed the big stars in the heavens.) 25:61 `Atiyah Al-`Awfi said: "Buruj here refers to sentinel fortresses." He made the "shooting stars" to guard it against the evil devils who try to listen to information conveyed at the highest heights. If any devil breaches it and advances hoping to listen, a clear "shooting star" comes to him and destroys him. He may already have passed on whatever he heard before the fire hit him, to another devil below him; the latter will then take it to his friends among humans, as is stated in the Sahih. Explaining this Ayah, Al-Bukhari reported from Abu Hurayrah that the Prophet said:
«إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَان»
(When Allah decrees any matter in heaven, the angels beat their wings in submission to His Word, with a sound like a chain beating on a smooth rock.") (`Ali and other subnarrators said, "The sound reaches them.") "When the fright leaves their (angels') hearts, they (angels) are asked: `What did your Lord say' They respond: "The truth. And He is the Most High, the Most Great.' So those who hope to hear something listen, and they are standing one above the other." Sufyan the narrator described them with a gesture, spreading the fingers of his right hand and holding it in such a way that the fingers were above one another. "Sometimes the flaming fire hits one of these listeners before he is able to convey what he has heard to the one who is beneath him, and he is burned up, or sometimes the fire does not hit him until he has pit on to the one beneath him, so he brings it to the earth." Perhaps Sufyan said: "...until it reaches the earth and he puts it into the mouth of the sorcerer or fortune-teller, so that after telling a hundred lies he gets something right, and the people say, `Did he not tell us that on such and such a day such and such would happen, and we found it to be the truth among the statements which were heard from heaven."' Then Allah mentions His creation of the earth and how He spread it out, and the firm mountains, valleys, lands and sands that he has placed in it, and the plants and fruits that He causes to grow in their appropriate locations.
مِن كُلِّ شَىْءٍ مَّوْزُونٍ
(all kinds of things in due proportion.) Ibn `Abbas said that this means with their predetermined proportions. This was also the opinion of Sa`id bin Jubayr, `Ikrimah, Abu Malik, Mujahid, Al-Hakim bin `Utaybah, Al-Hasan bin Muhammad, Abu Salih and Qatadah.
وَجَعَلْنَا لَكُمْ فِيهَا مَعَـيِشَ
(And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds.
وَمَن لَّسْتُمْ لَهُ بِرَزِقِينَ
(and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle." Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone."
Elbette biz, gökyüzüne insanların yolculuklarda kara ve denizlerin karanlığında yollarını bulduğu çok büyük yıldızlar koyduk ve onları, Allah -Subhânehu ve Teâlâ-'nın kudretinin bir delili olması için bakan ve gören kimseler için güzelleştirdik.
This does not refer simply to the wonderful appearance of the sky at night. There are innumerable stars spread out in the universe, grouped in clusters, called constellations. Our own constellation is called the ‘Milky Way.’ During the night, when the atmosphere is free of clouds, dust, etc., when one stands on open ground and casts a glance at the sky, the array of twinkling stars in the vastness of the heavens is so wonderfully glorious that, on seeing it, man becomes overwhelmed by the feeling of God’s greatness and majesty. Those who used to tell the Prophet he should show an angel descending from heaven were asked, ‘Is the scene of the stars in the sky shown to you every day not enough to awaken your consciousness and is it not enough to melt your hearts? Must you then demand further miracles?’
Abbiamo protetto il cielo da ogni demone sviato dalla Misericordia di Allāh,
Protegimos los cielos de todo demonio rechazado de la misericordia de Al-lah.
Gökyüzünü Allah’ın rahmetinden kovulmuş bütün şeytanlardan muhafaza ettik.
Nous avons préservé le Ciel de tout démon exclu de la miséricorde d’Allah.
Svevišnji Allah sačuvao je nebo od svakog šejtana, koji je udaljen od Allahove milosti.
Kami menjaga langit dari semua setan yang terusir dari rahmat Allah.
We protected the heavens from every satan that is rejected from Allah’s mercy.
Nag-ingat sa langit laban sa bawat demonyong itinaboy palayo sa awa ni Allāh,
Và TA (Allah) bảo vệ bầu trời khỏi từng tên Shaytan đã bị trục xuất khỏi lòng thương xót của TA.
Except for those who try to secretly listen to the high realm, they will be struck with a flaming meteor and they will be burned.
maliban sa sinumang nakapakinig sa kataas-taasang konseho nang patalilis kaya may humabol sa kanya na isang bagay na nagliliwanag para sumunog ito sa kanya.
Kecuali setan yang berusaha mencuri pendengaran dari para malaikat, namun ia terkena lemparan bola api yang lantas membakarnya.
Onog šejtana koji kradom prisluškuje nebeske vijesti stigne svjetlica i uništi.
Satan too has been allowed to settle along with human beings on the earth. Here, he enjoys full freedom to go wherever he likes. But in God’s world beyond this earth, insurmountable hindrances have been placed in the path of Satan, so that he is unable to go beyond a certain limit.
Commentary
The Meteor
The first thing these verses prove is that the shaitans have no access to the heavens. That shaitan the accursed was in the heavens at the time of the creation of Sayyidna 'Adam (علیہ السلام) and that he deceived 'Adam and Hawwa (Eve) (علیہما السلام) were events which took place before they appeared on the earth. Upto that time, the entry of the Jinns and shaitans in the heavens was not prohibited. It was after the coming down of Sayyidna 'Adam I and the expulsion of the shaitan that this entry was banned. From what has been said in Surah Al-Jinn: أَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا (And we used to sit in ambush at places from it so as to eavesdrop. Whoever then tries to hear would find for him a flame in hot pursuit - 72:9), it appears that, before the coming of the Holy Prophet ﷺ ، the shaitans could overhear about things happening in the heaven through the mutual conversation of angels. This does not necessarily imply that that the shaitans used to hear about such information by entering into the heavens. The first sentence of the verse quoted above: نَقْعُدُ مِنْهَا مَقَاعِدَ gives the sense that they would enter the atmospheric zone where clouds abound like thieves, would sit there in ambush and hear. These words themselves are indicative of no other possibility but that the entry of the Jinns and the shaitans had continued to be banned in the heavens - but, they would reach the outer atmosphere of the skies and hear a little by stealth. It was after the advent of the Prophet of Islam, peace and blessings be on him, that an additional arrangement was activated when the shaitans were stopped even from this covert eavesdropping through meteors or shooting stars (Al-Shihab Al-Thaqib) which zoom in upon them from the outer space with enormous speed.
Now the question, as to how could the shaitans hear the conversation of angels taking place inside the heavens while they were out of it, is not something just impossible. It is quite probable that the heavenly bodies not be prohibitive of the audition of sounds, and it is also not far out that the angels sometimes come lower down the heavens and engage them-selves in some conversation hearing which the shaitans used to run. A Hadith of Sayyidah ` A'ishah ؓ appearing in the Sahih of Al-Bukhari confirms this very probability. She said that the angels sometimes come down as far as where the clouds are and talk about the heavenly happenings among themselves. It was in this atmospheric zone of the skies that the shaitans used to hide themselves in to hear this news. This furtive effort of theirs was stopped through Al-Shihab Al-Thaqib, the shooting stars. Detailed comments on this subject will, Insh’ Allah, appear in Surah Al-Jinn under our exegesis of the verse: أَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ (72:9).
Now, the second question we have here is that of Al-Shihab Al-Thagib, meteors or shooting stars, in these verses. According to the statements of the Holy Qur'an, it appears that these 'shihabs' or flames are formed to hit the shaitans in order that the revelation remains protected. In other words, the shaitans are driven away through them so that they would not overhear angels.
The difficult part of the question relates to the fact that the presence of shooting stars in outer space is nothing new. Falling stars were seen even before the coming of the Holy Prophet ﷺ - and this phenomena continues later than that as well. If so, how can it be said that the shooting stars show up to drive the shaitans away, which is the particular feature of the age of the Holy Prophet ﷺ ? Obviously, this seems to support the view of the scientists who say that meteors become so hot from rushing through the air that they glow and often burn up which gives onlookers the impression that a star has fallen. Therefore, in usage, this is identified as a falling star. The Arabic language itself has an expression: اِمقِضَاض اَلکَوَاکَب (inqidad al-kaukab) which is a virtual synonym, of the falling of a star.
However, the answer is that there is no contradiction here. One or more scientific explanations for this phenomena could be possible, for ex-ample, vapours rising from the earth surface may heat up at some point, or the speed of the meteors makes them glow and burn, or a flame emits from a star - and this may have habitually continued since ever. But, before the coming of the Holy Prophet ﷺ ، these flames were not employed to serve a particular purpose. However, after his coming, meteoric flames were employed to serve the purpose of shooting the shaitans who would come up to stealthily hear the conversation of angels.
This is how ` Allamah Al-'Alusi has interpreted it in Ruh al-Ma’ ani. There he reports that someone asked Imam Zuhri, the Hadith authority, that stars used to fall even before the coming of the Holy Prophet ﷺ . He said: "Yes." Thereupon, this person confronted him by quoting the verse cited above. Then he said: "The shooting stars, no doubt, did exist before - but, after the coming of the Holy Prophet ﷺ ، when the shaitans were dealt with sternly, these were employed to drive them away."
In a Hadith of the Sahih of Muslim, there is a narration from Sayyidna Ibn ` Abbas ؓ which reports the saying of the Holy Prophet ﷺ himself on this subject. According to this report, he was sitting with a group of his Sahabah ؓ when they saw a star falling. He asked them: at did you take the falling of a star to be during the days of Jahiliyyah, that is, before Islam? They said: We took it to be a sign of some major upheaval in the world, or that a prominent man would die, or be born. He said: This is absurd. It has nothing to do with someone's death or birth. As for these flames, they are thrown to dispel the shaitans.
To sum up, it can be said that the view of scientists about the shooting stars is also not contrary to the Qur’ an, and it is also not too far out to state that these flames were made to fall directly from some stars. Whichever way it is taken, the purpose of the Qur'an stands proved clearly.
Ngoại trừ tên Shaytan nào dám lên nghe lén tin tức và lệnh truyện của cõi trời xuống thế gian thì hắn sẽ gặp phải những ngôi sao lửa đuổi đánh.
Aquellos que intentan escuchar secretamente el reino supremo, serán golpeados con una bola de fuego visible, hasta quedar calcinados.
Melekler topluluğunu gizlice dinleyen (şeytan ve cin) ise bundan müstesnadır. Ona da parlak bir gök cismi yetişir ve onu yakıverir.
Si l’un d’eux parvient à s’approcher suffisamment près des habitants du monde céleste au point de pourvoir les écouter, un corps céleste incandescent le poursuit alors et le consume.
tranne chi origlierà una seduta del Concilio Supremo, che sarà colpito da una meteora che lo brucerà.
Ed estendemmo la Terra affinché la gente vi si insediasse; e fissammo in essa montagne affinché non vacilli, per la gente; e facemmo germogliare in essa ogni specie di piante, in base a ciò che decreta la Sua Saggezza.
Ang lupa, naglatag Kami nito upang mamalagi ang mga tao sa ibabaw nito, naglagay Kami rito ng mga bundok na matatag upang hindi gumalaw-galaw ito kasama ng mga tao, at nagpatubo Kami rito ng lahat ng mga uri ng halaman na itinakda at tinakdaan ayon sa hinihiling ng karunungan.
Kami juga membentangkan bumi agar manusia tinggal di atasnya, Kami menjadikan padanya gunung-gunung yang kokoh agar manusia bisa hidup stabil di atas bumi, dan Kami menumbuhkan di bumi berbagai macam tanaman yang telah ditetapkan dan ditentukan sesuai dengan tuntutan hikmah Allah.
İnsanların üzerinde yerleşip, yaşaması için yeryüzünü döşeyerek serdik. Ve oraya sabit dağlar yerleştirdik ki (yeryüzü dengesiz hareket etmesin) insanlar sarsılmasın. Ve orada hikmet gereğince takdir edilmiş çeşitli bitkilerden sınırlı bir şekilde yetiştirdik.
Zemlju smo prostrli, da bi ljudi na njoj živjeli, i po njoj čvrste palanine razbacali, kako se ne bi potresala. Pored toga, na Zemlji smo učinili da raste bilje, onoliko koliko treba i ono koje treba, u skladu s Našom mudrosti.
I flattened the earth so that people would dwell on it, and we placed sturdy mountains on it so that it (i.e. the earth) would not shake the people, and I planted in it a variety of crops [...]
Và TA (Allah) đã trải rộng mặt đất bằng phẳng như một tấm thảm để nhân loại định cư,TA đã đặt trên mặt đất những quả núi kiên cố để giữ vững cho nhân loại và làm mọc ra các loại cây cối, hoa màu và thảo mộc, tất cả đều được định lượng theo chủ ý và ý nghĩa nhất định của TA.
Commentary
Divine Wisdom: Balanced Provision for Human Needs
One sense of the expression: مِن كُلِّ شَيْءٍ مَّوْزُونٍ (everything in balance - 19) is what has been taken in the present translation of the text, that is, it was in His infinite wisdom that He caused everything that grows to grow in a determined measure, not less than that which would have made life difficult, and not too much which would have also brought difficulties of a different nature. If grains like wheat and rice and the best of fruits around were to grow in such excess that stockpiles of them remain behind even after their liberal consumption by human beings and animals, then, it is obvious that they would go bad, or their possible storage (in ideal natural state) will be difficult under varying conditions, and if they had to be dumped, then, not much space will be left for such mega dumpings.
This tells us that it was also within the power of Allah Ta’ ala that He would have caused grains and fruits on which human life depends to grow in such abundance that everyone would have them free everywhere so much so that, despite their care-free use, stores upon stores of them would have kept lying around. But, this situation could have turned into a punishment for human beings, therefore, these were provided in a particular measure and balance so that their worth and value remains actively recognized, and that they are not left over only to go to waste either.
And this expression: مِن كُلِّ شَيْءٍ مَّوْزُونٍ (everything in balance) could also be taken in the sense that Allah Ta’ ala has created everything that grows in a suitable and proportionate manner which gives it beauty and attraction. Trees are different, so are their trunks, branches, leaves, flowers and fruits. Different are their sizes, shapes, colours and tastes. at one readily sees is their happy balance and delightful looks. Everyone enjoys having them around. But, a full comprehension of the wisdom which has gone into their making is not possible for any human being.
He extendido la Tierra para que la gente habite en ella, y he dispuesto fuertes montañas sobre ella para que no sacuda a la gente, y he hecho crecer en ella toda variedad de cultivos.
Nous avons étendu la Terre afin que les gens s’y établissent et Nous l’avons stabilisée par des montagnes immobiles qui l’empêchent de vaciller. Nous y avons aussi fait pousser des variétés de plantes déterminées selon ce que requiert la sagesse.
Hỡi nhân loại, TA (Allah) đã tạo ra cho các ngươi các phương tiện sinh sống trên trái đất từ thức ăn, đồ uống và cho cả những ai khác tức các loài sinh vật mà các ngươi không có trách nhiệm cung dưỡng cho chúng.
When initially deep seas and oceans were created on the earth, high hills emerged at various places on the earth in order to balance them. After this, vegetation and animals came into existence and flourished in profusion, each one of them having a great capacity to grow. But it is clear that there is a fixed measure for everything. Everything goes on growing but, at a certain limit, it stops; it is not able to go on any further. For instance, plants and trees have such an immense capacity for reproducing themselves that if one plant were allowed to grow in accordance with its internal capacity and without any restriction, within a few years that same plant would be seen covering the whole surface of the earth and there would be no room for anything else. But it is clear that there is a powerful Organizer, Who has control over everything. The same is true of animals. They too, have an unlimited capacity for procreation, but the number of offspring produced by each stops after reaching a certain limit. Similarly, the animals have the capacity to grow in size, but only to a certain degree. If a tiny fly were allowed to grow without restriction, it would be equal in size to an elephant. But natural control restricts its size to a certain limit. If the growth of these things was not restricted to certain limits, the life of man on this earth would be impossible. Human beings require innumerable things for their sustenance and for civilization to develop. All these things have been made available on earth in exact accord with human needs. The provision for all these things and the assurance of their continued existence is of God’s devising. If we were required to provide sustenance for ourselves, we would find it well-nigh impossible to do so.
Gumawa Kami para sa inyo, O mga tao, sa lupa ng ikabubuhay ninyo na mga pagkain at mga inumin hanggat namalagi kayo sa buhay na pangmundo. Gumawa Kami para sa iba pa sa inyo, kabilang sa hindi ninyo tinustusan kabilang sa mga tao at mga hayop, ng ikabubuhay nila.
Stabilimmo per voi, o gente, sulla terra, il cibo e le bevande con cui vi nutrite, finché siete nella vita terrena; e stabilimmo per altri che voi nutrite, persone o animali, ciò che è loro sufficiente.
Ljudi, stvorili smo na Zemlji hranu i piće, koji su vam na raspolaganju sve dok živite. Mi hranimo ljude i životinje, a ne vi.
-Ey insanlar!- Dünya hayatında olduğunuz sürece sizleri yaşatacak olan yiyecekler ve içecekler var ettik. Sizden başka sizin rızıklandırmadığınız insan ve hayvanlar için de yeryüzünde onları yaşatacak rızık var ettik.
¡Gente! Les he provisto en la Tierra alimentos y bebidas para que puedan vivir en este mundo.
O people, I have placed for you on the earth foods and drinks that would sustain you so long as you are in the worldly life.
Ô gens, Nous avons placé sur Terre des nourritures et des boissons qui vous permettent de survivre dans ce bas monde. Nous y avons aussi placé des nourritures et des boissons pour d’autres créatures, humaines et animales, dont vous n’êtes pas capables d’assurer la subsistance.
Kemudian Kami menjadikan bagi kalian -wahai manusia- di bumi apa yang menopang hidup kalian berupa makanan dan minuman selama kalian hidup di dunia. Bahkan Kami menjadikan untuk selain kalian yang kalian tidak beri rezeki apa pun dari kalangan manusia dan hewan berbagai rezeki yang menopang hidup mereka.
For all that benefits people and animals I am able to produce it and benefit people with it. I do not provide such things except according to a specific quantity determined by My wisdom and will.
Jedino Mi stvaramo sve čime se koriste ljudi i životinje. Ono što stvorimo, to stvorimo u određenoj mjeri, sukladno Našoj mudrosti i htijenju.
Tidak ada sesuatu yang bermanfaat bagi manusia dan hewan-hewan kecuali Kami berkuasa mengadakannya dan membuat manusia memanfaatkannya. Kami tidak mengadakan apa yang Kami adakan dari semua itu kecuali dengan kadar yang ditentukan sesuai dengan tuntutan hikmah dan kehendak Kami.
E non vi è cosa da cui trae giovamento la gente o le bestie che non siamo capaci di creare e rendere utile alla gente; e non creiamo tutto ciò se non in quantità limitate, secondo la Nostra Saggezza e il Nostro volere.
21- Hazineleri bizim yanımızda olmayan hiç bir şey yoktur. Biz onu ancak belli bir miktar ile indiririz.
21. Yani bütün rızıklara ve her türlü takdire Allah’tan başka sahip ve malik olan yoktur. Bütün bunların hazineleri O’nun elindedir, dilediğine verir, dilediğinden alıkoyar. Bunu da hikmetine ve engin rahmetine göre yapar. “Biz onu” yani yağmur ve ona benzer miktarı tespit edilmiş olan her bir şeyi “ancak belli bir miktar ile indiririz.” Allah’ın tespit ettiğinden fazla da olmaz, eksik de olmaz.
İnsan ve hayvanların faydalandığı her şeyi var etmeye ve insanları faydalandırmaya yalnız biz kadiriz. Bunlardan var ettiğimiz her şeyi hikmetimiz ve irademizin gereğine göre sınırlı miktarda var ederiz.
Il n’existe pas de chose utile aux gens et aux bêtes que Nous ne soyons pas capables de faire exister et de mettre au service des gens. Nous n’en faisons exister qu’une quantité déterminée dans la mesure de ce que dictent Notre sagesse et Notre volonté.
The Supplies for All Things are with Allah
Allah tells us that He is the Owner of all things, and that everything is easy for Him. He has the supplies for all things with Him.
وَمَا نُنَزِّلُهُ إِلاَّ بِقَدَرٍ مَّعْلُومٍ
(and We do not send it down but in a known measure.) meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself. Yazid bin Abi Ziyad reported from Abu Juhayfah that `Abdullah said: "No year has more rain than another, but Allah divides the rain between them as He wills, it rains here a year and there a year. Then he recited:
وَإِن مِّن شَىْءٍ إِلاَّ عِندَنَا خَزَائِنُهُ
(And there is not a thing, but the supplies for it are with Us...) Reported by Ibn Jarir.
Benefits of the Winds
وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ
(And We send the winds fertilizing.) i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms. These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things.
وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ
(And We sent the winds fertilizing.) `Abdullah bin Mas`ud said, "The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously." This was also the opinion of Ibn `Abbas, Ibrahim An-Nakha`i and Qatadah. Ad-Dahhak said: "Allah sends it to the clouds and it gets fertilized and becomes full of water." `Ubayd bin `Umayr Al-Laythi said: "Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees. Then he recited,
وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ
(And We sent the winds fertilizing,)
Fresh Water is a Blessing from Allah
فَأَسْقَيْنَاكُمُوهُ
(and We give it to you to drink,) This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)", as Allah points out in another Ayah in Surat Al-Waqi`ah, where He says:
أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ - أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ - لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً فَلَوْلاَ تَشْكُرُونَ
(Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)) (56:68-70). And Allah says:
هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
(He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture.) (16:10)
وَمَآ أَنْتُمْ لَهُ بِخَـزِنِينَ
(and it is not you who are the owners of its supply.) The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth. " If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops.
The Power of Allah to initiate and renew Creation
وَإنَّا لَنَحْنُ نُحْىِ وَنُمِيتُ
(And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them. He says
وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ
(And indeed, We know the first generations of you who had passed away...). Ibn `Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection." Something similar was narrated from `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka`b, Ash-Sha`bi and others. Ibn Jarir reported from Muhammad bin Abi Ma`shar, from his father, that he heard `Awn bin `Abdullah discussing the following Ayah with Muhammad bin Ka`b:
وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَـْخِرِينَ
(And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer. Muhammad bin Ka`b said, "This is not the case.
وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ
(And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed, and;
الْمُسْتَـْخِرِينَ
(and also those who will come afterwards) meaning those who have yet to be created.
وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ
(And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing)." `Awn bin `Abdullah said, "May Allah help you and reward you with good."
Walang anumang bagay na pinakikinabangan ng mga tao at mga hayop malibang Kami ay nakakakaya sa pagpapairal nito at pagpapakinabang sa mga tao nito. Hindi Kami nagpapairal ng pinaiiral Namin kabilang doon malibang ayon sa sukat na tinakdaan, na hinihiling ng karunungan Namin at kalooban Namin.
Bất cứ mọi vật mà nhân loại cũng như các loại sinh vật khác hưởng lợi đều đến từ quyền năng tạo hóa của TA (Allah), tuy nhiên, mọi thứ đều được TA định lượng cụ thể theo ý muốn và sự thông thái của TA.
Soy quien proveo cuanto beneficia a las personas y a los animales. Proporciono tales cosas en una cantidad específica que está determinada por Mi sabiduría y voluntad.
"Dan tidak ada sesuatu pun melainkan pada sisi Kami-lah khazanahnya; dan Kami tidak menurunkannya melainkan dengan ukuran tertentu." (Al-Hijr: 21).
(21) Maksudnya, seluruh rizki dan macam-macam takdir, tidak ada seorang pun yang mengendalikannya kecuali Allah. Per-bendaharaan kekayaan ada di TanganNya, Allah memberi kepada orang yang dikehendaki dan menahan (rizki) dari orang yang di-kehendakiNya, tergantung pada sifat hikmah dan rahmatNya yang luas. ﴾ وَمَا نُنَزِّلُهُۥٓ ﴿ "Dan Kami tidak menurunkannya", yaitu seluruh per-kara yang telah ditetapkan, misalnya hujan dan lainnya, ﴾ إِلَّا بِقَدَرٖ مَّعۡلُومٖ ﴿ "melainkan dengan ukuran tertentu", sehingga tidak melebihi kapasitas yang telah ditentukan Allah dan tidak pula menyusut dari-nya.
Mi stvaramo kišu u nagomilanim oblacima, i vi tu vodu, koju vam spuštamo, ne možete pohraniti u Zemlji u vidu rijeka i bunara – Mi to činimo.
I sent the winds to fertilise the cloud, and I sent rain down from the fertilised clouds and I nourished you from rain water. O people, you are not containers of this water on earth in springs and wells, rather Allah is the One Who contains the water in them.
Envié los vientos que sirven para fertilizar las plantas, e hice que descendiera lluvia de las nubes y los sustenté con agua de lluvia. ¡Gente! Ustedes no son los dueños de las reservas de esta agua que hay en las fuentes y manantiales de la Tierra, sino que Le pertenecen a Al-lah.
Và TA (Allah) đã gửi những cơn gió lùa mây chứa nước, TA ban mưa xuống từ đám mấy chứa nước được lùa đó, TA đã ban cho các ngươi nguồn nước uống từ mưa; nhưng các ngươi - hỡi nhân loại - không phải là chủ kho giữ nước trong đất để chúng thành những dòng suối các và các giếng mà chính Allah mới là Đấng Chủ Kho.
The principle of keeping within limits is inherent in all the things of the universe. The wind, although sometimes developing into a gale or a tornado, never exceeds certain limits. Except for minor variations due to its elliptical orbit, the distance of the earth from the sun remains constant. If the earth were to move further away, it would become frozen like ice. If it were to come nearer the sun, it would become like a burning oven. The pull of gravity remains at the most suitable level. Had the size of the earth been double, its gravitational pull would have increased so much that man would have found it difficult to walk on the earth, as his weight would have pulled him down. And had the size of the earth been half of what it is now, its gravitational pull would have decreased to such an extent that man and his dwellings would have become too light to have any stability. This is the condition of all those things amongst which man lives. There are fixed parameters for everything: natural phenomena go neither above nor below fixed limits. The life of man and all living things on earth depend on water. From the underground reservoirs of water to the clouds spread throughout the atmosphere, the system of providing water is so complex and functions on such a large scale that its establishment could never be within the powers of man. This wonderful and gigantic arrangement is continuously maintained by God in exact accordance with human needs. The human being is an extremely delicate creature. Any difference in atmospheric pressure and composition would be enough to upset his existence. The atmosphere, in spite of having innumerable possibilities, is stable as regards its particular composition and pressure which are suitable for a creature like a human being. This balance and this proportion could not have been accidental. Certainly, this is so thanks to the earth’s most Majestic Creator and Sustainer. In view of this, one who does not accept God, or believes God to have partners, merely proves his own lack of reason and not the unreasonableness of the concept of the one God.
Nagsugo Kami ng mga hangin na nagsesemilya sa mga ulap saka nagpababa Kami ng ulan mula sa mga ulap na nasemilyahan kaya nagpainom Kami sa inyo mula sa tubig ng ulan samantalang hindi kayo, O mga tao, mga tagapag-imbak para sa tubig na ito sa lupa upang maging mga bukal at mga balon. Tanging si Allāh ay ang nag-iimbak nito rito.
E inviammo i venti affinché fecondassero le nuvole, e così facemmo scendere la pioggia dalle nuvole fecondate; vi abbeverammo così dell'acqua piovana; e voi, o gente, non siete in grado di immagazzinare tale acqua nella terra, in modo che ne scorrano ruscelli e si creino dei pozzi; piuttosto, in verità, è Allāh ad immagazzinarla in essa.
Nous envoyons les vents féconder les nuages puis Nous faisons descendre de ces nuages fécondés de la pluie dont Nous vous abreuvons. Ô gens, vous n’avez pas le pouvoir de faire des réserves de cette eau en la transformant en sources et en puits. Allah seul en est capable.
Biz, bulutları aşılayan rüzgârları gönderdik. Ve aşılanmış bulutlardan yağmur indirdik. Sizleri bu yağmur sularıyla suladık. -Ey insanlar!- Bu suyu yeryüzünde kaynak ve kuyu olması için depolayan siz değilsiniz. Elbette yeryüzünde onu Allah Teâlâ depolar ve korur.
22- Biz aşılayıcı rüzgarlar gönderdik ve gökten su indirip onunla sizleri suladık. (Yoksa) o suyu toplayıp biriktiren siz değilsiniz.
22. Yani bizler rüzgarları -tıpkı erkeğin dişiyi aşılaması gibi- bulutları aşılayan rahmet rüzgarları olarak boyun eğdirdik ki bunun sonucunda Allah’ın izni ile su oluşur. Allah, bu suyla kulları, davarları, onların arazilerini sular. Ayrıca bu suyu yeryüzünde onların ihtiyaçlarını karşılamak için depolayıp saklar. Bu da O’nun kudret ve rahmetinin bir sonucudur. “(Yoksa) o suyu toplayıp biriktiren siz değilsiniz.” Yani sizler bu suyu saklayıp biriktirmeye güç yetiremezsiniz; fakat Yüce Allah, onu sizin için saklayıp biriktirmekte, size olan rahmet ve ihsanının bir tecellisi olarak yeryüzündeki su kaynaklarını onunla beslemektedir.
Water Supply: The Unique Divine Arrangement
In verse 22, from: وَأَرْسَلْنَا الرِّيَاحَ (And We send forth winds ...) to: مَا أَنتُمْ لَهُ بِخَازِنِينَ (and you are not able to store it), a hint has been given to this wise arrangement through which a formidable system has been established to provide water for all human beings, animals, cattle, birds and beasts who live on this earth as and when they need it. Under this arrangement, everyone gets water everywhere, under all conditions, as needed, for drinking or bathing or washing or for irrigating farms and trees. This is water at no cost. As for those who would spend to dig a well or put water pipes to receive the supply of water, they only pay for the means and facilities. No one can pay for even a drop of water, nor has anyone been asked to pay for it.
Mentioned first in the verse was how Divine power has set in motion its unique system of delivering water from the sea all over the earth by creating vapours in the sea which generated the substance of rains (the monsoons) and on top of it fanned the winds which would transform it into clouds making them as if they were mountain-like planes laden with water. Then, comes the task of having these giant planes carrying their cargo of water reach every nook and corner of the world where it must reach. And then this mission is accomplished directly under Divine command whereby these gigantic auto planes would rain down a specific quantity of water over a specific area of the earth, as commanded.
In this manner, water from the sea is home-delivered to all inhabitants of the earth, human beings, and animals, wherever they may be. Then, this system takes care of seeing that an equally unique change is made in the taste and properties of the water being delivered. We know that Allah Ta’ ala has, in His wisdom, made sea water so salty and brackish that tons and tons of salt is extracted and used from it. The element of wisdom behind it is that this great sea sphere which is home to mil-lions and billions of life forms, and their burial place too where they die and disintegrate. Then, foul water from all over the earth (despite much publicized ecological concerns voiced by the polluters themselves) ulti-mately gets delivered in it. Had this been sweet water, it would have gone bad within a day, and its stench would have been so severe that it would have become a health hazard for the dwellers on land. Therefore, nature made it so acidly brackish that it would just burn up the filth which keeps reaching it from all over the world. So, it was based on this wise consideration that the sea water was made salty, rather brackish, which cannot be drunk or used to quench thirst. Certainly great is the Divine system which not only made water planes designed as clouds to carry the priceless treasures of water, but did much more when it activated its own desalination without the help of huge mechanized plants used for this purpose in our time. It only took the period of time from the rising of the monsoons until the rains fell down on the earth that salt from sea water separated and sweet water was what we got. A reference to this appears in Surah Al-Mursalat (77:27) where it is said: وَأَسْقَيْنَاكُم مَّاءً فُرَاتًا : It means: We gave you water to drink which quenches thirst. The word: فُرَات (furat) used here signifies thirst-quenching sweet water. In other words, the sense is that Allah has made the salty water of the sea go through His own desalination plant in the clouds and has arranged for you to have sweet drinking water out of water which was brackish.
The same subject occurs in Surah Al-Waqi` ah (56:68-70) where it is said:
أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ
You see the water you drink? Is it you who bring it down from the cloud, or are We the senders? If We had willed, We would have made it bitter. Why, then, would you not be grateful?
Upto this point, we have seen the spectacular manifestation of Divine power as to how it has picked up water from the sea, changed it into sweet water, and delivered it through clouds all over the world with such efficiency of management that it reached not only the human beings of every region but was also passed on to animals and wildlife which are not within the range of human inquiry. Water was, so to say, home-delivered to them - and free of cost too, in fact, they had to have it.
But, this arrangement does not solve the problem faced by human beings and animals because they need water every day, rather every moment. Therefore, one method of fulfilling their daily demand was to have rains come every day, twelve months a year. But, under this arrangement, their elemental need for water would have been taken care of to a certain degree, however, the disturbance they would have faced in other economic activities is not difficult to foresee, at least for those who have the experience. Constant rain, every day of the year, would have affected health and caused gridlocks in transportation, hazards in movement and sluggishness in business.
Also possible was a second method that there be enough rain in particular months of the year so that the water from it becomes sufficient for the rest of the months. But, this method would have required that everyone be assigned a quota of water which may be entrusted to each such person with the ground rule that they would keep the quota and share of water thus received under their personal custody.
Now, just imagine. If this was done, how could every human being have managed to assemble enough water containers of suitable sizes and capacities in which water needed for a period of three to six months could be stored? Even if, this could somehow be done, it goes without saying that this water would have gone bad within a few days drinking which, in fact, using which for some other purpose would have been out of the question. Therefore, Divine power introduced yet another unique system to preserve it and make it become available as and when and where needed. We see that some portion of the water rained down is immediately put to use when it helps farms and trees to bloom and human beings and animals to quench their thirst. Part of it gets deposited and preserved in open ponds and lakes. Then a greater portion of it is trans-formed into ice - a frozen sea - which is so conveniently put atop mountain peaks. Neither dust, nor filth can touch it. Had this water remained in the liquid form, there would have been the danger of its being contaminated with dust or filth brought by the winds. May be birds and animals would have fallen into it, and died, which would have spoiled this water. But, what Divine power did was to take this treasure of water, turn it into a virtual sea of ice, and put it on top of the mountains from where it keeps seeping into the pores of the mountains and then becomes what streams are and thus it reaches everywhere. Places where there are no streams either, water keeps flowing under the earth surface like human veins in every region of the world. Dig a well, it would come out.
To sum up, this Divine system of water supply holds thousands of blessings in its fold. First of all, the creation of water is in itself a great blessing. Then, making it reach all regions of the earth is the second blessing. Then, making it potable is the third blessing. Then, giving human beings the opportunity to drink it is the fourth blessing. Then, the formidable system of collecting and preserving water according to its need is the fifth blessing. And then, giving men and women of this world the ability to benefit by it is the sixth blessing - because, despite water being available, there may be unwelcome circumstances or natural and man-made calamities due to which one may not remain capable enough to drink water. In the present verse of the Holy Qur’ an: فَأَسْقَيْنَاكُمُوهُ وَمَا أَنتُمْ لَهُ بِخَازِنِينَ (and gave it to you to drink, and you are not able to store it - 22), a clear hint has been given to these blessings, and also a warning (to those who refuse to see truth as it is):
فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ
Blessed is Allah, the best of creators.
Kami hembuskan angin yang menggiring awan, lalu Kami menurunkan hujan dari awan yang sarat dengan kandungan air, sehingga Kami memberi kalian minuman dari air hujan. Kalian -wahai manusia- bukan penyimpan air ini di dalam perut bumi sehingga ia menjadi mata air dan sumur, tetapi Allahlah yang menyimpannya di dalamnya untuk kalian.
"Dan Kami telah meniupkan angin untuk mengawinkan (tum-buh-tumbuhan) dan Kami turunkan hujan dari langit, lalu Kami beri minum kamu dengan air itu, dan sekali-kali bukanlah kamu yang menyimpannya." (Al-Hijr: 22).
(22) Maksudnya Kami menundukkan angin; angin (yang mendatangkan) rahmat yang membuahi awan sebagaimana bunga jantan membuahi bunga betina. Dari situ, muncullah air dengan izin Allah. Maka Allah memberi minum kepada manusia, binatang-binatang ternak mereka serta (menyirami) tanah-tanah mereka. Dan Dia menyisakan air dalam perut bumi sebagai simpanan untuk kebutuhan dan kepentingan mereka, sebagai implikasi kekuasaan dan rahmatNya. ﴾ وَمَآ أَنتُمۡ لَهُۥ بِخَٰزِنِينَ ﴿ "Dan sekali-kali bukanlah kamu yang menyimpannya", maksudnya tidak ada kemampuan atas kalian untuk menampung dan menyimpannya. Tapi, Allah-lah yang me-nampungnya untuk kemaslahatan kalian dan memunculkan mata air-mata air di tanah sebagai cerminan rahmat dan kebaikanNya kepada kalian. 9
Tunay na Kami, talagang Kami ay nagbibigay-buhay sa mga patay sa pamamagitan ng paglikha sa kanila mula sa kawalan at sa pamamagitan ng pagbuhay sa kanila matapos ng kamatayan, at nagbibigay-kamatayan sa mga buhay kapag nalubus-lubos ang mga taning nila; at Kami ay ang natitira na nagpapamana sa lupa at sa sinumang nasa ibabaw nito.
Mi ćemo mrtve proživiti nakon smrti, kao što živima, onda kad im dođe čas smrtni, uzimamo duše. Mi smo vječni, Mi ćemo naslijediti Zemlju i sve što se na njoj nalazi.
I revive the dead by creating them out of nothing and resurrecting them after death. And I cause the living to die when their time comes. I am the One Who will remain and inherit the earth and whatever is upon it.
"Dan sesungguhnya benar-benar Kami-lah yang menghidup-kan dan mematikan, dan Kami (pulalah) yang mewarisi. Dan se-sungguhnya Kami telah mengetahui orang-orang yang terdahulu dari padamu, dan sesungguhnya Kami mengetahui pula orang-orang yang terkemudian (dari padamu). Sesungguhnya Rabbmu, Dia-lah yang akan menghimpunkan mereka. Sesungguhnya Dia Mahabijak-sana lagi Maha Mengetahui." (Al-Hijr: 23-25).
(23-25) Dia-lah, satu-satunya, tidak ada sekutu bagiNya, yang menghidupkan para makhluk dari ketiadaan wujud, setelah sebelumnya mereka bukanlah sesuatu yang bisa disebut, Dia me-wafatkan mereka sesuai dengan ajal-ajal mereka yang telah Dia tentukan. ﴾ وَنَحۡنُ ٱلۡوَٰرِثُونَ ﴿ "Dan Kami (pulalah) yang mewarisi", seperti FirmanNya,
﴾ إِنَّا نَحۡنُ نَرِثُ ٱلۡأَرۡضَ وَمَنۡ عَلَيۡهَا وَإِلَيۡنَا يُرۡجَعُونَ 40 ﴿
"Sesungguhnya Kami mewarisi bumi dan semua orang-orang yang ada di atasnya, dan hanya kepada Kamilah mereka dikembalikan." (Maryam: 40).
Perkara tersebut tidaklah sulit, dan tidak mustahil bagi Allah. Sesungguhnya Allah تعالى mengetahui para makhluk yang telah ber-lalu dan yang akan datang, mengetahui sesuatu yang menyusut pada mereka dan bagian tubuh mereka yang tercerai-berai oleh tanah. Dia-lah yang kekuasaanNya tidak terlumpuhkan oleh pe-milik kekuatan mana pun. Dia mampu mengembalikan para hamba-Nya dalam rupa penciptaan yang baru lagi dan menghimpun mereka semua ke hadapanNya. ﴾ إِنَّهُۥ حَكِيمٌ ﴿ "Sesungguhnya Dia Mahabijaksana", meletakkan segala sesuatu pada tempatnya dan menempatkannya pada kedudukannya, membalas setiap pelaku perbuatan dengan dasar amalannya. Jika baik, maka (balasannya) baik, bila buruk, maka (balasannya) buruk (juga).
Allah تعالى memberitahukan kenikmatan dan curahan kebaikan-Nya kepada ayah kita, Nabi Adam عليه السلام dan sepak terjang yang mun-cul dari musuhnya, iblis. Dari pemaparan ini, terselip peringatan bagi kita sekalian (untuk berhati-hati) dari kejahatan dan fitnahnya. Allah تعالى berfirman,
Sesungguhnya Kamilah yang menghidupkan orang mati dengan menciptakan mereka dari ketiadaan dan membangkitkan mereka sesudah kematian, Kami juga mematikan orang-orang hidup manakala ajal mereka sudah habis, serta Kamilah yang tetap ada mewarisi bumi dan apa yang ada di atasnya.
Doy vida a los muertos al crearlos de la nada y resucitarlos después de la muerte. Así como hago morir a los vivos cuando llega su momento. Yo soy el que permanecerá y heredará la Tierra y todo lo que está sobre ella.
23- Kuşkusuz biz, evet biz hem hayat veririz, hem öldürürüz. (Yeryüzüne) vâris olacaklar da biziz.
24- Andolsun ki sizden önce gelip geçenleri de biliriz, sonra gelenleri de biliriz.
25- Şüphe yok ki Rabbin, onları(n hepsini mahşerde) toplayacaktır. Gerçekten O, hikmet sahibidir, her şeyi bilendir.
23. Yani kendilerinden söz edilmeye değer bir varlık değilken yokluktan sonra canlıları yaratan ve tespit ettiği ecelleri gelince de canlarını alan, yalnızca O’dur ve bunda hiçbir ortağı yoktur. “Yeryüzüne) vâris olacaklar da biziz.” Buyruğu, Allah’ın:“Yeryüzüne ve üzerindekilere elbet biz mirasçı oluruz ve onlar yalnız bize döndürülürler.”(Meryem, 19/40) buyruğunu andırmaktadır. Bu, Allah için zor ve imkânsız bir şey değildir. Çünkü Allah, yaratılmışların önce geçmiş olanlarını da sonra gelenlerini de bilir, yerin onlardan ne eksilttiğini, onlara ait parçaları nasıl dağıttığını da bilir. O, hiçbir gücün aciz bırakamayacağı kudret sahibidir. O, kullarını yeni bir yaratılışla tekrar var edecek ve huzurunda toplayacaktır. “Gerçekten O, hikmet sahibidir, her şeyi bilendir.” Eşyayı yerli yerince koyar, olmaları gereken yere getirir. Amelde bulunan herkese de ameline uygun karşılık verir, hayırsa hayır şer ise şer...
Yüce Allah, atamız Âdem aleyhisselam’a olan nimet ve ihsanını, düşmanı olan İblis ile aralarında cereyan edenleri, bu arada onun şerrinden ve fitnesinden sakındırmayı ihtiva eden bir çerçeve içerisinde söz konusu ederek şöyle buyurmaktadır:
Muhakkak ki ancak biz, onları yoktan var ederek ve ölümlerinin ardından da tekrar dirilterek ölülere hayat veririz ve vadeleri dolduğu zaman da dirileri öldürürüz. Yeryüzünün ve üzerinde olan her şeyin ardından mirasçı olarak kalacak olan da yalnızca biziz.
Và TA (Allah) chính là Đấng làm cho sống từ cái chết bằng cách tạo ra sự sống từ cái 'không' và phục sinh con người từ cõi chết; và TA làm cho chết những cơ thể sống một khi đã mãn hạn, và chỉ một mình TA là Đấng còn mãi, TA kế thừa trái đất và những gì trong nó.
C’est Nous qui faisons revivre les morts: une première fois en les créant à partir de rien puis une seconde fois en les ressuscitant après leur mort et Nous faisons aussi mourir les vivants lorsqu’ils épuisent leur durée de vie. Nous seuls resterons afin d’hériter de la Terre et de ce qu’elle contient.
In verità, siamo noi a far vivere e morire, creandovi dal nulla, e resuscitandovi dopo la morte; e facciamo morire i vivi quando giunge il loro termine, e siamo Noi ad ereditare la terra e ciò che vi è su di essa.
Quả thật, TA (Allah) biết rất rõ ai là người được sinh ra trước và chết trước trong các ngươi và ai là người sinh ra sau và chết sau trong các ngươi, không có bất cứ điều gì có thể giấu giếm được TA.
Sé quién nació y murió antes de ustedes, y quiénes nacerán y morirán después. Nada de eso está escondido de Mí.
Going Ahead and Remaining Behind in Righteous Deeds: The Difference in Degrees
Some exegetic interpretations of the words: (al-mustaqdimin) : 'those who go ahead' and: (al-musta'khirin) : 'those who remain behind' appearing in verse 24: الْمُسْتَقْدِمِينَ ~.A11 have been variously reported from Tafsir authorities among the Sahabah ؓ and Tabi` in. These are:
1. 'Al-Mustaqdimin' are those born to date, and 'Al-Musta'khirin' are those not born yet [ Qatadah and ` Ikrimah ].
2. 'Al-Mustaqdimin' means the dead, and 'Al-Musta'khirin' means those alive till now [ Ibn ` Abbas and Dahhak ]
3. 'Al-Mustaqdimin' signifies good people who came before the appearance of the Ummah of the Holy Prophet ﷺ ، and 'Al-Mustakhirin' refers to his Ummah itself [ Mujahid ].
4. 'Al-Mustaqdimin' denotes people who obey Allah and do good deeds while 'Al-Musta'khirin' refers to people who disobey Him and neglect what is good [ Hasan and Qatadah ]
5. 'Al-Mustaqdimin' are people who remain ahead in the rows of Sal, or in the front lines of Jihad, and in other righteous deeds - and 'Al-Musta'khirin' are those who remain behind in these deeds of merit, stay in the rear rows and are used to being late [ which is the Tafsir given by leading authorities Hasan al-Basri, Said ibn al-Musaiyyab, al-Qurtubi, al-Sha` bi and others ]
It is obvious that there is no distinct conflict or contradiction in these sayings, in the real sense. They can be accommodated all in one because the all-encompassing knowledge of Allah Ta` ala covers all kinds of people 'who go ahead' or 'remain behind.'
In his Tafsir, Al-Qurtubi has said that this verse indicates the merit of performing Salah in the first row, and soon after the time it becomes due. This is in accordance with the Hadith where the Holy Prophet ﷺ has been reported to have said: If people were to find out the enormous merit of calling the Adhan and standing in the first row of Salah, everyone would have started making the effort to necessarily stand in the first row, and when there would remain no space for everybody to stand there, lots would have to be drawn.
With this, Al-Qurtubi has also reported the saying of Sayyidn Ka'b ؓ : 'There are some people in this Ummah who, when they put their forehead on the ground for their Sajdah, forgiveness is granted to all those who are praying behind them.' Therefore, Sayyidna Ka'b liked to be in the last row in the hope that 'perhaps, there may be in the front rows, some servant of Allah of the class, because of whose barakah (blissful presence), I may be forgiven.'
What is apparent here is that real merit does lie in praying in the first row - as stands proved from the clear statements of the Qur'an and Sunnah. But, a person who does not, for some reason, find a place in the first row, then, he too will have a sort of merit in that there may perhaps be some righteous servant of Allah praying in the front rows for whose sake, he too may be forgiven. And the way praying in the first row of Salah stands proved from this verse, also proved is the superiority of being in the front lines of Jihad.
Talaga ngang nakaalam Kami sa sinumang napauna kabilang sa inyo sa kapanganakan at kamatayan, at nakaalam Kami sa sinumang napahuli sa mga ito. Walang nakakukubli sa amin mula roon na anuman.
E Noi siamo consapevoli di chi du voi furono i primi a nascere e a morire; e siamo consapevoli di chi venne dopo: nulla di ciò Ci è nascosto.
Nous savons qui parmi vous naîtra ou mourra précocement et savons également qui naîtra ou mourra tardivement.
Elbette sizden önce gelenlerin doğum ve ölümlerini bildiğimiz gibi sizden sonra gelen kimselerin de doğum ve ölümlerini biliriz. Bunlardan hiçbir şey bize gizli kalmaz.
Sungguh Kami mengetahui siapa di antara kalian yang lahir dan mati terlebih dahulu sebagaimana Kami mengetahui siapa di antara kalian yang lahir dan mati belakangan, tidak ada sesuatu pun yang samar bagi Kami.
Mi znamo ko se prije vas rodio i umro, a znamo i ko će se poslije vas roditi te umrijeti. Ništa nam od toga nije skriveno.
I know of who was born and died before you, and of those who will be born and die after. Nothing of that is hidden from Me.
-Ey Peygamber!- Senin Rabbin kıyamet günü ihsan edenleri ihsanlarından ötürü ödüllendirmek ve kötülük edenleri de kötülüğünden dolayı cezalandırmak için hepsini bir araya toplayacaktır. Muhakkak O, yönetiminde hikmet ve ilim sahibidir. Ona hiçbir şey gizli kalmaz.
Mensajero, tu Señor los congregará a todos en el Día del Juicio para retribuir al justo por sus buenas acciones y al injusto por sus pecados. Él es Sabio en Su disposición y lo conoce todo. Nada está oculto de Él.
Sesungguhnya Tuhanmu -wahai Rasul- yang mengumpulkan manusia seluruhnya pada hari Kiamat untuk membalas pelaku kebaikan atas kebaikannya dan pelaku keburukan atas keburukannya. Sesungguhnya Allah Mahabijaksana dalam pengaturan-Nya sekaligus Maha Mengetahui, tidak ada sesuatu pun yang samar bagi-Nya.
O Messenger, your Lord will gather them all on the Day of Judgment in order to credit the good doer for his good deeds, and the evil doer for his sins. He is Wise in His arrangement and knowledgeable. Nothing is hidden from Him.
Tunay na ang Panginoon mo, O Sugo, ay kakalap sa kanila sa kalahatan sa Araw ng Pagbangon upang gumanti Siya sa tagagawa ng maganda dahil sa paggawa nito ng maganda at sa tagagawa ng masagwa dahil sa paggawa nito ng masagwa. Tunay na Siya ay Marunong sa pangangasiwa Niya, Maalam: walang nakakukubli sa Kanya na anuman.
Hỡi Thiên Sứ Muhammad, quả thật Thượng Đế của Ngươi là Đấng triệu tập tất cả chúng vào Ngày Phục Sinh để thưởng những ai làm tốt và phạt những kẻ làm điều xấu. Quả thật, Ngài là Đấng Chí Minh trong việc điều hành và sắp xếp và là Đấng Thông Toàn tất cả mọi thứ, không có gì che giấu được Ngài.
Ô Messager, ton Seigneur est Celui qui les rassemblera tous le Jour de la Résurrection afin de récompenser le bienfaisant pour sa bienfaisance et le malfaisant pour sa malfaisance. Il est Sage dans Sa gestion et rien n’échappe à Sa connaissance.
Poslaniče, tvoj Gospodar će sve ljude sabrati na Danu sudnjem, kako bi dobre nagradio, a zločeste kaznio. On mudro određuje. On sve zna i ništa Mu ne promiče.
In verità il Tuo Dio, o Messaggero, vi resusciterà tutti, nel Giorno del Giudizio, in modo che ricompensi i benefattori per le loro buone azioni, e punisca i malfattori per le loro cattive azioni. In verità, Egli è Saggio nella Sua Amministrazione, Sapiente, nulla Gli è nascosto.
The settling of human beings in the world and then their being taken away from here are events which occur at the behest of God. Had this been dependent on the will of man, he could never have come here and after coming here, he would never have gone on to the world of the Hereafter. This also proves that before the creation of human beings, heaven and earth belonged to God and thereafter they will also belong to God. There are innumerable things on earth, but everything has its own individuality. Everything performs the special role assigned to it. This proves that the Creator of the earth has knowledge of each and every thing. He has allocated a particular function to everything, so much so that the thumb impression of one man is different from that of any other man. For such a Powerful and Knowledgeable Being (that is, God) it is not difficult to keep every man’s reckoning separately and deal with him in exactly the way he deserves to be treated.
Mi smo stvorili Adema od suhe ilovače, koju kada pokucaš - čuje se zvuk, i ona je bila crne boje i njen se miris promijenio uslijed dugog stajanja.
"Dan sesungguhnya Kami telah menciptakan manusia (Adam) dari tanah liat kering (yang berasal) dari lumpur hitam yang diberi bentuk. Dan Kami telah menciptakan jin sebelum (Adam) dari api yang sangat panas. Dan (ingatlah), ketika Rabbmu berfirman ke-pada para malaikat, 'Sesungguhnya Aku akan menciptakan seorang manusia dari tanah liat kering (yang berasal) dari lumpur hitam yang diberi bentuk, maka apabila Aku telah menyempurnakan ke-jadiannya, dan telah meniupkan ke dalamnya ruh (ciptaan)Ku, maka tunduklah kamu kepadanya dengan bersujud.' Maka bersujudlah para malaikat itu semuanya bersama-sama, kecuali iblis. Ia enggan ikut bersama-sama (malaikat) yang sujud itu. Allah berfirman, 'Hai iblis, apa sebabnya kamu tidak (ikut sujud) bersama-sama mereka yang sujud itu.' Iblis berkata, 'Aku sekali-kali tidak akan sujud kepada manusia yang Engkau telah menciptakannya dari tanah liat kering (yang berasal) dari lumpur hitam yang diberi bentuk.' Allah berfirman, 'Keluarlah dari surga, karena sesungguhnya kamu terkutuk, dan sesungguhnya kutukan itu tetap menimpamu sampai Hari Kiamat.' Iblis berkata, 'Ya Rabbku, (kalau begitu) maka beri tangguhlah kepadaku sampai hari (manusia) dibangkitkan.' Allah berfirman, '(Kalau begitu) maka sesungguhnya kamu termasuk orang yang diberi tangguh sampai hari (suatu) waktu yang telah diten-tukan.' Iblis berkata, 'Ya Rabbku, oleh sebab Engkau telah memu-tuskan bahwa aku sesat, pasti aku akan menjadikan mereka meman-dang baik (perbuatan maksiat) di muka bumi, dan pasti aku akan menyesatkan mereka semuanya, kecuali hamba-hambaMu yang mukhlis di antara mereka.' Allah berfirman, 'Ini adalah jalan yang lurus; kewajiban Aku-lah (menjaganya). Sesungguhnya hamba-hambaKu tidak ada kekuasaan bagimu terhadap mereka, kecuali orang-orang yang mengikutimu, yaitu orang-orang yang sesat. Dan sesungguhnya Jahanam itu benar-benar tempat yang telah diancam-kan kepada mereka (pengikut-pengikut setan) semuanya. Jahanam itu mempunyai tujuh pintu. Tiap-tiap pintu (telah ditetapkan) untuk golongan yang tertentu dari mereka." (Al-Hijr: 26-44).
(26) ﴾ وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَٰنَ ﴿ "Dan sesungguhnya Kami telah menciptakan manusia", yaitu Adam عليه السلام, ﴾ مِن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ ﴿ "dari tanah liat kering (yang berasal) dari lumpur hitam yang diberi bentuk", maksudnya dari tanah yang telah mengering setelah ditutupi, hingga memiliki bunyi dan suara bagaikan tembikar. Makna اَلْحَمَأُ الْمَسْنُوْنُ yaitu tanah yang sudah berubah warna dan baunya karena sudah terlalu lama di-endapkan.
(27) ﴾ وَٱلۡجَآنَّ ﴿ "Dan jin", dedengkot jin, yaitu iblis ﴾ خَلَقۡنَٰهُ مِن قَبۡلُ ﴿ "Kami menciptakannya sebelum (Adam)", sebelum penciptaan Adam ﴾ مِن نَّارِ ٱلسَّمُومِ ﴿ "dari api yang sangat panas", dari api yang sangat panas suhunya.
(28-29) Ketika hendak menciptakan Adam, Allah berkata kepada para malaikat, ﴾ إِنِّي خَٰلِقُۢ بَشَرٗا مِّن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ 28 فَإِذَا سَوَّيۡتُهُۥ ﴿ "Se-sungguhnya Aku akan menciptakan seorang manusia dari tanah liat kering (yang berasal) dari lumpur hitam yang diberi bentuk. Maka apabila Aku telah menyempurnakan kejadiannya", dalam bentuk raga yang sem-purna, ﴾ وَنَفَخۡتُ فِيهِ مِن رُّوحِي فَقَعُواْ لَهُۥ سَٰجِدِينَ ﴿ "dan telah meniupkan ke dalamnya ruh (ciptaan)Ku, maka tunduklah kamu kepadanya dengan bersujud."
(30-31) Mereka menaati perintah Rabb mereka, ﴾ فَسَجَدَ ٱلۡمَلَٰٓئِكَةُ كُلُّهُمۡ أَجۡمَعُونَ ﴿ "maka bersujudlah para malaikat itu semuanya bersama-sama", terdapat lafazh penguatan setelah lafazh penguatan sebelumnya, untuk menandakan bahwa tidak ada satu malaikat pun yang enggan. Hal tersebut sebagai bentuk pengagungan (mereka) kepada perintah Allah dan pemuliaan kepada Adam, karena beliau mengetahui se-suatu yang tidak diketahui oleh para malaikat. ﴾ إِلَّآ إِبۡلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ ٱلسَّٰجِدِينَ ﴿ "Kecuali iblis. Ia enggan ikut bersama-sama (malaikat) yang sujud itu", ini adalah permusuhan pertamanya kepada Adam dan keturunan beliau.
(32-33) ﴾ قَالَ ﴿ "Dia berfirman", yaitu Allah yang berkata, ﴾ يَٰٓإِبۡلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ ٱلسَّٰجِدِينَ 32 قَالَ لَمۡ أَكُن لِّأَسۡجُدَ لِبَشَرٍ خَلَقۡتَهُۥ مِن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ 33 ﴿ "Hai iblis, apa sebabnya kamu tidak (ikut sujud) bersama-sama mereka yang sujud itu. Iblis berkata, 'Aku sekali-kali tidak akan sujud kepada manusia yang Engkau telah menciptakannya dari tanah liat kering (yang berasal) dari lumpur hitam yang diberi bentuk", lalu dia bersikap sombong terhadap perintah Allah dan memperlihatkan permusuhannya kepada Adam dan keturunan beliau, dan mengagumi diri atas (keunggulan) unsur penciptaannya seraya berkata, "Aku lebih baik darinya."
(34-35) ﴾ قَالَ ﴿ "Allah berfirman", Allah berfirman untuk meng-hukum atas kekufuran dan kesombongannya, ﴾ فَٱخۡرُجۡ مِنۡهَا فَإِنَّكَ رَجِيمٞ ﴿ "keluarlah dari surga, karena sesungguhnya kamu terkutuk", maksudnya terusir lagi dijauhkan dari segala kebaikan ﴾ وَإِنَّ عَلَيۡكَ ٱللَّعۡنَةَ ﴿ "Dan sesungguhnya kutukan itu tetap menimpamu", yaitu celaan, cercaan, dan jauh dari kebaikan ﴾ إِلَىٰ يَوۡمِ ٱلدِّينِ ﴿ "sampai Hari Kiamat", pada ayat ini dan ayat-ayat lain yang semakna terdapat petunjuk bahwa iblis akan tetap berada dalam kekufuran dan jauh dari kebaikan.
(36-38) ﴾ قَالَ رَبِّ فَأَنظِرۡنِيٓ ﴿ "Iblis berkata, 'Ya Rabbku, (kalau begitu) maka beri tangguhlah kepadaku'," berilah aku kesempatan ﴾ إِلَىٰ يَوۡمِ يُبۡعَثُونَ 36 قَالَ فَإِنَّكَ مِنَ ٱلۡمُنظَرِينَ 37 إِلَىٰ يَوۡمِ ٱلۡوَقۡتِ ٱلۡمَعۡلُومِ 38 ﴿ "Sampai hari (manusia) dibang-kitkan." Allah berfirman, "(Kalau begitu) maka sesungguhnya kamu ter-masuk orang yang diberi tangguh sampai hari (suatu) waktu yang telah ditentukan," pengabulan Allah terhadap permintaannya bukanlah bentuk pemuliaan pada dirinya. Itu hanya sekedar ujian dan cobaan dari Allah baginya dan para hambaNya. Agar menjadi jelas siapa orang yang jujur, yang menaati Allah, bukan kepada musuhNya, dari orang yang tidak demikian. Karena itu, Allah telah memper-ingatkan kita darinya dengan peringatan yang sangat keras dan memaparkan apa saja yang iblis inginkan dari kita.
(39-40) ﴾ قَالَ رَبِّ بِمَآ أَغۡوَيۡتَنِي لَأُزَيِّنَنَّ لَهُمۡ فِي ٱلۡأَرۡضِ ﴿ "Iblis berkata, 'Ya Rabbku, oleh sebab Engkau telah memutuskan bahwa aku sesat, pasti aku akan menjadikan mereka memandang baik (perbuatan maksiat) di muka bumi'," kami akan menggambarkan dunia menjadi indah pada pandangan mereka dan mengajak mereka untuk mendahulukannya dibanding-kan akhirat. Agar mereka menjadi manusia-manusia yang setia terhadap setiap kemaksiatan ﴾ وَلَأُغۡوِيَنَّهُمۡ أَجۡمَعِينَ ﴿ "dan pasti aku akan me-nyesatkan mereka semuanya", aku akan menghalang-halangi mereka semua dari jalan yang lurus ﴾ إِلَّا عِبَادَكَ مِنۡهُمُ ٱلۡمُخۡلَصِينَ ﴿ "kecuali hamba-hambaMu yang mukhlis di antara mereka", yaitu orang-orang yang telah Engkau jadikan mereka berlaku ikhlas (kepadaMu) dan Eng-kau pilih karena keikhlasan, keimanan, dan ketakwaan mereka.
(41) Allah berfirman, ﴾ هَٰذَا صِرَٰطٌ عَلَيَّ مُسۡتَقِيمٌ ﴿ "Ini adalah jalan yang lurus; kewajiban Aku-lah (menjaganya)", maksudnya jalan yang per-tengahan, mengantarkan kepadaKu dan menuju ke tempat kemu-liaanKu.
(42) ﴾ إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٌ ﴿ "Sesungguhnya hamba-hambaKu, tidak ada kekuasaan bagimu terhadap mereka", untuk memikat mereka kepada perkara-perkara yang engkau kehendaki, berupa berbagai macam kesesatan karena pengabdian diri mereka kepada Rabb mereka dan kepatuhan mereka kepada perintah-perintahNya. Allah telah menolong mereka dan memelihara mereka dari (jeratan) setan. ﴾ إِلَّا مَنِ ٱتَّبَعَكَ ﴿ "Kecuali orang-orang yang mengikutimu", lalu dia ridha dengan kepemimpinan, dan taat kepadamu sebagai ganti dari ke-taatan kepada ar- Rahman ﴾ مِنَ ٱلۡغَاوِينَ ﴿ "yaitu orang-orang yang sesat", kata اَلْغَاوِيْ lawan dari kataاَلرَّاشِدُ (yang mendapat petunjuk), yaitu orang yang mengetahui kebenaran tapi meninggalkannya. Semen-tara kata اَلضَّالُّ maknanya orang yang meninggalkan kebenaran tan-pa tahu sebelumnya.
(43) ﴾ وَإِنَّ جَهَنَّمَ لَمَوۡعِدُهُمۡ أَجۡمَعِينَ ﴿ "Dan sesungguhnya Jahanam itu benar-benar tempat yang telah diancamkan kepada mereka (pengikut-pengikut setan) semuanya", yaitu iblis dan para pengikutnya.
(44) ﴾ لَهَا سَبۡعَةُ أَبۡوَٰبٖ ﴿ "Jahanam itu mempunyai tujuh pintu", setiap pintu berada di bawah pintu lainnya. ﴾ لِّكُلِّ بَابٖ مِّنۡهُمۡ ﴿ "Tiap-tiap pintu (telah ditetapkan) dari mereka", yaitu dari para pengikut iblis ﴾ جُزۡءٞ مَّقۡسُومٌ ﴿ "untuk golongan yang tertentu", sesuai dengan tingkatan ulah (buruknya). Allah تعالى berfirman,
﴾ فَكُبۡكِبُواْ فِيهَا هُمۡ وَٱلۡغَاوُۥنَ 94 وَجُنُودُ إِبۡلِيسَ أَجۡمَعُونَ 95 ﴿
"Hati mereka dijungkirkan ke dalam neraka bersama-sama orang-orang yang sesat, dan bala tentara iblis semuanya." (Asy-Syu'ara`:94-95).
Usai Allah menjelaskan apa yang dipersiapkanNya bagi para musuhNya, para pengikut iblis, berupa hukuman dan siksa yang dahsyat, maka Dia mengungkapkan apa saja yang Dia sediakan bagi para waliNya, berupa kemurahan yang besar dan kenikmatan yang lestari. Allah تعالى berfirman,
Quả thật, TA (Allah) đã tạo hóa Adam từ đất sét khô phát ra tiếng kêu nếu búng tay, đất sét này được lấy từ một loại Hama' Masnun - đất sét đen sẽ đổi màu và mùi sau một thời gian dài.
Creammo Ǣdem a partire da argilla solida; se venisse colpita, emetterebbe un suono; tale argilla dalla quale fu creato è nera e il suo odore varia a causa della sua longevità.
Nous avons créé Adam d’une argile sèche qui lorsqu’elle est tapotée produit un son, à partir d’une argile noire qui est devenue malodorante avec le temps pour être restée à la même place.
The Substances from which Mankind and Jinns were created
Ibn `Abbas, Mujahid and Qatadah said that Salsal means dry mud. The apparent meaning is similar to the Ayah:
خَلَقَ الإِنسَـنَ مِن صَلْصَـلٍ كَالْفَخَّارِ - وَخَلَقَ الْجَآنَّ مِن مَّارِجٍ مِّن نَّارٍ
(He created man (Adam) from sounding clay like the potter's clay, And He created the Jinns from a smokeless flame of fire.) (55:14-15) It was also reported from Mujahid that,
صَلْصَـلٍ
(dried (sounding) clay) means "putrid", but it is more appropriate to interpret an Ayah with another Ayah.
مِّنْ حَمَإٍ مَّسْنُونٍ
(of altered mud) means the dried clay that comes from mud, which is soil. "Altered" here means smooth.
وَالْجَآنَّ خَلَقْنَـهُ مِن قَبْلُ
(And the Jinn, We created earlier) means before creating humans.
مِن نَّارِ السَّمُومِ
(from the smokeless flame of fire.) Ibn `Abbas said, "It is the smokeless flame that kills." Abu Dawud At-Tayalisi said that Shu`bah narrated to them from Abu Ishaq, who said: "I visited `Umar Al-Asamm when he was sick, and he said: `Shall I not tell you a Hadith that I heard from `Abdullah bin Mas`ud He said: `This smokeless flame is one of the seventy parts of the smokeless fire from which the Jinn where created. Then he recited,
وَالْجَآنَّ خَلَقْنَـهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ
(And the Jinn, We created earlier from the smokeless flame of fire)."' The following is found in the Sahih,
«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَتِ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»
(The angels were created from light, the Jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you.) The Ayah is intended to point out the noble nature, good essence and pure origin of Adam.
Sungguh Kami telah menciptakan Adam dari tanah kering yang bila diketuk akan mengeluarkan suara. Tanah bahan penciptaan Adam ini berwarna hitam berbau karena umurnya yang tua.
Biz Âdem’i oyulup, kazınması halinde ses çıkaran kuru bir çamurdan yarattık. Onun yaratıldığı bu çamur, çok uzun beklemesi sebebiyle rengi kara, kokusu değişmiş bir çamurdu.
Talaga ngang lumikha Kami kay Adan mula sa tuyong putik na kung pinitik ay tumutunog. Ang putik na ito na nilikha siya mula rito ay itim, na nagbago ang amoy dahil sa tagal ng pananatili nito.
Creé a Adán de la arcilla seca, que si es golpeada produce sonido. Esta arcilla es negra y tiene un perfume alterado debido al período de tiempo en el que ha permanecido.
I created Adam from dried clay, if it is struck it sounds. This clay that he was created from is black and of an altered scent beacuse of the duration it has been left.
26- Andolsun ki biz, insanı balçık halindeyken kurumuş bir çamurdan yarattık.
27- Cinleri de (bundan) daha önce dumansız ateşten yarattık.
28- Bir vakit Rabbin meleklere şöyle demişti:“Ben balçık halindeyken kurumuş bir çamurdan bir beşer yaratacağım.”
29- “Ona tam bir şekil verip de içine ruhumdan üflediğim vakit derhal onun için secdeye kapanın.”
30- Bunun üzerine meleklerin hepsi toptan secde ettiler.
31- Ancak İblis hariç; o, secde edenlerle beraber olmaktan kaçındı.
32- Allah buyurdu ki:“Ey İblis, sen ne diye secde edenlerle beraber olmadın?”
33- Dedi ki:“Benim, balçık halindeyken kurumuş bir çamurdan yarattığın bir beşere secde etmem olacak şey değildir.”
34- Buyurdu ki:“O halde çık oradan. Çünkü sen (artık) kovulmuş birisin.”
35- “Ve lanet hesap gününe kadar da senin üzerinde olacaktır.”
36- Dedi ki:“Rabbim, öyle ise bana onların tekrar diriltilecekleri güne kadar mühlet ver.”
37- Buyurdu ki:“Sen mühlet verilenlerdensin;”
38- “Bilinen vaktin (geleceği) güne kadar.”
39- Dedi ki:“Rabbim, beni saptırmana karşılık yemin ederim ki ben de yeryüzünde onlara (günahları) süsleyeceğim ve hepsini kesinlikle saptıracağım.”
40- “Ancak onlardan ihlâsa erdirilmiş kulların müstesnâ.”
41- Buyurdu ki:“İşte bana ulaştıran dosdoğru yol (apaçık ortada)!”
42- “Muhakkak ki benim kullarım üzerinde senin hiçbir otoriten yoktur, ancak azgınlardan sana uyanlar müstesnâ.”
43- “Şüphesiz onların hepsine vaad olunan yer de cehennemdir,”
44- “Onun yedi kapısı vardır ki her kapıya onlardan ayrılmış belli bir pay vardır.”
26. “Andolsun ki biz insanı” yani Âdem aleyhisselam’ı “balçık halindeyken kurumuş bir çamurdan yarattık.” Yani kurumuş ve tıpkı çömlek gibi ses çıkaracak hale gelmiş bir çamurdan yarattık. “Balçık” ise uzun süre kaldığından dolayı rengi ve kokusu değişmiş çamur demektir.
27. “Cinleri de” yani cinlerin atası olan İblis’i de “(bundan) daha önce” yani Âdem’in yaratılışından önce “dumansız ateşten” yani son derece sıcak ateşten “yarattık.”
28-29. Allah Adem’i yaratmayı dileyince meleklere şöyle dedi:“Ben balçık halindeyken kurumuş bir çamurdan bir beşer yaratacağım. Ona tam bir şekil verip” yani tam bir beden haline getirip “de içine ruhumdan üflediğim vakit derhal” Rabbinizin emrine uyarak “onun için secdeye kapanın.”
30. “Bunun üzerine meleklerin hepsi toptan secde ettiler.” Burada (hepsi ve toptan kelimeleri ile) te’kid üstüne te’kid/pekiştirme yapılmıştır ki meleklerden hiçbirinin secde etmekten geri kalmadığı anlaşılmış olsun. Bu secde, Allah’ın emrini ta’zim, Âdem aleyhisselam için de bir saygı idi. Zira Âdem, onların bilmedikleri şeyleri bilmişti.
31. “Ancak İblis hariç; o, secde edenlerle beraber olmaktan kaçındı.” Bu, onun Âdem’e ve onun soyundan gelecek olanlara yönelik ilk düşmanlığı idi.
32-33. Yüce Allah “buyurdu ki: “Ey İblis, sen ne diye secde edenlerle beraber olmadın?” Ded, ki:“Benim, balçık halindeyken kurumuş bir çamurdan yarattığın bir beşer için secde etmem olacak şey değildir!” Böylelikle Allah’ın emrine karşı büyüklendi, Âdem’e ve onun soyundan gelecek olanlara düşmanlığını açığa vurdu, kendi yaratılış mayasını üstün görerek “Ben, Âdem’den hayırlıyım” dedi.
34-35. Yüce Allah da küfrüne ve büyüklenmesine karşılık bir ceza olmak üzere:“Buyurdu ki: “O halde çık oradan. Çünkü sen (artık) kovulmuş” yani her türlü hayırdan uzaklaştırılmış “birisin. Ve lanet” yani yergi, ayıplama ve Allah’ın rahmetinden uzak kalış “hesap gününe kadar da senin üzerinde olacaktır.” Bu ve benzeri ayetlerde onun, küfrü üzere devam edip gideceğine, hayırdan uzak kalışının sürekli olacağına delil vardır.
36. Bunun üzerine İblis “dedi ki: Rabbim, öyle ise bana onların tekrar diriltilecekleri güne kadar mühlet ver.” yani süre tanı.
37-38. “Buyurdu ki: Sen mühlet verilenlerdensin, bilinen vaktin (geleceği) güne kadar.” Allah’ın, İblis’in duasını kabul etmesi, ona olan bir lütufdan dolayı değildir. Bu, Allah tarafından hem onun, hem de kulların imtihan edilmesi için kabul edilmiştir. Böylelikle yüce Mevlasına itaat edenle düşmanına itaat eden, doğru ve samimi kimselerle böyle olmayanlar birbirlerinden ayırt edilsin. Yüce Allah, bu yüzden bizi ondan son derece sakındırmış ve onun bizden neler istediğini açıklamıştır.
39. “Dedi ki: Rabbim, beni saptırmana karşılık yemin ederim ki ben de yeryüzünde onlara (günahları) süsleyeceğim” Onlara dünyayı süslü gösterip onu âhirete tercih etmeye çağıracağım ki her türlü günahın arkasından gitsinler. “ve hepsini kesinlikle saptıracağım.” Dosdoğru yoldan alıkoyup uzaklaştıracağım.
40. “Ancak onlardan ihlâsa erdirilmiş” ihlâsları imanları ve tevekkülleri dolayısı ile kendilerini ihlâsa erdirip seçtiğin “kulların müstesnâ.”
41. Bunun üzerine Allah “buyurdu ki: “İşte bana ulaştıran dosdoğru yol” Bana ulaştıran, benim lütuf ve ihsan yurduma götüren mutedil yol “(apaçık ortada)!”
42. “Muhakkak ki benim kullarım üzerinde senin hiçbir otoriten yoktur.” Yani kendisi ile onları dilediğin sapıklıklara meylettireceğin gücün yoktur. Buna sebep de onların, Rablerine kullukları ve emirlerine bağlılıklarıdır. Allah, bu halleri sebebi ile onları şeytandan korumuş ve onlara yardımcı olmuştur. “Ancak azgınlardan sana uyanlar müstesnâ.” Rahman’a itaat edecek yerde seni dost bilip sana itaate razı olanlar müstesnâ. el-Ğâvî (mealde “azgın” diye karşılanmıştır) “râşid”(doğru yolda olan)’ın zıddı olup hakkı bilmekle birlikte terk eden kimse demektir. ed-Dâll (sapık) ise bilmeksizin hakkı terk eden kimse demektir.
43. “Şüphesiz onların hepsine” İblis’e ve askerlerine “vaadolunan yer de cehennemdir.
44. “Onun yedi kapısı vardır” ve her bir kapı ötekinden daha aşağıdadır “ki her kapıya onlardan” İblis’e tâbi olanlardan amellerine göre “ayrılmış belli bir pay vardır.” Yüce Allah bir başka yerde de şöyle buyurmaktadır: “Onlar ve azgınlar, İblis’in orduları ile hep birlikte yüz üstü oraya atılırlar.”(eş-Şuarâ, 26/94-95)
Allah azze ve celle kendi düşmanı ve kullarının düşmanı olan İblis’e uyanlara hazırlamış olduğu ibretli ve çetin azabı söz konusu ettikten sonra, gerçek dostlarına hazırlamış olduğu büyük lütfu ve ebedi nimetleri söz konusu ederek şöyle buyurmaktadır:
A prije nego što ćemo stvoriti Adema, stvorili smo džine od vatre užarene.
E creammo il padre dei Jinn, prima di creare Ǣdem, pace a lui, da un fuoco ardente.
Âdem -aleyhisselam-’ı yaratmadan önce de cinlerin atasını sıcaklığı çok yüksek bir ateşten yarattık.
Nous avons créé les djinns bien avant Adam d’un feu ardent.
Adapun bapak bangsa jin maka Kami ciptakan sebelum penciptaan Adam -'alaihis-salām- dari api yang sangat panas.
Creé al padre de los yinnes antes de crear a Adán r.
I created the father of the jinn from scolding fire before I created Adam (upon him be peace).
TA (Allah) đã tạo tổ tiên của loài Jinn - Jaann trước khi tạo Adam từ hơi lửa cực nóng
The existence of man is a combination of two things—one is body and the other is soul. The body is totally made up of materials of the earth. The analysis of the body shows that it consists of the same elements that are commonly known as water and earth. In other words, as far as the body is concerned, man is the name of a completely lifeless and unaware existence. But when God infuses a soul into it through His Will, this very body suddenly becomes the possessor of such capacities as are not found in any other creation in the known universe. The other creatures here on earth are known as ‘jinn’. The jinn, rivals of human beings, are made out of fire. They are fiery creatures, and just as the earth keeps itself away from the fiery sun, so that it should not burn out, similarly, man should keep himself away from the jinn, otherwise they will scorch him in the spheres of morality and religion.
Lumikha Kami sa ama ng jinn bago pa ng paglikha kay Adan – sumakanya ang pagbati ng kapayapaan – mula sa apoy na matindi ang init.
Banggitin mo, O Sugo, noong nagsabi ang Panginoon mo sa mga anghel at kay Satanas, na dati siyang kasama sa kanila: "Tunay na Ako ay lilikha ng isang mortal mula sa tuyong putik, na may tunog kung pinitik, na itim, na nagbago ang amoy."
E narra, o Messaggero, di quando il tuo Dio disse agli angeli e Iblīs, quando era presente con loro: "In verità, creerò un essere dall'argilla solida, che emette un suono quando viene colpita, di colore nero, il cui odore è variabile"
Hỡi Thiên Sứ Muhammad, hãy nhớ lại khi Thượng Đế của Ngươi tuyên bố với các Thiên Thần và Iblis - lúc hắn đang ở cùng với họ -: Quả thật, TA sẽ tạo ra một người phàm từ đất sét khô phát ra tiếng kêu khi búng tay, đất sét này được lấy từ một loại Hama' Masnun - đất sét đen sẽ đổi màu và mùi sau một thời gian dài.
-Ey Peygamber!- Hani Rabbinin meleklere ve onlarla beraber olan İblis'e "Ben oyulduğu zaman ses çıkaran, kokusu değişmiş, kara, kuru çamurdan bir insan yaratacağım” dediği zamanı hatırla.
Mensajero, recuerda cuando Al-lah dijo a los ángeles y a Iblís, que estaba con ellos: “Voy a crear un ser de la arcilla seca que suena cuando se la golpea, es negra y tiene un olor alterado.
Ingatlah -wahai Rasul- ketika Tuhanmu berfirman kepada para malaikat dan Iblis yang ada bersama mereka, "Sesungguhnya Aku akan menciptakan manusia dari tanah kering yang memiliki suara bila diketuk, hitam dan berbau.
Ô Messager, rappelle-toi lorsque ton Seigneur dit aux anges et à `Iblîs qui était présent parmi eux: Je vais créer un être humain d’une argile sèche qui produit un son lorsqu’elle est tapotée, noire et malodorante.
Sjeti se i spomeni, Vjerovjesniče, kad se Gospodar obratio melekima – Iblis bijaše s njima zajedno: “Ja ću stvoriti čovjeka od suhe ilovače, koja ispušta zvuk kada se u nju pokuca i čiji se miris promijenio uslijed dugog stajanja.”
The creation of Adam, the Command to the Angels to prostrate to Him, and the Rebellion of Iblis
Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride. This is why Iblis said:
لَمْ أَكُن لاًّسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ
(I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.) this is like when he said,
أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ
(I am better than him (Adam), You created me from Fire and him You created from clay.)(7:12) and
أَرَءَيْتَكَ هَـذَا الَّذِى كَرَّمْتَ عَلَىَّ
("Do you see this one whom You have honored above me...") 17:62
O Messenger, remember when Allah said to the angels and Iblis, who was with them: I will create a being from dried clay that rings when it is hit, it is black and of an altered scent.
If I fashion his image and perfect his creation then prostrate to him in obedience to My command and to greet him.
Cuando forme su imagen y perfeccione su creación, entonces hagan una reverencia ante él en honor a Mi orden y como un saludo de bienvenida para él”.
Onun suretini/şeklini değiştirip yaratılışını tamamladığımda, emrimi yerine getirmek ve onu selamlamak için hemen ona secde edin.
Quand Je lui aurai donné une belle apparence et aurai achevé sa formation, prosternez-vous devant lui afin de Me prouver que vous M’obéissez et afin de le saluer.
Commentary
Blowing of Spirit into the Human Body and Making Angels
Prostrate to him: A Brief Review
Is the spirit (Ruh) a physical entity, or pure essence? On this subject, there has been a difference of opinion among the learned since a long time. According to Ash-Shaykh ` Abd Al-Rauf Al-Munawi, there are upto a thousand positions taken by them. But, they are all based on conjectures. None of them can be called certain. Imam Al-Ghazali, Imam Razi and mystic scholars and thinkers maintain that it is no physical entity. It is pure essence. Imam Razi has advanced twelve arguments in support of this view.
But, the majority of the ` Ulama' of the Muslim Ummah declare Ruh (spirit, soul) to be a highly refined physical entity. The word: (nafkh) means to blow, to breathe into. If we were to go by the consensus of the majority of Ulama and take Ruh to be a refined physical entity, then breathing into it becomes evident by itself. And if we were to accept it to be pure essence, then breathing into it would mean establishing its connection to the body. (Bayan a1-Qur'an)
Ruh (spirit) and Nafs (self):
The View of Qagli Than' ullah (رح)
Leaving this long-winding debate aside, we consider it sufficient to refer the reader to a special research presented by Qadi Thana'ullah Panipati (رح) in his Tafsir Mazhari.
The respected commentator says that Ruh has two kinds: (1) Higher (`’ Ulwi) and (2) Lower (Sifli). The higher Ruh is bereft of matter and is a creation of Allah Ta’ ala the comprehension of whose reality is difficult. The masters of insight by illumination (ahl al-kashf) see its real station to be above the Throne ('Arsh عَرش) because it is more refined than the ` Arsh. And this higher Ruh, as seen through illumination, is sensed in five degrees at upper and lower levels. Their number is five and they are: (1) The heart (Qalb) (2) The spirit (Ruh) (3) The mystery (Sirr) (4) The secret (Khafii) (5) The most secret (Akhfa). These are all from the refine-ments of the domain of Divine command towards which the Holy Qur’ an has hinted by declaring: قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي (Say, "The spirit is from the command of my Lord - 17:85).
As for the lower Ruh, it is a refined vapour which emerges from the combination of the four elements of the human body, that is, from fire, water, dust and air, and this lower Ruh is called the self (nafs).
Allah Ta’ ala has made this lower spirit called self a mirror of the higher spirits mentioned above. An illustration would make it clear. If we were to hold a mirror against the sun, then, despite that the sun is far far away, its reflection comes into the mirror. And because of the light, that too starts glowing like the sun. It even receives the heat of the sun in it which could burn a piece of cloth. The same thing applies to the higher spirits. Though they are, because of their purity and detachment, very high and elevated in station, and far distant too, yet their reflection appears in the mirror of the lower spirit and transfers the states and effects of the higher spirits into it. When these very effects take root in human selves, they become known as subordinate parts of each individual's spirit.
Then, this lower form of spirit which is identified as Nafs or self armed with the states and effects which it has acquired from the higher forms of spirits first gets connected with the heart muscle of the human body. This connection itself is another name for life. Once the lower spirit relates to the human heart, it infuses in it life and cognitions which it has acquired from the higher spirits. This lower spirit then starts circulating through the thin veins spread throughout the body and thus reaches every part of it.
It is this infusion of the lower spirit into the human body which has been called the 'blowing or breathing of the spirit' (نَفَخ اَلرُوح): the nafkh of ruh) because it bears close resemblance to blowing or breathing into something.
And, in the present verse, Allah Ta’ ala has attributed the spirit to Himself. He has said: مَن رُوحِی (from My spirit) so that the superior status of the human spirit out of the entire creation becomes evident - because, it has come into existence, without any material substance, only under Divine command. In addition to that, it has a unique ability to accept and absorb the manifestations of Divine light, an ability which does not exist in the spirit of any other living creature other than that of the human person.
Though, dust is the dominant element in the creation of man - and that is why the creation of man has been attributed to clay - but, the reality is that man is a combination of ten elements out of which five be-long to the universe of creation (عَالم الخلق) while the other five to the universe of Divine command (' عَالم الأمر). The four elements of the universe of creation are fire, water, dust and air. The fifth is the refined vapour from these four which is called the lower spirit or nafs. As for the five elements of the universe of Divine command mentioned above, they are: (1) heart (qalb) (2) spirit (ruh) (3) mystery (sirr) (4) secret (khafiyy) (5) totally hidden (akhfa).
It is because of this comprehensive making of the human model that man became deserving of Divine vice-regency, and very much capable of absorbing the light which helps him know his Lord and, of course, sustaining his own burning quest on the path of love and longing for Him. The outcome, though unspecified as to its actual state, is communion with the Divine because the Holy Prophet ﷺ
has said: اَلمَرُء مَعَ مَن اَحَبَّ (One shall be with whoever one loves).
And since human beings have the ability to absorb the manifestations of Divine light, and since they have been given the honour of being in communion with the Divine, it came to be the dictate of Divine wisdom that man be made the object of prostration by the angels. It was said: فَقَعُوا لَهُ سَاجِدِينَ ' (you fall down before him, prostrating - 29)
I kad mu dam lik i u njega udahnem dušu, vi mu se poklonite pokoravajući se Meni i pozdravljajući njega, Adema!
Bila Aku telah menyelesaikan pembentukannya dan menyempurnakan penciptaannya, maka sujudlah kalian untuk melaksanakan perintahKu dan sebagai penghormatan kepadanya.
Quando plasmerò la sua forma e avrò terminato la sua creazione, prostratevi a Lui, obbedendo al Mio ordine, come saluto a lui rivolto.
Kaya noong nakapagsaayos Ako ng anyo niya at nakalubos Ako sa paglikha sa kanya ay magpatirapa kayo sa kanya bilang pagsunod sa utos Ko at bilang pagbati sa kanya.
Khi TA đã uốn nắn thân hình của Y (Adam) và hoàn tất việc tạo hóa Y thì TA ra lệnh: Nào các ngươi hãy sụp xuống cúi đầu quỳ lạy Y để chấp hành theo lệnh của TA với ý nghĩa kính chào.
Thế là, các Thiên Thần đều chấp hành mệnh lệnh Thượng Đế của họ, tất đều cúi đầu quỳ lạy Adam.
Kaya sumunod ang mga anghel saka nagpatirapa sila sa kalahatan nila sa kanya gaya ng ipinag-utos sa kanila ng Panginoon nila.
Lalu para malaikat langsung melaksanakan perintah Allah, mereka semua bersujud kepadanya sebagaimana yang Allah perintahkan.
Gli angeli obbedirono, e si prosternarono tutti così come ordinò il loro Dio,
Los ángeles obedecieron, por lo que todos hicieron la reverencia como su Señor les ordenó.
Les anges obéirent tous et se prosternèrent conformément à ce que leur avait ordonné leur Seigneur.
Meleklerin hepsi, Rablerinin onlara emrettiği gibi emrine boyun eğerek ona secde etmişlerdi.
Meleki su sproveli ovu Allahovu zapovijed, svi, niko nije izostao.
The angels obeyed, so they all prostrated as their Lord commanded them.
Fakat -meleklerle beraber ancak bir melek olmayan- (İblis), Âdem’e melekler gibi secde etmekten kaçındı.
Ali Iblis, koji bijaše s melekima, no ne bijaše jedan od njih, nije se poklonio Ademu.
En revanche, `Iblîs –qui était présent parmi les anges mais n’en est pas un– s’abstint de se prosterner devant Adam.
Akan tetapi, Iblis -yang saat itu bersama para malaikat dan ia bukan golongan mereka- menolak untuk bersujud kepada Adam bersama para malaikat.
Chỉ một mình Iblis - kẻ mà hắn đang ở cùng với các Thiên Thần - không chịu cùng với họ cúi đầu quỳ lạy Adam theo lệnh của Allah.
En cuanto a Iblís que estaba con los ángeles, pero no era uno de ellos, se negó a hacer la reverencia ante Adán junto con los ángeles.
The Command to Prostrate was Given to Angels - Iblis was to Follow Suit
Addressing Iblis in Surah Al-A` raf, it was said: مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ (What stopped you from prostrating when I ordered you? - 7:12). This shows that the command to prostrate was given, along with the angels, to Iblis as well. However, the verses you have gone through a little earlier apparently give the sense that the command was particular to the an-gels. This could mean that the command was originally given to the angels but, as Iblis too was present among the angels, therefore, he too was covered by this command as a corollary - because, when the command went forth for the most august creation of Allah Ta’ ala, that is, the an-gels, that they pay their homage to Sayyidna 'Adam (علیہ السلام) ، it was obvious that any other creation was bound to follow suit under this command. It was for this reason that Iblis did not respond by saying that he was never asked to prostrate to begin with, so he could not be charged with the crime of non-compliance of the order. Perhaps, the words of the Qur’ an here: ' أَبَىٰ أَن يَكُونَ مَعَ السَّاجِدِينَ ' (He refused to be among those who prostrated - 30) may contain a hint in that direction. Rather than say: أَبَىٰ أَن یَّسجُدَ 1 that is, 'he refused to prostrate', what was actually said was: ' أَبَىٰ أَن يَكُونَ مَعَ السَّاجِدِينَ ' he refused to be among those who prostrated. This indicates that the main prostraters were after all the angels but Iblis too, being present with them, was reason-bound to join the prostrating an-gels. So, the Divine wrath was against his failure to join.
Subalit si Satanas, na dating kasama sa mga anghel at hindi nangyaring kabilang sa kanila, ay nagpigil na magpatirapa kay Adan kasama ng mga anghel.
ma Iblīs, che era assieme agli angeli, e che non era uno di loro, rifiutò di prosternarsi ad Ǣdem assieme agli angeli.
As for Iblis, who was with the angels but was not one himself, refused to prostrate to Adam along with the angels.
“Zašto se nisi pokorio s melekima, koji su poslušali Moju zapovijest?”, upitao je Allah Iblisa.
Allah berfirman kepada Iblis setelah ia menolak untuk sujud kepada Adam, apa yang membuatmu menolak untuk sujud bersama Malaikat-Malaikat yang telah sujud melaksanakan perintahKu?
Allah dit à `Iblîs après que celui-ci se soit abstenu de se prosterner devant Adam: Pour quelle raison t’es-tu abstenu de te prosterner avec les anges qui M’ont obéi?
Yüce Allah, Âdem’e secde etmekten kaçındıktan sonra İblis'e şöyle dedi: "Benim emrime uyarak secde eden meleklerle beraber seni secde etmemeye taşıyan ve bundan seni alıkoyan nedir?"
Allāh disse a Satana, dopo che si rifiutò di prostrarsi ad Ǣdem: "Cosa ti ha impedito di prostrarti assieme agli angeli che si sono prostrati, obbedendo al Mio ordine?"
Después de que Iblís se negara a hacer la reverencia ante Adán, Al-lah le dijo: “¿Qué te impidió hacer la reverencia junto con los ángeles, que se prosternaron en obediencia a mi orden?”
Nagsabi si Allāh kay Satanas matapos ng pagpipigil nito na magpatirapa kay Adan: "Ano ang nag-udyok sa iyo at pumigil sa iyo na magpatirapa ka kasama sa mga anghel na nagpatirapa bilang pagsunod sa utos Ko?"
Allah phán với Iblis sau khi hắn không chịu cúi đầu quỳ lạy Adam: Sao ngươi không chịu phủ phục cùng với các Thiên Thần, điều gì đã ngăn cản ngươi trái lệnh của TA?
After Iblis refused to prostrate to Adam, Allah said to him: What kept you and prevented you from prostrating with the angels, who prostrated out of obedience to My command?
Nagsabi si Satanas habang nagmamalaki: "Hindi natutumpak para sa akin na magpatirapa sa isang mortal na nilikha Mo mula sa tuyong putik na dating putik na itim na nagbago [ang amoy]."
İblis kibirlenerek şöyle dedi: "Benim, değişmiş siyah bir balçık olan kuru çamurdan yarattığın insana secde etmem doğru olmaz.''
Iblis je, oholeći se, odgovorio: “Ne priliči mi da se poklonim čovjeku koga si stvorio od blata ustajalog!”
Iblís dijo de forma arrogante: “No es apropiado para mí hacerla ante un ser que Tú creaste con arcilla seca que solía ser arcilla negra y maleable”.
Empli d’orgueil, `Iblîs répondit: Il ne convient pas que je me prosterne devant un être humain que Tu as créé d’argile sèche qui auparavant était noire et malodorante.
Iblis arrogantly said: It is not proper for me to prostrate to a being You created out of dried clay that used to be black, malleable clay.
Satana disse, insuperbito: "Non mi si addice prostrarmi ad un uomo che hai creato da argilla solida, nera e mutevole".
Iblis nói một cách tự cao tự đại: thật là không đúng cho việc bắt bề tôi phủ phục quỳ lạy một con người phàm tục mà Ngài đã tạo ra từ đất sét khô, một loại đất sét đen thay đổi màu mùi sau đó.
Iblis menjawab dengan menyombongkan diri, tidak sepantasnya bagiku untuk sujud kepada manusia yang Engkau ciptakan dari tanah kering hitam dan berbau.
Allāh disse a Satana: "Esci dal Paradiso, in verità ne sei stato espulso"
Al-lah le dijo a Iblís: “Sal del Paraíso, pues eres desterrado.
Satan’s ostensible reason for not prostrating himself was that a human being was lower in status than he. But, in fact, the real reason was Satan’s own inferiority complex. He resented it that all creatures were not made to honour him by prostrating themselves before him, as they did before Adam, considering that he had been created before Adam, a human being, whom he considered inferior to himself. He could not agree to pay homage to an undeserving being. It is this type of pride and envy which are collectively at the root of all evils. In the present world such circumstances confront man again and again. One who does not become envious on such occasions has, in effect, followed the example of the angels and one who becomes a victim of envy has, in effect, followed Satan.
Nagsabi si Allāh kay Satanas: "Kaya lumabas ka mula sa Paraiso sapagkat tunay na ikaw ay itinataboy,
Allah berfirman kepada Iblis, "Keluarlah kamu dari surga! Sesungguhnya kamu itu terusir.
The Expulsion of Iblis from Jannah, and His Reprieve until the Day of Resurrection
Allah tells us how He issued an unconditional command to Iblis to leave the position he held among the highest of heights. He told him that he was an outcast, i.e., cursed, and that he would be followed by a curse that would hound him until the Day of Resurrection. It was reported that Sa`id bin Jubayr said: "When Allah cursed Iblis, his image into something different from that of the angels, and he made a sound like a bell. Every bell that rings on this earth until the Day of Resurrection is part of that. This was reported by Ibn Abi Hatim.
Allah said to Iblis: Exit from paradise, for you are banished.
Allah phán với Iblis: Ngươi hãy đi ra khỏi Thiên Đàng, bởi quả thật ngươi là một tên đã bị trục xuất (khỏi lòng thương xót của TA).
Tad je Allah protjerao Iblisa iz Dženneta, i udaljio ga je od Svoje milosti.
Yüce Allah, İblis'e şöyle dedi: "Cennetten çık git. Artık sen kovuldun.''
Allah répliqua: Sors du Paradis car tu en es chassé.
Upon you is My damnation and banished you are from My mercy until the Day of Judgment.
Kıyamet gününe kadar üzerine lanet olacak ve rahmetimden kovulmuş olacaksın.
La malédiction te poursuivra jusqu’au Jour de la Rétribution et tu seras exclus de Ma Miséricorde jusqu’à ce jour-là.
“Sobre ti pesa Mi condena y desterrado eres de Mi misericordia hasta el Día del Juicio”.
I rekao mu da će ostati u prokletstvu i daleko od Allahove milosti, do Sudnjeg dana.
Và quả thật ngươi - Iblis - là một tên bị nguyện rủa và bị trục xuất khỏi lòng thương xót của TA cho đến Ngày Phán Xét Cuối Cùng.
at tunay na sumaiyo ang sumpa at ang pagtataboy mula sa awa Ko hanggang sa Araw ng Pagbangon."
Sesungguhnya telah ditimpakan atasmu laknat dan pengusiran dari rahmat-Ku sampai hari kiamat kelak."
E, in verità, sei stato maledetto e allontanato dalla Mia Misericordia, fino al Giorno della Resurrezione.
Satana disse: "O Dio mio, concedimi una proroga e non farmi morire fino al Giorno in cui resusciterai il creato".
Iblis van nài Allah: Lạy Thượng Đế, xin Ngài gia hạn (tức để bề tôi sống) cho đến Ngày mà Ngài phục sinh con người từ cõi chết.
Iblis said: O Lord, allow me to live and do not cause me to die until the day that Adam and his offspring are resurrected.
Iblis berkata, "Ya Tuhanku! Berilah aku penangguhan dan jangan mematikanku hingga hari seluruh makhluk dibangkitkan."
Iblís dijo: “¡Señor! Déjame vivir y no me hagas morir hasta el día en que Adán y su descendencia sean resucitados”.
İblis de şöyle dedi: "Ey Rabbim! mahlukatın yeniden dirileceği güne kadar bana süre ver ve beni öldürme.''
Iblis reče: “Gospodaru moj, daj mi vremena, nemoj me usmrtiti do Smaka svijeta!”
`Iblîs formula alors la requête suivante: Ô Seigneur, accorde-moi un répit et ne me fais pas mourir avant le Jour où les gens seront ressuscités.
Nagsabi si Satanas: "O Panginoon ko, magpalugit Ka sa akin at huwag Kang magbigay-kamatayan sa akin hanggang sa Araw na bubuhayin ang nilikha."
“Eto, bit ćeš jedan od onih kojima ću dati rok”, Allah reče.
Yüce Allah İblise dedi ki: “Öyleyse sen, vadesi ertelenerek kendisine mühlet verilenlerdensin.''
Allah berfirman kepada Iblis, "Sesungguhnya kamu termasuk golongan yang ditangguhkan, yaitu orang-orang yang ajal mereka Aku tunda.
Tu es de ceux à qui J’ai accordé un répit et dont J’ai reporté la mort.
Allah (the Exalted) said: You are of those who I will grant a long life.
Al-lah le dijo: “Te concederé una vida larga.
Allāh gli disse: "In verità, tu sei tra coloro che sono stati rinviati, e la cui morte ho ritardato
Nagsabi si Allāh sa kanya: "Kaya tunay na ikaw ay kabilang sa mga pinalulugitan na inantala ang mga taning nila
Allah phán với Iblis: Ngươi được TA chấp thuận cho gia hạn.
The turn of events after the creation of the first human made Satan the permanent enemy of humanity. Now, till Doomsday, man is within the range of Satan’s evil. It is imperative that man should be vigilant against the fraudulence of Satan. It is in this present world that the decision is taken about both a man’s success and his failure.
al momento in cui tutte le creature moriranno al primo soffio".
“Hasta el momento en que todas las cosas creadas se extingan, cuando suene por primera vez la Trompeta”.
Bütün mahlukatın öldüğü, Sûr'un ilk üflendiği vakte kadar.
hanggang sa panahon na mamamatay roon ang lahat ng mga nilikha sa sandali ng Unang Pag-ihip."
Until the time when all created things will die, upon the first blow of the Horn.
Hingga waktu semua makhluk mati, saat tiupan sangkakala yang pertama.
Je t’ai accordé un répit jusqu’au moment où toutes les créatures qui ne seront pas encore mortes devront mourir, c’est-à-dire lorsque le premier Souffle dans la Trompe sera effectué.
Dat ću ti rok do prvog puhanja u rog, do trenutka kad će pomrijeti sve što postoji.
Ngươi được gia hạn cho đến Ngày mà tất cả tạo vật đều phải chết khi tiếng Còi đầu tiên được thổi lên.
Iblis thưa: Lạy Thượng Đế, bởi việc Ngài xua đuổi bề tôi, bề tôi sẽ trang hoàng những tội lỗi trên trái đất cho con người và bề tôi sẽ dắt chúng đi lạc khỏi con đường Ngay Chính.
Iblis said: O Lord, because You misguided me, I will make sins on earth seem attractive to them, and I will lead them all astray from the straight path.
`Iblîs dit: Ô Seigneur, puisque Tu m’a induis en erreur, j’embellirai aux êtres humains vivant sur la Terre les péchés et les égarerai tous du droit chemin.
Iblis berkata, "Ya Tuhanku! Karena Engkau telah menyesatkanku maka aku akan menggoda manusia untuk menganggap baik berbuat kemaksiatan di bumi dan aku pasti akan menyesatkan mereka dari jalan yang lurus.
Iblís dijo: “Señor, por haber dejado que me extravíe, haré que los pecados en la Tierra les parezcan atractivos, y los descarriaré del camino recto.
Iblis reče: “Gospodaru, zbog toga što si me u zabludu odveo, ja ću ljudima na Zemlji poroke lijepim prikazivati, i zacijelo ću ih odvoditi s Pravog puta!”
Satana disse: "O mio Dio, poiché mi hai sviato, abbellirò loro i misfatti in terra e li svierò tutti dalla Tua Retta Via,
İblis de şöyle dedi: "Ey Rabbim! Beni saptırman sebebiyle, ben de yeryüzünde günahları onlara güzel göstereceğim ve onların hepsini doğru yoldan saptıracağım."
Nagsabi si Satanas: "Panginoon ko, dahilan sa pagliligaw Mo sa akin, talagang magpapaganda nga ako para sa kanila ng mga pagsuway sa lupa at talagang magliligaw nga ako sa kanila sa kabuuan nila palayo sa landasing tuwid,
The Threat of Iblis to tempt Mankind, and Allah's Promise of Hell for him
Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord:
بِمَآ أَغْوَيْتَنِى
(Because You misled me,) i.e., because You misled me and misguided me.
لأُزَيِّنَنَّ لَهُمْ
(I shall indeed adorn the path of error for them) meaning, for the progeny of Adam.
فِى الاٌّرْضِ
(on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin.
وَلأُغْوِيَنَّهُمْ أَجْمَعِينَ
(and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me.
إِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ
(Except Your chosen, (guided) servants among them.) This is like the Ayah:
أَرَءَيْتَكَ هَـذَا الَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَـمَةِ لأَحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلاً
("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!") (17:62).
قَالَ
((Allah) said), i.e., threatening and warning Iblis.
هَذَا صِرَطٌ عَلَىَّ مُسْتَقِيمٌ
(This is the way which will lead straight to Me.) means, `all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.' This is like the Ayah:
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
(Verily, your Lord is ever watchful.) (89:14) and
وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ
(And it is up to Allah to show the right way.) (16:9)
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ
(Certainly, you shall have no authority over My servants) meaning, `you will have no way to reach those for whom I have decreed guidance.'
إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ
(except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, `I seek refuge with Allah from the accursed Shaytan.' The enemy of Allah said, `Do you know who you are seeking refuge from Here he is!' The Prophet said, `I seek refuge with Allah from the accursed Shaytan', and he repeated that three times. Then the enemy of Allah said, `Tell me about anything in which you will be saved from me.' The Prophet twice said, `No, you tell me about something in which you can overpower the son of Adam' Each of them was insisting that the other answer first, then the Prophet said, Allah says,
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ
(Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, `I heard this before you were even born.' The Prophet said, `And Allah says,
وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ
(And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing) (7: 200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, `You have spoken the truth. In this way you will be saved from me.' The Prophet said, `Tell me in what ways you overpower the son of Adam.' He said, `I seize him at times of anger and times of desire.'
وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ
(And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis, as Allah says in the Qur'an:
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place.)(11:17)
The Gates of Hell are Seven
Then Allah tells us that Hell has seven gates:
لِكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ
(for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds. Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet about,
لِكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ
(for each of those gates is a class assigned.) He said,
«إِنَّ مِنْ أَهْلِ النَّارِ مَنْ تَأْخُذُهُ النَّارُ إِلَى كَعْبَيْهِ، وَإِنَّ مِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى حُجْزَتِهِ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى تَرَاقِيه»
(Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds. This is like the Ayah;
لِكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ
(for each of those gates is a class assigned.)
tranne i Tuoi sudditi che hai prescelto per adorarti".
“Ali neću moći zavesti Tebi odane robove”, doda Iblis.
Excepté ceux parmi Tes serviteurs que Tu as élus pour T’adorer.
Kecuali hamba-hamba-Mu yang Engkau pilih untuk beribadah kepada-Mu.
Except for those servants You select to be worshipful to You.
An opportunity was presented to Satan to take a test and he failed in it. Now the best course would have been to admit his failure. Instead of that he levelled allegations against God, that whatever He had done was meant to misguide him. He wanted to blame God for that which had proved his own weakness. To blame others for one’s defeat amounts to following this characteristic of Satan. The reason given by Satan for refusing to prostrate himself before a human being was that the human being was made from earth, while he (Satan) had been made from fire. There is no particular reason to believe that fire is superior to earth. But according to Satan’s way of thinking, earth became contemptible and fire became a thing of a higher grade. This is known as glorification (taz’in). This is a psychological error and not a rational stand. Instead of admitting his mistake, Satan decided that he would make others commit the same mistake; that he would make all human beings suffer from that psychological weakness of which he himself was a victim. Satan said that he would misguide all except the selected servants of God. And who are these selected servants of God? They are those who have adopted the straight path commanded by God, that is, the path of submission. In other words, Satan would not be successful in leading astray those men and women who have realised their real position, that is, a position of total helplessness in comparison to that of the All-Powerful God.
maliban sa mga hinirang Mo kabilang sa mga lingkod Mo para sa pagsamba sa Iyo."
Ancak sana ibadet etmesi için seçtiğin kulların hariç.
“Excepto a aquellos siervos que elijas para que Te adoren”.
Ngoại trừ những con người nào trong đám bề tôi của Ngài thành tâm thờ phường Ngài.
Allah berfirman, ini adalah jalan lurus yang menyampaikan kepadaKu.
Al-lah dijo: “Este es un camino recto que conduce hacia Mí.
Allāh disse: "Questa è una Via retta che conduce a Me.
Allah phán: Đây là con đường Ngay Chính dẫn đến nơi TA.
Allah Teâlâ şöyle buyurdu: "İşte bu, bana ulaştıran ölçülü bir yoldur.''
Allah je rekao: "Ovo je Pravi put k Meni", a to znači: ovo je put koji Meni vodi.
Nagsabi si Allāh: "Ito ay isang daang matuwid na nagpaparating sa Akin.
Allah said: This is a straight path that leads to Me.
Allah dit: Voici une voie médiane qui mène vers Moi.
The Meaning of Shaitan Having No Power over Special Servants of Allah
From the verse: إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ (My servants are such that you have no power over them - 42), we learn that there are special and chosen servants of Allah Ta’ ala who are not affected by Shaitanic deception. But, within this event relating to Sayyidna 'Adam ill, it has also been said that the deception of Shaitan worked in the case of Sayyidna 'Adam and Hawwa' (علیہما السلام) . Similarly, about the noble Companions, the Qur’ an has said: إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ (Shaitan had but made them slip for some of their deeds - 3:155) which tells us that there was an occasion (during the Battle of Uhud) when the evil plan of the Shaitan worked against the Companions as well.
Therefore, in the present verse, the sense of saying that the special servants of Allah are such that Shaitan has no power over them is that their hearts and minds never come under the power and sway of Shaitan to the extent that would just not become alerted to their error at all, be-cause of which, they would remain deprived of necessary repentance for ever, or that they fall into some sin the forgiveness of which would be-come impossible.
As for the events mentioned above, they offer no contradiction be-cause 'Adam and Hawwa' (علیہما السلام) made their Taubah and this repentance was accepted. Similarly, the noble Companions referred to above had also made their Taubah. Thus, whatever sin they fell into because of the mechanization of Shaitan was forgiven.
You have no power or sway over tempting My sincere servants, except for those who follow you who are led astray.
Tu n’auras sur Mes serviteurs fidèles aucun pouvoir ni aucune emprise. Tu ne pourras donc tenter que les égarés qui te suivent.
Quả thật, đối với bề tôi ngoan đạo thành tâm của TA thì nhà ngươi (Shaytan) không có quyền dụ dỗ họ trừ những kẻ lầm lạc đi theo nhà ngươi.
No tendrás poder ni influencia alguna para tentar a Mis siervos sinceros, salvo aquellos que te sigan y se extravíen”.
Şüphesiz benim ihlaslı kullarım üzerinde senin hiçbir gücün yoktur. Sana tabi olmuş sapıkların dışında, yoldan çıkarmak için onlara musallat olamazsın.
In verità, non hai potere sui Miei sudditi pii, e non puoi trarli in inganno, tranne chi ti seguirà di coloro che sono in perdizione".
Sesungguhnya kamu tidak mempunyai kekuasaan untuk menyesatkan hamba-hambaKu yang terpilih kecuali siapa yang mengikutimu dari orang-orang yang tersesat.
Ti, Iblise, nećeš imati nikakve vlasti nad onim Mojim robovima koji budu iskreni i Meni odani, već ćeš jedino moći zavoditi one zalutale.
Tunay na ang mga lingkod Kong mga itinangi ay wala kang kakayahan ni pangingibabaw sa paglilisya sa kanila, maliban sa sinumang sumunod sa iyo kabilang sa mga ligaw.
Tunay na ang Impiyerno ay talagang ang tipanan ni Satanas at ng sinumang sumunod sa kanya kabilang sa mga ligaw sa kabuuan nila.
Džehennem će biti mjesto sastanka za Iblisa i sve one koji ga budu slijedili.
Cehennem, iblis ve ona tabi olan sapıkların hepsinin toplanma yeridir.
E in verità l'Inferno è il destino di Satana e di tutti gli sviati che lo seguono.
Và quả thật, Hỏa Ngục là điểm hẹn của Iblis và những kẻ lầm lạc đi theo hắn.
Sesungguhnya Jahanam adalah tempat kembali bagi Iblis dan orang-orang tersesat yang mengikutinya.
El Infierno es la morada prometida para Iblís y todos aquellos que lo sigan en su desvío.
L’Enfer est assurément promis à `Iblîs et à tous les égarés qui le suivent.
Hellfire is the promised abode of Iblis and all those who follow him who have been led astray.
Džehennem ima sedam kapija i kroz svaku će kapiju proći određen broj Iblisovih sljedbenika.
Hỏa Ngục có cả thảy bảy cổng vào, mỗi cổng là lối vào danh riêng cho từng nhóm nhất định trong số những kẻ đi theo Iblis.
L’Enfer a sept portes par lesquelles ils entrent et par chaque porte entrera un nombre déterminé de disciples de`Iblîs.
Jahanam mempunyai tujuh buah pintu yang mereka masuk melewatinya, setiap pintu dari pintu-pintunya akan dimasuki oleh orang-orang yang mengikuti Iblis dalam kadar yang diketahui.
L'inferno possiede sette porte da cui potranno entrare; in ciascuna di queste sue porte entrerà un certo numero di seguaci di Satana.
Hellfire has seven doors through which they enter. For each of its doors, there is a known amount of the followers of Iblis who will enter through it.
According to Mujahid, Hassan and Qatada, the meaning of ‘straight path’ is reported to be the ‘way of Truth’, which leads towards God and ends there. (Tafsir ibn Kathir). If a man adopts the path of polytheism, that path will not let him reach God but will lead towards the supposed partners of God. If he adopts the way of arrogance, his goal will be his own self. If he leads an unrestricted life, he will wander aimlessly hither and thither; his journey never leading to God. But if a man makes God his entire centre of attention and, considering Him everything, lives his life focused on God, it is quite natural that his journey should carry him towards God and that finally he should reach God. God is All-Powerful and man is totally powerless. So there can be only one true relationship between God and His subject and that is one of man’s subordination. Adopting the way of subordination to God is the means of establishing a perfect relationship with God, and Satan has no power over one who has done so. One who does not do so develops a relationship with Satan. Then he follows the suggestions of Satan, to such an extent that he reaches that very place where Satan is finally destined to arrive. Hell, which is the final destination of Satan and his companions, consists of seven stages. Ikrama says seven gates means seven stages. (Tafsir ibn Kathir). People consigned to Hell will be divided into seven big groups according to their different deeds and, on that basis, they will find a place in one of the seven sections of hell.
Ang Impiyerno ay may pitong pintong papasok sila sa mga iyon. Para sa bawat pinto kabilang sa mga pinto nito, mula sa mga tagasunod ni Satanas, ay may isang nalalamang dami kabilang sa kanila na papasok doon."
El Infierno posee siete puertas por las cuales ellos entrarán. Por cada una de sus puertas, ingresará una cantidad determinada de seguidores de Iblís.
Cehennemin yedi kapısı vardır, (kâfirler) oradan girerler. Kapılarından her bir kapıdan İblis'e uymuş olanlardan sayıları belirlenmiş kimseler cehenneme gireceklerdir.
The Seven Gates of Jahannam
About the statement: لَهَا سَبْعَةُ أَبْوَابٍ (It has seven gates - 44), according to a narration of Sayyidna ` Ali ؓ reported by Imam Alhmad, Ibn Jarir Al-Tabari and Al-Baihaqi, the seven gates of Jahannam (Hell) are in terms of seven levels, one upon the other. Some others have taken these as common gates where every gate will be reserved for a special kind of sinners. (Qurtubi)
Ceux qui craignent leur Seigneur, en se conformant à Ses commandements et en délaissant Ses interdits seront dans des vergers irrigués par des sources.
Oni koji su se Allaha bojali, pa su izvršavali vjerske naredbe, a sustezali se od onog što im je bilo zabranjeno, oni će u džennetskim baščama pored izvorā biti.
Those who were mindful of Allah, by obeying His command and staying away from disobedience will have gardens and springs.
45- Şüphesiz takva sahipleri, cennetlerde ve pınar başlarındadır.
46- “Girin oraya selametle, güven içinde…”
47- Biz onların göğüslerindeki kini söküp attık. Kardeşler olarak tahtlar üzerinde karşılıklı otururlar.
48- Orada onlara hiçbir yorgunluk dokunmaz, onlar oradan çıkarılmayacaklardır da.
49- Kullarıma haber ver ki: Ben, gerçekten Ğafûr ve Rahîm’im.”
50- “Ama azabım da hiç şüphesiz can yakıcı bir azaptır.”
45. “Şüphesiz” şeytana itaatten ve onun davet ettiği bütün günah ve masiyetlerden sakınan “takva sahipleri elbette cennetlerde ve pınar başlarındadır.” Oralarda her çeşitten ağaç bulunur ve hepsi de her vakit meyvelerini verirler.
46. Cennete girecekleri vakit onlara:“Girin oraya” denilecektir, “selametle, güven içinde” yani ölümden, uykudan, yorgunluktan, boş şeylerden, içinde bulundukları nimetlerden herhangi birisinin sonunun gelmesinden yahut eksilmesinden, hastalıktan, üzüntüden, kederden ve rahatsızlık verici sair şeylerden yana selamette ve güvende olarak.
47. “Biz onların göğüslerindeki kini söküp attık.” Böylece kalpleri her türlü kinden ve kıskançlıktan arınıp tertemiz olmuş, karşılıklı sevgi ile dolmuştur. “Kardeşler olarak tahtlar üzerinde karşılıklı otururlar.” Bu, onların ziyaretleşeceklerine ve bir araya gelip toplanacaklarına delildir. Yine aralarında güzel bir şekilde adaba riâyet edeceklerine de delildir. Zira her birisinin yüzü diğerine dönük olcak, birbirlerine arka dönmeyeceklerdir. Sergiler, inciler ve çeşitli mücevharat ile süslenmiş tahtlara yaslanacaklardır.
48. “Orada, onlara” ne maddi ne manevi “hiçbir yorgunluk dokunmaz.” Çünkü Allah, onları herhangi bir kusuru olmayan tam ve eksiksiz bir hayat ile yeniden yaratacaktır. “Onlar oradan” hiçbir zaman “çıkarılmayacaklardır da.”
49. Allah, yaratmış olduğu cennet ve cehennemin etkisi ile korkmayı ve umutlanmayı gerektiren şeyleri söz konusu ettikten sonra kendi sıfatlarından da bunları gerektiren şeyleri söz konusu ederek şöyle buyurmaktadır:“Kullarıma haber ver ki” delillerle pekiştirilmiş olarak ve kesin bir şekilde onlara bildir ki: “Ben, gerçekten Ğafûr ve Rahîm’im.” Allah’ın rahmet ve mağfiretinin kemalini bilirlerse rahmetin kendilerine ulaşmasını sağlayacak yolları izlemeye gayret ederler. Günahlardan da uzak kalırlar ve yaptıklarından da tevbe ederler ki mağfiretine nail olsunlar.
50. Bununla birlikte Allah’ın rahmetini ummaları, onların azabından emin olmalarına ve ağırdan almalarına sebeb teşkil etmemelidir. Bu yüzden onlara haber ver ki:“azabım da hiç şüphesiz can yakıcı bir azaptır.” Hakikatte Allah’ın azabından başka azap yoktur ve o, öyle bir azaptır ki miktarı tespit edilemez ve özü asla idrak edilemez. O’nun azabından yine O’na sığınırız. İşte Allah’ın kulları, “O’nun azabı gibi kimse azab edemez, O’nun bağladığı gibi kimse bağlayamaz.”(el-Fecr, 89/25-26) gerçeğini bilecek olurlarsa, cezalandırılmalarını gerektirecek her bir sebepten sakınır ve uzak kalırlar.
Kulun kalbi, her zaman için korku ile ümit ve arzu ile çekince arasında bulunmalıdır. Rabbinin rahmet ve mağfiretine, cömertlik ve ihsanına bakınca bu, onun umut ve arzusunu harekete geçirmelidir. Kendi günahlarına, Rabbinin haklarını yerine getirmekteki kusurlarına bakınca da bu, onda korku ve çekince halini harekete geöirmeli ve o günahlardan vazgeçmesini sağlamalıdır.
Commentary
According to Sayyidna ` Abdullah ibn ` Abbas ؓ ، when the people of Jannah will enter Jannah, first of all two streams of water will be presented before them. They will drink water from the first stream and all mutual grudges they had from their life in the mortal world - the effect of which naturally survived right through the end - will be totally washed away. In its place, they all will feel love for each other in their hearts because mutual bickering too is virtually a pain and punishment as such, and Jannah is free of all pain.
As for the report appearing in Sahih Hadith: 'Anyone who nurses the least grudge in his heart against a Muslim will not go to Jannah,' it means the grudge and malice which is rooted in material ends, and is there by one's personal intention and choice, and because of which this person keeps looking for an opportunity to inflict pain or loss on his enemy. Being ill at ease in someone's company as a matter of natural temperament, a human trait beyond one's control, is not included here. Similar is the case of what is based on some Islamic legal ground. It is this kind of grudge which has been referred to in this verse and where it has been said that such grudge and temperamental distaste will be removed from their hearts.
It is about this kind of grudge that Sayyidna ` Ali ؓ said: "I hope that I shall be, along with Talha and Zubayr, among those the dust of mutual anxiety from whose hearts will be removed while entering Jannah." The reference here is to the difference of opinion and resulting conflict which took place between Sayyidna Talha and Sayyidna Zubayr and Sayyidna ` Ali ؓ .
"Sesungguhnya orang-orang yang bertakwa itu berada dalam surga (taman-taman) dan (di dekat) mata air-mata air (yang meng-alir). (Dikatakan kepada mereka), 'Masuklah ke dalamnya dengan sejahtera lagi aman.' Dan Kami lenyapkan segala rasa dendam yang berada dalam hati mereka, sedang mereka merasa bersaudara duduk berhadap-hadapan di atas dipan-dipan. Mereka tidak merasa lelah di dalamnya dan mereka sekali-kali tidak akan dikeluarkan darinya. Kabarkan kepada hamba-hambaKu, bahwa Aku-lah Yang Maha Pengampun lagi Maha Penyayang, dan bahwa sesungguh-nya azabKu adalah azab yang sangat pedih'." (Al-Hijr: 45-50).
(45) Allah تعالى berfirman, ﴾ إِنَّ ٱلۡمُتَّقِينَ ﴿ "Sesungguhnya orang-orang yang bertakwa", yaitu orang-orang yang khawatir (terjerumus) taat kepada setan dan ajakan-ajakan yang ia serukan kepada mereka, dari segala jenis dosa dan kemaksiatan ﴾ فِي جَنَّٰتٖ وَعُيُونٍ ﴿ "berada dalam surga (taman-taman) dan (di dekat) mata air-mata air (yang mengalir)", taman-taman itu telah mencakup seluruh tanaman dan semua buah-buahannya yang lezat-lezat yang masak di setiap saat.
(46) Dikatakan kepada mereka ketika hendak memasukinya, ﴾ ٱدۡخُلُوهَا بِسَلَٰمٍ ءَامِنِينَ ﴿ "Masuklah ke dalamnya dengan sejahtera lagi aman", dari kematian, tidur, kelelahan, dan kelesuan serta putusnya aliran kenikmatan yang mana mereka sedang larut di dalamnya atau ber-kurangnya kenikmatan, dan juga (aman) dari penyakit, kesedihan, kerisauan, dan seluruh persoalan yang mengeruhkan pikiran."
(47) ﴾ وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلٍّ ﴿ "Dan Kami lenyapkan segala rasa dendam yang berada dalam hati mereka", maka hati mereka senantiasa selamat dari setiap dendam, kedengkian, bersih lagi saling men-cintai kepada sesama ﴾ إِخۡوَٰنًا عَلَىٰ سُرُرٖ مُّتَقَٰبِلِينَ ﴿ "sedang mereka merasa ber-saudara duduk berhadap-hadapan di atas dipan-dipan", hal ini menunjuk-kan tentang terjadinya saling berkunjung dan bertemu serta keso-panan etika di antara mereka karena setiap orang saling berhadapan dengan yang lain, tidak membelakanginya, duduk bertelekan pada dipan-dipan yang berhiaskan kasur, permata, dan berbagai batu-batu mulia.
(48) ﴾ لَا يَمَسُّهُمۡ فِيهَا نَصَبٞ ﴿ "Mereka tidak merasa lelah di dalamnya", baik lahir maupun batin. Keadaan demikian karena Allah telah men-ciptakan mereka dalam bentuk dan kehidupan yang sempurna, yang menolak semua kehancuran. ﴾ وَمَا هُم مِّنۡهَا بِمُخۡرَجِينَ ﴿ "Dan mereka sekali-kali tidak akan dikeluarkan dari padanya", di segenap waktu.
(49) Sesudah Allah menceritakan kabar-kabar yang dapat membangkitkan rasa cinta dan takut dari sesuatu yang dibuat oleh Allah, berupa surga dan neraka, maka Allah menyebutkan (dalam ayat ini) sesuatu yang membangkitkan perasaan tersebut, dengan menyebutkan sifat-sifatNya تعالى. Allah berfirman, ﴾ نَبِّئۡ عِبَادِيٓ ﴿ "Kabar-kan kepada hamba-hambaKu", beritahukanlah kepada mereka dengan kepastian dan didukung oleh bukti-bukti nyata, ﴾ أَنِّيٓ أَنَا ٱلۡغَفُورُ ٱلرَّحِيمُ ﴿ "bahwa Aku-lah Yang Maha Pengampun lagi Maha Penyayang", sesung-guhnya mereka itu jika mengetahui kesempurnaan rahmat dan ampunan Allah, tentu akan berusaha menempuh langkah-langkah yang mengantarkan mereka menuju rahmatNya, dan meninggalkan dosa-dosa dan bertaubat darinya, supaya dapat meraih ampunan Allah.
(50) Meskipun demikian, tidak sepatutnya gurat harapan (raja`) terus menerus membuat mereka merasa dalam naungan rasa aman dan keterlenaan. Maka, beritahukanlah kepada mereka ﴾ وَأَنَّ عَذَابِي هُوَ ٱلۡعَذَابُ ٱلۡأَلِيمُ ﴿ "bahwa azabKu adalah azab yang sangat pedih", maksudnya (sebenarnya) tidak ada siksaan (yang nyata) kecuali siksa Allah yang tidak terukur tingkatannya dan tidak terdeteksi gambarannya. Kami berlindung kepada Allah dari siksaNya. Se-sungguhnya mereka itu bila mengetahui bahwa tidak ada seorang pun yang dapat menimpakan siksaan seperti siksaNya dan tidak ada yang mampu mengikat seperti ikatanNya, maka mereka akan berhati-hati dan menjauhkan diri dari segala faktor yang mendatang-kan hukuman pada mereka.
Maka, seyogyanya seorang hamba, hatinya selalu berada di antara khauf (rasa takut), raja` (pengharapan), motivasi dan ancaman. Bila ia memandang rahmat Rabbnya, ampunan dan kemurahan serta kebaikanNya, maka hal itu akan menumbuhkan sikap raja` dan motivasi (terhadap kebaikan). Dan bila ia merenungi dosa-dosa-nya, dan kekurangannya pada pemenuhan hak-hak Rabb, maka hal itu akan melahirkan rasa takut dan kekhawatiran serta melepas-kan diri dari dosa-dosa itu.
Tunay na ang mga nangilag magkasala sa Panginoon nila sa pamamagitan ng pagsunod sa ipinag-utos Niya at pag-iwas sa sinaway Niya ay nasa mga hardin at mga bukal.
Emrine uyarak ve yasakladığından sakınarak Rablerinden korkanlar cennetler ve pınarlar içindedirler.
Description of the People of Paradise
Since Allah mentioned the condition of the people of Hell, He followed that by mentioning the people of Paradise. He tells us that they will dwell in Gardens and water springs.
ادْخُلُوهَا بِسَلَـمٍ
(Enter it in peace) meaning free of all problems.
ءَامِنِينَ
(and security.) meaning free from all fear and concern. They will not have any fear of expulsion, nor will they fear that their condition will be disrupted or end.
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones.) Al-Qasim narrated that Abu Umamah said: "The people of Paradise will enter Paradise with whatever enmity is left in their hearts from this world. Then, when they come together, Allah will remove whatever hatred the world has left in their hearts." Then he recited:
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ
(And We shall remove any deep feeling of bitterness from their breasts.) This is how it was narrated in this report, but Al-Qasim bin `Abdur-Rahman is weak in his reports from Abu Umamah. However, this is in accord with the report in the Sahih where Qatadah says, "Abu Al-Mutawakkil An-Naji told us that Abu Sa`id Al-Khudri told them that the Messenger of Allah ﷺ said:
«يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ. فَيُقْتَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا، أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّة»
(The believers will be removed from the Fire, and they will be detained on a bridge between Paradise and Hell. Then judgment will be passed between them concerning any wrong they have committed in this world against one another, until they are cleansed and purified. Then permission will be given to them to enter Paradise.)"
لاَ يَمَسُّهُمْ فِيهَا نَصَبٌ
(No sense of fatigue shall touch them) meaning no harm or hardship, as was reported in the Sahihs:
«أَنَّ اللهَ أَمَرَنِي أَنْ أُبَشِّرَ خَدِيجَةَ بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَب»
(Allah commanded me to tell Khadijah the good news of a jeweled palace in Paradise in which there will be no toil and no fatigue.)
وَمَا هُمْ مِّنْهَا بِمُخْرَجِينَ
(nor shall they (ever) be asked to leave it.) As was reported in the Hadith:
«يُقَالُ: يَا أَهْلَ الْجَنَّةِ إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَمْرَضُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا،وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تُقِيمُوا فَلَا تَظْعُنُوا أَبَدًا»
(It will be said, O dwellers of Paradise! You will be healthy and never fall sick; you will live and never die; you will be young and never grow old; you will stay here and never leave.) Allah says:
خَـلِدِينَ فِيهَا لاَ يَبْغُونَ عَنْهَا حِوَلاً
(Wherein they shall dwell (forever). They will have no desire to be removed from it.) (18:108)
نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ
(Declare to My servants, that I am truly the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) meaning, `O Muhammad, tell My servants that I am the source of mercy and I am the source of punishment.' Similar Ayat to this have already been quoted above, which indicate that we must always be in a state between hope (for Allah's mercy) and fear (of His punishment).
Quả thật những người ngoan đạo kính sợ Allah, luôn thực thi và chấp hành các mệnh lệnh của Ngài và tránh xa những điều Ngài nghiêm cấm, sẽ được ở trong các Ngôi Vườn Thiên Đàng có những dòng suối chảy.
In verità, coloro che hanno obbedito al loro Dio, si sono attenuti ai Suoi ordini e hanno rispettato i Suoi divieti, saranno nei Paradisi e fonte d`acqua.
Aquellos que fueron temerosos de Al-lah, obedeciendo Su mandato y alejándose de la desobediencia serán retribuidos con jardines y manantiales.
Sesungguhnya orang-orang yang bertakwa kepada Tuhan mereka dengan melaksanakan perintahNya dan menjauhi laranganNya berada di dalam Surga-Surga dan mata air-mata air.
On leur dira à leur entrée: Entrez, vous serez exempts de toute maladie et ne ressentirez aucune crainte.
Oraya girerken onlara şöyle denir: "Oraya, musibetlerden selamette ve korkulan şeylerden güven içinde olarak girin.''
Sasabihin sa kanila sa sandali ng pagpasok doon: "Pumasok kayo sa mga ito nang may kaligtasan laban sa mga kasiraan at katiwasayan laban sa mga pinangangambahan."
Cuando entren, se les dirá: “Ingresen con seguridad, no sufrirán ningún infortunio y nada los atemorizará”.
Verrà loro detto, mentre entreranno: "Entrate salvi da ogni male, liberi dalle afflizioni e dalle paure".
Những người ngoan đạo sẽ được nghinh đón vào Thiên Đàng với lời: "Quí vị hãy đi vào một cách yên bình không một chút lo lắng và một cách an toàn khỏi những rắc rối".
Saat mereka hendak masuk ke dalamnya dikatakan kepada mereka, "Silakan masuk ke dalamnya dalam kondisi selamat dari segala kekurangan dan aman dari segala ketakutan."
Prije nego što u Džennet stupe, njima će biti rečeno: “Uđite u Džennet sigurni, straha i svakog nedostatka oslobođeni!”
When they enter, it will be said to them: Enter it with safety from any misfortune and security from any fears.
E verrà rimosso l'odio e l'ostilità che covano nei loro petti; saranno fratelli amorevoli, seduti su giacigli, che si guarderanno a vicenda;
Nous aurons fait disparaître de leurs cœurs toute rancune et toute hostilité. Ils seront alors tels des frères qui s’aiment, assis sur des banquettes les uns face aux autres.
I removed what was in their chests of enmity and envy. They are brethren beloved to one another, sitting upon thrones and looked upon one another.
Và TA (Allah) sẽ xóa hết sự hận thù trong lòng của họ và thay vào đó là tình yêu thương huynh đệ tốt đẹp, họ sẽ ngồi nghỉ trên chiếc tràng kỹ, mặt hướng về nhau.
Mag-aalis Kami ng anumang nasa mga dibdib nila na poot at pagkamuhi bilang magkakapatid na mga nagmamahalan habang nakaupo sa mga kama habang nakatingin sila sa isa't isa.
Quitaré toda enemistad y envidia que había en sus corazones. Serán hermanos que se amarán entre sí, sentados en tronos unos enfrente de otros.
Kalplerinde olan bütün kin ve düşmanlığı yok ettik. Birbirini seven kardeşler birbirine bakarak koltuklarda otururlar.
I Mi ćemo zlobu, neprijateljstvo i mržnju iz prsa njihovih odstraniti, pa će kao braća na divanima sjediti i jedni u druge gledati.
Kemudian Kami mencabut kedengkian dan kebencian yang ada di dalam dada mereka, Kami menjadikan mereka saudara-saudara yang saling mengasihi, duduk di atas dipan-dipan besar, dan sebagian mereka saling memandang kepada sebagian lainnya.
Trong Thiên Đàng, họ sẽ không còn cảm giác mệt mỏi nữa (bởi họ không cần phải lao động vất vả cực nhọc mà chỉ có sự hưởng thụ khoái lạc) và họ sẽ không bị trục xuất ra khỏi đó vì họ sẽ sống đời đời và mãi mái trong đó.
Fatigue does not affect them, and they will not be made to leave it. Rather, they will remain in it forever.
Ils ne ressentiront au Paradis plus aucune fatigue et ils n’en seront pas chassés. Ils y demeureront plutôt éternellement.
La fatiga no los afectará y no saldrán de allí. Permanecerán en ese lugar para siempre.
From verse 48: لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (No weariness shall touch them therein nor will they be expelled from there), we learn about two features of Jannah: (1) No one shall ever feel tired or weak. This is contrary to what happens in our mortal world where hard work naturally results in fatigue. In fact, even a state of total rest and fun would sometimes tire a person out, no matter how enjoyable are things one is occupied with. (2) The other feature of Jannah we discover is that the blessings once received there shall be eternal. These blessings shall never diminish nor shall anyone be expelled from there. In Surah Sad, it was said:إِنَّ هَـٰذَا لَرِزْقُنَا مَا لَهُ مِن نَّفَادٍ (This is sustenance provided by Us which is never to exhaust - 38:54). And in the present verse, it was said: وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (nor will they be expelled from there) that is, they shall never be deprived of the state of bliss bestowed upon them. This is contrary to the affairs of the mortal world where the recipient of the best of conveniences lives under the apprehension that the Over of the facilities may become displeased with him one of those days and expel him out.
As for the third probability, that the blessings of Jannah may remain everlasting, nor one is expelled from there, but one may himself get bored by living there and wish to go out, the Qur’ an has demolished this probability in one sentence of Surah Al-Kahf with the following words: لَا يَبْغُونَ عَنْهَا حِوَلًا (That is, these people too would never seek to return from there - 18:108).
Di dalamnya mereka tidak merasa lelah, mereka tidak dikeluarkan darinya, sebaliknya mereka kekal di dalamnya.
non saranno afflitti dalla stanchezza e non ne saranno mai fatti uscire; al contrario, vi resteranno per sempre.
Walang tatama sa kanila roon na isang pagkapagod at sila ay hindi mga palalabasin mula roon, bagkus sila ay mga mamamalagi roon.
U Džennetu ih neće doticati umor. Oni iz Dženneta neće biti izvedeni, nego će u njemu zauvijek ostati.
Orada onlara bir yorgunluk isabet etmeyeceği gibi, oradan çıkartılacak da değildirler. Tam aksine orada sonsuza kadar kalıcıdırlar.
Beritahulah hamba-hamba-Ku -wahai Rasul- bahwa sesungguhnya Aku Maha Pengampun bagi siapa yang bertobat di antara mereka lagi Maha Penyayang kepada mereka.
Ô Messager, informe Mes serviteurs que Je pardonne à ceux parmi eux qui se repentent, et que Je suis miséricordieux avec eux.
O Messenger, inform My servants that I am the Forgiving towards whomever of them repents, and I am Merciful to them.
Poslaniče, izvijesti Moje robove da sam Ja Oprostitelj, Onaj Koji prašta pokajnicima, te da sam prema njima milostiv.
Hỡi Thiên Sứ Muhammad, Ngươi hãy cho đám bề tôi của TA biết rằng quả thật TA là Đấng hằng tha thứ cho những ai quay về sám hối với TA bởi TA là Đấng Nhân Từ đầy lòng thương xót.
-Ey Peygamber!- Onlardan tövbe edenleri bağışlayacağımı ve merhamet edeceğimi kullarıma bildir.
Inform, o messaggero, i miei servi che, in verità, sono il Perdonatore di chi si pente, tra loro, Misericordioso con lui.
Mensajero, anuncia a mis siervos que Soy el que perdona a quien se arrepiente, y Soy misericordioso con ellos.
Ipaalam mo, O Sugo, sa mga lingkod Ko na Ako ay ang Mapagpatawad sa sinumang nagbalik-loob kabilang sa kanila, ang Maawain sa kanila.
Pored toga ih obavijesti da je Moja kazna veoma bolna, pa neka se pokaju da bi Moj oprost zaslužili i Moje se kazne sačuvali.
E informali che la mia punizione è una punizione dolorosa; che tornino a me pentiti per ottenere il Mio Perdono, e per essere al sicuro dalla mia punizione
Beritahulah pula mereka bahwa azab-Ku adalah azab yang pedih. Sebab itu, hendaknya mereka bertobat kepada-Ku agar mendapatkan ampunan-Ku dan merasa aman dari azab-Ku.
Pero anúnciales que Mi castigo es severo, por lo que deberían arrepentirse ante Mí para que puedan recibir Mi perdón y estar a salvo de Mi condena.
Yine onlara, azabımın çok acı veren bir azap olduğunu bildir. Mağfiretime nail olmak ve azabımdan güvende olabilmek için bana tövbe etsinler.
Và Ngươi (Muhammad) hãy cho chúng biết rằng sự trừng phạt của TA rất đau đớn, bởi thế, chúng nên quay về sám hối với TA thì TA sẽ tha thứ cũng như bảo vệ an toàn khỏi sự trừng phạt của TA.
Ipaalam mo sa kanila na ang pagdurusang dulot Ko ay ang pagdurusang nakasasakit kaya magbalik-loob sila sa Akin upang magtamo sila ng kapatawaran Ko at matiwasay sila laban sa pagdurusang dulot Ko.
And inform them that My punishment is the severe punishment, so they should repent to Me so they can receive My forgiveness and be safe from My punishment.
The life of Paradise will be a life without fear. Only those who were mindful of God in this world will be considered eligible for this life. The fear of God in the present world is the price of a life without fear in the Hereafter. Mutual ill-will is of two types: one is due to arrogance and the other is due to misunderstanding. Engendering ill-will or enmity out of sheer arrogance is the greatest social evil. The people of the Faith should put an end to it in this very world itself. Those who do not do so incur the risk of Hell in the Hereafter. The type of ill-will which occurs due to misunderstanding, sometimes comes to an end, but sometimes, in spite of sincerity on both sides, continues till the very end. This second type of ill-will will completely end in the Hereafter, because the Hereafter is the world where realities are laid completely bare. When all the realities are unveiled before a sincere man, he will have no further reason to entertain feelings of ill-will against his brother. The life of Paradise is so aesthetic and refined that one cannot imagine it in the present world. However, the pleasures and luxuries of the present world are a preliminary introduction to the ensuing world of pleasures and luxuries. When this introduction to Paradise is so pleasing, one can imagine how pleasing Paradise itself is going to be. A man may accumulate all kinds of pleasure-giving things and luxuries in the world; but even then, various kinds of unpleasantness make all his accumulation meaningless. Paradise, however, is a place where pleasures and luxuries will be free of all unpleasantness. It is recorded in a tradition of the Prophet Muhammad that the people of Paradise will be told, ‘Now, you will always be healthy and will never be ill; now, you will be alive for ever and will never die; now you will always be young and you will never grow old; now you will always be here and you will never have to leave this place.’
Informe-les également que Mon châtiment est douloureux. Qu’ils se repentent donc à Moi afin d’obtenir Mon pardon et échappent à Mon châtiment.
Beritahulah juga mereka tentang kisah para tamu Ibrahim -'alaihissalām- dari kalangan malaikat yang datang kepadanya dengan membawa kabar gembira tentang kelahiran seorang anak dan pembinasaan terhadap kaum Luṭ.
E informali del racconto degli ospiti di Ibrāhīm, pace a lui, angeli che vennero da lui con la buona notizia di un figlio, e della distruzione della gente di Lūţ.
The Guests of Ibrahim and their Good News of a Son for Him
Allah is saying: `Tell them, O Muhammad, about the story of
ضَيْفِ إِبْرَاهِيمَ
(the guests of Ibrahim.)'
دَخَلُواْ عَلَيْهِ فَقَالُواْ سَلامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ
(they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you.") meaning that they were scared. The reason for their fear has been mentioned previously, which is that they noticed that these guests did not eat of the food that was offered, which was a fattened calf.
قَالُواْ لاَ تَوْجَلْ
(They said: "Do not be afraid!...") meaning, do not be scared.
وَبَشَّرُوهُ بِغُلَـمٍ عَلَيمٍ
(We bring you the good news of a boy possessing much knowledge and wisdom.) this refers to Ishaq, as was previously mentioned in Surat Hud. Then
قَالَ
(He said) meaning he spoke with wonder and astonishment, asking for confirmation, because he was old and his wife was old:
أَبَشَّرْتُمُونِى عَلَى أَن مَّسَّنِىَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ
(Do you give me this good news while old age has overtaken me Of what then is your news about) They responded by confirming the good news they had brought, good news after good news:
قَالُواْ بَشَّرْنَـكَ بِالْحَقِّ فَلاَ تَكُن مِّنَ الْقَـنِطِينَ
(They said: "We give you good news in truth. So do not be of those who despair.")
51- Onlara İbrahim’in konuklarından haber ver.
52- Hani konuklar onun yanına girip:“Selâm (ederiz)” demişlerdi. O da:“Doğrusu biz sizden korkuyoruz”, demişti.
53- Onlar da dediler ki:“Korkma! Biz, sana bilge bir oğul müjdeliyoruz.”
54- Dedi ki: Bana ihtiyarlık gelip çatmışken beni mi (oğulla) müjdeliyorsunuz? Bu, neyin müjdesidir?
55- Dediler ki:“Biz, seni hak ile müjdeliyoruz. Onun için sakın ümit kesenlerden olma!”
56- Dedi ki:“Rabbinin rahmetinden, sapıklardan başka kim ümit keser ki?”
51. Daha sonra Yüce Allah peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“Onlara İbrahim’in konuklarından haber ver.” Yani o hayret verici kıssayı anlat. Çünkü senin onlara peygamberlerin kıssalarını ve başlarından geçenleri anlatışın ibret almalarını ve onlara uymalarını sağlayabilir. Özellikle de Yüce Allah’ın dinine tâbi olmamızı emrettiği İbrahim el-Halîl’in kıssaları böyledir. Ona gelen misâfirler melâike-i kirâm idi. Allah bu melekleri konuk göndermekle ona lütufta bulunmuştu.
52. “Hani konuklar onun yanına girip: “Selâm (ederiz)” demişlerdi.” Bu sözleri ile ona selam vermişlerdi. O da onların selamlarını aldı. “Doğrusu biz sizden korkuyoruz, demişti.” Melekler onun yanına girip o da onları misâfir zannedince çabucak evine gitmiş ve ziyafet olarak kızartılmış bir danayı önlerine getirivermişti. Meleklerin ellerinin ona uzanmadığını görünce gelenlerin hırsız yahut benzeri kötü kimseler olacağından korkmuştu.
53. Onlar:“Korkma Biz, sana bilge bir oğul” bu, İshak aleyhisselam idi “müjdeliyoruz.” Bu buyruk müjdelenen çocuğun kız değil erkek olduğunu ve bilge, yani oldukça bilgili olacağını ihtiva etmektedir. Bir diğer âyet-i kerimede ise:“Ve ona salihlerden bir peygamber olmak üzere İshak’ı müjdeledik”(es-Sâffât, 37/112) diye buyurulmaktadır.
54. İbrahim bu müjdeden hayrete düşerek onlara:“Bana ihtiyarlık gelip çatmışken beni mi” bir oğlumun olacağı ile “müjdeliyorsunuz.” Bu, böyle bir şeyden bir bakıma ümitsiz olduğunu göstermektedir. “Bu, neyin müjdesidir?” Ben oğul sahibi olmak için gerekli sebeplere sahip değilken bu müjdeniz nasıl açıklanabilir?
55. “Dediler ki: Biz seni” hakkında en ufak bir şüphenin söz konusu olmadığı “hak ile müjdeliyoruz.” Çünkü Yüce Allah, her şeye gücü yetendir. Özellikle sizler de -ey hane halkı- Allah’ın rahmet ve bereketleri sizin üzerinizdedir. O nedenle Allah’ın sizlere lütuf ve ihsanda bulunmasının garipsenecek bir tarafı yoktur. “Onun için sakın ümit kesenlerden” yani hayrın gerçekleşeceğini uzak bir ihtimal olarak görenlerden “olma!” Aksine Allah’ın lütfunu, ihsanını, iyilik ve bağışını ummaya devam edenlerden olmalısın.
56. İbrahim de onlara cevaben:“Rabbinin rahmetinden” Rablerini tnımayan ve onun kemâl derecesindeki kudretini bilmeyen “sapıklardan başka kim ümit keser ki?” Allah’ın kendilerine hidâyet ve büyük ilim nimetini ihsan ettiği kimselerin ümitsizliğe kapılmaları ise mümkün değildir. Çünkü bu kimseler, Yüce Allah’ın rahmetine ulaştıran pek çok yol ve sebep olduğunu bilirler.
İbrahim -aleyhisselam-’a bir erkek çocuk ile müjdelemek ve Lut -aleyhisselam-'ın kavmini helak etmek için gelen melek misafirlerinin haberini de bildir.
And inform them of the story of the guests of Ibrahim (peace be with him) that were angels who came to give him glad tidings of a child, and news of the destructions of the people of Lot.
Además, relátales la historia de los ángeles huéspedes de Abraham, quienes fueron a darle buenas nuevas respecto a un hijo, y noticias de la destrucción del pueblo de Lot.
Và Ngươi (Muhammad) hãy nói cho chúng biết về thông tin các vị khách quý của Ibrahim, những vị khách quý này là các Thiên Thần được cử đến báo cho Y tin mừng về một đứa con trai mà Ngài sẽ ban cho Y và đồng thời họ có nhiệm vụ hủy diệt cộng đồng người dân của Lut.
Poslaniče, izvijesti ljude o Ibrahimu, alejhis-selam, kome su meleki donijeli radosnu vijest da će dobiti sina i da će Lutov narod biti uništen.
Magpaalam ka sa kanila hinggil sa ulat sa mga panauhin ni Abraham – sumakanya ang pagbati ng kapayapaan – na mga anghel na naghatid ng nakalulugod na balita hinggil sa anak at hinggil sa pagpapahamak sa mga kababayan ni Lot.
"Dan kabarkanlah kepada mereka tentang tamu-tamu Ibra-him. Ketika mereka masuk ke tempatnya, lalu mereka mengucap-kan, 'Salam.' Ibrahim berkata, 'Sesungguhnya kami merasa takut kepadamu.' Mereka berkata, 'Janganlah kamu merasa takut, se-sungguhnya kami memberi kabar gembira kepadamu dengan (ke-lahiran seorang) anak laki-laki (yang akan menjadi) orang alim.' Ibrahim berkata, 'Apakah kamu memberi kabar gembira kepadaku padahal usiaku telah lanjut, maka dengan cara bagaimanakah (ter-laksananya) berita gembira yang kamu kabarkan ini.' Mereka men-jawab, 'Kami menyampaikan berita gembira kepadamu dengan benar, maka janganlah kamu termasuk orang-orang yang berputus asa.' Ibrahim berkata, 'Tidak ada orang yang berputus asa dari rahmat Rabbnya, kecuali orang-orang yang sesat'." (Al-Hijr: 51-56).
(51) Allah berkata kepada NabiNya, Muhammad, ﴾ وَنَبِّئۡهُمۡ عَن ضَيۡفِ إِبۡرَٰهِيمَ ﴿ "Dan kabarkanlah kepada mereka tentang tamu-tamu Ibrahim", yaitu tentang kisah yang ajaib. Sesungguhnya, di dalam ceritamu kepada mereka tentang kisah-kisah para rasul dan peristiwa-peris-tiwa yang terjadi pada mereka terdapat sesuatu yang akan men-datangkan pelajaran dan peneladanan kepada para rasul itu bagi mereka (kaummu). Apalagi kisah tentang Nabi Ibrahim al-Khalil (kekasih Allah) yang mana Allah memerintahkan kepada kita untuk mengikuti ajarannya. Sedangkan tamunya ialah para malaikat yang mulia. Allah telah memuliakan Nabi Ibrahim dengan menjadikan para malaikat sebagai tamu-tamu beliau.
(52) ﴾ إِذۡ دَخَلُواْ عَلَيۡهِ فَقَالُواْ سَلَٰمٗا ﴿ "Ketika mereka masuk ke tempatnya, lalu mereka mengucapkan, 'Salam'," maksudnya para malaikat melon-tarkan salam kepada beliau. Lantas beliau menjawab salam mereka. ﴾ قَالَ إِنَّا مِنكُمۡ وَجِلُونَ ﴿ "Ibrahim berkata, 'Sesungguhnya kami merasa takut kepadamu'," maksudnya kami merasa takut. Pasalnya, ketika mereka masuk menemui beliau, dan beliau menduga mereka sebagai tamu, maka beliau lantas bersegera menuju rumahnya dan menyiapkan jamuan bagi mereka berupa daging sapi yang empuk dan menyu-guhkannya kepada mereka, saat melihat tangan-tangan mereka tidak menyentuhnya, maka beliau merasa takut kepada mereka, kalau mereka adalah para pencuri atau orang-orang semacam itu. Maka mereka berkata kepada beliau,
(53) ﴾ لَا تَوۡجَلۡ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ عَلِيمٖ ﴿ "Janganlah kamu merasa takut, se-sungguhnya kami memberi kabar gembira kepadamu dengan (kelahiran seorang) anak laki-laki (yang akan menjadi) orang alim'," yaitu Ishaq عليه السلام. Kabar gembira ini mengandung keterangan bahwa ia adalah se-orang lelaki, bukan seorang wanita ﴾ عَلِيمٖ ﴿ "(yang akan menjadi) orang alim", maksudnya ilmunya banyak. Dalam ayat lainnya, Allah ber-firman,
﴾ وَبَشَّرۡنَٰهُ بِإِسۡحَٰقَ نَبِيّٗا مِّنَ ٱلصَّٰلِحِينَ 112 ﴿
"Dan Kami beri dia kabar gembira dengan (kelahiran) Ishaq sebagai seorang nabi yang termasuk orang-orang yang shalih." (Ash-Shaffat: 112).
(54) ﴾ قَالَ ﴿ "Ibrahim berkata," maksudnya Ibrahim berkata kepada mereka dengan nada keheranan atas berita menggembira-kan ini, ﴾ أَبَشَّرۡتُمُونِي ﴿ "Apakah kamu memberi kabar gembira kepadaku", dengan (kelahiran) seorang anak ﴾ عَلَىٰٓ أَن مَّسَّنِيَ ٱلۡكِبَرُ ﴿ "padahal usiaku telah lanjut", ada unsur perasaan putus asa dari beliau, ﴾ فَبِمَ تُبَشِّرُونَ ﴿ "maka dengan cara bagaimanakah (terlaksananya) berita gembira yang kamu kabarkan ini", maksudnya bagaimana kalian memberikan kabar gembira padahal faktor sebab kausalitas sudah tidak ada?
(55) ﴾ قَالُواْ بَشَّرۡنَٰكَ بِٱلۡحَقِّ ﴿ "Mereka menjawab, 'Kami menyampaikan berita gembira kepadamu dengan benar'," yang tidak mengandung ke-raguan padanya. Sebab, sesungguhnya Allah Mahakuasa atas segala sesuatu. Sedangkan kamu teristimewakan (oleh Allah) wahai pemilik rumah ini, rahmat Allah dan keberkahanNya semoga selalu ter-curahkan pada kalian. Maka, janganlah dianggap aneh kucuran kemurahan dan kebaikan Allah kepada kalian. ﴾ فَلَا تَكُن مِّنَ ٱلۡقَٰنِطِينَ ﴿ "Maka janganlah kamu termasuk orang-orang yang berputus asa", yaitu orang-orang yang menganggap mustahil kedatangan kebaikan ke-pada mereka. Bahkan, engkau mesti senantiasa mengharapkan cu-rahan kebaikan, kebajikan, dan kenikmatanNya.
(56) Maka Ibrahim menjawab mereka dengan menuturkan, ﴾ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ ﴿ "Tidak ada orang yang berputus asa dari rahmat Rabbnya, kecuali orang-orang yang sesat." Yaitu orang-orang yang tidak mempunyai bekal ilmu apa pun tentang Rabb mereka dan kesempurnaan kekuasaanNya. Sementara itu, orang yang telah Allah karuniai hidayah dan ilmu yang agung, maka tidak ada celah baginya untuk berputus asa kepadaNya. Pasalnya, ia mengetahui dengan porsi banyak mengenai berbagai macam sebab kausalitas dan prasarana, serta jalur-jalur menuju Rahmat Allah.
Berikutnya, pasca menyampaikan kabar gembira ini, Ibrahim mengetahui bahwa para malaikat itu diutus untuk sebuah misi yang penting.
Informe-les aussi au sujet des hôtes d’Abraham: c’était des anges qui lui apportaient la bonne nouvelle de la naissance prochaine d’un fils ainsi que la nouvelle de l’anéantissement du peuple de Loth.
Nang pumasok sila sa kanya at nagsabi sila sa kanya: "Kapayapaan" ay sumagot siya sa kanila ng higit na maganda kaysa sa pagbati nila. Naghain siya sa kanila ng isang inihaw na guya upang kainin nila sapagkat nagpalagay siya na sila ay mga mortal ngunit noong hindi sila kumain mula roon ay nagsabi siya: "Tunay na kami sa inyo ay mga nangangamba."
Lúc các Thiên Thần vào, họ cho Salam, Ibrahim đáp lại bằng lời chào Salam tốt hơn lời chào của họ. Quả thật, Ibrahim sau đó đã tiếp đãi họ một con bê nướng bởi vì nghĩ rằng họ là người phàm nhưng khi thấy họ không ăn, Ibrahim nói: chúng tôi quả thật hoang mang lo sợ từ các quí vị
Lorsqu’ils entrèrent chez lui, ils lui dirent «Salâmun (Paix)». Il leur répondit avec une salutation meilleure et leur présenta un veau rôti, pensant que c’était des êtres humains mais voyant qu’ils n’étaient pas intéressés par ce met, il leur dit: Vous nous faites peur.
Tatkala mereka datang kepada Ibrahim mereka mengucapkan salam. Lalu Ibrahim menjawab salam mereka dengan salam yang lebih baik. Kemudian Ibrahim menyuguhkan anak sapi bakar agar mereka menyantapnya karena Ibrahim menyangka mereka adalah manusia. Ketika mereka tidak memakannya maka Ibrahim berkata, “Sesungguhnya aku takut kepada kalian.”
Quando entrarono da lui, gli dissero: "Pace", ed egli rispose loro con un saluto migliore, e offrì loro da mangiare un vitello arrostito, e pensò che fossero degli esseri umani; quando non lo mangiarono, disse: "In verità ho timore di voi".
Meleki su ušli kod Ibrahima i nazvali mu selam, a on im je otpozdravio na ljepši način. Zatim im je ponudio pečeno tele, misleći da se o ljudima radi. Pošto nisu počeli jesti, Ibrahim reče: “Mi smo se vas uplašili.”
Onun yanına girdikleri zaman ona şöyle dediler: "Sana selam olsun!" O da, onların verdiği selamdan daha güzel bir selamla onlara karşılık verdi ve onları beşer zannederek yemeleri için onlara kızarmış bir buzağı sundu. Ondan yemediklerini gördüğü zaman onlara şöyle dedi: "Doğrusu biz sizden korkuyoruz.''
When they came to him and said, Peace. He answered them with a greeting that was better than theirs and presented them with a roasted calf for them to eat because he thought that they were human. When they did not eat of it he said: We are afraid of you.
Cuando vinieron ante él, le dijeron: “Paz”. Él les respondió con un saludo mejor que el de ellos y les ofreció un ternero asado para que comieran porque pensaba que eran seres humanos. Cuando vio que no comían dijo: “Tenemos temor de ustedes”.
Meleki odgovoriše: “Ne plaši se! Donijeli smo ti radosnu vijest, da ćeš imati sina koji će biti učen.”
Elçi olan melekler ona şöyle dedi: "Korkma! Biz sana seni sevindirecek bir haber vereceğiz. Muhakkak senin ilim sahibi erkek bir evladın olacak.''
El Mensajero de los Ángeles dijo: “¡No temas! Te anunciaremos algo que te alegrará. Vas a tener un hijo que será sabio”.
Nagsabi ang mga sugo kabilang sa mga anghel: "Huwag kang mangamba; tunay na kami ay magpapabatid sa iyo ng ikagagalak mo: na magkakaroon ka ng isang anak na lalaking maalam."
The Messenger from the Angels said: Do not be afraid! We will tell you something that will make you glad. You are going to have a son with great knowledge.
Para utusan dari kalangan malaikat itu berkata, “Tidak usah takut karena kami datang mengabarimu sesuatu yang membahagiakanmu, yaitu kamu akan mempunyai seorang anak laki-laki yang alim menguasai ilmu-ilmu agama.”
I messaggeri angelici dissero: "Non temere, in verità ti informiamo di qualcosa che ti rallegrerà: Avrai un figlio maschio sapiente"
Các Thiên Thần nói trấn an Ibrahim: Ngươi chớ đừng lo sợ, bởi quả thật chúng tôi chỉ mang tin mừng đến cho Ngươi rằng Ngươi sẽ được ban cho một đứa con trai khôn ngoan và kiến thức.
Les anges messagers lui dirent alors: Ne crains rien car nous allons t’annoncer ce qui va te réjouir: tu auras un garçon qui sera très savant.
Etonné qu’on lui annonce qu’il aura un fils, Abraham leur demanda: M’annoncez-vous la nouvelle de la naissance d’un fils alors que j’ai atteint la vieillesse? Comment se fait-il donc que vous me fassiez cette annonce?
Ibrāhīm disse loro – meravigliandosi della buona notizia che avrebbe avuto un figlio: "Mi date la buona notizia di un figlio, nonostante la mia vecchiaia e senilità? Che straordinaria notizia!"
Ibrahim lantas terkejut dengan kabar gembira yang mereka sampaikan itu, dia lalu berkata, “Benarkah kalian memberiku kabar gembira tentang kelahiran seorang anak sesudah aku berumur tua dan lanjut begini, apa dasar kabar gembira kalian ini?”
Abraham u, sorprendido por la albricia que le trajeron sobre el nacimiento de un hijo, les dijo: “¿Me albrician con que tendré un hijo a pesar de que me ha alcanzado la vejez? ¿Qué tipo de buenas noticias me traen?”
Abraham, being surprised at the good news of a baby boy they gave him, said to them: Do you bring me this good news despite the fact that old age has reached me? What kind of good news are you bringing me?
Nagsabi sa kanila si Abraham noong nagtaka siya sa pagbabalita nila ng nakagagalak sa kanya hinggil sa isang anak: "Nagbalita ba kayo ng nakalulugod sa akin hinggil sa isang anak sa kabila ng dumapo sa akin na kagulangan at katandaan? Kaya sa aling paraan magbabalita kayo ng nakalulugod sa akin?"
-Kendisine bir erkek çocuk müjdelemelerine şaşıran- İbrahim onlara şöyle dedi: "Benim yaşım geçtiği ve yaşlılık bana gelip çattığı halde mi beni bir erkek çocukla müjdeliyorsunuz? Beni ne yönden müjdelemektesiniz?''
Čudeći se toj radosnoj vijesti, koju su donijeli meleki, Ibrahim upita: “Ja sam ostario i snagu izgubio, pa kako je moguće da steknem dijete?”
Ibrahim nới với họ: Quả thật tôi quá ngạc nhiên cho tin mừng về đứa con trai mà các vị mang đến. Chẳng lẽ các vị mang tin mừng đến cho tôi về một đứa con trai trong lúc tôi đang ở độ tuổi già nua thế này sao? Các vị báo tin mừng cho tôi theo phương diện nào vậy?
Các Thiên Thần nói với Ibrahim: Chúng tôi mang tin mừng đến cho ngươi là sự thật, không có gì phải nghi ngờ, bởi thế, ngươi chớ đừng tuyệt vọng cho tin mừng mà chúng tôi mang đến cho ngươi.
Elçi melekler İbrahim’e şöyle dediler: "Sana içinde hiçbir şüphe bulunmayan gerçeğin müjdesini verdik. Sakın sana müjdelediğimiz konuda ümitsizliğe kapılanlardan olma!''
Les messagers répondirent: Nous t’annonçons une vérité indubitable. Ne sois donc pas de ceux qui désespèrent de ce qu’on leur annonce.
The Messengers from the Angels said to Abraham: We bring you good news of the truth in which there is no doubt, so do not be among those who despair from the good news we bring you.
Meleki izaslanici rekoše Ibrahimu: “Mi ti donosimo istinitu radosnu vijest, u koju nema nikakve sumnje. Zato nemoj biti jedan od onih koji gube nadu!”
I messaggeri angelici dissero ad Ibrāhīm: "Ti diamo la buona notizia dell'indubbia verità; non disperare della buona notizia".
Para utusan dari kalangan malaikat itu berkata kepada Ibrahim, “Kami memberimu kabar gembira kebenaran yang tidak ada keraguan padanya, karena itu jangan termasuk orang-orang yang berputus asa dari kabar gembira yang kami sampaikan kepadamu.”
El Mensajero de los Ángeles dijo a Abraham u: “Te albriciamos con la verdad de la cual no hay duda, así que no seas de aquellos que pierden la esperanza en las buenas nuevas que te anunciamos”.
Nagsabi ang mga sugo kabilang sa mga anghel kay Abraham: "Nagbalita kami ng nakagagalak sa iyo hinggil sa katotohanang walang pag-aalangan hinggil dito kaya huwag kang maging kabilang sa mga nawawalan ng pag-asa sa ibinabalita naming nakagagalak sa iyo."
Angels visited Abraham in the shape of human beings. In an exchange of questions and answers, they said that they had come with the command of God. What was this command for which the angels had come to Abraham? This was the good news of an extra-ordinary reward which could not be expected under ordinary circumstances. When God wants to confer an extraordinary benefit on man, He sends His special angel to him in order to accomplish the task. Angels of this kind come to prophets as well as to ordinary mortals. The difference is that when a prophet is visited by angels, he sees them and consciously grasps that those are angels, but ordinary men do not have this kind of certain knowledge or consciousness. However, the close proximity of angels may evoke unusual feelings in him. Such feelings can convey hints of the fact that at that time he is possibly in the company of the special angels sent by God.
Abraham dit: Qui d’autre que les déviants du droit chemin d’Allah désespèrent de la miséricorde de leur Seigneur?
Ibrāhīm disse: Non disperano forse della Misericordia del suo Dio solo coloro che sono sviati dalla Retta Via di Allāh?!
“Nadu u Allahovu milost mogu izgubiti samo oni koji su skrenuli s Pravog puta”, kaza Ibrahim.
Abraham said: Does anyone despair from the mercy of his Lord but those who have deviated from Allah’s straight path?!
Ibrahim berkata, “Bukankah yang berputus asa dari rahmat Tuhannya hanyalah orang-orang yang menyimpang dari jalan Allah yang lurus?”
Abraham u dijo: “¿Acaso no desesperan de la misericordia de su Señor, sino aquellos que se han extraviado del camino recto de Al-lah?”
Nagsabi si Abraham: "May nawawalan kaya ng pag-asa sa awa ng Panginoon niya kundi ang mga nalilihis palayo sa landasing tuwid ni Allāh?"
Ibrahim nói như một sự tiếp lời nhằm khẳng định: ai tuyệt vọng nơi lòng thương xót của Thượng Đế của mình thì đó là kẻ đã lệch khỏi con đường Ngay Chính của Allah!
İbrahim şöyle dedi: "Allah’ın dosdoğru yolundan sapmış olandan başkası, Rabbinin rahmetinden hiç ümit keser mi?"
"Ibrahim berkata, 'Apakah urusanmu yang penting (selain itu) hai para utusan?' Mereka menjawab, 'Kami sesungguhnya diutus kepada kaum yang berdosa, kecuali Luth beserta pengikut-peng-ikutnya. Sesungguhnya kami akan menyelamatkan mereka semua-nya, kecuali istrinya, kami telah menentukan, bahwa ia termasuk orang-orang yang tertinggal (bersama-sama dengan orang kafir lainnya).' Maka tatkala para utusan itu datang kepada kaum Luth, beserta pengikut-pengikutnya, ia berkata, 'Sesungguhnya kamu adalah orang-orang yang tidak dikenal.' Para utusan menjawab, 'Sebenarnya kami ini datang kepadamu dengan membawa azab yang selalu mereka dustakan. Dan kami datang kepadamu mem-bawa kebenaran, dan sesungguhnya kami betul-betul orang-orang benar. Maka pergilah kamu di akhir malam dengan membawa keluargamu, dan ikutilah mereka dari belakang dan janganlah seorang pun di antara kamu menoleh ke belakang dan teruskanlah perjalanan ke tempat yang diperintahkan kepadamu.' Dan telah Kami wahyukan kepadanya (Luth) perkara itu, yaitu bahwa mereka akan ditumpas habis di waktu Shubuh. Dan datanglah penduduk kota itu (ke rumah Luth) dengan gembira (karena) kedatangan tamu-tamu itu. Luth berkata, 'Sesungguhnya mereka adalah tamuku; maka janganlah kamu memberi malu (kepadaku). Dan bertakwa-lah kepada Allah, dan janganlah kamu membuat aku terhina'. Mereka berkata, 'Dan bukankah kami telah melarangmu dari (me-lindungi ) manusia?' Luth berkata, 'Inilah putri-putri (negeri)ku (kawinlah dengan mereka), jika kamu hendak berbuat (secara yang halal).' (Allah berfirman), 'Demi umurmu (Muhammad), sesungguh-nya mereka terombang-ambing di dalam kemabukan (kesesatan).' Maka mereka dibinasakan oleh suara keras yang mengguntur, ketika matahari akan terbit. Maka Kami jadikan bagian atas kota itu terbalik ke bawah, dan Kami hujani mereka dengan batu dari tanah yang keras. Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda (kekuasaan Kami) bagi orang-orang yang memperhatikan tanda-tanda. Dan sesungguhnya kota itu benar-benar terletak di jalan yang masih tetap (dilalui manusia). Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda (kekuasaan Allah) bagi orang-orang yang beriman." (Al-Hijr: 57-77).
(57) ﴾ قَالَ ﴿ "Dia berkata", Ibrahim al-Khalil عليه السلام berkata kepada para malaikat, ﴾ فَمَا خَطۡبُكُمۡ أَيُّهَا ٱلۡمُرۡسَلُونَ ﴿ "Apakah urusanmu yang penting (selain itu) hai para utusan", apakah kepentingan kalian? Mengapa kalian diutus?
(58) ﴾ قَالُوٓاْ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمٖ مُّجۡرِمِينَ ﴿ "Mereka menjawab, 'Kami sesung-guhnya diutus kepada kaum yang berdosa'," yaitu kepada kaum yang kerusakannya sudah merajalela dan keburukannya sudah besar, agar kami timpakan siksa dan hukuman atas mereka.
(59-60) ﴾ إِلَّآ ءَالَ لُوطٍ ﴿ "Kecuali Luth beserta pengikut-pengikutnya", maksudnya kecuali Nabi Luth dan keluarganya. ﴾ إِلَّا ٱمۡرَأَتَهُۥ قَدَّرۡنَآ إِنَّهَا لَمِنَ ٱلۡغَٰبِرِينَ ﴿ "Kecuali istrinya, Kami telah menentukan, bahwa sesungguhnya ia termasuk orang-orang yang tertinggal (bersama-sama dengan orang kafir lainnya", maksudnya termasuk orang-orang yang tetap dirun-dung oleh siksa. Adapun Nabi Luth, maka kami benar-benar menge-luarkannya dan anggota keluarganya, dan menyelamatkan mereka dari hukuman itu. Maka mulailah Ibrahim beradu argumentasi de-ngan para utusan itu (malaikat) mengenai pemusnahan kaum Nabi Luth, dan beliau melakukan lobby (agar siksaan itu tidak terealisasi). Maka dikatakan kepada beliau,
﴾ يَٰٓإِبۡرَٰهِيمُ أَعۡرِضۡ عَنۡ هَٰذَآۖ إِنَّهُۥ قَدۡ جَآءَ أَمۡرُ رَبِّكَۖ وَإِنَّهُمۡ ءَاتِيهِمۡ عَذَابٌ غَيۡرُ مَرۡدُودٖ 76 ﴿
"Hai Ibrahim, tinggalkanlah soal jawab ini, sesungguhnya telah datang ketetapan Rabbmu, dan sesungguhnya mereka itu akan didatangi oleh azab yang tidak dapat ditolak." (Hud: 76).
Maka para malaikat itu meninggalkan beliau.
(61-62) ﴾ فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلۡمُرۡسَلُونَ 61 قَالَ ﴿ "Maka tatkala para utusan itu datang kepada kaum Luth, beserta pengikut-pengikutnya. Ia berkata", maka Luth berkata kepada mereka, ﴾ إِنَّكُمۡ قَوۡمٞ مُّنكَرُونَ ﴿ "Sesungguhnya kamu adalah orang-orang yang tidak dikenal", maksudnya aku tidak mengenal kalian dan tidak mengetahui siapakah gerangan kalian itu.
(63) ﴾ قَالُواْ بَلۡ جِئۡنَٰكَ بِمَا كَانُواْ فِيهِ يَمۡتَرُونَ ﴿ "Para utusan menjawab, 'Se-benarnya kami ini datang kepadamu dengan membawa azab yang selalu mereka dustakan'," maksudnya, kami mendatangi kalian untuk me-nyiksa mereka, yaitu orang-orang yang meragukan kedatangan siksa dan mendustakan dirimu ketika engkau menjanjikan kepada mereka tentang kedatangannya.
(64) ﴾ وَأَتَيۡنَٰكَ بِٱلۡحَقِّ ﴿ "Dan kami datang kepadamu membawa kebe-naran", bukan barang guyonan ﴾ وَإِنَّا لَصَٰدِقُونَ ﴿ "dan sesungguhnya kami betul-betul orang-orang benar", atas apa yang kami ucapkan.
(65) ﴾ فَأَسۡرِ بِأَهۡلِكَ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ ﴿ "Maka pergilah kamu di akhir malam dengan membawa keluargamu", yaitu di tengah malam, saat mata-mata terlelap, dan tidak ada seorang pun mengetahui perjalanan kalian di malam hari. ﴾ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٞ ﴿ "Dan janganlah seorang pun di antara kamu menoleh ke belakang", maksudnya, bahkan bergegas dan cepatlah ﴾ وَٱمۡضُواْ حَيۡثُ تُؤۡمَرُونَ ﴿ "dan teruskanlah perjalanan ke tempat yang diperintahkan kepadamu." Seakan-akan mereka disertai oleh seorang pemandu jalan yang menunjukkan ke mana mereka harus mengarahkan langkah.
(66) ﴾ وَقَضَيۡنَآ إِلَيۡهِ ذَٰلِكَ ﴿ "Dan telah Kami wahyukan kepadanya (Luth) perkara itu", maksudnya Kami telah menyampaikan kepadanya se-buah berita yang tidak ada duanya ﴾ أَنَّ دَابِرَ هَٰٓؤُلَآءِ مَقۡطُوعٞ مُّصۡبِحِينَ ﴿ "yaitu bahwa mereka akan ditumpas habis di waktu Shubuh." Siksa akan men-datangi mereka di waktu Shubuh, yang akan menimpa dan meng-habisi mereka secara tuntas.
(67-69) ﴾ وَجَآءَ أَهۡلُ ٱلۡمَدِينَةِ ﴿ "Dan datanglah penduduk kota itu (ke rumah Luth)", yaitu kota tempat Nabi Luth berada[11] ﴾ يَسۡتَبۡشِرُونَ ﴿ "dengan gembira (karena kedatangan tamu-tamu itu)," maksudnya mereka sa-ling menyampaikan kabar gembira kepada sebagian lainnya ten-tang tamu-tamu Nabi Luth, ketampanan wajah mereka dan kemam-puan mereka untuk dapat menguasai para tamu itu. Hal itu, lantaran mereka berniat untuk melangsungkan perbuatan keji terhadap para tamu itu. Orang-orang itu datang dan sampai ke rumah Nabi Luth. Mereka mulai membujuk Nabi Luth supaya menyerahkan tamu-tamunya. Sedangkan Nabi Luth benar-benar memohon perlindungan (kepada Allah) dari mereka seraya berkata, ﴾ إِنَّ هَٰٓؤُلَآءِ ضَيۡفِي فَلَا تَفۡضَحُونِ 68 وَٱتَّقُواْ ٱللَّهَ وَلَا تُخۡزُونِ 69 ﴿ "Sesungguhnya mereka adalah tamuku; maka jangan-lah kamu memberi malu (kepadaku). Dan bertakwalah kepada Allah, dan janganlah kamu membuat aku terhina," maksudnya yakinilah pertama-tama bahwa Allah itu mengawasi kalian. Jika memang tidak ada rasa takut pada kalian kepada Allah, maka janganlah kalian mem-permalukan aku di hadapan tamu-tamuku dan selanjutnya kalian melakukan perbuatan yang bejat dengan mereka.
(70) Maka ﴾ قَالُوٓاْ ﴿ "mereka berkata", untuk menjawab perka-taan Luth yang berbunyi, ﴾ وَلَا تُخۡزُونِ ﴿ "dan janganlah kalian membuat aku terhina", ini saja (permintaanku). ﴾ أَوَلَمۡ نَنۡهَكَ عَنِ ٱلۡعَٰلَمِينَ ﴿ "Dan bukan-kah kami telah melarangmu dari (melindungi) manusia?", menerima mereka sebagai tamu. Padahal kami telah memperingatkan engkau, dan barangsiapa yang memperingatkan, maka sungguh ia sudah memberikan toleransi.
(71-72) ﴾ قَالَ ﴿ "Luth berkata", kepada mereka lantaran se-makin gentingnya keadaan yang menghimpitnya, ﴾ هَٰٓؤُلَآءِ بَنَاتِيٓ إِن كُنتُمۡ فَٰعِلِينَ ﴿ "Inilah putri-putri (negeri)ku (kawinlah dengan mereka), jika kamu hendak berbuat (secara yang halal)", mereka tidak mempedulikan penuturan-nya. Karena itu, Allah berkata kepada RasulNya, Muhammad, ﴾ لَعَمۡرُكَ إِنَّهُمۡ لَفِي سَكۡرَتِهِمۡ يَعۡمَهُونَ ﴿ "Demi umurmu (Muhammad), sesungguhnya mereka terombang-ambing di dalam kemabukan (kesesatan)", kemabukan (mereka) ini, adalah mabuk cinta untuk melakukan perbuatan keji yang mana mereka itu sudah tidak mempedulikan cercaan dan cela-an atas perbuatan itu.
(73) Maka, setelah para utusan itu menjelaskan jati diri me-reka kepada Luth, hilanglah apa yang dirasakan olehnya, berupa kesempitan dan kesulitan. Dia pun menaati perintah Rabbnya dan berjalan di malam hari bersama para pengikutnya. Mereka pun akhirnya selamat. Sementara itu, penduduk daerah tersebut, ﴾ فَأَخَذَتۡهُمُ ٱلصَّيۡحَةُ مُشۡرِقِينَ ﴿ "maka mereka dibinasakan oleh suara keras yang mengguntur, ketika matahari akan terbit," yaitu ketika matahari terbit, hukuman semakin dahsyat atas diri mereka.
(74) ﴾ فَجَعَلۡنَا عَٰلِيَهَا سَافِلَهَا ﴿ "Maka Kami jadikan bagian atas kota itu terbalik ke bawah", maksudnya Kami telah menjungkirbalikkan kota mereka, ﴾ وَأَمۡطَرۡنَا عَلَيۡهِمۡ حِجَارَةٗ مِّن سِجِّيلٍ ﴿ "dan Kami hujani mereka dengan batu dari tanah yang keras", batu-batu itu menguntit orang-orang yang berlarian (tanpa arah) di tempat itu.
(75) ﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّلۡمُتَوَسِّمِينَ ﴿ "Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda (kekuasaan Kami) bagi orang-orang yang memperhatikan tanda-tanda," yaitu bagi orang-orang yang mere-nung lagi berpikir yang mereka itu memiliki daya tangkap pikiran, ketenangan dan firasat yang menjadi jembatan bagi mereka untuk memahami misi (hikmah) yang dimaksudkan pada kejadian tersebut, yaitu bahwa orang-orang yang lancang untuk berbuat maksiat ke-pada Allah, terutama praktik keji yang fatal ini, maka Allah akan menjatuhkan hukuman kepada mereka dengan hukuman yang me-ngerikan, sebagaimana mereka telah berbuat lancang mengerjakan kesalahan yang sangat bejat.
(76) ﴾ وَإِنَّهَا ﴿ "Dan sesungguhnya kota itu", yaitu kota Nabi Luth, ﴾ لَبِسَبِيلٖ مُّقِيمٍ ﴿ "benar-benar terletak di jalan yang masih tetap (dilalui ma-nusia)," pada (jalan) yang dilewati orang-orang. Setiap orang yang suka mondar-mandir akan melewati kota tersebut akan mengetahui.
(77) ﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّلۡمُؤۡمِنِينَ ﴿ "Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda (kekuasaan Allah) bagi orang-orang yang beriman." Dalam kisah ini terkandung berbagai macam pela-jaran penting, (di antaranya): Perhatian Allah تعالى kepada kekasih-Nya, Ibrahim, karena Nabi Luth عليه السلام termasuk pengikut beliau, dan orang yang beriman kepada beliau. Seolah-olah menjadi muridnya. Maka, ketika Allah berkehendak untuk menghancurkan kaum Nabi Luth, saat mereka berhak mendapatkan balasan itu, maka Allah memerintahkan para utusanNya (malaikat) untuk mampir ke Nabi Ibrahim عليه السلام guna menyampaikan kabar gembira (mengenai kela-hiran) seorang anak dan memberitahukan kepada beliau misi peng-utusan mereka, hingga akhirnya beliau mempersoalkan kepada mereka tentang pemusnahan kaum Luth. Sampai akhirnya, para malaikat berhasil menyampaikan jawaban yang memuaskan kepada beliau, dan jiwa beliau pun lega. Begitu pula Luth 'عليه السلام. Saat mereka itu (kaum yang akan ditimpa siksa) adalah penduduk negerinya, mungkin saja rasa iba dan kasihan kepada mereka mengendalikan perasaannya. Maka, Allah menakdirkan sebab kausalitas yang mem-buatnya semakin marah dan geram (terhadap kaumnya), sampai beliau pun menganggap waktu kedatangan pemusnahan mereka terlalu lama, ketika disampaikan kepada beliau bahwa,
﴾ إِنَّ مَوۡعِدَهُمُ ٱلصُّبۡحُۚ أَلَيۡسَ ٱلصُّبۡحُ بِقَرِيبٖ 81 ﴿
"Sesungguhnya saat jatuhnya azab kepada mereka ialah waktu Shubuh. Bukankah waktu Shubuh itu sudah dekat?" (Hud: 81).
Pelajaran yang lain, bahwasanya Allah تعالى jika berkehendak untuk membinasakan suatu daerah, maka keburukan dan sifat me-lampaui batas mereka semakin menggila. Jika sudah sampai ambang batas, maka Allah menjatuhkan hukuman-hukuman yang pantas mereka terima.
Ibrahim hỏi: Thế nhiệm vụ quan trọng của các ngài đến đây (ngoài chuyện báo tin mừng cho tôi) là gì hỡi các Sứ Giả (của Allah)?
Abraham dijo: “¿Cuál es la misión que les ha traído, emisarios, de parte de Al-lah?”
Abraham said: What is the matter that has brought you - O Messengers - from Allah?
İbrahim onlara şöyle dedi: "Ey Allah Teâlâ tarafından gönderilen elçiler! O halde sizi buraya getiren nedir?''
Nagsabi si Abraham: "Kaya ano ang sadya ninyong naghatid sa inyo, O mga isinugo, mula kay Allāh – pagkataas-taas Siya?"
57- Dedi ki:“O halde, ey elçiler, (esas) göreviniz nedir?”
58- Dediler ki:“Gerçek şu ki biz, günahkar bir kavme gönderildik.”
59- “Ancak Lût ailesi müstesnâ. Onların hepsini mutlaka kurtaracağız.
60- “Karısı hariç. Onun geride kalanlardan olmasını takdir ettik.”
61- Nihâyet elçiler Lût ailesine geldikleri vakit…
62- O dedi ki:“Doğrusu siz, tanınmayan kimselersiniz.”
63- Dediler ki:“Bilakis biz, sana onların hakkında şüphe ettikleri şeyi getirdik.”
64- “Biz sana hak ile geldik ve şüphesiz biz doğru söyleyenleriz.”
65- “O nedenle gecenin bir vaktinde aile efradını yola çıkar, sen de arkalarından git ve sizden hiç kimse arkasına dönüp bakmasın. Emrolunduğunuz yere gidin!”
66- Ona şu gerçeği vahyettik:“Sabaha karşı onların ardı arkası mutlaka kesilmiş olacaktır.”
67- Derken şehir halkı (birbirlerine) müjde vererek geldiler.
68- (Lut) dedi ki: “Bunlar, benim misâfirlerimdir, beni rezil etmeyin.”
69- “Allah’tan korkun ve beni mahcup etmeyin!”
70- “Biz seni birilerini misafir etmekten men etmedik mi?” dediler.
71- Dedi ki:“İşte kızlarım (onlarla evlenin, bunu yapın) eğer yapacaksanız!”
72- Hayatın hakkı için (ey Muhammed), onlar gerçekten sarhoşlukları içinde bocalıyorlardı.
73- Nihayet sabah güneş doğarken o çığlık onları yakalayıverdi.
74- Oranın üstünü altına getirdik ve üzerlerine balçıktan pişirilmiş taşlar yağdırdık.
75- Elbette bunda basiret sahibi olanlar için ibretler vardır.
76- Elbette o (Lut kavminin) şehri, işlek bir yol üzerindedir.
77- Elbette bunda iman edenler için bir ibret vardır.
57. Melekler, İbrahim’e bu müjdeyi verdikten sonra o, onların önemli bir iş için gönderilmiş olduklarını anladı ve meleklere “dedi ki: “O halde, ey elçiler, (esas) göreviniz nedir?” Ne için gönderildiniz?
58. “Dediler ki: “Gerçek şu ki biz, günahkar” fesatları çok, kötülükleri büyük “bir kavme” onlara azap ve ceza indirmek üzere “gönderildik.”
59-60. “Ancak Lût ailesi müstesnâ. Onların hepsini mutlaka kurtaracağız.” Lût ve onun aile halkı müstesnâdır ve azaptan kurtarılacaklardır. “Karısı hariç, onun” azap içerisinde “geride kalanlardan olmasını takdir ettik.” Lût ve diğer aile halkını ise bu azaptan kurtaracağız. Bunun üzerine İbrahim aleyhisselam, helâklerinin ertelenmesi hususunda elçilerle tartışmaya, bu konuda onlara karşı savunmaya koyuldu. Bunun üzerine ona:“Ey İbrahim, bundan vazgeç, çünkü Rabbinin emri gelmiştir, onlara geri çevrilemeyecek bir azap gelip çatmıştır”(Hud, 11/76) diye cevap verdiler ve yanından ayrıldılar.
61-62. “Nihâyet elçiler Lût ailesine geldikleri vakit” Lût onlara “Doğrusu siz tanınmayan kimselersiniz.” ben sizi tanımıyorum, kim olduğunuzu bilmiyorum, dedi.
63. “Dediler ki: Bilakis biz sana onların, hakkında şüphe ettikleri şeyi getirdik.” Yani biz, sana hakkında şüphe ettikleri ve onları kendisi ile tehdit ettiğin vakit seni yalanladıkları şeyi, başlarına gelecek olan o azabı getirmek için geldik.
64. “Biz sana” şaka değil “hak ile geldik ve şüphesiz biz” sana söylediğimiz bu sözlerimizle “doğru söyleyenleriz.”
65. “O nedenle gecenin bir vaktinde aile efradını yola çıkar.” Uykuya dalınacağı ve kimsenin senin yola çıkışını bilmeyeceği bir sırada onları yola çıkar. “Sen de arkalarından git ve sizden kimse arkasına dönüp bakmasın!” Yani çabucak yola koyulun ve hızlıca uzaklaşın. “Emrolunduğunuz yere gidin.” Sanki onlarla birlikte nereye yöneleceklerini gösteren bir kılavuz da var gibiydi.
66. “Ona şu gerçeği vahyettik:” Yani istisnası olmayan şu kat’i haberi verdik: “Sabaha karşı onların ardı arkası mutlaka kesilmiş olacaktır.” Yani onları kökten imha edecek olan azap, sabah vakti başlarına gelecektir.
67. “Derken” Lût kavminin içinde yaşadığı “şehir halkı (birbirlerine) müjde vererek” biri diğerine Lût’un misâfirlerinin bulunduğunu, bunların yüzlerinin güzelliğini ve bunları ellerine geçirebilecekleri müjdesini vererek “geldiler.” Çünkü onlar bu misâfirlere hayasızca işlerini yapmak istiyorlardı.
68-69. Lût’un evine varınca misâfirlerini almak için Lut’la uğraşmaya başladılar. Lût ise onlara karşı koyup şöyle dedi: “Bunlar benim misâfirlerimdir, sakın beni rezil etmeyin. Allah’tan korkun ve beni mahcup etmeyin.” Sizde Allah korkusundan eser yoksa da bir defa olsun Allah’tan korkup sakının; misâfirlerime karşı beni rezil etmeyin! O çirkin işi yapmaya kalkışarak onların saygınlıklarını ayaklar altına almayın!
70. Lût’un:“Sakın beni rezil etmeyin” sözüne karşı cevap olmak üzere sadece: “Biz seni birilerini misafir etmekten men etmedik mi? dediler.” Başkalarını misâfir etmeni yasaklamadık mı? Biz seni uyarmış bulunuyorduk, daha önce uyarıda bulunan mazeret kapsını kapatmış olur.
71. Lût, karşı karşıya kaldığı bu zorlu hâl dolayısı ile onlara:“Dedi ki: “İşte kızlarım (onlarla evlenin, bunu yapın) eğer yapacaksanız!” Ancak onlar, Lût’un sözlerine aldırmadılar bile. İşte bundan dolayı Yüce Allah, Rasûlü Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:
72. “Hayatın hakkı için (ey Muhammed) onlar gerçekten sarhoşlukları içinde bocalıyorlardı.” Bu şarhoşluk, onları herhangi bir ayıplama ve kınanmaya aldırmamaları noktasına götüren ve yaptıkları hayasızca işe duydukları sevgiden kaynaklanan bir sarhoşluktu.
73. Gelen elçiler Lût’a durumlarını açıklayınca Lût, duyduğu sıkıntı ve kederden kurtuldu. Rabbinin emrine uyarak aile halkını alıp geceleyin yola koyuldu ve kurtuldular. Kasaba halkına gelince:“Nihayet sabah güneş doğarken” azabın kendileri için daha çetin ve ağır olacağı bir vakit olan güneşin doğuşu zamanında “o çığlık onları yakalayıverdi.”
74. “Oranın üstünü altına getirdik” Şehirlerini kaldırıp başlarına geçirdik “ve üzerlerine balçıktan pişirilmiş taş yağdırdık.” Bu taşlar, onlardan şehrin dışında olanların da arkasına takılıp onları bulmuştu.
75. “Elbette bunda basiret sahibi olanlar için ibretler vardır.” Düşüncesi, tefekkürü, feraseti bulunan, dikkatle düşünen ve bununla neyin kastedildiğini anlayan kimseler için ibretler vardır. Bu ibret de şudur: Allah’a isyanı gerektiren işleri yapma cesaretini gösterenleri, özellikle de bu büyük hayasızlığı işlemeye kalkışanları Yüce Allah -en çirkin günahı işleme cesaretini göstermelerine karşılık- en ağır cezalarla cezalandıracaktır.
76. “Elbette o (Lut kavminin) şehri” gidip gelenler için “işlek bir yol üzerindedir.” Oralara gidip gelen herkes bunu bilmektedir.
77. “Elbette bunda iman edenler için bir ibret vardır.” Bu kıssadaki ibretlerin bazıları şunlardır: Şanı Yüce Allah’ın, halili İbrahim’e özel bir inâyeti vardı. Zira Lût aleyhisselam ona uyanlardan ve ona iman edenlerdendi, adeta onun bir öğrencisi gibiydi. Yüce Allah, Lût kavmini -helâki hak ettiklerinde- helâk etmeyi murat edince elçilerine oğlunu müjdelemeleri ve ne için gönderildiklerini haber vermeleri için İbrahim’e de uğramalarını emretmişti. İbrahim de elçilerle Lût kavminin helâkinin ertelenmesi hususunda tartışmıştır. Sonunda onlar, onu ikna etmişler ve gönlü tatmin olmuştur. Aynı şekilde Lût da kendi vatanını paylaşan kimseler olduklarından belki onlara şefkat edip acıyabilirdi. Yüce Allah da onun kavmine karşı daha çok öfkelenmesini gerektirecek sebepleri takdir etmişti. Hatta Lût, kendisine:“Onlara vaat edilen (azap) vakti sabahtır, sabah da yakın değil mi?”(Hûd, 11/8) denilince onların helâk edilecekleri bu vakti bile geç bulmuştu. Diğer taraftan Yüce Allah, bir ülkeyi helâk etmeyi murad etti mi o ülke halkının kötülükleri ve azgınlıkları daha da artar. Artık en ileri derecesine ulaştı mı da onlara hak ettikleri azabı gönderir.
Ibrahim berkata kepada mereka, “Lalu apa yang kalian bawa wahai para utusan dari Tuhan kalian?
Puis il poursuivit: Quelle est la raison pour laquelle vous êtes venus, ô vous qui êtes envoyés par Allah?
Zatim Ibrahim upita: “A koji je tačno razlog vašeg dolaska od Allaha, o izaslanici?”
Ibrāhīm disse: "Per quale motivo siete giunti qui, o messaggeri di Allāh l'Altissimo?"
The Reason why the Angels came
Allah tells us that after Ibrahim had calmed down from the excitement of this good news, he started to ask them why they had come to him. They said,
إِنَّآ أُرْسِلْنَآ إِلَى قَوْمٍ مُّجْرِمِينَ
(We have been sent to a guilty people.) meaning the people of Lut. They told him that they were going to save the family of Lut from among those people, except for his wife, because she was one of those who were doomed. Thus it was said,
إِلاَّ امْرَأَتَهُ قَدَّرْنَآ إِنَّهَا لَمِنَ الْغَـبِرِينَ
(Except for his wife, of whom We have decreed that she shall be of those who remain behind.) i.e., she was one of those who would be left behind and will be destroyed.
Les anges messagers répondirent: Allah nous a envoyés afin d’anéantir un peuple extrêmement corrupteur et maléfique: le peuple de Loth.
Nagsabi ang mga sugo kabilang sa mga anghel: "Tunay na kami ay isinugo ni Allāh para sa pagpapahamak sa mga taong mabibigat ang kasagwaan, mabibigat ang kasamaan. Sila ay mga kababayan ni Lot.
Các Thiên Thần Sứ Giả nói với Ibrahim: Quả thật, chúng tôi được Allah cử phái đến để tiêu diệt đám dân làm điều sai quấy,đó là đám dân của Lut.
Dissero i messaggeri angelici: "In verità siamo stati inviati da Allāh per distruggere un popolo enormemente corrotto e che commette immensi misfatti: Il popolo di Lūţ,
Para utusan dari kalangan malaikat itu berkata, “Sesungguhnya Allah mengutus kami untuk membinasakan kaum yang melakukan kerusakan dan keburukan besar, yaitu kaum Lut.
The Messenger from the Angels said: Allah has sent us to destroy a people who are guilty of great corruption and evil, the people of Lot.
Oni odgovoriše: “Nas je Gospodar poslao da uništimo Lutove sunarodnjake koji su ogrezli u zlu i koji uveliko remete red na Zemlji.”
El Mensajero de los Ángeles dijo: “Al-lah nos ha enviado a castigar a un pueblo culpable de gran corrupción y maldad, el pueblo de Lot.
Meleklerden olan elçiler şöyle dediler: "Allah bizi, fesadı ve kötülüğü çok büyük bir topluluk olan Lût'un kavmini helak etmek için gönderdi.''
Ancak Lût ailesi ve ona tabi olan müminler ise bunun dışındadır. Helak onları kapsamayacaktır. Muhakkak ki biz onların hepsini helak olmaktan kurtaracağız.
maliban sa mag-anak ni Lot at mga tagasunod niya kabilang sa mga mananampalataya sapagkat hindi sasaklaw sa kanila ang pagpapahamak. Tunay na kami ay mga magbibigay-kaligtasan sa kanila sa kalahatan mula roon,
Kecuali keluarga Lut dan orang-orang yang beriman bersamanya, mereka tidak tercakup ke dalam pembinasaan karena sesungguhnya Kami akan menyelamatkan mereka semuanya dari azab.
tranne la famiglia di Lūţ e i suoi seguaci credenti: Non saranno inclusi nella distruzione; in verità Noi li salveremo tutti da ciò.
Nous les anéantirons tous excepté la famille et les disciples croyants de Loth qui seront épargnés.
“Salvo a la familia de Lot y a los creyentes que lo siguen, ellos no serán incluidos en la destrucción y los salvaremos.
Chúng tôi đến để tiêu diệt đám dân của Lut ngoại trừ gia đình của Lut và những ai có đức tin đi theo Y, chúng tôi được lệnh phải đảm bảo an toàn cho tất cả họ.
Dodali su da će te kazne biti pošteđeni vjernici iz Lutove porodice i njegovi sljedbenici. Oni će, dakle, biti spašeni.
Except the family of Lot and the believers that follow him for they will not be included in the destruction and We will save them all from it.
“No así su esposa, porque está decretado que sea una de las personas incluidas en la destrucción”.
Except for his wife, for We have decreed her to be one of those who stay behind included in the destruction.
Nous avons cependant jugé que son épouse restera et sera anéantie également.
Bundan yalnız karısı müstesnadır. Onun helakın kapsadığı (kurtarılmayıp) kalan kimselerden olmasına hükmettik.
Abraham was living in Palestine along the coast of the Dead Sea. His nephew, Lot, lived nearby. He preached the word of God to the people settled in this area, but they were not willing to reform themselves. Their arrogance went on increasing, so much so that God decided that they should be destroyed. These angels had come to carry out God’s will. Probably nobody, except for a few family members of Lot, had embraced the Faith at his instance. It is very difficult for those who are not members of the missionary’s household to accept him, because, for them, so many psychological impediments come in the way. However, for his own blood relations, such impediments do not exist. So, they rally the more easily to his cause. This is what happened in the case of Lot. Probably, only his daughters embraced the Faith in response to his call. The special relationship which children have with their father inclines them to listen to his call. These girls were therefore saved along with Lot. But, his wife could not become a believer from the bottom of her heart. So she was killed along with other guilty persons. In the Law of God, no concession is given to anybody.
Tất cả gia đình của Lut được đảm bảo an toàn trừ mụ vợ của Y, chúng tôi quyết định cho mụ ta nằm trong số những người bị trừng phạt còn lại.
tranne sua moglie: Abbiamo deciso che lei sia tra coloro che resteranno e che saranno colpiti dalla distruzione".
maliban sa maybahay niya sapagkat [nagsabi si Allāh:] Humatol na Kami na ito ay kabilang sa mga matitirang sasaklawan ng kapahamakan."
“Kecuali istrinya, Kami memutuskannya termasuk orang-orang yang tinggal yang terkena azab pembinasaan”.
A žena Lutova, ona će biti kažnjena jer smo tako odredili i presudili.
Tatkala para malaikat yang diutus itu datang kepada keluarga Lut dalam wujud lelaki,
Quando i messaggeri angelici giunsero dalla famiglia di Lūţ in forma umana,
The Angels coming to Lut
Allah tells us about when the angels came to Lut in the form of young men with handsome faces. When they entered his home, he said:
قَالَ إِنَّكُمْ قَوْمٌ مُّنكَرُونَ - قَالُواْ بَلْ جِئْنَـكَ بِمَا كَانُواْ فِيهِ يَمْتَرُونَ
("Verily, you are people unknown to me." They said: "Nay, we have come to you with that (torment) which they have been doubting.") meaning that they were bringing the punishment and destruction that the people doubted they would ever suffer from.
وَآتَيْنَـكَ بِالْحَقِّ
(And we have brought you the truth) is like the Ayah,
مَا نُنَزِّلُ الْمَلَـئِكَةَ إِلاَّ بِالحَقِّ
(We do not send the angels down except with the truth) 15:8 and
وِإِنَّا لَصَـدِقُونَ
(and certainly, we tell the truth.) They said this in affirmation of the news that they brought him, that he would be saved and his people would be destroyed.
Khi các Thiên Thần Sứ Giả vào gặp gia đình của Lut với hình hài của những người phàm
Los emisarios de los Ángeles llegaron a la familia de Lot con la forma exterior de hombres.
Kaya noong sumapit ang mga anghel na isinugo sa mag-anak ni Lot sa mga anyo ng mga lalaki,
Gönderilmiş (elçi) melekler erkek suretinde Lût'un ailesinin yanına geldikleri zaman...
When the Messengers from the Angels came to the family of Lot in the form of men.
Pošto meleki izaslanici dođoše Lutovoj porodici u ljudskom liku.
Plus tard, lorsque les anges messagers se présentèrent à la famille de Loth sous une apparence humaine,
Lot (peace be with him) said to them: I do not recognise you, nor do I know who you are.
Loth leur dit: Vous m’êtes inconnus.
Lût -aleyhisselam- onlara şöyle dedi: "Sizler tanınmayan bir topluluksunuz.''
disse loro Lūţ, pace a lui: "Siete degli sconosciuti".
Lut -'alaihissalām- berkata kepada mereka, “(Kalian) kaum yang tidak dikenal.”
Lut im reče da su oni ljudi koje niko ne poznaje.
Lot u les dijo: “No los reconozco, ni sé quiénes son”.
nagsabi sa kanila si Lot – sumakanya ang pagbati ng kapayapaan: "Mga taong hindi kilala."
Lut nói với các Thiên Thần Sứ Giả: quí vị là những vị khách lạ.
Dissero i messaggeri angelici a Lūţ: "Non temere; siamo giunti da te, o Lūţ, per portare la punizione e la distruzione di cui il tuo popolo dubitava,
Para utusan dari kalangan malaikat itu berkata kepada Lut, “Jangan takut -wahai Lut- karena kami datang membawa sesuatu yang disangsikan oleh kaummu, yaitu azab yang akan membinasakan mereka.
The Messengers from the Angels said to Lot: Do not fear! We have brought to you - O Lot - the destructive punishment that your people have doubts about.
Nagsabi ang mga sugo kabilang sa mga anghel: "Huwag kang mangamba. Bagkus naghatid kami sa iyo, O Lot, ng bagay na noon ay nagdududa hinggil dito ang mga kababayan mo: ang pagdurusang magpapahamak sa kanila.
Izaslanici rekoše: “Ne boj se! Mi smo donijeli kaznu u koju sumnjaju tvoji sunarodnjaci.”
Các Thiên Thần Sứ Giả nói với Lut: Ngươi chớ lo sợ, chúng tôi đến là để trừng phạt những kẻ còn nghi ngờ trong đám dân của Ngươi bằng một sự hủy diệt đến họ
Elçi melekler Lût'a şöyle dediler: "Korkma ey Lût! Biz sana, kavminin hakkında şüphe içinde oldukları helak edici azabı getirdik.''
El Mensajero de los Ángeles le dijo a Lot: “¡No temas! Les hemos traído el castigo de la destrucción del que tu pueblo dudaba.
Ils répondirent: Ne crains rien. Nous sommes venus abattre sur les tiens un châtiment destructeur dont ils doutaient.
I kazaše da su donijeli istinu, u kojoj nema lakrdije, te da istinu govore.
Kami datang membawa kebenaran yang tidak main-main dan sesungguhnya kami ini benar tentang kabar yang kami sampaikan kepadamu.
Chúng tôi đến với Ngươi bằng sự thật chứ không phải là một sự đùa giỡn, quả thật chúng tôi trung thực về điều mà chúng tôi đã thông báo với Người (từ sự trừng phạt này).
Naghatid kami sa iyo ng katotohanang walang biro rito, at tunay na kami ay talagang mga tapat sa ipinabatid namin sa iyo.
Nous t’apportons aussi la vérité indubitable et nous sommes véridiques dans ce que nous t’annonçons.
e siamo giunti da te con la verità, su cui non vi è nulla di cui scherzare. In verità,ti abbiamo detto il vero.
We have brought to you the truth in which there is no joke, and we are truthful in the information we give you.
Sana içinde bir şaka olmayan hakikati getirdik. Şüphesiz biz sana verdiğimiz haberde doğru söylüyoruz.
“Te hemos traído la Verdad en la que no hay argucia, y somos sinceros en la información que te ofrecemos.
Lut is ordered to leave with His Family during the Night
Allah tells us that His angels ordered Lut to set out after part of the night had passed. They told him to walk behind them, to protect them. Similarly, the Messenger of Allah ﷺ would walk in the rear of the army on military campaigns, in order to help the weak and carry those who had no means of transport.
وَلاَ يَلْتَفِتْ مِنكُمْ أَحَدٌ
(and let no one amongst you look back,) meaning - when you hear the people screaming from their torment, do not turn around to look at them; leave them to face whatever punishment and vengeance is coming to them.
وَامْضُواْ حَيْثُ تُؤْمَرُونَ
(but go on to where you are ordered.) - it is as if they had a guide with them to show them the way.
وَقَضَيْنَآ إِلَيْهِ ذَلِكَ الاٌّمْرَ
(And We made this decree known to him) meaning - We already told him about that.
أَنَّ دَابِرَ هَـؤُلآْءِ مَقْطُوعٌ مُّصْبِحِينَ
(that those (sinners) would be rooted out in the early morning.) meaning in the morning, as in another Ayah:
إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ
(Indeed, morning is their appointed time. Is not the morning near) 11:81
Zapovjedili su mu da izvede svoju čeljad u gluho doba noći, te mu rekoše da se niko ne okreće da bi vidio kakve su kazne dopali krivovjerni. Kazaše mu da ide onamo kamo im je Gospodar naredio.
Bawalah keluargamu meninggalkan negeri ini sesudah malam berlalu beberapa saat, serta berjalanlah engkau di belakang mereka. Jangan ada seorang pun dari kalian yang menoleh ke belakang untuk mengetahui apa yang menimpa mereka dan pergilah kalian ke tempat yang Allah perintahkan kepada kalian.”
Gecenin bir bölümü geçtikten sonra aileni gönder ve sen de onların arkasından git. Sizlerden hiç kimse onların başına ne geldiğini görmek için arkasına da bakmasın. Allah’ın size gitmenizi emrettiği yere kadar da ilerleyin gidin.
So travel with your family after a portion of the night has passed. Travel behind them and let none of you look back to see what happens to them. Proceed to where Allah has instructed you to go.
Parti presto con la tua famiglia in tarda notte, e cammina dietro di loro; che nessuno di voi volti le spalle per vedere cosa sarà accaduto loro. Andate dove Allāh vi ha ordinato di andare".
Emmène tes proches lorsque la plus grande partie de la nuit se sera écoulée et suis-les. Que personne parmi vous ne se retourne afin de voir ce qu’il adviendra des mécréants et partez là où Allah vous a ordonné de partir.
“Sal con tu familia después de que haya transcurrido parte de la noche. Marcha detrás de ellos y no permitas que ninguno mire hacia atrás para ver qué les sucede. Continúen hacia donde Al-lah les ha ordenado que vayan”.
Kaya humayo ka kasama ng mag-anak mo matapos ng paglipas ng isang bahagi ng gabi. Humayo ka sa likuran nila at walang lilingong isa man kabilang sa inyo sa hulihan upang tumingin sa dumapo sa kanila. Tumuloy kayo sa kung saan kayo inutusan ni Allāh na tumuloy."
Bởi thế, vào cuối đêm, Ngươi hãy đưa gia đình của Ngươi ra đi, Ngươi hãy đi ở phía sau lưng họ, Ngươi không để cho bất cứ ai quay đầu nhìn lại, Ngươi và gia đình của Ngươi cứ đi cho tới nơi mà Allah đã ra lệnh cho các ngươi.
Stavili smo Lutu do znanja, posredstvom objave, da će njegovi sunarodnjaci nevjerici biti uništeni u svitanje.
Kami memberitahu Lut melalui wahyu tentang perkara yang telah Kami tetapkan itu, yaitu bahwa kaumnya akan binasa secara total dengan diazab seluruhnya manakala waktu Subuh telah tiba.
Nagpaalam Kami kay Lot ng tungkol sa paraan ng pagkakasi, ang bagay na iyon na itinakda Namin: na ang mga taong ito ay pupuksain sa pamamagitan ng pagpapahamak sa kahuli-hulihan sa kanila kapag sumapit sila sa umaga.
Và TA (Allah) đã mặc khải cho Lut biết sự việc trừng phạt bằng sự tiêu diệt những người còn lại là vào buổi sáng, tất cả sẽ bị tiêu diệt toàn bộ.
Par le biais de la Révélation, Nous avons annoncé à Loth ce que nous avons décrété: l’anéantissement jusqu’au dernier des gens à l’aube.
We made known to Lot by means of revelation the matter that We had decreed, which was that those people will be annihilated by the last of them being destroyed when morning comes.
Lût -aleyhisselam-'a vahiy yoluyla takdir ettiğimiz şu durumu da öğrettik. Sabaha girdiklerinde (sabahladıklarında) o kavmin en sonuncusu da helak edilerek kökü kurutulacaktır.
Le comunicamos a Lot, mediante revelación, el asunto que habíamos decretado, que esas personas serían aniquiladas cuando la última de ellas fuera destruida al llegar la mañana.
It was one command with which the angels had gone to Abraham. It was another command with which they reached Lot. The first command was in the shape of a special gift from God and the second one was in the shape of God’s special punishment. Those angels had come to Lot in the shape of human beings. Their task was to carry into effect God’s verdict upon the prophet’s rejectors. According to the angels’ advice, Lot along with other people of the Faith, left the town in the darkness of the night. Thereafter, in the early morning the whole area was devastated by the explosions of a severe earthquake. All the deniers were summarily killed. Where did this devastation take place? It took place in this very world which they had considered their own world; in which all appeared to them their comrades and supporters. That very plan which a man considered his key to success becomes an instrument of destruction for him, if God so commands. That very palace of which a man is so proud is turned into a ruin, like a heap of debris descending upon him.
Ispirammo a Lūţ la rivelazione di ciò che avremmo realizzato: che questo popolo sarebbe stato sterminato e distrutto, fino all'ultimo, all'inizio del mattino.
Và người dân trong thị trấn Sodom vui mừng chạy ùa đến nhà của Lut vì những khách của Lut với mong muốn làm điều ô uế (quan hệ đồng tính).
Les habitants de Sodome se précipitèrent chez Loth, réjouis par la nouvelle de l’arrivée de ses hôtes et aspirant à s’adonner à la turpitude avec eux.
The people of Sodom came rejoicing at the guests of Lot, with the desire to commit indecency.
E giunse la gente di Sadūm سدوم, gioiosa della presenza degli ospiti di Lūţ, sperando di poter commettere nefandezze.
Dumating ang mga naninirahan sa Sodom na mga nagagalak sa mga panauhin ni Lot, sa paghahangad sa paggawa ng mahalay.
Lalu datanglah penduduk Sodom untuk menyambut tamu-tamu Lut dengan bahagia; karena mereka berharap bisa berbuat keji terhadap mereka.
Stanovnici Sodome dođoše veseli zbog Lutovih gostiju, očekujući da će s njima činiti nemoral.
La gente de Sodoma se regocijó por los huéspedes de Lot, con el deseo de cometer indecencias.
Sedum halkı, Lût'un misafirleriyle çirkin fiili (erkeklerin erkekler ile yaptığı) yapma umuduyla sevinerek geldiler.
The People of the City arrive upon the Angels, thinking that they are Men
Allah tells us about how Lut's people came to him when they found out about his handsome guests, and they came happily rejoicing about them.
قَالَ إِنَّ هَـؤُلآءِ ضَيْفِى فَلاَ تَفْضَحُونِ - وَاتَّقُواْ اللَّهَ وَلاَ تُخْزُونِ
(Lut said: "Verily, these are my guests, so do not shame me. And have Taqwa of Allah, and do not disgrace me.") This is what Lut said to them before he knew that his guests were messengers from Allah, as mentioned in Surat Hud, but here (in this Surah), we have already been told that they are messengers from Allah, and this is followed by an account of Lut's people coming and his exchange with them. However, here the conjunction (wa, meaning "and") does not imply the sequence of events, especially since there is something to indicate that this is not the case. They said answering him,
أَوَلَمْ نَنْهَكَ عَنِ الْعَـلَمِينَ
(Did we not forbid you from entertaining (or protecting) any of the `Alamin) meaning, `did we not tell you that you should not have anyone as a guest' He reminded them about their womenfolk and what their Lord had created for them in the women of permissible sexual relationships. This issue has already been explained and is no need to repeat the discussion here. All of this happened while they were still unaware of the inevitable calamity and punishment that was about to befall them the following morning. Hence Allah, may He be exalted, said to Muhammad ﷺ,
لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ
(Verily, by your life, in their wild intoxication, they were wandering blindly.) Allah swore by the life of His Prophet , which is an immense honor reflecting his high rank and noble status. `Amr bin Malik An-Nakari reported from Abu Al-Jawza' that Ibn `Abbas said: "Allah has never created or made or formed any soul that is dearer to him than Muhammad ﷺ. I never heard that Allah swore by the life of anyone else. Allah says,
لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ
(Verily, by your life, in their wild intoxication, they were wandering blindly.) meaning, by your life and the length of your stay in this world,
إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ
(in their wild intoxication, they were wandering blindly.) This was reported by Ibn Jarir. Qatadah said:
لَفِى سَكْرَتِهِمْ
(in their wild intoxication) "It means - in their misguided state;
يَعْمَهُونَ
(they were wandering blindly) means - they were playing. " `Ali bin Abi Talhah reported that Ibn `Abbas said:
لَعَمْرُكَ
(Verily, by your life) means by your life, and
إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ
(in their wild intoxica- tion, they were wandering blindly.) means that they were confused."
Loth leur dit: Ces gens sont mes hôtes. Ne me déshonorez pas par ce que vous voulez commettre avec eux.
Lût ise onlara şöyle dedi: "Bu topluluk benim misafirimdir. Onlara yapmak istediğiniz şeyle beni rezil rüsva etmeyin.''
Lot les dijo: “Estas personas son mis huéspedes, así que no me avergüencen a causa de lo que quieren con ellos.
Lot said to them: These people are my guests, so do not disgrace me by what you want with them.
Nagsabi sa kanila si Lot: "Tunay na ang mga taong ito ay mga panauhin ko kaya huwag kayong mag-iskandalo sa akin dahil sa ninanais ninyo sa kanila.
Lut nói với người dân: Quả thật, đây là những vị khách của ta, bởi thế, các ngươi chớ làm mất mặt ta về những điều các ngươi mong muốn với họ.
Lut berkata kepada mereka, “Mereka adalah tamu-tamuku, sehingga janganlah kalian membuatku malu dengan apa yang kalian inginkan dari mereka!
Lut im reče: “Ovo su moji gosti, i nemojte me sramotiti pred njima time što ćete pokazati da s njima želite spolno općiti.”
Disse loro Lūţ: "In verità, queste persone sono miei ospiti; non svergognatemi per ciò che volete fare con loro.
Mangamba kayo kay Allāh sa pamamagitan ng pagtigil sa gawaing mahalay na ito at huwag kayong manghamak sa akin dahil sa gawain ninyong karumal-dumal."
Fear Allah by leaving this indecent behaviour and do not humiliate me by this heinous act of yours.
“Teman a Al-lah y abandonen este comportamiento indecente, y no me humillen con este acto atroz”.
Dodao je: “Bojte se Gospodara, te se sustegnite od nemorala, i nemojte me svojim gnusnim djelom ponižavati!”
E temete Allāh, abbandonando queste nefandezze, e non umiliatemi con le vostre disgustose azioni".
"Bu çirkin ameli terk ederek Allah’tan korkun ve bu iğrenç davranışınızla beni küçük düşürmeyin.''
Các ngươi hãy kính sợ Allah mà từ bỏ những việc làm ô uế và đồi bại này, các ngươi chớ hạ nhục ta bằng hành động bại hoại của các ngươi.
Craignez Allah en délaissant cette turpitude et ne me discréditez pas avec vos pratiques immondes.
The angels who went to the town of Lot’s community took the shape of extremely handsome youths. This was like the last examination paper to test this community which was steeped in debauchery. In their overweening arrogance, they made a rush towards these youths with the intention of molesting them, as usual. But they did not know that those they looked upon as charming youths were, in fact, the angels of punishment who had come only to leave them disgraced and dishonoured.
Takutlah kalian kepada Allah dengan meninggalkan perbuatan keji kalian dan jangan merendahkanku dengan perbuatan busuk kalian.”
His people said to him: Did we not forbid you from hosting anyone? One who provides a warning has in effect excused himself for taking someone to account for not abiding by it.
Su pueblo le dijo: “¿No te habíamos prohibido que alojaras gente en tu casa?
Kavmi ona şöyle dedi: "Biz sana herhangi bir kimseyi misafir etmeni yasaklamamış mıydık?''
Il suo popolo gli disse: "Non ti abbiamo forse sconsigliato di ospitare la gente?"
Đám dân của Lut nói với Lut: Há chẳng phải bọn ta đã cấm ngươi tiếp xúc với bất cứ ai trong nhân loại đó sao?
Les siens lui rétorquèrent: Ne t’avons-nous pas défendu de recevoir des gens?
Nagsabi sa kanya ang mga kababayan niya: "Hindi ba sumaway kami sa iyo laban sa pagtanggap bilang panauhin sa isa man sa mga tao?"
Lalu kaumnya menjawab, “Bukankah kami telah melarangmu dari menerima seorang tamu pun?”
Lutovi sunarodnjaci povikaše: “Zar ti nismo zabranili da ma koga ugostiš?”
Lot (peace be with him) said to them: These are the women of my people, who are like daughters to me. Marry them if you want to satisfy your desires.
This means that ‘here are the young girls of the city for you to marry’. When Lot saw that, in spite of his opposition, the rogues were rushing upon his guests, he said, ‘For God’s sake! Please don’t dishonour me in the eyes of my guests. If at all you want to do something, here are the daughters of the community. You can marry any of them you like.’
Lut im se obratio pred gostima, ograđujući se: “Eto vam žena, stupite u brak s njima ako želite udovoljavati svojim strastima.”
Lût -aleyhisselam- onlara misafirleri önünde alttan alarak şöyle dedi: "İşte bunlar size eş olabilecek kadınlar arasından benim kızlarım. Eğer şehvetinizi gidermek amacındaysanız onlarla evlenin.''
Nagsabi sa kanila si Lot – sumakanya ang pagbati ng kapayapaan – habang humihingi ng paumanhin para sa sarili niya sa harap ng mga panauhin niya: "Ang mga ito ay mga babaing anak ko kabilang sa kabuuan ng mga kababaihan ninyo kaya, magpakasal kayo sa kanila kung nangyaring kayo ay mga naglalayon ng pagtugon sa pagnanasa ninyo."
Disse loro Lūţ, pace a lui, cercando scuse da presentare ai suoi ospiti: "Queste sono mie figlie e fanno parte delle vostre donne: Sposatele, se siete sinceri nel voler appagare i vostri desideri"
Lut nói với đám dân của mình một cách xấu hổ trước những vị khách: Đây, những đứa con gái của ta, các ngươi hãy cưới chúng nó nếu các ngươi thực sự muốn giải tỏa nhu cầu dục vọng của các ngươi.
Lot u les dijo: “Estas son las mujeres de mi pueblo, que son como hijas para mí. Cásense con ellas si quieren satisfacer sus deseos”.
Lut -'alaihissalām- berkata kepada mereka guna membela diri di hadapan para tamunya, “Itu ada anak-anak wanitaku yang termasuk dari wanita kaum kalian, maka nikahilah mereka bila kalian ingin menunaikan hajat kalian secara halal.”
Loth dit aux assaillants afin de se dédouaner auprès de ses hôtes: Voici mes filles parmi vos femmes. Epousez-les donc si ce que vous recherchez est la satisfaction de vos besoins charnels.
Hỡi Thiên Sứ Muhammad, TA (Allah) thề với sinh mạng của Ngươi rằng đám dân của Lut cứ lang thang vẩn vơ trong sự quá độ của dục vọng nơi bản thân chúng.
-Ey Peygamber!- Senin hayatına yemin olsun ki Lût kavmi, şehvetlerinin azgınlığında gelip gitmektedirler.
Per la tua vita, o messaggero, in verità il popolo di Lūţ persiste nella tirannia del suo vizio.
Commentary
A Great Honour for the Holy Prophet ﷺ
About the word of Allah: لَعَمرُکَ (la'amruk : By your life), the majority of commentators, as reported in Ruh al-Ma’ ani, have said that the addressee of 'la'amruka' is the Holy Prophet ﷺ . It is his life that Allah Ta’ ala has sworn by. Al-Baihaqi in Dala'ilun-Nubuwwah, and Abu Nu'aym, Ibn Marduwayh and others have reported from Sayyidna ` Ab-dullah ibn ` Abbas ؓ that Allah Ta’ ala has not bestowed on anyone in the whole creation an honour and rank higher than that of Sayyidna Muhammad al-Mutafa ﷺ . This is the reason why Allah Ta’ ala has never sworn by the life of any prophet or angel, while in this verse, He has sworn by the age and life of the Holy Prophet ﷺ - which is the highest conceivable honour and deference accorded to him.
Swearing by Non-Allah
To swear by anyone or anything, other than the names and attributes of Allah Ta` ala, is not permissible for any human being because one would only swear by whoever is held in the highest of esteem - and, as obvious, Allah alone can be the highest.
According to Hadith, the Holy Prophet ﷺ said: Do not swear by your mothers, fathers and idols. And do not swear by anyone except Allah - and if you have to swear by Allah, do it only when you are truthful in your statement. (Reported by Abu Dawud and An-Nasa'i from Sayyidna Abu Hurairah~aow )
It appears in the Sahihayn (the Sahih of Al-Bukhari and the Sahih of Muslim) that the Holy Prophet ﷺ once saw Sayyidna ` Umar ibn al-Khattab ؓ swearing by his father. He called out to him and said: 'Watch out! Allah Ta’ ala forbids swearing by fathers. Whoever has to take an oath, let him do it in the name of Allah, otherwise, let him be silent. (Al-Qurtubi under the commentary on Surah al-Ma'idah)
But, this injunction applies to Allah's creation in general. As for Allah Ta’ ala Himelf, He swears by different things He has created. This is particular to Him. Its purpose is to state the sublimity and beneficence of something from the desired angle. Then, the cause of forbidding common people from swearing by anyone other than Allah is not present here - because, in the Word of Allah there is no probability that He would take someone from His creation to be the highest and the best. Again, the reason is that absolute greatness is particular only with Allah Ta’ ala.
By your life - O Messenger - the people of Lot wander blindly in pursuit of their lusts.
Par ta vie ô Messager, le peuple de Loth se débattait dans l’emprise que leur désir charnel avait sur eux.
Tako mi života tvog, Poslaniče, Lutov narod bijaše duboko ogrezao u slijeđenju strasti.
Demi hidupmu -wahai Rasul- sesungguhnya kaum Lut benar-benar terkekang oleh nafsu syahwat mereka yang kotor.
Juro por tu vida, Mensajero, que la gente de Lot deambulaba a ciegas buscando satisfacer sus deseos.
Sumpa man sa buhay mo, O Sugo, tunay na ang mga kababayan ni Lot ay talagang nasa pagmamalabis sa pagnanasa nila habang nag-aatubili sila.
The destructive punishment seized them at the time of sunrise.
Kaya may dumaklot sa kanila na isang matinding tinig na nagpapahamak sa sandali ng pagsapit nila sa oras ng pagsikat ng araw.
Güneşin doğma vakti girince onları helak edici şiddetli bir ses alıverdi.
Pero el castigo los sorprendió al amanecer.
Thế nên, một tiếng gầm dữ dội đã hủy diệt toàn bộ chúng vào lúc mặt trời đã mọc.
Un’eco distruttiva li colse quando giunse l'alba.
The Destruction of the People of Lut
Allah said;
فَأَخَذَتْهُمُ الصَّيْحَةُ
(So the Sayhah overtook them) This is the piercing sound that came to them when the sun rose, which was accompanied by the city being flipped upside down, and stones of baked clay (As-Sijjil) raining down upon them. The discussion of As-Sijjil in Surah Hud is a sufficient explanation. Allah said:
إِنَّ فِى ذَلِكَ لآيَـتٍ لِلْمُتَوَسِّمِينَ
(Surely, in this are signs for those who see.) meaning that the traces of the destruction of that city are easily visible to any one who ponder about it, whether they look at it with physical eyesight or mental and spiritual insight, as Mujahid said concerning the phrase,
لِلْمُتَوَسِّمِينَ
(those who see) he said, "those who have insight and discernment." It was reported from Ibn `Abbas and Ad-Dahhak that it referred to those who look. Qatadah said: "those who learn lessons".
لِلْمُتَوَسِّمِينَ
(those who see) therefore the meaning is "those who ponder".
The City of Sodom on the Highroad
وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ
(And verily, they were right on the highroad.) meaning that the city of Sodom, which was physically and spiritually turned upside down, and pelted with stones until it became a foul smelling lake (the Dead Sea), is on a route that is easily accessible until the present day. This is like the Ayah,
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning, and at night. Will you not then reflect) (37:137-138).
إِنَّ فِى ذَلِكَ لآيَةً لِلْمُؤْمِنِينَ
(Surely, there is indeed a sign in that for the believers.) meaning, `All that We did to the people of Lut, from the destruction and the vengeance, to how We saved Lut and his family, these are clear signs to those who believe in Allah and His Messengers.'
Lalu mereka pun ditimpa suara mengguntur yang membinasakan ketika matahari hendak terbit.
Kad se Sunce pomaljalo, Lutove je sunarodnjake zadesio gromoglas.
C’est alors qu’un cri terrible et destructeur les surprit à l’aube.
Suite à ce cri, Nous avons renversé la cité sens dessus dessous et Nous avons fait pleuvoir sur eux de l’argile durcie.
Tiếp đó, TA (Allah) lật ngược chúng lên ngổn ngang và đổ lên chúng một trận mưa đá Sijjin (cứng như đất sét nung).
We turned their towns upside down and rained on them a shower of petrified clay.
Pusimos a su ciudad de cabeza y les enviamos una lluvia de piedras de arcilla.
Kaya binaliktad Namin ang mga pamayanan nila sa pamamagitan ng paglalagay sa itaas ng mga ito sa ibaba. Nagpaulan Kami sa kanila ng mga batong luwad na nanigas.
Altını üstüne getirerek şehirlerini ters çevirdik ve üzerlerine sertleşmiş çamurdan taşlar yağdırdık.
Rovesciammo i loro villaggi e scagliammo contro di loro pietre di argilla dura.
Zatim smo njihova naselja izvrnuli, pa smo učinili da ono što je gore bude dolje. Potom smo na njih sručili kamenje od tvrde gline.
Kami lalu membalik negeri mereka, bagian atasnya Kami balik menjadi bagian bawah dan Kami menghujani mereka dengan bebatuan dari tanah liat yang membatu.
In the incident mentioned about the punishment that descended on the people of Lot there are signs for those who ponder.
Ces scènes de l’anéantissement du peuple de Loth constituent des signes adressés à ceux qui sont capables de les méditer.
Learn Your Essential Lesson From Sites Ruined by Divine Punishment
In verses 75 and 76: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ ﴿75﴾ وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ ﴿76﴾ (Surely, in that there are signs for those who read signs. And surely, it [ their city ] is located on the straight road), Allah Ta’ ala has pointed out to the geographical location of such ruined cities which fall on the main road which takes people from Arabia to Syria. Also said with it was that in them there are great signs of the perfect power of Allah Ta’ ala for those who believe and have the necessary hindsight and foresight.
About this, there is another statement in Surah al-Qasas where it was said: لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا (not lived in after them except a little - 28:58). In other words, after their destruction by Divine punishment, these habitations were not repopulated except some. So, by combining these indicators, we can see that Allah Ta’ ala has made these ruined habitations and homes a site from which coming generations could learn their essential lesson.
This is the reason why the Holy Prophet ﷺ ، whenever he has passed by these sites, went through a particular emotional state under which he would be overwhelmed by the awe of Almighty Allah and which caused his blessed head to lower down and he would then try to make his mount hasten through these sites. This particular mode of action taken by the Holy Prophet ﷺ has established the sunnah that making sites which have been hit by Divine punishment a place of picnic and amusement is hard-heartedness at its ugliest. Rather than do something like that, the only method of learning a lesson from them is to think about and feel the very presence of the most perfect power of Allah Ta’ ala on the site being visited which should cause one to tremble with the fear of His punishment.
The habitations of the time of Sayyidna Lut (علیہ السلام) which were over-turned are located, as said by the Qur'an, on the Arabia-Syria route. This site is still present in the proximity of Jordan in the form of a wilderness below the sea level. On a major portion, flows a particular kind of water like a river. Sea life cannot survive here. Therefore, it is called the Dead Sea or the Sea of Lut (علیہ السلام) .
In verità, ciò che è stato menzionato della distruzione che afflisse il popolo di Lūţ, è un segno rivolto a coloro che riflettono.
Tunay na sa nabanggit na iyon na dumapo sa mga kababayan ni Lot na kapahamakan ay talagang may mga palatandaan para sa mga tagapagnilay-nilay.
Quả thật, trong sự việc được kể đó - việc đám dân của Lut bị tiêu diệt - là những bài học cho những người biết suy ngẫm.
Şüphesiz Lût kavminin yok oluşu hakkında zikredilen bu ayetlerde iyice düşünüp taşınan kimseler için ibretler vardır.
U kazni koja je pogodila Lutove sunarodnjake nalaze se znaci za one koji o tome razmišljaju.
En el castigo que cayó sobre la gente de Lot hay signos para quienes reflexionan.
Sesungguhnya apa yang menimpa kaum Lut -'alaihissalām- berupa kebinasaan itu merupakan bukti dan tanda kebenaran bagi orang-orang yang memperhatikan.
Và quả thật, thị trấn của đám dân của Lut vẫn còn nằm trên con đường mà ai đi ngang qua cũng sẽ nhìn thấy.
Lût kavminin şehri, oradan geçmekte olan yolcuların gördüğü sabit bir yol üzerindedir.
In verità, i villaggi del popolo di Lūţ si trovano su un percorso visibile, che i viaggiatori possono osservare.
Sesungguhnya negeri kaum Lut berada di suatu jalan yang dikenal, musafir yang melewatinya pasti akan melihatnya.
Sachant que de surcroît, les cités du peuple de Loth sont situées dans une région fréquentée, que les voyageurs peuvent contempler.
Naselja u kojima je živio Lutov narod nalaze se pored puta, vide ih putnici koji njime prolaze.
The towns of the people of Lot are on an existing road and can be seen by travellers who pass by.
La ciudad de la gente de Lot está en una ruta existente y puede ser vista por los viajeros que pasan por allí.
Tunay na ang mga pamayanan ng mga kababayan ni Lot ay talagang nasa isang daang matatag, na nakikita ng sinumang napararaan sa mga iyon kabilang sa mga tagapaglakbay.
Sesungguhnya pada peristiwa ini terkandung petunjuk bagi orang-orang yang beriman, mereka mengambil pelajaran darinya.
In that which occurred there is a sign for the believers to take lesson from.
Tunay na sa nangyaring iyon ay talagang may katunayan para sa mga mananampalatayang habang nagsasaalang-alang nito.
En este suceso hay un signo para que los creyentes aprendan la lección.
The local Department of Archaeology has set up some hotels and residential quarters at this site to attract tourists. The result is that people with an incorrigible infatuation with the material and who are equally dismissive of the concerns of the Hereafter have made this site a place of fun and frolic. People go there to enjoy the sights of the ancient. Lest such heedlessness becomes a habit, the Holy Qur’ an has served a warning towards the end by saying: إِنَّ فِي ذَٰلِكَ لَآيَةً لِّلْمُؤْمِنِينَ (Surely, in it there are signs for the believers). It means: In reality, these sites and the events associated with them are full of moral lessons for everyone having in-sight. But, it is the good fortune of believers only who would benefit by learning what these sites teach, while others would go through these sites as tourists and leave empty-handed.
Why did the community of Lot go beyond all limits of arrogance? The reason for this was that they saw this matter in relation to Lot. Since they were more powerful than Lot, they thought that they could do anything they liked and there was nobody to prevent them. Had they seen this matter in relation to God, the situation would have been just the opposite. Then they would have come to know that their arrogance was absolutely ridiculous, because nobody has any standing before the power of God. As a consequence, early in the morning, they were struck by a severe storm of thunder and lightning. At the command of God, the winds started showering pebbles on the towns of Lot’s community (Sodom and Gomorrah). In a very short time, the whole community was destroyed. There is a lesson in this event for those who give it serious consideration, i.e. in this world one’s dealings in reality are with God and not with human beings. If a man realises this fact, all his arrogance will come to an end.
Şüphesiz bu olayda Müminlerin ibret alacakları işaretler vardır.
In verità, ciò che è accaduto è un esempio rivolto ai credenti, affinché se ne dissuadano.
Quả thật trong sự việc đó là những dấu hiệu cho những người có đức tin lấy làm bài học.
On trouve également dans ces scènes des leçons adressés aux croyants afin qu’ils les méditent.
To što se dogodilo sadrži pouke onima koji vjeruju.
Sık ağaçlıklı orman içinde olan şehrin halkı, Şuayb’ın Kavmi de Allah’ı inkâr edip, peygamberleri Şuayb -aleyhisselam-‘ı yalanlamaları sebebiyle zalimlerdendi.
Dahulunya kaum Syuaib, penduduk negeri yang memiliki pepohonan yang lebat adalah orang-orang zalim karena kafir kepada Allah dan mendustakan rasul mereka, yaitu Syuaib -'alaihissalām-.
Il popolo di Shu'ayb dimorava in un villaggio che conteneva una fitta vegetazione; essi furono ingiusti per aver rinnegato Allāh e per aver accusato di menzogna il loro messaggero Shu'ayb, pace a lui.
Quả thật, đám dân của khu rừng Aykah - nhóm dân của Shu'aib - cũng là những đám người làm điều sai quấy, họ không có đức tin nơi Allah và phủ nhận vị Thiên Sứ của Ngài là Shu'aib.
Commentary
Aikah means a dense forest. There are other views too. Some commentators say that there was a dense forest near Madyan, therefore, Aikah is actually the title of the people of Madyan. Others have said that the people of Aikah and the people of Madyan were two different people. It was after the destruction of one of them that Sayyidna Shu'ayb (علیہ السلام) was sent to the other.
In Tafsir Ruh al-Ma’ ani, the following marfu` hadith appears with reference to Ibn ` Asakir:
اِنَّ مَدیَنَ و اَصحَابَ الاَیکَۃِ اُمَّتَان بَعَثَ اللہُ تَعَالٰی اِلَیھِمَا شُعَیباً
Madyan and the people of Aikah are two peoples. Allah Ta` ala sent Shu'ayb to them.
And Al-Hijr is a valley situated in between Hijaz and Syria. It was inhabited by the people of Thamud.
A Brief Explanation
Described at the beginning of the Surah was the hostility of the disbelievers of Makkah against the Holy Prophet ﷺ which also carried words of comfort for him briefly. Now, at the end of the Surah, more words of comfort appear to mollify his concern about their grudge and hostility.
Here, he is being asked not to grieve over their hostile opposition because there is a day when all scores will be settled, and that is the day of Judgment, and it is bound to come as he has been told. Then, there is the fact that Allah did not create the heavens and the earth and whatever is there in between them but with truth and wisdom. The wise consid-eration behind this creation is that people should believe in the existence of the maker of the universe, attest to His Oneness and supremacy and obey His injunctions. Also present there is the consequence of not doing so, after the argument of Allah stands established, that the defaulter be punished. Since this promised punishment does not seem to come in full right here in this mortal world, it has to be somewhere else. For that, the time is fixed, the time of the Qiyamah, the Day of Judgment. And this Hour is sure to come. Everyone will be taken care of there.
This being the wise arrangement of things, let him not grieve. The better course for him is to overlook their wicked behaviour in a gracious manner, that is, neither pay attention to their behavior nor complain about it. The reason is that his Lord is great as Creator and great as the Master Knower as well. He knows his patience and fortitude and He knows the evil mechanizations of his enemies too. Therefore, He is to exact the full return from them of what they have been doing.
78- Eyke halkı da gerçekten zalim kimseler idi.
79- Onlardan da intikam aldık. Her iki (şehir) de hâlâ aşikar bir yol üzerindedir.
78. Yüce Allah, Şuayb kavmini niteliklerini belirterek onları Eyke halkı olarak tanıtmaktadır. Eyke, ağaçları bol yer demektir. Bununla onlar üzerindeki nimetini hatırlatmakta, onların ise bu nimetin gereğini yerine getirmediğini, aksine peygamberleri Şuayb tevhide, insanlara ölçü ve tartılarda zulmetmeyi terke davet ederek bu konuda onlar ile en ileri derecede tartıştığında hem Allah hakkında hem de yaratıkları hakkındaki zulümlerinde direttiklerini bildirmektedir. Bundan dolayı Yüce Allah burada onları zalim olmakla nitelendirmektedir.
79. “Onlardan da intikam aldık.” Yani o gölge gününün azabı ile onları yakaladık ki gerçekten o, çok dehşetli bir günün azabı idi. “Her iki (şehir) de” yani Lût kavminin de Eyke halkının da yurtları “hâlâ aşikar bir yol üzerindedir.” Her zaman için yolcuların gidip geldikleri ve açıkça görülen besbelli bir yol üzerindedir. Burada onların kalıntıları, gözle görülecek ve akıl sahiplerinin ibret alacakları şekilde meydandadır.
Noon nga ang mga kalipi ni Shu`ayb na mga naninirahan sa pamayanang may mga punong nagsisiksikan ay mga tagalabag sa katarungan dahil sa kawalang-pananampalataya nila kay Allāh at pagpapasinungaling nila sa sugo Niyang si Shu`ayb – sumakanya ang pagbati ng kapayapaan.
"Dan sesungguhnya dahulu penduduk Aikah itu benar-benar kaum yang zhalim. Maka Kami membinasakan mereka. Dan sesung-guhnya kedua kota itu benar-benar terletak di jalan umum yang terang." (Al-Hijr: 78-79).
(78) Mereka adalah kaum Nabi Syu'aib, Allah menceritakan potret mereka dan menisbatkan mereka dengan nama al-Aikah. Yaitu, sebuah kebun yang banyak pepohonannya. Tujuannya, untuk mengingatkan mereka tentang kenikmatan Allah pada mereka dan (mengingatkan bahwa) mereka belum menjalankannya. Bahkan telah datang kepada mereka Nabi Syu'aib. Dia menyeru mereka kepada tauhid dan meninggalkan praktik kezhaliman kepada sesama manusia dalam takaran-takaran dan penimbangan-penimbangan. Dia mengobati mereka di atas dakwah itu dengan intensif. Namun, mereka tetap saja berkutat pada kezhaliman mereka terhadap hak Pencipta mereka dan hak sesama manusia. Oleh karena itu, di sini Allah melekatkan sifat zhalim pada diri mereka.
(79) ﴾ فَٱنتَقَمۡنَا مِنۡهُمۡ ﴿ "Maka Kami membinasakan mereka", maka azab dari (Allah) membinasakan mereka pada hari yang dinaungi oleh mendung. Sesungguhnya itu adalah siksa pada hari yang dahsyat. ﴾ وَإِنَّهُمَا ﴿ "Sesungguhnya kedua kota itu", perkampungan kaum Luth dan para pemilik al-Aikah ﴾ لَبِإِمَامٖ مُّبِينٖ ﴿ "benar-benar terletak di jalan umum yang terang", maksudnya berada di jalan yang jelas, dilalui oleh para musafir setiap saat. Di antara peninggalan mereka ter-dapat obyek yang jelas dapat disaksikan oleh mata penglihatan, sehingga orang-orang yang berakal (dapat) mengambil pelajaran dengannya.
Šuajbov narod, koji živjaše u Ejki, selu u kojem se nalazi brojno gusto drveće, bio je nasilnički narod, tim više jer nisu vjerovali u Allaha i smatrali su Šuajba lašcem.
The Destruction of the Dwellers of Al-Aykah, the People of Shu`ayb
The Dwellers of Al-Aykah, were the people of Shu`ayb. Ad-Dahhak, Qatadah and others said that Al-Aykah refers to intertwined trees. Their evildoing included associating partners with Allah (Shirk), banditry and cheating in weights and measures. Allah punished them with the Sayhah (the awful cry or torment), the earthquake, and the torment of the Day of Shadow. They lived near the people of Lut, but at a later time, and the people of Lut were known to them, which is why Allah says,
وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ
(They are both on an open route, plain to see.) Ibn `Abbas, Mujahid, Ad-Dahhak and others said, "a visible route." This is why, when Shu`ayb warned his people, he said to them,
وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
(And the people of Lut are not far off from you!) 11:89
Le peuple de Chu’ayb, les habitants du village de l’arbre aux branches entremêlées (`al-`aykatu(`aykah)), était un peuple injuste puisqu’ils mécroyaient en Allah et démentaient Chu’ayb, leur messager.
Los habitantes del pueblo de Jetró, que vivían en una ciudad rodeada de árboles entrelazados, eran injustos, debido a que rechazaban a Al-lah y Su Mensajero Jetró u.
The people of Shuayb, who lived in a town surrounded by intertwined trees, were wrongdoers; because of their denial of Allah and rejection of His Messenger, Shuayb (peace be with him).
We took retribution from them when the punishment seized them. The towns of the people of Lot and the dwellings of the people of Shuayb are on a path clear to those who pass by.
Kaznili smo Šuajbova narod. Naselja u kojima su živjeli Lutov i Šuajbov narod nalaze se pored puta, vide ih putnici koji njime prolaze.
Entonces los castigué. Los pueblos de la gente de Lot y las moradas de la gente de Jetró se encuentran en un camino a la vista de los viajeros.
Kemudian Kami membalas kekufuran mereka dengan menimpakan azab atas mereka. Sesungguhnya negeri kaum Lut dan tempat kaum Syuaib berada di jalan yang terkenal bagi siapa yang melewatinya.
Bởi thế, TA (Allah) đã trừng phạt chúng - đám dân của Shu'aib; và quả thật, cả hai: thị trấn đám dân của Lut và những khu vực của đám dân Shu'aib, vẫn còn vết tích rõ rệt trên con đường mà mọi người qua lại.
Kaya naghiganti Kami sa kanila yayamang kinuha sila ng pagdurusa. Tunay na ang mga pamayanan ng mga kababayan ni Lot at ang mga pinamamayanan ng mga kasamahan ni Shu`ayb ay talagang nasa isang daang maliwanag para sa sinumang naparaan doon.
Ci vendicammo di loro e li colpimmo con la punizione. In verità, i villaggi del popolo di Lūţ, e i luoghi dei compagni di Shua'yb, sono anch'essi su un percorso visibile ai viaggiatori.
Nous nous sommes donc vengés d’eux en les châtiant. Les cités du peuple de Loth et celles du peuple de Chu’ayb sont situées dans des lieux fréquentés et accessibles à ceux qui passent à proximité.
Bu yüzden onları da azapla yakalayarak onlardan intikam aldık. Şüphesiz Lût kavminin şehri ve Şuayb’ın vatanı oradan geçen kimselerin görebileceği apaçık bir yol üzerindedir.
The Destruction of the Dwellers of Al-Hijr, Who are the People called Thamud
The Dwellers of the Al Hijr were the people of Thamud who rejected their Prophet, Salih. Whoever denies even one Messenger, then he has disbelieved in all of the Messengers, thus they are described as rejecting "the Messengers". Allah tells us that he (Salih) brought them signs to prove that what he was telling them was true, such as the she-camel which Allah created for them out of a solid rock in response to the supplication of Salih. This she-camel was grazing on their lands, and the people and the camel took water on alternate days that were well-known. When they rebelled and killed it, he said to them,
تَمَتَّعُواْ فِى دَارِكُمْ ثَلَـثَةَ أَيَّامٍ ذلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ
("Enjoy yourselves in your homes for three days. This is a promise which will not be belied.") 11:65 Allah said:
وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى
(And as for Thamud, We showed them and made the path of truth clear but they preferred blindness to guidance.) 41:17 Allah tells us that,
وَكَانُواْ يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا ءَامِنِينَ
(And they used to hew out dwellings from the mountains, (feeling) secure. ) meaning, they were without fear and they had no real need for those houses; it was merely a form of extravagance and work without a purpose. This could be seen from their work in the houses in the Al-Hijr through which the Messenger of Allah ﷺ passed on his way to Tabuk. He covered his head and urged his camel to go faster, saying to his Companions:
«لَا تَدْخُلُوا بُيُوتَ الْقَوْمِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنَّ لَمْ تَبْكُوا فَتَبَاكُوا خَشْيَةَ أَنْ يُصِيبَكُمْ مَا أَصَابَهُم»
(Do not enter the dwellings of those who were punished unless you are weeping, and if you do not weep then make yourself weep out of fear that perhaps what struck them may also strike you.)
فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ
(But the Sayhah (torment - awful cry) overtook them in the early morning.) meaning in the morning of the fourth day.
فَمَآ أَغْنَى عَنْهُمْ مَّا كَانُواْ يَكْسِبُونَ
(And all that they used to earn availed them not.) meaning all of the benefits that they used to gain from their crops and fruits, and the water which they did not want to share with the she-camel that they killed so that it would not reduce their share of the water - all of that wealth would not protect them or help them when the command of their Lord came to pass.
وَمَا خَلَقْنَا السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَآ إِلاَّ بِالْحَقِّ وَإِنَّ السَّاعَةَ لآتِيَةٌ فَاصْفَحِ الصَّفْحَ الْجَمِيلَ
"Dan sesungguhnya penduduk kota al-Hijr telah mendustakan rasul-rasul, dan Kami telah mendatangkan kepada mereka tanda-tanda (kekuasaan) Kami, tetapi mereka selalu berpaling darinya, dan mereka memahat rumah-rumah dari gunung-gunung batu (yang didiami) dengan aman. Maka mereka dibinasakan oleh suara keras yang mengguntur di waktu pagi. Maka apa yang telah mereka usa-hakan tak dapat menolong mereka." (Al-Hijr: 80-84).
(80) Allah تعالى memberitahukan tentang penduduk kota al-Hijr.[12] Mereka adalah kaum Nabi Shaleh, yang tinggal di al-Hijr yang sudah tidak asing lagi di daerah Hijaz. Mereka itu telah mendustakan para rasul. Maksudnya, mendustakan Nabi Shaleh. Barangsiapa telah mendustakan seorang rasul, maka sungguh ia telah mendustakan semua rasul, lantaran kesesuaian (substansi) dakwah mereka. Pendustaan mereka bukan kepada personelnya, akan tetapi terhadap kebenaran yang mereka bawa yang seluruh rasul ikut serta berpartisipasi mengembannya.
(81) ﴾ وَءَاتَيۡنَٰهُمۡ ءَايَٰتِنَا ﴿ "Dan Kami telah mendatangkan kepada mereka tanda-tanda (kekuasaan) Kami", yang menjadi bukti petunjuk akan kebenaran ajaran yang dibawa oleh Shaleh kepada mereka, terma-suk dalam contohnya, seekor unta yang menjadi salah satu tanda kekuasaan Allah yang agung. ﴾ فَكَانُواْ عَنۡهَا مُعۡرِضِينَ ﴿ "Tetapi mereka selalu berpaling darinya", karena sifat takabur dan arogansi kepada Allah.
(82) ﴾ وَكَانُواْ ﴿ "Dan mereka", karena melimpahnya kenikmatan Allah pada mereka, ﴾ يَنۡحِتُونَ مِنَ ٱلۡجِبَالِ بُيُوتًا ءَامِنِينَ ﴿ "memahat rumah-rumah dari gunung-gunung batu (yang didiami) dengan aman", dari segala yang menakutkan, mereka tentram di kediaman-kediaman mereka. Sekiranya mereka mensyukuri nikmat Allah dan membenarkan nabi mereka, Shaleh عليه السلام, tentu Allah mengguyurkan rizki pada mereka, dan pasti memuliakan mereka dengan aneka pahala cepat (di dunia) dan pahala yang ditangguhkan (di akhirat). Akan tetapi, mereka justru mendustakan (Shaleh) dan (nekat) menyembelih unta serta semakin menentang perintah Rabb mereka. Seraya berkata,
﴾ يَٰصَٰلِحُ ٱئۡتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلۡمُرۡسَلِينَ 77 ﴿
"Hai Shaleh, datangkanlah apa yang kamu ancamkan itu kepada kami, jika (betul) kamu termasuk orang-orang yang diutus (Allah)." (Al-A'raf: 77).
(83) ﴾ فَأَخَذَتۡهُمُ ٱلصَّيۡحَةُ مُصۡبِحِينَ ﴿ "Maka mereka dibinasakan oleh suara keras yang mengguntur di waktu pagi", hati-hati mereka hancur-lebur di rongga-rongga lambung mereka. Pagi hari itu, mereka binasa, disertai dengan kehinaan dan laknat pada mereka.[13]
(84) ﴾ فَمَآ أَغۡنَىٰ عَنۡهُم مَّا كَانُواْ يَكۡسِبُونَ ﴿ "Maka apa yang telah mereka usahakan tak dapat menolong mereka," karena keputusan Allah, jika sudah da-tang, tidak bisa ditolak oleh pasukan yang banyak ataupun kekuat-an para pendukung maupun melimpahnya harta kekayaan.
Talaga ngang nagpasinungaling ang [liping] Thamūd, ang mga mamamayan ng Batuhan (isang lugar sa pagitan ng Ḥijāz at Sirya), sa lahat ng mga sugo nang nagpasinungaling sila sa propeta nilang si Ṣāliḥ – sumakanya ang pagbati ng kapayapaan.
De hecho, los de Zamud, que eran los habitantes de Al-Hiyr (un lugar entre el Hiyaz y el Levante), rechazaron a todos los mensajeros cuando rechazaron al profeta Sálih u, que les envié.
I Thamūd smentirono (essi furono la Gente di Ħijr, un luogo situato tra la Penisola Arabica e Shām) tutti i messaggeri, quando smentirono il loro profeta Sāleħ, pace a lui.
80- Andolsun ki Hicr halkı da peygamberleri yalanlamıştı.
81- Biz onlara âyetlerimizi/mucizelerimizi vermiştik, ama onlar, onlardan yüz çeviriyorlardı.
82- Onlar, güven içinde dağlardan evler yontuyorlardı.
83- Nihayet sabaha girerken onları o çığlık yakalayıverdi.
84- Ancak kazanmakta oldukları kendilerine hiçbir fayda vermedi.
80. Yüce Allah, bize Hicr halkından haber vermektedir. Bunlar, Hicaz topraklarında bilinen bir yer olan Hicr’de meskûn bulunan, Salih’in kavmi idiler. Bunlar “peygamberleri yalanlamıştı” yani Salih’i yalanlamışlardı. Ancak peygamberlerden birisini yalanlayan diğerlerini de yalanlamış sayılır. Çünkü onların çağrıları aynıdır. Kavimlerin peygamberleri yalanlamaları şahıs olarak onu yalanlamak değildi. Aksine onlar, bütün peygamberlerin ortaklaşa getirdikleri gerçeği yalanlamışlardı.
81. “Biz onlara” Salih’in kendilerine getirmiş olduğu hakkın doğruluğuna delil olan “âyetlerimizi/mucizelerimizi vermiştik” Allah’ın büyük mucizelerinden biri olan dişi deve de bunlardan birisi idi. “ama onlar” büyüklenerek ve Allah’a karşı gelerek “onlardan yüz çeviriyorlardı.”
82-83. “Onlar” Allah’ın üzerlerindeki nimetlerinin çokluğundan dolayı yurtlarında korkudan yana rahat ve “güven içinde dağlardan evler yontuyorlardı.” Eğer Allah’ın nimetine şükretmiş ve peygamberleri Salih aleyhisselam’ı tasdik etmiş olsalardı Allah da onlara bol bol rızık ihsan eder, dünyevi ve uhrevi çeşitli mükâfatlarla onları ikramlara gark ederdi. Fakat onların peygamberleri yalanlamaları ve dişi deveyi de kesip Rablerinin emrine de karşı gelerek:“Ey Salih! Eğer sen gönderilmiş peygamberlerden isen bizi tehdit edip durduğun (azabı) getir”(el-Araf, 7/77) demeleri üzerine “onları o çığlık yakalayıverdi.” Bunun etkisi ile göğüslerindeki kalpleri parçalandı ve helâk olup yurtlarında diz üstü çökmüş halde kalakaldılar. Bununla birlikte bir de rezillik ve kesintisiz bir lânete de uğradılar.
84. “Ancak kazanmakta oldukları kendilerine hiçbir fayda vermedi.” Çünkü Allah’ın emri geldiği takdirde askerlerin çokluğu, yardımcıların güçlü olması y ada malların bolluğu onu geri çeviremez.
Sungguh kaum Ṡamūd, yaitu penduduk al-Ḥijr (negeri antara Hijaz dengan Syam) telah mendustakan seluruh rasul ketika mereka mendustakan Nabi mereka, Saleh -'alaihissalām-.
Indeed the Thamud, who were the people of Hijr (a place between Hijaz and the Levant) had in effect rejected all the Messengers when they rejected their prophet, Salih (peace be with him.)
Quả thật, Thamud, và họ là đám dân của vùng núi Hijr (khu vực nằm giữa Hijaz - nay là Madinah - và Sham - nay chia làm bốn quốc gia: Palestine, Syria, Jordan và Li-băng), họ đã phủ nhận tất cả các vị Thiên Sứ và phủ nhận Nabi Saleh của họ.
Stanovnici Hidžra, tj. Semud, poricali su sve poslanike time što su poricali Saliha, poslanika koji je njima poslan. (Hidžr je mjesto između Hidžaza i Šama.)
Les Thamûd qui habitaient Al-Ħijr (Hegra), une cité située entre le Hejaz et la Syrie, ont démenti tous les messagers lorsqu’ils démentirent leur prophète Şâliħ.
Doğrusu Hicr şehrinin halkı olan (Hicaz ve Şam arasında bir yer) Semûd kavmi de peygamberleri olan Salih -aleyhisselam-’ı yalanlamakla bütün peygamberleri yalanlamış oldular.
Nous leur avons fourni des arguments et des indices de la véracité de ce qu’il apportait de son Seigneur, dont le miracle de la chamelle, mais ils n’accordèrent aucune importance à ces indices.
Onlara gönderilen peygamberlerin Rabbinden getirmiş olduğu dinin doğruluğuna dair kanıtlar ve deliller verdik. Bunlardan biri de dişi devedir. Fakat onlar bu delillerden ibret almadılar ve onları umursamadılar.
Les mostramos pruebas y signos para indicar la veracidad del mensaje que él trajo de su Señor. Una de ellas era la camella. Pero no aprendieron la lección de aquellas señales ni les prestaron atención.
We gave them proofs and signs to indicate his truthfulness in what he brought from his Lord. One of these was the she-camel. But they did not take a lesson from those signs and paid no attention to them.
Và TA (Allah) đã ban cho chúng những bằng chứng và chứng minh cho sự trung thực của vị Nabi của chúng về những điều từ Thượng Đế đến với chúng, trong đó, có con lạc đà cái. Tuy nhiên, chúng không coi đó là những bằng chứng, chúng quay lưng cự tuyệt những bằng chứng đó.
Inviammo loro prove ed evidenze della veridicità di ciò che comunicò loro da parte del suo Dio, e tra queste vi era la cammella; non presero in considerazione tali prove e non diedero loro alcun peso.
Kami telah menyodorkan kepada mereka hujah-hujah dan dalil-dalil kebenaran Saleh terkait ajaran yang dia bawa dari Tuhannya, di antaranya adalah unta betina. Namun, mereka tidak mengambil pelajaran dari bukt-bukti tersebut dan malah mengacuhkannya.
Nagbigay sa kanila ng mga katwiran at mga patunay sa katapatan niya sa inihatid niya sa kanila mula sa Panginoon niya, na kabilang doon ang babaing kamelyo, ngunit hindi sila nagsaalang-alang sa mga patunay na iyon at hindi sila pumansin sa mga iyon.
Stanovnicima Hidžra podastrli smo jasne dokaze da je istina ono u što ih Salih poziva i što im od Gospodara dostavlja. Jedan od tih dokaza jest pojava deve iz stijene. Pa ipak, oni te pokazatelje nisu uzimali u obzir i nisu im pridavali nikakvu pažnju.
Sila noon ay humihiwa sa mga bundok upang yumari ng mga bahay para sa kanila na paninirahan nila bilang mga matiwasay mula sa pinangangambahan nila.
Salihovi sunarodnjaci klesali su kuće u brdima, vjerujući da će im one pružiti zaštitu od svega od čega strahuju.
Chúng đã đục núi làm nhà một cách kiên cố và chúng cảm thấy sống trong đó thật an toàn khỏi những điều mà chúng lo sợ.
Onlar kendilerine, korktukları şeylerden güven içinde yaşayacakları evler yapmak için dağları kesip oyuyorlardı.
Ils façonnaient le roc des montagnes pour y creuser des maisons où ils se tenaient à l’abri de ce qu’ils redoutaient.
Solían esculpir sus hogares en las rocas de las montañas en las que vivían a salvo de cualquier temor.
Essi tagliavano le montagne e costruivano case per dimorare in esse in serenità, senza alcun timore.
They used to carve out dwellings in the rocks of the mountains in which they lived safe from that which they feared.
Mereka dahulu memahat gunung-gunung untuk dijadikan sebagai tempat tinggal dengan aman dari apa yang mereka takutkan.
Kemudian azab dalam bentuk halilintar menyambar mereka saat menjelang waktu Subuh.
Međutim, njih u svitanje zadesi strašan glas.
Li colse il fulmine della punizione al sorgere del sole.
Entonces el rayo del castigo los sorprendió al amanecer.
Thế là một sự trừng phạt giáng lên chúng vào lúc sáng sớm.
Ngunit dumaklot sa kanila ang hiyaw ng pagdurusa sa sandali ng pagsapit nila sa oras ng umaga.
C’est un matin à l’aube que la foudre du châtiment s’abattit sur eux.
Then the bolt of the punishment seized them in the morning.
Sabahladıklarında onları korkunç bir azap çığlığı yakalayıverdi.
Las riquezas y las moradas que habían construido no pudieron evitar el castigo de Al-lah.
Những gì chúng có được từ tài sản và nhà cửa chẳng giúp ích được chúng tránh khỏi sự trừng phạt của Allah.
The wealth and the dwellings that they had gained did not ward off Allah’s punishment.
Kaya hindi nakapagtulak palayo sa kanila ng pagdurusang dulot ni Allāh ang anumang dati nilang nakakamit na mga yaman at mga tirahan.
Elde etmiş oldukları mallar ve evler, onlardan Allah’ın azabını engelleyemedi.
Harta dan tempat tinggal yang mereka usahakan tidak mampu melindungi mereka dari azab Allah.
Le loro ricchezze e le loro dimore non li salvarono dalla punizione di Allāh.
Ni leurs richesses ni leurs demeures imposantes n’ont repoussé la colère d’Allah.
The people of the Wood, or al-Aykah, refers to the community of Shu‘ayb. The real name of this community was ‘Banu Madyan’ (the children of Madyan). These people were settled in the area presently known as Tabuk. The people of Hijr refers to the community of Thamud to whom Salih was sent as a prophet. This area was located to the north of Madinah. The arrogance of the people of al-Aykah not only made them polytheists but also pushed them into committing the worst moral crimes. When, in spite of Shu‘ayb’s admonition, they did not mend their ways, God commanded the earth. Thereafter, the earth which had been a cradle of comfort and luxury for them became a cradle of punishment. The community of Thamud were experts in the art of stone-carving. They had cut into the hills and had turned them into lovely dwellings. They thought that they had made complete provision for their safety. When they ignored the call of God, He gave a command and their magnificent dwellings turned into magnificent graves.
Ni imeci koje su stekli ni njihove nastambe u brdima nisu ih mogli sačuvati od kazne.
Mi smo nebesa i Zemlju i ono što je između njih mudro i s istinom stvorili, a ne uzalud. Čas oživljenja zacijelo će doći, zato se ti, Poslaniče, od višebožaca okreni i velikodušno im oprosti.
Kami tidak menciptakan langit dan bumi serta apa yang ada di antara keduanya dengan batil tanpa hikmah, Kami tidak menciptakan semua itu kecuali dengan kebenaran. Sesungguhnya hari Kiamat pasti akan datang, tidak bisa tidak, maka berpalinglah -wahai Rasul- dari orang-orang yang mendustakanmu dan maafkanlah mereka dengan maaf yang baik.
Nous n’avons pas créé les Cieux et la Terre et ce qu’il y a entre les deux vainement et sans raison profonde. Nous ne les avons en effet créés que pour une juste raison. Par ailleurs, l’Heure surviendra certainement. Détourne-toi donc, ô Messager, de ceux qui ne te croient pas et pardonne-leur d’une belle manière.
We did not create the heavens and the earth and we did not create everything between them in vain without any wisdom. We only created all of that with a true purpose. The Hour will certainly come, so, O Messenger, ignore those who reject you and pardon them graciously.
Biz; gökleri, yeri ve onların arasında olan her şeyi hikmetsizce boşu boşuna yaratmadık. Biz bütün bunları yalnızca hak ile yarattık. Kuşkusuz kıyamet kaçınılmaz olarak gelmektedir. -Ey Peygamber!- Seni yalanlayanlardan yüz çevir ve onları güzel bir şekilde bağışla.
No hemos creado los cielos y la Tierra y todo cuanto hay entre ellos en vano sin ninguna sabiduría. La creación tiene un verdadero propósito. La Hora ciertamente se aproxima, así que, Mensajero, ignora a los que te rechazan y trátalos de buena manera.
85- Biz gökleri, yeri ve aralarındakileri ancak hak (bir amaç) ile yarattık. Şüphe yok ki kıyamet gelecektir. O halde sen onlara aldırmayıp güzel bir şekilde yüz çevir!
86- Şüphesiz senin Rabbin (her şeyi) yaratan ve bilendir.
85. Yani biz, Allah düşmanlarının zannettiği gibi gökleri ve yeri boşuna yaratmadık. Aksine her ikisini de “ancak hak (bir amaç) ile yarattık.” Bu hakkın bir gereği olarak, her ikisinde de onları yaratanın kemâline, kudretine, rahmetinin ve hikmetinin genişliğine, her şeyi kuşatan bilgisine, O’na hiçbir şeyi ortak koşmaksızın ibadet etmek gerektiğine delil olacak şeyler yaptık. “Şüphe yok ki kıyamet gelecektir.” Bunda hiçbir şüphe yoktur. Çünkü göklerin ve yerin hiç yokken yaratılması elbette insanları ikinci bir defa yaratmaktan daha büyük br iştir. “O halde sen onlara aldırmayıp güzel bir şekilde yüz çevir!” bu, eziyetin söz konusu olmadığı bir yüz çevirmedir. Kötülük yapanlara sen iyilikle, günah işleyene de afla karşılık ver. Tâ ki böylece Rabbinden pek büyük ecir ve mükâfata nail olasın. Şüphesiz ki gelecek olan şey, yakın demektir.
Burada sözünü ettiğim anlamdan daha güzel bir anlamı da farketmekteyim ki o da şudur: Burada emredilen, aldırış etmeyip güzelce, yani kinden, sözlü ve fiili eziyetten uzak bir şekilde yüz çevirmek, affetmektir. Yoksa güzel olmayan, yani yerli yerinde yapılmayan bir yüz çeviriş ve affediş değildir. Zira cezalandırmanın gerektiği bir yerde af söz konusu olmamalıdır. Mesela cezadan başka hiçbir şeyin faydalı olmayacağı haksız ve zalimlerin cezalandırılması bu kabildendir. İşte burada kastedilen de bu anlamdır.
86. “Şüphesiz senin Rabbin” yaratılmış bulunan her şeyi “yaratan ve bilendir.” Her şeyi bilir. İlminin kuşattığı hiçbir şey ve yarattığı hiçbir varlık, O’nu aciz bırakamaz ki bunlar da Allah’ın dışındaki bütün varlıklardır.
E non creammo i cieli e la terra e ciò che vi è in essi invano, senza alcuno scopo: abbiamo creato tutto ciò con verità. In verità, l'Ora giungerà senza alcun dubbio. Non curarti, o Messaggero, di coloro che ti smentiscono, e perdonali con un buon perdono.
Hindi Kami lumikha ng mga langit at lupa at hindi Kami lumikha ng anumang nasa pagitan ng mga ito nang walang-kabuluhan, nang walang kasanhian. Hindi Kami lumikha ng lahat ng iyon malibang ayon sa katotohanan. Tunay na ang Huling Sandali ay talagang darating na walang pasubali. Kaya umayaw ka, O Sugo, sa mga tagapagpasinungaling sa iyo at magpaumanhin ka sa kanila nang isang pagpapaumanhing maganda.
TA (Allah) đã không tạo ra các tầng trời và trái đất cũng như những gì giữa chúng một cách vô nghĩa, mà quả thật TA tạo hóa mọi thứ đều mang chân lý và giá trị đích thực. Và quả thật, Giờ Tận Thế chắc chắn sẽ xảy đến, đó là sự thật. Bởi thế, hỡi Thiên Sứ Muhammad, Ngươi cứ bỏ mặc những kẻ phủ nhận Ngươi, Ngươi hãy tha thứ cho họ một cách tử tế và tốt đẹp.
"Dan tidaklah Kami menciptakan langit dan bumi serta apa yang ada di antara keduanya, melainkan dengan benar-benar. Dan sesungguhnya saat (Kiamat) itu pasti akan datang, maka maafkan-lah (mereka) dengan cara yang baik. Sesungguhnya Rabbmu, Dia-lah Yang Maha Pencipta lagi Maha Mengetahui." (Al-Hijr: 85-86).
(85) Maksudnya, Kami tidaklah menciptakan keduanya dengan sia-sia lagi batil, sebagaimana persangkaan para musuh Allah. Bahkan Kami tidaklah menciptakan keduanya ﴾ إِلَّا بِٱلۡحَقِّۗ ﴿ "me-lainkan dengan benar-benar", yang dari kebenaran itu (diharapkan) agar keduanya dan seisinya menjadi petunjuk atas kesempurnaan Pencipta keduanya, kekuasaanNya serta keluasan rahmatNya, hik-mahNya, dan ilmuNya yang meliputi (segala sesuatu). Dan (menun-jukkan) bahwa Dia-lah yang tidak sepatutnya ibadah dikerjakan kecuali untukNya, tiada sekutu bagiNya.
﴾ وَإِنَّ ٱلسَّاعَةَ لَأٓتِيَةٞۖ ﴿ "Dan sesungguhnya saat (Kiamat) itu pasti akan datang", tidak disangsikan lagi, sungguh penciptaan langit dan bumi lebih dahsyat dibandingkan sekedar penciptaan manusia.
﴾ فَٱصۡفَحِ ٱلصَّفۡحَ ٱلۡجَمِيلَ ﴿ "Maka maafkanlah (mereka) dengan cara yang baik", yaitu pemberian maaf yang tidak dibuntuti tindakan menyakiti (si penerima). Justru membalas sikap buruk orang dengan kebaikan, dosa dengan ampunan, agar engkau dapat menggapai pahala dan ganjaran besar dari Rabbmu. Sesungguhnya setiap sesuatu yang (pasti) datang berarti sudah dekat.
Telah tersibak sebuah pengertian yang lebih baik dari pada yang sudah saya sebutkan (di atas), yakni perkara yang diperintah-kan adalah memberi maaf dengan cara yang baik. Artinya cara yang elegan yang terbebas dari unsur kedengkian dan gangguan dalam bentuk ucapan maupun tindakan, bukan pemberian maaf yang tidak baik. Yaitu pemberian maaf yang tidak pada tempatnya. Maka, tidak boleh diberikan maaf ketika keadaan menuntut penerapan hukuman. Semisal menghukum orang-orang yang melampaui batas, lagi berbuat aniaya yang tidak ada terapi yang bermanfaat bagi mereka kecuali penjatuhan hukuman (pada diri mereka). Inilah mak-na yang saya maksud.
(86) ﴾ إِنَّ رَبَّكَ هُوَ ٱلۡخَلَّٰقُ ﴿ "Sesungguhnya Rabbmu, Dia-lah Yang Maha Pencipta", yang menciptakan segala makhluk ﴾ ٱلۡعَلِيمُ ﴿ "lagi Maha Mengetahui", segala sesuatu. Tidak ada seorang pun yang sanggup menghalangi Allah dari segala yang diliputi oleh ilmuNya, dan berjalan di atas penciptaanNya. Itu berlaku pada seluruh benda yang ada.
The World has been created for some Purpose, then the Hour will come
Allah says,
وَمَا خَلَقْنَا السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَآ إِلاَّ بِالْحَقِّ وَإِنَّ السَّاعَةَ لآتِيَةٌ
(And We did not create the heavens and the earth and all that is between them except with the truth, and the Hour is surely coming), i.e., with justice to -
لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ
(requite those who do evil with that which they have done) 53:31 Allah says,
وَمَا خَلَقْنَا السَّمَآءَ وَالاٌّرْضَ وَمَا بَيْنَهُمَا بَـطِلاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُواْ فَوَيْلٌ لِّلَّذِينَ كَفَرُواْ مِنَ النَّارِ
(And We did not create the heaven and the earth, and all that is between them without purpose! That is what those who disbelieve think! Then let those who disbelieve be warned of the Fire!)(38:27)
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ - فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
("Did you think that We created you in play, and that you would not be brought back to Us" So exalted be Allah, the Truth, the King, none has the right to be worshipped but He, the Lord of the Honored Throne!)(23:115-116). Then Allah informed His Prophet about the Hour, and that it will be the faults of the idolators when they insult him and reject the Message that he brings to them. This is like the Ayah,
فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَـمٌ فَسَوْفَ يَعْلَمُونَ
(So turn away from them, and say: "Salam (Peace!)." But they will come to know) (43:89). Mujahid, Qatadah and others said: "This was before fighting was prescribed". It is as they said, because this Surah was revealed in Makkah and fighting was prescribed after the Hijrah.
إِنَّ رَبَّكَ هُوَ الْخَلَّـقُ الْعَلِيمُ
(Verily, your Lord is the Knowing Creator)(15:86). This is a confirmation of the Day of Resurrection and that Allah, may He be exalted, is able to bring the Hour to pass. He is the Creator and nothing is beyond Him. He is the Knowing, Who knows what has been dispersed from people's bodies and scattered throughout the regions of the earth, as He says:
أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ - إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ - فَسُبْحَـنَ الَّذِى بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ
(Is not He, Who created the heavens and the earth able to create the like of them Yes, indeed! He is the Knowing, Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!" - and it is! So glorified and exalted is He above all that they associate with Him, and in whose Hands is the dominion of all things, and to Him you shall return.)(36:81-83).
In verità il tuo Dio, o Messaggero, è il Creatore di ogni cosa, Sapiente riguardo tutto ciò.
Poslaniče, tvoj Gospodar sve stvara i On sve zna.
Tunay na ang Panginoon mo, O Sugo, ay ang Palalikha sa bawat bagay, ang Maalam dito.
-Ey Peygamber!- Her şeyi yaratan ve her şeyi bilen senin Rabbindir.
Hỡi Thiên Sứ Muhammad, quả thật Thượng Đế của Ngươi là Đấng Tạo Hóa tất cả vạn vật, và Ngài là Đấng Toàn Tri
The study of heaven and earth reveals that the entire system is marked throughout by wisdom. Here everything is as it should be. In this entire system, only human beings set themselves up against reality. This contradiction between human beings and the universe implies that it must come to an end. From this point of view, belief in the Day of Judgement is absolutely rational and logical, because nothing other than the Day of Judgement can eliminate this contradiction. Graciously overlooking or turning away from others’ improper behaviour is an essential part of the preacher’s task in spreading the word of God. That is, when the addressee of his call starts some irrelevant discussion or picks a quarrel, politely ignoring him instead of answering him is the best policy. Without adopting this principle, the propagation of the word of God cannot be effectively performed.
Ô Messager, ton Seigneur est le Créateur de toute chose et Celui qui connaît le mieux ce qu’Il a créé.
Your Lord, O Messenger, is the Creator and the Knower of everything.
Sesungguhnya Tuhanmu -wahai Rasul- adalah Maha Pencipta segala sesuatu lagi Maha Mengetahui tentang itu semuanya.
Mensajero, Tu Señor es el Creador y el Conocedor de todo.
We have given you ‘The Opening (Sūrah Al-Fātiḥah)’ which consists of seven verses and We have given you the Grand Qur’ān.
Nous t’avons révélé sourate Al-Fâtiħah, la sourate aux sept versets redoublés, qui est aussi éminente que le Coran dans sa totalité.
E ti abbiamo rivelato Al-Fātiħah, composta da sette versetti, che è il Sublime Corano.
A Reminder of the Blessing of the Qur'an and the Command to focus on its Message
Allah is saying to His Prophet : Since We have given you the Grand Qur'an, then do not look at this world and its attractions, or the transient delights that we have given to its people in order to test them. Do not envy what they have in this world, and do not upset yourself with regret for their rejection of you and their opposition to your religion.
وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ
(And lower your wings to the believers who follow you) (26:215) meaning - be gentle with them, like the Ayah,
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
(Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious for you, for the believers - he is full of pity, kind and merciful)(9:128). There were some differences among the scholars over the meaning of "seven of the Mathani". Ibn Mas`ud, Ibn `Umar, Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and others said that they are the seven long (Surahs), meaning Al-Baqarah, Al- `Imran, An-Nisa', Al-Ma'idah, Al-An`am, Al-A`raf and Yunus. There are texts to this effect reported from Ibn `Abbas and Sa`id bin Jubayr. Sa`id said: "In them, Allah explains the obligations, the Hudud (legal limits), stories and rulings." Ibn `Abbas said, "He explains the parables, stories and lessons." The second opinion is that they (the seven of the Mathani) are Al-Fatihah, which is composed of seven Ayat. This was reported from `Ali, `Umar, Ibn Mas`ud and Ibn `Abbas. Ibn `Abbas said: "The Bismillah, is completing seven Ayah, which Allah has given exclusively to you (Muslims)." This is also the opinion of Ibrahim An-Nakha`i, `Abdullah bin `Umayr, Ibn Abi Mulaykah, Shahr bin Hawshab, Al-Hasan Al-Basri and Mujahid. Al-Bukhari, may Allah have mercy on him, recorded two Hadiths on this topic. (The first) was recorded from Abu Sa`id bin Al-Mu`alla, who said: "The Prophet passed by me while I was praying. He called out for me but I did not come until I finished my prayer. Then I came to him, and He asked,
«مَا مَنَعَكَ أَنْ تَأْتِيَنِي؟»
(What stopped you from coming to me) I said, `I was praying'. He said,
«أَلَمْ يَقُلِ اللهُ (`Did not Allah say
يأَيُّهَا الَّذِينَ ءَامَنُواْ اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ
(O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you...) 8:24
أَلَا أُعَلِّمُكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ أَخْرُجَ مِنَ الْمَسْجِد»
(Shall I not teach you the most magnificent Surah before I leave the Masjid) Then the Prophet went to leave the Masjid, and I reminded him, so he said,
الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
("Al-Hamdu Lillahi Rabbil-'Alamin All praises and thanks be to Allah, the Lord of all that exists)(1:2).
هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الَّذِي أُوتِيتُه»
(This is the seven of the Mathani and the Qur'an which I have been given.)" (The second Hadith) was reported from Abu Hurayrah who said that the Messenger of Allah ﷺ said:
«أُمُّ الْقُرْآنِ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيم»
(Umm Al-Qur'an (the Mother or the Essence of the Qur'an,) is the seven Mathani, and the Grand Qur'an.) This means that Al-Fatihah is the seven Mathani and the Grand Qur'an, but this does not contradict the statement that the seven Mathani are the seven long Surahs, because they also share these attributes, as does the whole Qur'an. As Allah says,
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَـباً مُّتَشَـبِهاً مَّثَانِيَ
(Allah has sent down the best statement, a Book (this Qur'an), its parts resembling each other in goodness and truth, oft-recited) (39:23). So it is oft-recited in one way, and its parts resemble one another in another way, and this is also the Grand Qur'an.
لاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ
(Look not with your eyes ambitiously at what We have given to certain classes of them) 20: 131 meaning, be content with the Grand Qur'an that Allah has given to you, and do not long for the luxuries and transient delights that they have.
لاَ تَمُدَّنَّ عَيْنَيْكَ
(Look not with your eyes ambitiously) Al-`Awfi reported that Ibn `Abbas said: "He in this Ayah forbade a man to wish for what his companion has."
إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ
(at what We have given to certain classes of them,) Mujahid said: "This refers to the rich."
Quả thật, TA (Allah) đã ban cho Ngươi (Muhammad) chương Kinh Al-Fatihah, chương Kinh mà Nó gồm bảy câu được lặp đi lặp trong các lễ nguyện Salah hằng ngày và Nó là Kinh Qur'an vĩ đại.
Kami telah memberimu surat al-Fātiḥah yang terdiri dari tujuh ayat dan Kami telah memberimu Al-Qur`ān yang agung.
Talaga ngang ibinigay Namin sa iyo ang Fātiḥah, na pitong talata, at ang Dakilang Qur’ān.
87- Andolsun ki biz sana tekrarlanan yediyi ve Kur’an-ı Azîm’i verdik.
88- Sakın onlardan bazı grupları faydalandırdığımız şeylere gözlerini dikme ve onlar için üzülme. Müminlere de kanadını ger.
89- Ve de ki:“Şüphesiz ben, evet ben (azaba karşı) açık bir uyarıcıyım.”
90- Tıpkı yemin edenlere indirdiğimiz (azap) gibi!
91- O, Kur’an’ı parça parça ayıranlara!
92- Rabbine andolsun ki onların hepsine elbette soracağız;
93- Yapmakta oldukları şeyleri.
94- O halde emrolunduğunu açıkça bildir ve müşriklerden yüz çevir!
95- O alay edip duranlara karşı muhakkak ki biz sana yeteriz.
96- Onlar ki Allah ile beraber başka bir ilâh tanırlar. Ama ilerde bilecekler!
97- Biz elbette biliyoruz ki onların söylediklerinden dolayı göğsün daralıyor.
98- O halde Rabbini hamd ile tesbih et ve secde edenlerden ol!
99- Ve sana yakîn gelinceye kadar Rabbine ibadet et!
87. Yüce Allah Rasûlüne olan lütfunu dile getirerek:“Andolsun ki biz sana tekrarlanan yedi (ayeti) ve Kur’an-ı Azîm’i verdik” buyurmaktadır. “Tekrarlanan yedi” sahih görüşe göre ya yedi uzun sureyi teşkil eden Bakara, Âl-i İmrân, Nisâ, Mâide, En’âm, A’râf ve Enfâl ile birlikte Tevbe sûreleridir yahut da yedi âyet olması dolayısı ile Fatiha suresidir. Bu durumda “Kur’an-ı Azîm”in atfı, genelin özele atfı kabilinden olur. Çünkü bu tekrarlanan yedide; tevhid, gaybî bilgiler, yüce hükümler çokça geçmekte ve sıkça tekrarlanmaktadır. Tekrarlanan yedinin Fatiha olduğu görüşüne göre de anlam şöyle olur: Bu sûre, namazda her bir rekatte tekrarlanan yedi âyetten oluşmaktadır.
Yüce Allah, tekrarlanan yedi ile birlikte Kur’an-ı Azîm’i Peygamber’e verdiğine göre yarışacak kimselerin yarışabilecekleri en üstün şeyleri vermiş, müminlerin sevinmelerine sebep olacak en büyük ihsanı lütfetmiş demektir. “De ki: Allah’ın lütfu ve rahmeti ile, işte bunlarla sevinsinler. Bu, onların topladıklarından daha hayırlıdır.”(Yunus, 10/58) Bundan dolayı bir sonraki âyet-i kerimede şöyle buyurulmaktadır:
88. “Sakın onlardan bazı grupları faydalandırdığımız şeylere gözlerini dikme!” Yani bu lüks içerisinde bulunanların faydalandığı ve cahillerin de aldandığı o dünya zevklerine düşünceni meşgul edecek şekilde beğeni ile bakma! Allah’ın sana vermiş olduğu tekrarlanan yedi ve Kur’an-ı Azim ile bunlara muhtaç olmadığını bil, onlarla yetin. “Onlar için üzülme.” Çünkü onlardan hayır umulmaz, bir fayda gelmesi de beklenmez. Onlar yerine mü’minler senin için en güzel karşılık ve en üstün bir bedeldir. “Müminlere de kanadını ger!” Onlara yumuşak davran, onlara karşı huyun güzel olsun, onlara sevgi, ikram ve muhabbetle davran.
89. “Ve de ki: Şüphesiz ben, evet ben (azaba karşı) açık bir uyarıcıyım.” Yani uyarıcılık görevini yerine getir ve risaleti eda et. Uzağa da yakına da, dosta da düşmana da tebliğ yap. Sen bunu yapacak olursan onların hesabından sana bir şey düşmez, senin hesabından da onlara bir şey düşmez.
90. “Tıpkı” insanları Allah’ın yolundan alıkoymak için çalışan ve senin getirdiklerinin batıl olduğu hususunda “yemin edenlere” bir ceza olarak “indirdiğimiz (azap) gibi!”
91. “O, Kur’an’ı parça parça ayıranlara.” Kendi hevalarına ve arzularına göre onu kısımlara ve bölümlere ayırıp parçalayanlara… Zira onlardan kimisi: Bu bir büyüdür, derken kimisi: Bu bir kehanettir, diyordu. Kimisi ise: Bu uydurulmuştur, diyor ve buna benzer şekillerde Kur’an-ı Kerim’i insanları hidâyetten alıkoymak için tenkide koyuluyor, onu yalanlıyor, kâfirlerin söyledikleri diğer sözlerle onu niteliyorlardı.
92. “Rabbine andolsun ki onların hepsine” Yani Kur’an-ı Kerim’e dil uzatan, onu ayıplayan, onu değişikliğe uğratmaya ve başka sözlerle değiştirmeye çalışanların hepsine “elbette soracağız.”
93. “Yapmakta oldukları şeyleri” onlara soracağız. Bu ifadede onların yaptıklarını sürdürmekten vazgeçmeleri için oldukça büyük bir uyarı vardır.
94. “O halde emrolunduğunu açıkça bildir” Yüce Allah, onlara da başkalarına da aldırmamasını, Allah’ın emrini açıkça söyleyerek herkese bunu ilan etmesini, hiçbir engel tanımamasını ve bu gibi iftiracıların sözlerinin onu görevini yerine getirmekten alıkoymamasını emretmektedir. “ve müşriklerden de yüz çevir!” Onlara aldırma! Onların hakaretlerine kulak asma ve görevini yerine getirmeye bak!
95. “O” seninle ve getirdiklerinle “alay edip duranlara karşı muhakkak ki biz sana yeteriz.” Bu, Allah tarafından Rasûlüne, alay edenlerin ona hiçbir şekilde zarar veremeyeceklerine ve Allah’ın, dilediği çeşitli azaplarla onların hakkından geleceğine dair bir vaadidir. Nitekim Allah, verdiği bu sözü yerine getirmiştir. Bir kimse, Allah Rasûlü ile ve onun getirdikleri ile açıkça alay etmişse mutlaka Allah, onu helâk etmiş ve en kötü bir şekilde canını almıştır.
96. Daha sonra Allah, bu alaycı kâfirlerin niteliklerini zikretmekte, Allah Rasûlüne eziyet ettikleri gibi Allah’a da şöylece eziyet ettiklerini bildirmektedir:“Onlar ki” rableri ve yaratıcıları olan ve onlara her türlü iyiliği ihsan eden “Allah ile beraber başka bir ilâh tanırlar. Ama ilerde” Kıyamette yaptıklarının kötü bir aldanıştan başka bir şey olmadığını “bilecekler!”
97. “Biz elbette biliyoruz ki onların söylediklerinden dolayı” seni yalanlayıp alay etmeleri yüzünden “göğsün daralıyor.” Biz, onları azap ile toptan imha edip köklerini kurutmaya, hak ettikleri azabı derhal vermeye kadiriz. Allah mühlet verir, ama ihmal etmez.
98. “O halde” ey Muhammed “Rabbini hamd ile tesbih et ve secde edenlerden ol!” Allah’ı çokça an, çokça tesbih et, O’na çokça hamd et, bol bol namaz kıl. Çünkü bu ameller, kalbe genişlik ve ferahlık verir, görevini ifa etmek için sana yardımcı olur.
99. “Ve sana ölüm gelinceye kadar Rabbine ibadet et!” Yani çeşitli ibadetlerle Allah’a bütün vakitlerinde yakınlaşmayı sürdür. Peygamber sallallahu aleyhi ve sellem de Rabbinin bu emrine riâyet etmişti. Rabbinden ölüm kendisine gelinceye kadar ibadetini sürekli yapmış ve hiçbir şekilde aksatmamıştır.
Hicr Sûresi’nin tefsiri burada sona ermektedir. Âlemlerin Rabbi olan Allah’a hamd olsun. Âmin.
***
Mi smo ti objavili el-Fatihu, koja se sastoji od sedam ajeta. Ona je Kur'an veličanstveni.
Te hemos concedido “La Apertura (Sura Al Fátihah)”, que consta de siete aleyas, y te hemos concedido el grandioso Corán.
Elbette biz sana, yedi ayetten oluşan Fatiha suresini verdik. O Yüce Kur'an'dır.
"Dan sesungguhnya Kami telah berikan kepadamu tujuh ayat yang dibaca berulang-ulang dan al-Qur`an yang agung. Dan jangan-lah sekali-kali kamu menujukan pandanganmu kepada kenikmatan hidup yang telah Kami berikan kepada beberapa golongan dari mereka (orang-orang kafir itu), dan janganlah kamu bersedih hati terhadap mereka, dan berendah dirilah kamu terhadap orang-orang yang beriman. Dan katakanlah, 'Sesungguhnya aku adalah pemberi peringatan yang menjelaskan.' Sebagaimana (Kami telah memberi peringatan), maka Kami telah menurunkan (azab) kepada orang-orang yang membagi-bagi (Kitab Allah), (yaitu) orang-orang yang telah menjadikan al-Qur`an itu terbagi-bagi. Maka demi Rabbmu, Kami pasti akan menanyai mereka semua, tentang apa yang telah mereka kerjakan dahulu. Maka sampaikanlah olehmu segala apa yang diperintahkan (kepadamu), dan berpalinglah dari orang-orang yang musyrik. Sesungguhnya Kami memelihara kamu dari (keja-hatan) orang-orang yang memperolok-olokkan (kamu), yaitu orang-orang yang menganggap adanya tuhan yang lain di samping Allah; maka mereka kelak akan mengetahui (akibat-akibatnya). Dan Kami sungguh-sungguh mengetahui, bahwa dadamu menjadi sempit di-sebabkan perkataan yang mereka ucapkan, maka bertasbihlah de-ngan memuji Rabbmu dan jadilah kamu termasuk orang-orang yang bersujud (shalat), dan sembahlah Rabbmu sampai datang kepadamu al-Yaqin (ajal)." (Al-Hijr: 87-99).
(87) Allah تعالى menyebutkan kenikmatanNya yang tercurah-kan kepada RasulNya, ﴾ وَلَقَدۡ ءَاتَيۡنَٰكَ سَبۡعٗا مِّنَ ٱلۡمَثَانِي ﴿ "Dan sesungguhnya Kami telah berikan kepadamu tujuh ayat yang dibaca berulang-ulang", yang dimaksud dengan tujuh ini menurut pendapat yang shahih adalah tujuh surat yang terpanjang yaitu surat al-Baqarah, Ali Imran, an-Nisa`, al-Ma`idah, al-An'am, al-A'raf, al-Anfal dan at-Taubah. Atau maksudnya surat al-Fatihah, karena berjumlah tujuh ayat. Maka, kata penghubung pada ﴾ وَٱلۡقُرۡءَانَ ٱلۡعَظِيمَ ﴿ "dan al-Qur`an yang agung", termasuk kategori pengaitan lafazh yang umum (al-Qur`an) pada kata yang lebih khusus, lantaran di dalam "Tujuh ayat yang dibaca berulang-ulang" terdapat banyak muatan tauhid, ilmu-ilmu ghaib dan hukum-hukum yang agung serta pengulangan-pengulangannya. Sedangkan menurut pendapat yang mengatakan bahwa surat al-Fatihah itulah sab'u al-matsani, maka maknanya ia berjumlah tujuh ayat yang diulang-ulang bacaannya dalam setiap rakaat.
(88) Jika Allah telah memberikan kepada beliau karunia berupa al-Qur`an yang agung beserta sab'ul matsani, berarti sungguh Allah telah menganugerahkan anugerah paling utama yang mesti dikejar-kejar oleh orang-orang yang berlomba (dalam kebaikan) dan karunia terbesar yang membuat kaum Mukminin riang-gembira.
﴾ قُلۡ بِفَضۡلِ ٱللَّهِ وَبِرَحۡمَتِهِۦ فَبِذَٰلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ 58 ﴿
"Dan katakanlah, 'Dengan karunia Allah dan rahmatNya,' hendak-lah dengan itu mereka bergembira. Karunia Allah dan rahmatNya lebih baik daripada apa yang mereka kumpulkan." (Yunus: 58).
Oleh karena itu, berikutnya Allah berfirman, ﴾ لَا تَمُدَّنَّ عَيۡنَيۡكَ إِلَىٰ مَا مَتَّعۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّنۡهُمۡ ﴿ "Dan janganlah sekali-kali kamu menujukan panda-nganmu kepada kenikmatan hidup yang telah Kami berikan kepada beberapa golongan dari mereka (orang-orang kafir itu)", janganlah engkau terpa-nah dengan ketakjuban yang mendorongmu menyibukkan diri untuk berpikir tentang godaan syahwat duniawi yang sedang di-nikmati oleh kaum hedonisme dan menjadikan orang-orang bodoh tertipu (dengan mereka). Merasa cukuplah dengan pemberian Allah bagimu, berupa matsani dan al-Qur`an yang agung. ﴾ وَلَا تَحۡزَنۡ عَلَيۡهِمۡ ﴿ "Dan janganlah kamu bersedih hati terhadap mereka", karena tidak ada kebaikan yang bisa diharapkan dari mereka dan tiada faidah yang bisa ditunggu-tunggu dari mereka. Engkau mendapatkan ganti dari kalangan kaum Mukminin yang lebih baik dan lebih utama. ﴾ وَٱخۡفِضۡ جَنَاحَكَ لِلۡمُؤۡمِنِينَ ﴿ "Dan berendah dirilah kamu terhadap orang-orang yang beriman", lembutkanlah sikapmu pada mereka dan perbaikilah perilakumu dengan mereka sebagai bentuk kecintaan, pemuliaan, dan kasih sayang.
(89) ﴾ وَقُلۡ إِنِّيٓ أَنَا ٱلنَّذِيرُ ٱلۡمُبِينُ ﴿ "Dan katakanlah, 'Sesungguhnya aku adalah pemberi peringatan yang menjelaskan'," maksudnya laksanakan kewajibanmu berupa memberi peringatan, menjalankan risalah, menyampaikan kepada orang terdekat dan jauh, musuh dan kawan baik. Karena engkau jika mengerjakannya, maka tidak ada tanggu-ngan sedikit pun tentang mereka atas dirimu, dan mereka pun tidak memikul tanggung jawab sedikit pun terhadap perbuatanmu.
(90) FirmanNya, ﴾ كَمَآ أَنزَلۡنَا عَلَى ٱلۡمُقۡتَسِمِينَ ﴿ "Sebagaimana (Kami telah memberi peringatan), maka Kami telah menurunkan (azab) kepada orang-orang yang membagi-bagi (Kitab Allah)," maksudnya sebagaimana Kami telah menurunkan hukuman kepada orang-orang yang mem-bagi-bagi (kitab Allah) untuk menggugurkan risalah yang engkau bawa dan berusaha mengganjal orang-orang dari jalan Allah.
(91) ﴾ ٱلَّذِينَ جَعَلُواْ ٱلۡقُرۡءَانَ عِضِينَ ﴿ "(Yaitu) orang-orang yang telah men-jadikan al-Qur`an itu terbagi-bagi," yaitu menjadi berbagai jenis, ba-gian, potongan-potongan, mereka mengotak-atiknya sesuai keingin-an mereka. Di antara mereka ada yang berkomentar itu adalah sihir. Sebagian mengatakan, "Itu adalah mantra perdukunan." Sebagian yang lain menilai sebagai perkataan yang dibuat-buat… dan omo-ngan-omongan orang-orang kafir yang lain yang mendustakan al-Qur`an yang menuangkan celaan mereka pada al-Qur`an, untuk menghalangi manusia dari petunjuk.
(92-93) ﴾ فَوَرَبِّكَ لَنَسۡـَٔلَنَّهُمۡ أَجۡمَعِينَ ﴿ "Maka demi Rabbmu, Kami pasti akan menanyai mereka semua," yaitu seluruh orang yang mencercanya, mencelanya, dan mengotak-atik serta merubahnya. ﴾ عَمَّا كَانُواْ يَعۡمَلُونَ ﴿ "Ten-tang apa yang telah mereka kerjakan dahulu." Dalam ayat ini, terdapat ancaman dan celaan keras terhadap mereka dalam menjalankan apa yang mereka kerjakan.
(94) Kemudian, Allah memerintahkan RasulNya untuk tidak mempedulikan mereka dan selain mereka. Allah memerintahkan untuk menerangkan risalah yang diperintahkan olehNya dan men-sosialisasikannya kepada setiap orang, sehingga tidak ada penghalang yang menghadang beliau untuk menyampaikan perintahNya dan tidak ada komentar-komentar kaum yang melampaui batas yang menghentikan beliau ﴾ وَأَعۡرِضۡ عَنِ ٱلۡمُشۡرِكِينَ ﴿ "Dan berpalinglah dari orang-orang yang musyrik," maksudnya janganlah engkau memperhatikan mereka. Tinggalkan celaan dan cercaan kepada mereka untuk kon-sentrasi pada tugasmu.
(95) ﴾ إِنَّا كَفَيۡنَٰكَ ٱلۡمُسۡتَهۡزِءِينَ ﴿ "Sesungguhnya Kami memelihara kamu dari (kejahatan) orang-orang yang memperolok-olokkan", terhadapmu dan Risalah yang engkau bawa. Ini menjadi janji dari Allah bagi rasulNya, bahwa kaum yang mencemooh beliau tidak akan mem-bahayakan beliau, dan cukuplah Allah yang akan menangani mereka untukmu dengan cara hukuman yang Dia kehendaki. Sungguh Allah تعالى telah melakukannya, karena tidak ada seorang pun yang menampakkan penghinaan kepada diri Rasulullah dan risalah yang beliau bawa melainkan pasti Allah membinasakannya dan meng-habisinya dengan cara yang mengerikan.
(96) Kemudian Allah menceritakan karakteristik mereka, bah-wa sebagaimana mereka itu melancarkan gangguan kepada engkau wahai Rasulullah, maka mereka itu juga menyakiti A l l a h ﴾ ٱلَّذِينَ يَجۡعَلُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَۚ ﴿ "yaitu orang-orang yang menganggap adanya ilah yang lain di samping Allah", padahal Dia-lah Rabb mereka, Pencipta me-reka dan Pengatur mereka. ﴾ فَسَوۡفَ يَعۡلَمُونَ ﴿ "Maka mereka kelak akan mengetahui", akibat-akibat ulah mereka saat berada di Hari Kiamat.
(97) ﴾ وَلَقَدۡ نَعۡلَمُ أَنَّكَ يَضِيقُ صَدۡرُكَ بِمَا يَقُولُونَ ﴿ "Dan Kami sungguh-sungguh mengetahui, bahwa dadamu menjadi sempit disebabkan perkataan yang mereka ucapkan", tentang dirimu berupa pendustaan dan olokan. Kami mampu untuk menghabisi mereka sampai tuntas dengan sik-saan dan sanggup menyegerakan hukuman bagi mereka dengan hukuman yang pantas mereka dapatkan. Akan tetapi, Allah sedang memberikan penangguhan bagi mereka, tetapi tidak melupakan mereka.
(98) Wahai Muhammad, ﴾ فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَكُن مِّنَ ٱلسَّٰجِدِينَ ﴿ "maka ber-tasbihlah dengan memuji Rabbmu dan jadilah kamu termasuk orang-orang yang bersujud (shalat)," perbanyaklah mengingat Allah, bertasbih dan bertahmid dan bershalawat. Sesungguhnya itu akan melapang-kan dadamu dan melebarkannya serta membantumu dalam men-jalankan urusan-urusanmu.
(99) ﴾ وَٱعۡبُدۡ رَبَّكَ حَتَّىٰ يَأۡتِيَكَ ٱلۡيَقِينُ ﴿ "Dan sembahlah Rabbmu sampai datang kepadamu al-Yaqin,' yaitu sampai ajal tiba. Maksudnya, konti-nyulah engkau untuk mendekatkan diri kepada Allah dengan segala macam ibadah di setiap waktu. Maka, beliau menaati perintah Rabb-nya dan senantiasa membiasakan beribadah sampai datang al-Yaqin (ajal) dari Rabbnya. Semoga salam selalu tercurahkan kepada beliau dengan melimpah.
Tafsir surat al-Hijr sudah tuntas. Segala puji bagi Allah, Rabb semesta alam.
Commentary
Surah Al-Fatihah is the Text and Summary of the Whole Qur'an
That Surah Al-Fatihah (The Opening) has been called the Glorious Qur’ an in this verse (87) indicates that Surah Al-Fatihah is, in a way, the whole Qur’ an - because the basic principles of Islam have been merged in it.l
1. In order to understand this, one must keep in mind that the words: اَلسَبعَ المثانِی واَلقُرآن (the seven oft repeated verses and the glorious Qur'an) in verse (87) are interpreted by the commentators in different ways. Most of them are of the view that 'seven oft-repeated verses' refer to Surah al-Fatihah which consists of seven verses. Since these seven verses are repeated in every Salah, they have been referred to in the verse 87 as 'oft-repeated verses'. Then, the words 'and the glorious Qur'an' occurring after it are of explanatory nature which refer to the same 'seven oft repeated verses'. Therefore, the name of the 'glorious Qur'an' has been given here to the Surah al-Fatihah itself. The comment of the author is based on this interpretation.
On Being Questioned in Al-Mal} shar : About what will it be?
In verse 92, swearing by His Own sacred Being, Allah Ta’ ala has declared that all such people who came earlier or later shall definitely be questioned.
The Sahabah ؓ asked the Holy Prophet ﷺ as to what it will be about. He said that it will be about saying: لا إله إلا اللہ (la ilaha illallah: there is no god worthy of worship but Allah). Al-Qurtubi, after reporting this narration in his Tafsir, has said: It means the fulfilling of this pledge practically as signified by the Kalimah Tayyibah: La ilaha illallah. A simple verbal statement is not what is desired here because, as for verbal attestation, that was done by the hypocrites (munafiqin) too. Hazrat al-Hasan al-Basri (رح) said: 'Iman (faith) does not become a living reality by taking on a particular style and form, and Din (religion) does not prosper by simply having the best of wishes for it. 'Iman is the name of that certitude which has been poured into the heart and which has been proved true by deeds. This is well illustrated by a Hadith from Sayyidna Zayd ibn Arqam in which the Holy Prophet ﷺ has been reported to have said: A person who says: لا إله إلا اللہ (la ilaha illallah : there is no god worthy of worship but Allah) with ikhlas (totally unalloyed sincerity) will definitely go to Jannah. People asked: Ya Rasul Allah, how is 'ikhlas' related to this Kalimah? He said: When this Kalimah stops a person from what has been prohibited by Allah as unlawful and impermissible, then, it is with 'ikhlas' (with sincerity in the absolute sense). (Qurtubi)
Ne porte pas ton regard sur les jouissances variées mais passagères que Nous avons accordées aux mécréants, ne sois pas attristé par le démenti qu’ils t’opposent et sois accessible aux croyants.
No codicies los placeres temporales con que hemos agraciado a algunos de los incrédulos, y no te lamentes por su rechazo. Sé humilde con los creyentes.
Janganlah matamu terpesona oleh kesenangan-kesenangan sementara yang Kami berikan kepada orang-orang kafir, jangan pula bersedih karena mereka mendustakanmu, dan berendah hatilah kepada orang-orang mukmin.
Do not extend your sight to the temporary enjoyments We have given to some classes of disbelievers and do not grieve over their rejection. Be humble with the believers.
Kâfirlerin bazı sınıflarına verdiğimiz geçici dünya malına göz dikme, seni yalanlamalarına üzülme ve Müminlere karşı da mütevazı ol.
Ngươi - hỡi Muhammad - chớ trố mắt trước những thứ mà TA (Allah) đã ban cấp cho các hạng người trong số những kẻ vô đức tin từ những hưởng thụ tạm bợ rồi sẽ sớm tan biến, và Ngươi cũng chớ đau buồn cho việc chúng phủ nhận Ngươi, và Ngươi hãy nhân nhượng đối với những người có đức tin.
Vjerovjesniče, ne pružaj poglede svoje na ono što Mi dajemo na uživanje nekim od njih i ne budi tužan zbog toga što oni poriču vjerske istine, a prema vjernicima blag i ponizan budi!
Non tendere il tuo sguardo alle varie cose effimere di cui abbiamo fatto godere i miscredenti; e non rattristarti per il fatto che ti smentiscano; e sii modesto con i credenti.
Huwag kang magpatagal ng pagtingin mo sa anumang ipinatamasa Namin na mga uri, mula sa mga tagatangging sumampalataya, na mga natatamasang naglalaho. Huwag kang malungkot sa pagpapasinungaling nila. Magpakumbaba ka sa mga mananampalataya.
Say - O Messenger: I am indeed a warner of the punishment and I make clear that which will guide you.
I reci, Božiji Poslaniče: “Ja samo jasno upozoravam na kaznu!”
Diles, Mensajero: “En verdad, soy quien advierte del castigo.
-Ey Peygamber!- Onlara de ki: "Şüphesiz ben, azaptan açıkça sakındıran bir uyarıcıyım.''
E di', o Messaggero: "In verità io sono un ammonitore della punizione, colui che è stato incaricato del chiaro avvertimento"
Sabihin mo, O Sugo: "Tunay na ako mismo ay ang mapagbabala sa pagdurusa, ang malinaw ang pagbabala,"
Katakanlah wahai Rasul sesungguhnya aku adalah pemberi peringatan dari azab dengan sejelas-jelasnya peringatan.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói: quả thật Ta là người cảnh báo về sự trừng phạt và làm rõ lời cảnh báo.đó
The Messenger is a Plain Warner
Allah commanded His Prophet to tell the people:
إِنِّى أَنَا النَّذِيرُ الْمُبِينُ
(I am indeed a plain warner) coming to warn the people of a severe punishment that they will suffer if they reject him, as happened to those nations before them who disbelieved in their Messengers, upon whom Allah sent His punishment and vengeance. In the two Sahihs it is reported from Abu Musa that the Prophet said:
«إِنَّمَا مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللهُ بِهِ كَمَثَلِ رَجُلٍ أَتَى قَوْمَهَ فَقَالَ: يَا قَوْمِ إِنِّي رَأَيْتُ الْجَيْشَ بِعَيْنَيَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ فَالنَّجَاءَ النَّجَاءَ، فَأَطَاعَهُ طَائِفَةٌ مِنْ قَوْمِهِ فَأَدْلَجُوا وَانْطَلَقُوا عَلَى مُهْلِهِمْ فَنَجَوْا، وَكَذَّبَهُ طَائِفَةٌ مِنْهُمْ فَأَصْبَحُوا مَكَانَهُمْ، فَصَبَّحَهُمُ الْجَيْشُ فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ، فَذَلِكَ مَثَلُ مَنْ أَطَاعَنِي وَاتَّبَعَ مَا جِئْتُ بِهِ وَمَثَلُ مَنْ عَصَانِي وَكَذَّبَ مَا جِئْتُ بِهِ مِنَ الْحَق»
(The parable of myself and that with which Allah has sent me is that of a man who came to his people and said, `O people! I have seen the invading army with my own eyes, and I am a naked warner, so escape, escape!' Some of his people obeyed him and set out at nightfall, setting off at a slow pace and managing to escape. Others did not believe him and stayed where they were until the next morning when the invading army overtook them and destroyed them, wiping them out. This is the parable of the one who obeys me and follows what I have brought, and the example of the one who disobeys me and rejects the truth that I have brought.)
Explanation of "Al-Muqtasimin
الْمُقْتَسِمِينَ
(the Muqtasimin) refers to those who had made a pact to oppose, deny, and insult the Prophets. Similarly, Allah tells us about the people of Salih:
قَالُواْ تَقَاسَمُواْ بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ
(They said, "Swear to one another Taqasamu by Allah that we shall make a secret night attack on him and his household") 27:49 i.e., they plotted to kill him at night. Mujahid said "Taqasamu means they swore an oath."
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لاَ يَبْعَثُ اللَّهُ مَن يَمُوتُ
(And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies)(16:38).
أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ
((It will be said): "Did you not before swear that you would not leave (the world for the Hereafter)) (14:44)
أَهَـؤُلاءِ الَّذِينَ أَقْسَمْتُمْ لاَ يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ
(Are they those, of whom you swore that Allah would never show them mercy)7:49 It is as if they took an oath for every single thing that they denied in this world, so they are called the Muqtasimin.
الَّذِينَ جَعَلُواْ الْقُرْءَانَ عِضِينَ
(Who have made the Qur'an into parts.) meaning, they have split up the Books that were revealed to them, believing in parts of them and rejecting parts of them. Al-Bukhari reported that Ibn `Abbas said,
جَعَلُواْ الْقُرْءَانَ عِضِينَ
(Who have made the Qur'an into parts.) "They are the People of the Book, who divided the Book into parts, believing in some of it, and rejecting some of it." Some have said that Al-Mutaqasimin refers to the Quraysh, that the Qur'an means this Qur'an as opposed to the Scriptures of the People of the Book, and that "made it into parts" referred to what `Ata' said that some of them said that he (the Prophet ) was a sorcerer, some said he was crazy, or a soothsayer. These various allegations were the parts. This opinion was also reported from Ad-Dahhak and others. Muhammad bin Ishaq reported from Ibn `Abbas that Al-Walid bin Al-Mughirah - holding a noble position among the people - rallied a group of Quraysh behind him when Al-Mawsim (the time for pilgrims to meet in Makkah for Hajj) had come. He said to them, "O people of Quraysh! The time of Al-Mawsim has come, and delegations of Arabs will come to you during this time. They will have heard some things about this companion of yours (meaning the Prophet ), so agree on one opinion, let there be no contradicting or denials of each other's sayings". They said, "And you, O Abu `Abd Shams, give us an opinion and we will say that." He said, "No, you make the suggestions and I will listen." They said, "We say he is a soothsayer." He said, "He is not a soothsayer." They said, "We say he is crazy." He said, "He is not crazy." They said, "We say he is a poet." He said, "He is not a poet." They said, "We say he is a sorcerer." He said, "He is not a sorcerer." They said, "So what should we say" He said, "By Allah, what he says is as palatable to the average person as something sweet, so you cannot say anything against it without it being obviously false. Therefore the most appropriate thing you can say is that he is a sorcerer." So they left having agreed upon that, and Allah revealed concerning them:
الَّذِينَ جَعَلُواْ الْقُرْءَانَ عِضِينَ
(Who have made the Qur'an into parts.) meaning, of different types, and
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do) Those were the group who said that about the Messenger of Allah ﷺ."
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) Abu Ja`far reported from Ar-Rabi` that Abu Al-`Aliyah said, "All the people will be asked about two things on the Day of Resurrection: what they used to worship, and what their response was to the Messengers." `Ali bin Abi Talhah repor- ted that Ibn `Abbas said,
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) then he said:
فَيَوْمَئِذٍ لاَّ يُسْـَلُ عَن ذَنبِهِ إِنسٌ وَلاَ جَآنٌّ
(So on that Day no question will be asked of man or Jinn as to his sin) (55:39). He said, "They will not be asked, `Did you do such and such' Because Allah knows better than they do about that. But He will say, `Why did you do such and such"'
Ô Messager, dis: Je suis l’avertisseur qui avertit avec éloquence du châtiment d’Allah.
Vi avverto del fatto che potrebbe affliggervi ciò con cui Allāh ha afflitto coloro che hanno fatto distinzione tra i Libri di Allāh, credendo in una parte e rinnegandone altre.
Les advierto de un castigo similar al que Al-lah envió a aquellos que formaron una alianza para rechazar a los mensajeros”.
Allah’ın kitaplarını kısımlara ayırarak, bir kısmına iman edip bir kısmını inkâr edenlerin başına Allah’ın indirdiği azap gibi bir azabın sizin de başınıza gelmesine karşı sizleri uyarıyorum.
Aku memperingatkan kalian agar kalian tidak ditimpa oleh apa yang telah Allah turunkan kepada orang-orang yang membagi-bagi kitab-kitab Allah menjadi beberapa bagian, yaitu mereka mengimani sebagiannya dan mengingkari sebagian lainnya."
Je vous avertis d’un châtiment semblable à celui qui s’est abattu sur ceux qui ont divisé le Livre d’Allah en plusieurs parties, croyant en certaines et rejetant d’autres.
Nagbabala sa inyo si Allāh na dadapo sa inyo ang tulad ng pinababa Niya sa mga nagkawatak-watak sa mga kasulatan Niya sa mga baha-bahagi sapagkat sumasampalataya sila sa isang bahagi at tumatangging sumampalataya sa isa pang bahagi.
Ta cảnh báo các ngươi rằng các ngươi sẽ bị trừng phạt giống như sự trừng phạt mà Allah đã giáng xuống cho những kẻ phân chia các Kinh Sách của Allah thành các phần để chúng tin một số phần và phủ nhận một số khác.
I warn you of a punishment similar to that which Allah sent down on those who formed an alliance to deny the messengers.
Opominjem vas kako vas ne bi zadesilo ono što je zadesilo one koji su podijelili Allahovu knjigu, pa u jedan dio povjerovali, a drugi dio porekli.
Orang-orang yang menjadikan Al-Qur`ān bagian-bagian, mereka berkata, “Ia adalah sihir atau perdukunan atau syair.”
na mga gumawa sa Qur’ān bilang mga bahagi saka nagsabi: "Ito ay isang panggagaway o isang panghuhula o isang tula."
Those who accepts parts of the Qur’ān and allege other parts to be sorcery, soothsaying or poetry.
Dakle, opominjem vas kako vas ne bi zadesilo ono što je zadesilo one koji su podijelili Allahovu knjigu, pa su kazali da je sihr, odnosno poezija, odnosno proročanstvo.
Kur’an’ı parça parça ayırdılar ve şöyle dediler: "Bu sihirdir, kehanettir ve yahut şiirdir.''
Como aquellos que aceptan partes del Corán y alegan que otras partes son brujería, adivinación o poesía.
Ils ont également divisé le Coran en parties qu’ils ont qualifiées de magie, de divination et de poésie.
Quanto a coloro che hanno considerato il Corano magia, parole di monaci, o poesia,
Những kẻ đã chia Qur'an thành các phần và chúng bảo: đây là bùa chú, hoặc bói toán hoặc thơ ca
-Ey Peygamber!- Rabbine yemin olsun ki, kıyamet gününde Kur’an’ı parça parça bölenlerin hepsine hesap soracağız.
By your Lord, O Messenger, I will on the Day of Judgement bring all those who break it into parts to account.
Poslaniče, tako Mi tvog Gospodara, ti će ljudi biti pozvati na odgovornost za to što su Knjigu podijelili u dijelove.
Kaya sumpa man sa Panginoon mo, O Sugo, talaga ngang magtatanong Kami sa Araw ng Pagbangon sa lahat ng gumawa rito bilang mga bahagi.
Sungguh demi Tuhanmu -wahai Rasul-! Kami pasti akan bertanya kepada orang-orang yang menjadikan Al-Qur`ān terbagi-bagi pada hari Kiamat kelak.
Hỡi Thiên Sứ Muhammad, thề bởi Thượng Đế của Ngươi rằng vào Ngày Phán Xét TA (Allah) sẽ tra hỏi tất cả bọn chúng, những kẻ đã phân chia Qur'an.
Par ton Seigneur, ô Messager, nous questionnerons le Jour de la Résurrection tous ceux qui ont divisé le Coran en plusieurs parties.
per il tuo Dio, o Messaggero, interrogheremo, nel Giorno del Giudizio, tutti coloro che lo hanno diviso in parti;
Mensajero, por tu Señor que en el Día del Juicio haré que todos aquellos que lo dividen en partes rindan cuentas.
li interrogheremo sui loro atti di miscredenza e disobbedienza in vita.
Chắc chắn TA (Allah) sẽ tra hỏi tất cả bọn chúng về những điều mà chúng đã làm từ việc vô đức tin và các việc làm trái lệnh trên thế gian.
Nous les interrogerons à propos de leur mécréance et de leurs actes de désobéissance commis dans ce bas monde.
Talagang magtatanong nga Kami sa kanila tungkol sa anumang dati nilang ginagawa na kawalang-pananampalataya at mga pagsuway sa Mundo.
Elbette dünyada yaptıkları küfür/inkâr ve günahların hesabını soracağız.
We will question them about the disbelief and sins they committed in the world.
Također ćemo ih pozvati na odgovornost zbog nevjerstva i grijeha koje su činili na dunjaluku.
Pasti akan Kami tanyai mereka tentang apa yang mereka lakukan, berupa kekufuran dan kemaksiatan di dunia.
Los cuestionaremos sobre la incredulidad y los pecados que cometieron en el mundo.
The ‘seven oft-repeated verses’ refers to the first chapter of the Quran. It is the essence of the whole Quran, and the rest of the Quran is an elaboration upon it. Undoubtedly, the Quran is the greatest gift of God. Its being a book of guidance offers the guarantee of success in the Hereafter to its believers and its being the last book makes it essential that it should necessarily overcome its opponents, because if it does not prevail, it cannot exist as the last book. The preacher of God’s word should not be despondent over those who have not embraced the Faith, but should be satisfied looking at those who have embraced the Faith and devote his full attention to making them contented and giving them training. Fragmenting the Quran (the scriptures) means fragmenting the Torah. The ancient Jews had divided their holy scriptures into two parts. They used to leave out those teachings that went against the desires of the self, while those that were consistent with the wishes of the self were welcomed by them. The first type of verses were kept only as holy relics but were disregarded. Because these verses did not find favour with them, they did not propagate them, whereas they gave wide publicity to the other type of verses which were in consonance with their desires. In other words, they had made the Book of God subservient to their self-interest, instead of it being a means to encourage human beings to obey the commands of God. There are two ways of finding a thing. One is to find its parts and the other is to find it in its totality. When a man recognises a tree in its totality, he says: ‘This is a tree.’ But if he does not recognise it in its totality, he will mention its trunk, branches, leaves, flowers and fruit. He will not be able to utter that one word, on uttering which different parts become rooted in one root and take the shape of one unit. The same is true of God’s Book. There are many different commandments in God’s Book. At the same time it has its totality and its central point. Those who are engrossed in God’s Book will find God’s Book in its totality. On the contrary, when those who are engrossed in themselves see God’s Book, it appears to them only as a collection of miscellaneous commandments. From these they pick and choose a part which suits their taste and condition and start laying stress upon it, as if only that was what mattered most. When the roots of a tree are watered, the water reaches all of their parts. Similarly, if the central aspect of God’s Book is revivified, the moment this happens, all the remaining parts come necessarily to life. As opposed to this, if some parts are selected to the exclusion of all others and much emphasis is laid on them, there can be a great deal of outward fanfare about this, but the real revival of religion does not take place, because its core features have been ignored. And the revival can take place only by reviving its central point.
Vjerovjesniče, dostavljaj vjeru i pozivaj Allahu, a nemoj se obazirati na ono što govore i rade višebošci.
So announce, O Messenger, the invitation towards Allah that He has instructed you to do and do not pay any attention to what the idolaters say and do.
Kaya magpahayag ka, O Sugo, ng ipinag-utos sa iyo ni Allāh na pag-aanyaya tungo sa Kanya at huwag kang lumingon sa sinasabi at ginagawa ng mga tagapagtambal.
Hỡi Thiên Sứ Muhammad, Ngươi hãy công bố những gì Allah ra lệnh cho Ngươi trong việc tuyên truyền và kêu gọi đến với Ngài, và Ngươi chớ quan tâm đến những lời nói cũng như những hành động của những kẻ thờ đá thần.
On Spreading the Religious Message Stage by Stage as Convenient
Before the revelation of the verse (94): فَاصْدَعْ بِمَا تُؤْمَرُ (Now, proclaim what you are commanded to), the Holy Prophet ﷺ and his noble Sahabah ؓ used to make Salah and recite Qur'an secretly (lest they are seen and harmed). The process of passing on the religious message to others and the mission of teaching and training was also kept secret being limited to a counted few. The reason was that doing so openly would have given the disbelievers the opportunity to bring harm to them. In this verse (95), Allah Ta` ala has Himself taken the responsibility of seeing that they stay safe against those who deride their faith and bring harm to them. Therefore, from that time onwards, the mission was pursued openly and publicly in all its aspects, recitation of the Qur'an, acts of worship, the call, the propagation, everything.
Annuncia, o Messaggero, ciò che Allāh ti ha ordinato di predicare, invitando la gente a Lui, e non curarti di ciò che dicono o fanno gli idolatri.
The Command to proclaim the Truth openly
Allah commanded His Messenger to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn `Abbas said that the Ayah,
فَاصْدَعْ بِمَا تُؤْمَرُ
(Therefore openly proclaim that what you have been commanded,) means, "Go ahead with it." According to another report it means, (افْعَلْ مَا تُؤْمَرُ) "Therefore proclaim that which you commanded." Mujahid said, "It is reciting the Qur'an aloud during prayer." Abu `Ubaydah reported that `Abdullah bin Mas`ud said, "The Prophet was still practicing and preaching Islam secretly until this Ayah was revealed:
فَاصْدَعْ بِمَا تُؤْمَرُ
(Therefore openly proclaim that which you are commanded) then he and his Companions came out into the open."
The Command to turn away from the Idolators, and the Guarantee of Protection against the Mockers
Allah's statement,
وَأَعْرِضْ عَنِ الْمُشْرِكِينَإِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ
(and turn away from idolators. Truly, We will suffice you against the mockers.) meaning - convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah.
وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ
(They wish that you should compromise for them, so that they would compromise for you) (68:9). Do not fear them because Allah will suffice you against them, and He will protect you from them. This is like the Ayah:
يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
(O Messenger! Proclaim that which has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His Message. Allah will protect you from mankind.) 5:67 Muhammad bin Ishaq said: "The great ones of the mockers were five people, who were elders and noblemen among their people. From Bani Asad bin `Abd Al-`Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam`ah. According to what I heard, the Messenger of Allah ﷺ had supplicated against him because of the pain and mockery he had suffered at his hands. He had said,
«اللَّهُمَّ أَعِمْ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَه»
(O Allah, make him blind and take (the life of) his son.) From Bani Zahrah there was Al-Aswad bin `Abd Yaghuth bin Wahb bin `Abd Manaf bin Zahrah. From Bani Makhzum there was Al-Walid bin Al-Mughirah bin `Abdullah bin `Umar bin Makhzum. From Bani Sahm bin `Amr bin Husays bin Ka`b bin Lu'ayy there was Al-`As bin Wa'il bin Hisham bin Sa`id bin Sa`d. From Khuza`ah there was Al-Harith bin At-Talatilah bin `Amr bin Al-Harith bin `Abd `Amr bin Malkan. When their evil went to extremes and their mockery of the Messenger of Allah ﷺ went too far, Allah revealed:
فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ - الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلـهًا ءَاخَرَ فَسَوْفَ يَعْمَلُونَ
(Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that `Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah ﷺ when he was performing Tawaf around the House (the Ka`bah). He stood and the Messenger of Allah ﷺ stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin `Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it. Al-`As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-`As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it. Al-Harith bin At-Talatilah passed by and he pointed at his head. It filled with pus and killed him."
الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلـهًا ءَاخَرَ فَسَوْفَ يَعْمَلُونَ
(Who make another god along with Allah; but they will come to know.) This is a strong warning and grave threat against those who have other deities along with Allah.
Encouragement to bear Difficulties, and the Command to glorify and worship Allah until Death
Allah said,
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ
(Indeed, We know that your breast becomes tight because of what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him).) meaning `We know, O Muhammad, that you are distressed by their insults towards you, but do not let that weaken your resolve or cause you to give up conveying the Message of Allah. Put your trust in Him, for He will suffice you and will support you against them. Keep yourself busy with remembering Allah, praising Him, glorifying Him, and worshipping Him (which means Salah, or prayer)' Hence Allah says:
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ
(So glorify the praises of your Lord and be of those who prostrate themselves (to Him)) Imam Ahmad reported from Nu`aym bin Hammar that he heard the Messenger of Allah ﷺ say:
«قَالَ اللهُ تَعَالَى يَا ابْنَ آدَمَ لَا تَعْجَزْ عَنْ أَرْبَعِ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَه»
(Allah said, "O son of Adam! It is not too difficult for you to perform four Rak'at at the beginning of the day, (and if you do them,) I will take care of you until the end of it.")
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
(And worship your Lord until the certainty comes to you) (15: 99). Al-Bukhari said: "Salim said, `(This means) death."' This Salim is Salim bin `Abdullah bin `Umar. Ibn Jarir also recorded from Salim bin `Abdullah,
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
(And worship your Lord until the Yaqin comes to you.) He said, "Death." It is reported in the Sahih from Umm Al-`Ala'- one of the women of the Ansar - that when the Messenger of Allah ﷺ entered upon `Uthman bin Maz`un after he had died, Umm Al-`Ala' said, "May the mercy of Allah be upon you, Abu As-Sa`ib. My testimony over you is that Allah has honored you." The Messenger of Allah ﷺ said,
«وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟»
(How do you know that Allah has honored him) I said, "May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else" He said,
«أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْر»
(As far as he is concerned, the death has come to him, and I hope for good for him.) This is evidence that the meaning of this Ayah,
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
(And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability. It was reported in Sahih Al-Bukhari from `Imran bin Husayn that the Messenger of Allah ﷺ said:
«صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْب»
(Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.) From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Ma`rifah ("spiritual knowing") as some of the Sufis do. According to them, when one of them attains the level of Ma`rifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets - peace be upon them - and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above. To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind. This is the end of the Tafsir of Surat Al-Hijr. Praise be to Allah, the Lord of all that exists.
Oleh karena itu, umumkanlah -wahai Rasul- apa yang Tuhanmu perintahkan kepadamu untuk mendakwahkannya dan janganlah menoleh kepada perkataan dan perbuatan orang-orang musyrikin.
Ô Messager, proclame donc avec ostentation ce que ton Seigneur t’a ordonné de prêcher et n’accorde pas d’attention à ce que disent ou font les polythéistes.
Así que divulga, Mensajero, la invitación al camino de Al-lah que Él te ha ordenado, y no prestes atención a lo que dicen y hacen los idólatras.
-Ey peygamber!- Artık sen, Allah’ın kendisine çağırmanı emrettiği şeyi ilan et ve müşriklerin söylediklerine de, yaptıklarına da aldırma.
Onlardan korkma! Seninle alay eden Kureyş’in kâfir önderlerinin tuzaklarına karşı muhakkak biz sana yeteriz.
No les tengas miedo, porque somos suficientes para ti contra los líderes de la incredulidad de los Quraishies que se burlan de ti.
Non temerli: Ti abbiamo protetto dalle trame dei capi della miscredenza dei Ǭura'ish che ti deridono.
Huwag kang mangamba sa kanila sapagkat nakasapat nga Kami sa iyo sa pakana ng mga tagatuya kabilang sa mga pinuno ng kawalang-pananampalataya kabilang sa [liping] Quraysh
The people who have been referred to in the verse: إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (Surely, We are sufficient for you against those who deride - 95) their ring leaders were five in number: (1) Al-` As ibn Wa’ il (2) Aswad ibn al-Muttalib (3) Aswad ibn ` Abd Yaghuth (4) Walid ibn Mughirah (5) Harith ibn Talhah. They were killed simultaneously and miraculously when signalled by Sayyidna Jibra'il (علیہ السلام) .
This event provides a guideline in matters of Tabligh and Da'wah. In places and under circumstances where a worker in the way of Allah sees no good coming out of saying what is true and right openly, rather apprehends harm coming to him in doing so, then, under such conditions, doing so secretly is also correct and permissible. However, when there is the option and ability to proclaim things openly, then, no delay should be made in taking a public stance.
Nemoj ih se bojati. Mi ćemo te, Poslaniče, osloboditi i sačuvati Kurejšija koji su vođe nevjerstva i što se rugaju.
Jangan takut kepada mereka, karena Kami telah menjagamu dari orang-orang yang menghinamu dari para tokoh kaum kafir Quraisy.
Ngươi - Muhammad - chớ sợ chúng, quả thật, một mình TA (Allah) đủ giúp Ngươi chống lại các tên cầm đầu vô đức tin của Quraish.
Ne les crains pas non plus car Nous nous chargeons de te protéger de l’hostilité des chefs mécréants de Qoraych qui te raillent.
Do not be afraid of them, for we are enough for you against those leaders of disbelief from the Quraysh who mock at you.
Những kẻ dựng lên cùng với Allah một thần linh nào đó để thờ phượng thì rồi đây chúng sẽ sớm biết kết cuộc cho việc Shirk (tổ hợp) xấu xa của chúng.
Ils ont adopté des divinités avec Allah et ils connaîtront la sinistre conséquence de leur polythéisme.
Coloro che adorano assieme ad Allāh un'altra divinità sapranno quale sarà l'esito della loro infausta associazione.
Los que ponen junto a Al-lah otras deidades. Pronto llegarán a conocer el mal resultado de los socios que Le atribuyen a Al-lah.
Allah ile birlikte başka mabutlar (ibadet edilen batıl ilahlar) edinenler bu işledikleri kötü şirkin sonunun ne olduğunu bilip, anlayacaklar.
Oni koji pored Allaha drugog boga uzimaju, takvi će saznati zle posljedice širka kojeg čine.
Those who take another deity along with Allah. They will soon come to know the evil outcome of their associating partners with Allah.
Orang-orang yang mengangkat sesembahan bersama Allah, mereka akan mengetahui akibat buruk dari kesyirikan mereka.
na gumagawa kasama kay Allāh ng sinasambang iba pa sa Kanya, ngunit malalaman nila ang kahihinatnan ng masagwang pagtatambal nila.
Sungguh Kami mengetahui wahai Rasul bahwa dadamu sempit terhadap pendustaan dan penghinaan yang mereka lakukan terhadapmu.
Poslaniče, Mi dobro znamo da ti je teško u duši zbog toga što te krivovjerni utjeruju u laž i rugaju ti se!
In verità sappiamo, o Messaggero, che il tuo cuore è afflitto dalle loro smentite e derisioni.
Và quả thật, TA (Allah) biết lòng Ngươi - hỡi Thiên Sứ Muhammad - đang se thắt lại vì sự phủ nhận của chúng cũng như sự nhạo báng của chúng.
Mensajero, sabemos que tu corazón está apenado por el rechazo y las burlas hacia ti.
Ô Messager, Nous savons que tu es exaspéré par leur démenti et leurs railleries.
The Spiritual Defence Against Enemy Hostility
From verses 97 and 98, we learn that should one face heart-rending sayings and doings of enemies the anxiety from which bothers him, then, there is a spiritual cure for that condition: Let him or her get busy with Tasbih and ` Ibadah, praising Allah Ta’ ala and praying before Him. Allah Taala will Himself remove this pain and anxiety.
Talaga ngang nakaaalam Kami na ikaw, O Sugo, ay napaninikipan ng dibdib mo dahil sa namumutawi mula sa kanila na pagpapasinungaling nila sa iyo at panunuya nila sa iyo.
-Ey Peygamber!- Şüphesiz bizler, onların seni yalanlayıp seninle alay etmelerinden dolayı içinin daraldığını biliyoruz.
We know that your heart, O Messenger, is constrained by the rejection and mockery of you that emanates from them.
Kaya dumulog ka kay Allāh sa pamamagitan ng pagpapawalang-kaugnayan sa Kanya sa anumang hindi naaangkop sa Kanya at ng pagbubunyi sa Kanya sa pamamagitan ng mga katangian ng kalubusan Niya. Maging kabilang ka sa mga tagasamba kay Allāh, na mga tagapagdasal sa Kanya sapagkat sa gayon ay may lunas sa paninikip ng dibdib mo.
Zato ti slavi Allaha time što ćeš negirati sve ono što Mu ne priliči i hvali Ga iznoseći Njegova savršena svojstva. Uz to robuj Gospodaru i obavljaj namaz. Eto, pomoću toga ćeš odstraniti tugu i težinu u duši.
Oleh karena itu, berlindunglah kepada Allah dengan menyucikan-Nya dari apa yang tidak layak bagi-Nya, memuji-Nya dengan sifat-sifat kesempurnaan-Nya, serta jadilah kamu termasuk orang-orang yang beribadah kepada Allah dan yang mendirikan salat untuk-Nya karena dalam hal itu terdapat obat penyembuh dari sempitnya dadamu.
Rifugiati presso Allāh: lungi Egli da ciò che non Gli si addice, lodandoLo per gli Attributi che mostrano la Sua Perfezione; e sii tra gli adoratori di Allāh e coloro che compiono la Preghiera, poiché in ciò vi è la cura per l'afflizione dei petti.
Hãy quay về tìm sự cứu rỗi nơi Allah, và hãy tán dương ca tụng các thuộc tính hoàn hảo của Ngài, và hãy là người thờ phượng Ngài, dâng lễ nguyện Salah đến Ngài, và đó là cách điều trị tấm lòng của Ngươi.
So resort to Allah by declaring His transcendence from everything not appropriate for Him, and by praising Him with the attributes of His perfection; and be one of those who worship Allah and pray to Him. In that there is a cure for the strain on your heart.
Refugie-toi donc auprès d’Allah en excluant de Lui ce qui ne Lui sied pas et en Le louant par la mention des attributs de Sa perfection. Sois également de ceux qui adorent Allah et Le prient. Tout cela te guérira de ton exaspération.
Así que acude a Al-lah declarando Su trascendencia sobre todo lo que no Le corresponde, y alabándolo con los atributos de Su perfección. Sé uno más de los que adoran a Al-lah y Le rinden oraciones. En ello hay cura para la angustia en tu corazón.
Öyleyse Allah’a layık olmayan şeylerden O'nu tenzih ederek ve mükemmel sıfatlarıyla sena ederek sığın. Yüce Allah'a ibadet edenlerden, O'nun için namaz kılanlardan ol! İşte senin içinin daralmasının ilacı/çaresi budur.
Go on worshipping your Lord and continue doing so as long as you live until death comes to you in that state.
Ngươi phải duy trì sự thờ phượng Thượng Đế của Ngươi cho tới khi cái chết đến với Ngươi, tức phải thờ phượng Allah cho đến chết.
E persevera nella devozione verso il tuo Dio, e continua su questa strada finché sei in vita e non ti giunge la morte, e persisti in tale condizione.
Sigue adorando a tu Señor y continúa haciéndolo mientras vivas hasta que la muerte te llegue en ese estado.
In the present world, every man has been given the liberty to say or do as he likes. So, when the preacher starts urging his hearers to bow to God, many meaningless points are raised. People bring up different types of irrelevant issues to confuse the preacher (da‘i). On such occasions, it is necessary, for the preacher to turn away without taking any notice. If, on such occasions, he starts picking quarrels with people, he will not be able in any positive way to perform the tasks relating to his divine call of Truth. There is only one positive way for the preacher of Truth to follow and that is not to become involved with the mischief makers, but to announce in full detail the Truth as revealed to him. He should entrust to God every matter for which he himself has not enough strength to tackle. When the unfavourable conditions of the world trouble him, he should divert his attention towards the Hereafter. When the heedlessness of human beings annoys him, he should occupy himself with the remembrance of God. The way of a true preacher of God’s word, when he is overcome by woeful conditions, is to devote himself body and soul to God. Whatever he cannot get from human beings, he tries to obtain from God. He derives satisfaction or consolation from standing before God in prayer (salat). The burden on his heart is lightened by the shedding of tears. By engaging himself in whispers with God, he feels that he has gained whatever he wanted to gain.
Kemudian teruslah beribadah kepada Tuhanmu dan istikamahlah di atas ibadah itu selama engkau hidup sampai kematian menjemputmu sementara engkau senantiasa demikian.
Rabbine ibadet etmeye devam et ve ölüm sana gelinceye dek, hayatta olduğun sürece bu hal üzerine kalmayı sürdür.
I budi ustrajan u robovanju Allahu, sve dok te na tome smrt ne zatekne.
Mamalagi ka sa pagsamba mo sa Panginoon mo at magpatuloy ka roon hanggat nanatili kang buhay hanggang sa pumunta sa iyo ang kamatayan habang ikaw ay nasa gayon.
En outre, adore continuellement ton Seigneur tant que tu es en vie jusqu’à ce que la mort te saisisse dans cet état.
